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Catholic Caucus: Daily Mass Readings 22-June-2026
Universalis/Jerusalem Bible ^

Posted on 06/22/2026 5:15:22 AM PDT by annalex

22 June 2026

Monday of week 12 in Ordinary Time



St Albans Cathedral, England

Readings at Mass

Liturgical Colour: Green. Year: A(II).


First reading
2 Kings 17:5-8,13-15,18

There was none left, but the tribe of Judah only

The king of Assyria invaded the whole country and, coming to Samaria, laid siege to it for three years. In the ninth year of Hoshea, the king of Assyria captured Samaria and deported the Israelites to Assyria. He settled them in Halah on the Habor, a river of Gozan, and in the cities of the Medes.
  This happened because the Israelites had sinned against the Lord their God who had brought them out of the land of Egypt, out of the grip of Pharaoh king of Egypt. They worshipped other gods, they followed the practices of the nations that the Lord had dispossessed for them.
  And yet through all the prophets and all the seers, the Lord had given Israel and Judah this warning, ‘Turn from your wicked ways and keep my commandments and my laws in accordance with the entire Law I laid down for your fathers and delivered to them through my servants the prophets.’ But they would not listen, they were more stubborn than their ancestors had been who had no faith in the Lord their God. They despised his laws and the covenant he had made with their ancestors, and the warnings he had given them. They pursued emptiness, and themselves became empty through copying the nations round them although the Lord had ordered them not to act as they did. For this, the Lord was enraged with Israel and thrust them away from him. There was none left but the tribe of Judah only.


Responsorial Psalm
Psalm 59(60):3-5,12-13
Hear us, O Lord, and help us.
O God, you have rejected us and broken us.
  You have been angry; come back to us.
Hear us, O Lord, and help us.
You have made the earth quake, torn it open.
  Repair what is shattered for it sways.
You have inflicted hardships on your people
  and made us drink a wine that dazed us.
Hear us, O Lord, and help us.
Will you utterly reject us, O God,
  and no longer march with our armies?
Give us help against the foe:
  for the help of man is vain.
Hear us, O Lord, and help us.

Gospel AcclamationJn17:17
Alleluia, alleluia!
Your word is truth, O Lord:
consecrate us in the truth.
Alleluia!
Or:Heb4:12
Alleluia, alleluia!
The word of God is something alive and active:
it can judge secret emotions and thoughts.
Alleluia!

GospelMatthew 7:1-5

Do not judge, and you will not be judged

Jesus said to his disciples: ‘Do not judge, and you will not be judged; because the judgements you give are the judgements you will get, and the amount you measure out is the amount you will be given. Why do you observe the splinter in your brother’s eye and never notice the plank in your own? How dare you say to your brother, “Let me take the splinter out of your eye,” when all the time there is a plank in your own? Hypocrite! Take the plank out of your own eye first, and then you will see clearly enough to take the splinter out of your brother’s eye.’

Christian Art

Illustration

Each day, The Christian Art website gives a picture and reflection on the Gospel of the day.

The readings on this page are from the Jerusalem Bible, which is used at Mass in most of the English-speaking world. The New American Bible readings, which are used at Mass in the United States, are available in the Universalis apps, programs and downloads.

You can also view this page with the Gospel in Greek and English.



TOPICS: Catholic; General Discusssion; Prayer; Worship
KEYWORDS: catholic; mt7; ordinarytime; prayer

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1 posted on 06/22/2026 5:15:22 AM PDT by annalex
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To: All

KEYWORDS: catholic; mt7; ordinarytime; prayer


2 posted on 06/22/2026 5:16:07 AM PDT by annalex (fear them not)
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To: nickcarraway; NYer; ELS; Pyro7480; livius; ArrogantBustard; Catholicguy; RobbyS; marshmallow; ...


Alleluia Ping

Please FReepmail me to get on/off the Alleluia Ping List.


3 posted on 06/22/2026 5:16:57 AM PDT by annalex (fear them not)
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To: annalex
Chris Robinson: My Dad [our Jim Robinson] Passed Away Peacefully Monday Night (October 27th) In Our Home.
Jim still needs our prayers. Thread 2
Prayer thread for Salvation's recovery
Pray for Ukraine
Prayer thread for Fidelis' recovery
Update on Jim Robinson's health issues
4 posted on 06/22/2026 5:17:25 AM PDT by annalex (fear them not)
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To: annalex
Matthew
 English: Douay-RheimsLatin: Vulgata ClementinaGreek NT: Byzantine/Majority Text (2000)
 Matthew 7
1JUDGE not, that you may not be judged, Nolite judicare, ut non judicemini.μη κρινετε ινα μη κριθητε
2For with what judgment you judge, you shall be judged: and with what measure you mete, it shall be measured to you again. In quo enim judicio judicaveritis, judicabimini : et in qua mensura mensi fueritis, remetietur vobis.εν ω γαρ κριματι κρινετε κριθησεσθε και εν ω μετρω μετρειτε μετρηθησεται υμιν
3Any why seest thou the mote that is in thy brother's eye; and seest not the beam that is in thy own eye? Quid autem vides festucam in oculo fratris tui, et trabem in oculo tuo non vides ?τι δε βλεπεις το καρφος το εν τω οφθαλμω του αδελφου σου την δε εν τω σω οφθαλμω δοκον ου κατανοεις
4Or how sayest thou to thy brother: Let me cast the mote out of thy eye; and behold a beam is in thy own eye? aut quomodo dicis fratris tuo : Sine ejiciam festucam de oculo tuo, et ecce trabs est in oculo tuo ?η πως ερεις τω αδελφω σου αφες εκβαλω το καρφος απο του οφθαλμου σου και ιδου η δοκος εν τω οφθαλμω σου
5Thou hypocrite, cast out first the beam in thy own eye, and then shalt thou see to cast out the mote out of thy brother's eye. Hypocrita, ejice primum trabem de oculo tuo, et tunc videbis ejicere festucam de oculo fratris tui.υποκριτα εκβαλε πρωτον την δοκον εκ του οφθαλμου σου και τοτε διαβλεψεις εκβαλειν το καρφος εκ του οφθαλμου του αδελφου σου

5 posted on 06/22/2026 5:20:18 AM PDT by annalex (fear them not)
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To: annalex

Catena Aurea by St. Thomas Aguinas

CHAP. 7

7:1–2

1. Judge not, that ye be not judged.

2. For with what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured to you again.

AUGUSTINE. (ubi sup.) Since when these temporal things are provided beforehand against the future, it is uncertain with what purpose it is done, as it may be with a single or double mind, He opportunely subjoins, Judge not.

PSEUDO-CHRYSOSTOM. Otherwise; He has drawn out thus far the consequences of his injunctions of almsgiving; He now takes up those respecting prayer. And this doctrine is in a sort a continuation of that of the prayer; as though it should run, Forgive us our debts, and then should follow, Judge not, that ye be not judged.

JEROME. But if He forbids us to judge, how then does Paul judge the Corinthian who had committed uncleanness? Or Peter convict Ananias and Sapphira of falsehood?

PSEUDO-CHRYSOSTOM. But some explain this place after a sense, as though the Lord did not herein forbid Christians to reprove others out of good will, but only intended that Christians should not despise Christians by making a show of their own righteousness, hating others often on suspicion alone, condemning them, and pursuing private grudges under the show of piety.

CHRYSOSTOM. Wherefore He does not say, ‘Do not cause a sinner to cease,’ but do not judge; that is, be not a bitter judge; correct him indeed, but not as an enemy seeking revenge, but as a physician applying a remedy.

PSEUDO-CHRYSOSTOM. But that not even thus should Christians correct Christians is shewn by that expression, Judge not. But if they do not thus correct, shall they therefore obtain forgiveness of their sins, because it is said, and ye shall not be judged? For who obtains forgiveness of a former sin, by not adding another thereto? This we have said, desiring to shew that this is not here spoken concerning not judging our neighbour who shall sin against God, but who may sin against ourselves. For whoso does not judge his neighbour who has sinned against him, him shall not God judge for his sin, but will forgive him his debt even as he forgave.

CHRYSOSTOM. Otherwise; He does not forbid us to judge all sin absolutely, but lays this prohibition on such as are themselves full of great evils, and judge others for very small evils. In like manner Paul does not absolutely forbid to judge those that sin, but finds fault with disciples that judged their teacher, and instructs us not to judge those that are above us.

HILARY. Otherwise; He forbids us to judge God touching His promises; for as judgments among men are founded on things uncertain, so this judgment against God is drawn from somewhat that is doubtful. And He therefore would have us put away the custom from us altogether; for it is not here as in other cases where it is sin to have given a false judgment; but here we have begun to sin if we have pronounced any judgment at all.

AUGUSTINE. (Serm. in Mont. ii. 18.) I suppose the command here to be no other than that we should always put the best interpretation on such actions as seem doubtful with what mind they were done. But concerning such as cannot be done with good purpose, as adulteries, blasphemies, and the like, He permits us to judge; but of indifferent actions which admit of being done with either good or bad purpose, it is rash to judge, but especially so to condemn. There are two cases in which we should be particularly on our guard against hasty judgments, when it does not appear with what mind the action was done; and when it does not yet appear, what sort of man any one may turn out, who now seems either good or bad. Wherefore we should neither blame those things of which we know with what mind they are done, nor so blame those things which are manifest, as though we despaired of recovery. Here one may think there is difficulty in what follows, With what judgment ye judge ye shall be judged. If we judge a hasty judgment, will God also judge us with the like? Or if we have measured with a false measure, is there with God a false measure whence it may be measured to us again? For by measure I suppose is here meant judgment. Surely this is only said, that the haste in which you punish another shall be itself your punishment. For injustice often does no harm to him who suffers the wrong; but must always hurt him who does the wrong.

AUGUSTINE. (De. Civ. Dei, xxi. 11.) Some say, How is it true that Christ says, And with what measure ye shall mete it shall be measured to you again, if temporal sin is to be punished by eternal suffering? They do not observe that it is not said the same measure, because of the equal space of time, but because of the equal retribution—namely, that he who has done evil should suffer evil, though even in that sense it might be said of that of which the Lord spoke here, namely of judgments and condemnations. Accordingly, he that judges and condemns unjustly, if he is judged and condemned, justly receives in the same measure though not the same thing that he gave; by judgment he did what was unjust, by judgment he suffers what is just.

7:3–5

3. And why beholdest thou the mote that is in thy brother’s eye, but considerest not the beam that is in thine own eye?

4. Or how wilt thou say to thy brother, Let me pull out the mote out of thine eye; and, behold, a beam is in thine own eye?

5. Thou hypocrite, first cast out the beam out of thine own eye; and then shalt thou see clearly to cast out the mote out of thy brother’s eye.

AUGUSTINE. (Serm. in Mont. ii. 18.) The Lord having admonished us concerning hasty and unjust judgment; and because that they are most given to rash judgment, who judge concerning things uncertain; and they most readily find fault, who love rather to speak evil and to condemn than to cure and to correct; a fault that springs either from pride or jealousy—therefore He subjoins, Why seest thou the mote in thy brother’s eye, and seest not the beam in thy own eye?

JEROME. He speaks of such as though themselves guilty of mortal sin, do not forgive a trivial fault in their brother.

AUGUSTINE. (ubi sup.) As if he perhaps have sinned in anger, and you correct him with settled hate. For as great as is the difference between a beam and a mote, so great is the difference between anger and hatred. For hatred is anger become inveterate. It may be if you are angry with a man that you would have him amend, not so if you hate him.

CHRYSOSTOM. Many do this, if they see a Monk having a superfluous garment, or a plentiful meal, they break out into bitter accusation, though themselves daily seize and devour, and suffer from excess of drinking.

PSEUDO-CHRYSOSTOM. Otherwise; This is spoken to the doctors. For every sin is either a great or a small sin according to the character of the sinner. If he is a laie, it is small and a mote in comparison of the sin of a priest, which is the beam.

HILARY. Otherwise; The sin against the Holy Spirit is to take from God power which has influences, and from Christ substance which is of eternity, through whom as God came to man, so shall man likewise1 come to God. As much greater then as is the beam than the mote, so much greater is the sin against the Holy Spirit than all other sins. As when unbelievers object to others carnal sins, and secrete in themselves the burden of that sin, to wit, that they trust not the promises of God, their minds being blinded as their eye might be by a beam.

PSEUDO-CHRYSOSTOM. That is, with what face can you charge your brother with sin, when yourself are living in the same or a yet greater sin?

AUGUSTINE. (Serm. in Mont. ii. 19.) When then we are brought under the necessity of finding fault with any, let us first consider whether the sin be such as we have never had; secondly that we are yet men, and may fall into it; then, whether it be one that we have had, and are now without, and then let our common frailty come into our mind, that pity and not hate may go before correction. Should we find ourselves in the same fault, let us not reprove, but groan with the offender, and invite him to struggle with us. Seldom indeed and in cases of great necessity is reproof to be employed; and then only that the Lord may be served and not ourselves.

PSEUDO-CHRYSOSTOM. Otherwise; How sayest thou to thy brother; that is, with what purpose? From charity, that you may save your neighbour? Surely not, for you would first save yourself. You desire therefore not to heal others, but by good doctrine to cover bad life, and to gain praise of learning from men, not the reward of edifying from God, and you are a hypocrite; as it follows, Thou hypocrite, cast first the beam out of thine own eye.

AUGUSTINE. (Serm. in Mont. ii. 19.) For to reprove sin is the duty of the good, which when the bad do, they act a part, dissembling their own character, and assuming one that does not belong to them.

CHRYSOSTOM. And it is to be noted, that whenever He intends to denounce any great sin, He begins with an epithet of reproach, as below, Thou wicked servant, I forgave thee all that debt; (Mat. 18:32.) and so here, Thou hypocrite, cast out first. For each one knows better the things of himself than the things of others, and sees more the things that be great, than the things that be lesser, and loves himself more than his neighbour. Therefore He bids him who is chargeable with many sins, not to be a harsh judge of another’s faults, especially if they be small. Herein not forbidding to arraign and correct; but forbidding to make light of our own sins, and magnify those of others. For it behoves you first diligently to examine how great may be your own sins, and then try those of your neighbour; whence it follows, and then shalt thou see clearly to cast the mote out of thy brother’s eye.

AUGUSTINE. (ubi sup.) For having removed from our own eye the beam of envy, of malice, or hypocrisy, we shall see clearly to cast the beam out of our brother’s eye.

Catena Aurea Matthew 7

6 posted on 06/22/2026 5:22:44 AM PDT by annalex (fear them not)
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To: annalex


Christ The Judge

Laurent De La Hire (1606 - 1656)
Oil on Canvas

7 posted on 06/22/2026 5:23:37 AM PDT by annalex (fear them not)
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To: annalex

St Alban, Christian Martyr

Believed to have been Romano-British, Alban was England’s first Christian martyr, dying for his faith…

Christianity found its way to the British Isles, via merchants, in the early second century AD, when the land was still under Roman occupation. Since its arrival, the religion has seen thousands of British believers persecuted, whether that be under the Roman empire or subsequent rulers (the 16th century reformation springs to mind). However, there was one man who began it all: St Alban, the first recorded Christian martyr in England.St. Alban

Roman Britain was brutal for early Christian believers, with many being executed and others scourged into submission. Bede’s “Ecclesiastical History of the English People” recorded how, in the third and fourth century AD, Christians faced severe persecution, with many going into hiding. One such priest was Amphibalus, who Alban offered to shelter from his tormentors. Alban at the time was still a pagan (some accounts suggest he could have even served in the Roman army) though it is recorded that while housing the priest, Alban himself was converted to Christianity. Therefore, when Roman soldiers came searching for Amphibalus, Alban came up with the ploy to swap cloaks in an attempt to confuse the Romans. This resulted in Alban’s capture and audience before a judge.

He was later ordered to suffer the punishment that would have befallen the priest, being scourged and tortured into renouncing his faith. Facing such trials, Alban supposedly declared, “I worship and adore the true and living God who created all things.” The judge, seeing he could not be bent into submission, ordered his beheading.

Despite Alban offering himself up instead of the priest, Amphibalus was unable to escape detection and is recorded to have been stoned to death only days later.

The earliest recording of the event is in 396 when Victricius mentioned in the “De Lauder Sanctorum” that Alban “in the hands of his executioners told the rivers to draw back” which allowed him to cross to his execution site in Verulamium. Such a miracle caused one of the Roman soldiers with him to convert and be killed alongside Alban, at the top of the hill.

It is traditionally accepted that the execution took place c. 304, as suggested by the historian Bede, although later scholars have argued over the exact date. Another theory held by many is that Alban was martyred under the reign of Emperor Septimius Severus, placing it around c. 209. Such an idea carries weight as it is heavily documented that the Emperor was in Britain c.209 AD to re-fortify Hadrian’s wall. Early church historians like Eusebius claim Septimius was a harsh persecutor of early Christians, both within Rome and the larger empire.Death of St. Alban

Controversy over dates stem from the lack of contemporary sources for the event with later accounts adding tales, such as the story of the Roman soldier who had his eyes fall out after beheading Alban, so as not to delight in the sight of the beheading. Documents recording the execution, such as the “Passio Albani” (Passion of Alban), or Gildas’ “De Excidio et Conquestu Britanniae” (On the Ruin and Conquest of Britain), did not turn up until centuries later. Both thought to have been written in the 6th century. Therefore, it is difficult to conclude what exactly happened the day St Alban was martyred and what embellishments were later included. As with all legends the truth is hard to discern.

There have been suggestions that the figure of Alban is in fact just a personification of all the British Christians that were facing persecution from Roman Britain for their beliefs. The name Alban being remarkably similar to the oldest recorded title for Britain: Albion.

Both Bede and Gildas refer to a shrine being built over the area of Alban’s execution, potentially built in the fourth century. However, chronicles written in the 13th century record that the Saxons destroyed the building in the 500s. Following that, a Norman abbey was erected over the site, built in the latter half of the 11th century under the appointed abbot, Paul of Caen. Once constructed the abbey was considered to be the largest in England. In fact, remnants still exist in the current cathedral, mainly seen in the arches under the central tower and nave. Much of the original structure was looted during the Dissolution of the Monasteries in 1539, which saw stonework and graves openly defaced.

The area of Verulamium later underwent a name change to St Albans, in remembrance, and a cathedral now stands on the supposed sight of the execution. Following the Church of England’s calendar, on 22nd June members of the cathedral will re-enact the events of Alban’s capture and beheading with puppets to commemorate the saint. Both the Catholic and Anglican church venerate and hold a feast for the martyr.

Whether the events of St Alban’s death are real or fable, it is clear that Britain’s first recorded Christian martyr set the precedent for fellow believers for the rest of the third and fourth century until the fall of Roman occupation in Britain. Today he is remembered as a saint by the church, and his final words, when being tortured, are still said in prayer to this day, “I worship and adore the true and living God who created all things.”

Tarah Hearne is a History Student.

Published: March 8th, 2021.


historic-uk.com

8 posted on 06/22/2026 5:26:36 AM PDT by annalex (fear them not)
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To: annalex

1. Judge not, that ye be not judged.

2. For with what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured to you again.


The whole world knows the first part and quotes it a lot. And we accept their taking it out of context.


9 posted on 06/22/2026 5:40:33 AM PDT by PeterPrinciple ((Thinking Caps are no longer being issued, but there must be a warehouse full of them somewhere))
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