Catena Aurea by St. Thomas Aguinas

8:1–4

1. When he was come down from the mountain, great multitudes followed him.

2. And, behold, there came a leper and worshipped him, saying, Lord, if thou wilt, thou canst make me clean.

3. And Jesus put forth his hand, and touched him, saying, I will; be thou clean. And immediately his leprosy was cleansed.

4. And Jesus said unto him, See thou tell no man; but go thy way, shew thyself to the Priest, and offer the gift that Moses commanded, for a testimony unto them.

JEROME. After the preaching and teaching, is offered an occasion of working miracles, that by mighty works following, the preceding doctrine might be confirmed.

PSEUDO-CHRYSOSTOM. (quoad sens.) Because He taught them as one having authority, that He might not thence be supposed to use this method of teaching from ostentation, He does the same in works, as one having power to cure; and therefore, When Jesus descended from the mountain, great multitudes followed him.

PSEUDO-ORIGEN. (Hom. in Liv. 5.) While the Lord taught on the mount, the disciples were with Him, for to them it was given to know the secret things of the heavenly doctrine; but now as He came down from the mount the crowds followed Him, who had been altogether unable to ascend into the mount. They that are bowed by the burden of sin cannot climb to the sublime mysteries. But when the Lord came down from the mount, that is, stooped to the infirmity, and helplessness of the rest, in pity to their imperfections, great multitudes followed Him, some for renown, most for His doctrine, some for cures, or having their wants administered to.

HAYMO. Otherwise; By the mount on which the Lord sate is figured the Heaven, as it is written, Heaven is my throne. (Is. 66:1.) But when the Lord sits on the mount, only the disciples come to Him; because before He took on Him the frailty of our human nature, God was known only in Judæa; (Ps. 76:1.) but when He came down from the height of his Divinity, and took upon Him the frailty of our human nature, a great multitude of the nations followed Him. Herein it is shewn to them that teach that their speech should be so regulated, that as they see each man is able to receive, they should so speak the word of God. For the doctors ascend the mountain, when they shew the more excellent precepts to the perfect; they come down from the mount, in shewing the lesser precepts to the weak.

PSEUDO-CHRYSOSTOM. Among others who were not able to ascend into the mount was the leper, as bearing the burden of sin; for the sin of our souls is a leprosy. And the Lord came down from the height of heaven, as from a mountain, that He might purge the leprousness of our sin; and so the leper as already prepared meets Him as He came down.

PSEUDO-ORIGEN. (ubi sup.) He works the cures below, and does none in the mount; for there is a time for all things under heaven, a time for teaching, and a time for healing. On the mount He taught, He cured souls, He healed hearts; which being finished, as He came down from the heavenly heights to heal bodies, there came to Him a leper and made adoration to Him; before he made his suit, he began to adore, shewing his great reverence.

PSEUDO-CHRYSOSTOM. He did not ask it of Him as of a human physician, but adored Him as God. For faith and confession make a perfect prayer; so that the leprous man in adoring fulfilled the work of faith, and the work of confession in words, he made adoration to him, saying;

PSEUDO-ORIGEN. (ubi sup.) Lord, by Thee all things were made, Thou therefore, if thou will, canst make me clean. Thy will is the work, and all works are subject to Thy will. Thou of old cleansedst Naaman the Syrian of his leprosy by the hand of Elisha, and now, if thou will, thou canst make me clean.

CHRYSOSTOM. He said not, If Thou wilt ask of God, or, If Thou wilt make adoration to God; but, If thou wilt. Nor did he say, Lord, cleanse me; but left all to Him, thereby making Him Lord, and attributing to Him the power over all.

PSEUDO-CHRYSOSTOM. And thus he rewarded a spiritual Physician with a spiritual reward; for as physicians are gained by money, so He with prayer. We offer to God nothing more worthy than faithful prayer. In that he says, If thou wilt, there is no doubt that Christ’s will is ready to every good work; but only doubt whether that cure would be expedient for him, because soundness of body is not good for all. If thou wilt then is as much as to say, I believe that Thou wiliest whatever is good, but I know not if this that I desire for myself is good.

CHRYSOSTOM. He was able, to cleanse by a word, or even by mere will, but He put out His hand, He stretched forth his hand and touched him, to shew that He was not subject to the Law, and that to the pure nothing is impure. Elisha truly kept the Law in all strictness, and did not go out and touch Naaman, but sends him to wash in Jordan. But the Lord shews that He does not heal as a servant, but as Lord heals and touches; His hand was not made unclean by the leprosy, but the leprous body was made pure by the holy hand. For He came not only to heal bodies, but to lead the soul to the true wisdom. As then He did not forbid to eat with unwashen hands, so here He teaches us that it is the leprosy of the soul we ought only to dread, which is sin, but that the leprosy of the body is no impediment to virtue.

PSEUDO-CHRYSOSTOM. But though He transgressed the letter of the Law, He did not transgress its meaning. For the Law forbade to touch leprosy, because it could not hinder that the touch should not defile; therefore it meant not that lepers should not be healed, but that they that touched should not be polluted. So He was not polluted by touching the leprosy, but purified the leprosy by touching it.

DAMASCENE. (De Fid. Orth. iii. 15.) For He was not only God, but man also, whence He wrought Divine wonders by touch and word; for as by an instrument so by His body the Divine acts were done.

CHRYSOSTOM. But for touching the leprous man there is none that accuses Him, because His hearers were not yet seized with envy against Him.

PSEUDO-CHRYSOSTOM. Had He healed him without speaking, who would know by whose power he had been healed? So the will to heal was for the sake of the leprous man; the word was for the sake of them that beheld, therefore He said, I will, be thou clean.

JEROME. It is not to be read, as most of the Latins think, ‘I will to cleanse thee;’ but separately, He first answers, I will, and then follows the command, be thou clean. The leper has said, If thou wilt; the Lord answers, I will; he first said, Thou canst make me clean; the Lord spake, Be thou clean.

CHRYSOSTOM. No where else do we see Him using this word though He be working ever so signal a miracle; but He here adds, I will, to confirm the opinion of the people and the leprous man concerning His power. Nature obeyed the word of the Purifier with proper speed, whence it follows, and straight his leprosy was cleansed. But even this word straightway is too slow to express the speed with which the deed was done.

PSEUDO-ORIGEN. (ubi sup.) Because he was not slow to believe, his cure is not delayed; he did not linger in his confession, Christ did not linger in His cure.

AUGUSTINE. (De Cons. Ev. ii. 19.) Luke has mentioned the cleansing of this leper, though not in the same order of events, but as his manner is to recollect things omitted, and to put first things that were done later, as they were divinely suggested; so that what they had known before, they afterwards set down in writing when they were recalled to their minds.

CHRYSOSTOM. Jesus when healing his body bids him tell no man; Jesus saith unto him, See thou tell no man. Some say that He gave this command that they might not through malice distrust his cure. But this is said foolishly, for He did not so cure him as that his purity should be called in question; but He bids him tell no man, to teach that He does not love ostentation and glory. How is it then that to another to whom He had healed He gives command to go and tell it? What He taught in that was only that we should have a thankful heart; for He does not command that it should be published abroad, but that glory should be given to God. (Mark 5:19.) He teaches us then through this leper not to be desirous of empty honour; by the other, not to be ungrateful, but to refer all things to the praise of God.

JEROME. And in truth what need was there that he should proclaim with his mouth what was evidently shewed in his body?

HILARY. Or that this healing might be sought rather than offered, therefore silence is enjoined.

JEROME. He sends him to the Priests, first, because of His humility that He may seem to defer to the Priests; secondly, that when they saw the leper cleansed they might be saved, if they would believe on the Saviour, or if not that they might be without excuse; and, lastly, that He might not seem, as He was often charged, to be infringing the Law.

CHRYSOSTOM. He neither every where broke, nor every where observed, the Law, but sometimes the one, sometimes the other. The one was preparing the way for the wisdom that was to come, (ἡ μέλλουσα φιλοσοφία.) the other was silencing the irreverent tongue of the Jews, and condescending to their weakness. Whence the Apostles also are seen sometimes observing, sometimes neglecting, the Law.

PSEUDO-ORIGEN. (ubi sup.) Or, He sends him to the Priests that they might know that he was not cleansed according to the manner of the Law, but by the operation of grace.

JEROME. It was ordained in the Law, that those that had been cleansed of a leprosy should offer gifts to the Priests; as it follows, And offer thy gift as Moses commanded for a testimony to them.

PSEUDO-CHRYSOSTOM. Which is not to be understood, Moses commanded it for a testimony to them; but, Go thou and offer for a testimony.

CHRYSOSTOM. For Christ, knowing beforehand that they would not profit by this, said not, ‘for their amendment,’ but, for a testimony to them; that is, for an accusation of them, and in attestation that all things that should have been done by Me, have been done. But though He thus knew that they would not profit by it, yet He did not omit any thing that behoved to be done; but they remained in their former ill-will. Also He said not, ‘The gift that I command,’ but, that Moses commanded, that in the meantime He might hand them over to the Law, and close the mouths of the unjust. That they might not say that He usurped the honour of the Priests, He fulfilled the work of the Law, and made a trial of them.

PSEUDO-ORIGEN. (ubi sup.) Or; offer thy gift, that all who see may believe the miracle.

PSEUDO-CHRYSOSTOM. Or; He commands the oblation, that should they afterwards seek to put him out, he might be able to say, You have received gifts on my cleansing, how do ye now cast me out as a leper?

HILARY. Or we may read, Which Moses commanded for a testimony; inasmuch as what Moses commanded in the Law is a testimony, not an effect.

BEDE. (Hom. in Dom. 3 Epiph.) Should any be perplexed how, when the Lord seems here to approve Moses’ offering, the Church does not receive it, let him remember, that Christ had not yet offered His body for a holocaust. And it behoved that the typical sacrifices should not be taken away, before that which they typified was established by the testimony of the Apostles’ preaching, and by the faith of the people believing. By this man was figured the whole human race, for he was not only leprous, but, according to the Gospel of Luke, is described as full of leprosy. For all have sinned, and need glory of God; (Rom. 3:23.) to wit, that glory, that the hand of the Saviour being stretched out, (that is, the Word being made flesh,) and touching human nature, they might be cleansed from the vanity of their former ways; and that they that had been long abominable, and cast out from the camp of God’s people, might be restored to the temple and the priest, and be able to offer their bodies a living sacrifice to Him to whom it is said, Thou art a Priest for ever. (Ps. 110:4.)

REMIGIUS. Morally; by the leper is signified the sinner; for sin makes an unclean and impure soul; he falls down before Christ when he is confounded concerning his former sins; yet he ought to confess, and to seek the remedy of penitence; so the leper shews his disease, and asks a cure. The Lord stretches out His hand when He affords the aid of Divine mercy; whereupon follows immediately remission of sin; nor ought the Church to be reconciled to the same, but on the sentence of the Priest.

Catena Aurea Matthew 8

St. Josemaría Escrivá

St. Josemaria Escriva de Balaguer was born in Barbastro, Spain, on January 9, 1902, the second of six children of Jose and Dolores Escriva. Growing up in a devout family and attending Catholic schools, he learned the basic truths of the faith and practices such as frequent confession and communion, the rosary, and almsgiving. The death of three younger sisters, and his father's bankruptcy after business reverses, taught him the meaning of suffering and brought maturity to his outgoing and cheerful temperament. In 1915, the family moved to Logrono, where his father had found new employment.

Beginning in 1918, Josemaria sensed that God was asking something of him, although he didn't know exactly what it was. He decided to become a priest, in order to be available for whatever God wanted of him. He began studying for the priesthood, first in Logrono and later in Saragossa. At his father's suggestion and with the permission of his superiors at the seminary he also began to study civil law. He was ordained a priest and began his pastoral ministry in 1925.

In 1927, Fr. Josemaria moved to Madrid to study for a graduate degree in law. He was accompanied by his mother, sister, and brother, as his father had died in 1924 and he was now head of the family. They were not well-off, and he had to tutor law students to support them. At the same time he carried out a demanding pastoral work, especially among the poor and sick in Madrid, and with young children. He also undertook an apostolate with manual workers, professional people and university students who, by coming into contact with the poor and sick to whom Fr. Josemaria was ministering, learned the practical meaning of charity and their Christian responsibility to help out in the betterment of society.

On October 2, 1928, while making a retreat in Madrid, God showed him his specific mission: he was to found Opus Dei, an institution within the Catholic Church dedicated to helping people in all walks of life to follow Christ, to seek holiness in their daily life and grow in love for God and their fellow men and women. From that moment on, he dedicated all his strength to fulfilling this mission, certain that God had raised up Opus Dei to serve the Church. In 1930, responding to a new illumination from God, he started Opus Dei's apostolic work with women, making clear that they had the same responsibility as men to serve society and the Church.

The first edition of The Way, his most widely read work, was published in 1934 under the title Spiritual Considerations. Expanded and revised, it has gone through many editions since then; more than four million copies in many different languages are now in print. His other spiritual writings include Holy Rosary; The Way of the Cross; two collections of homilies, Christ Is Passing By and Friends of God; and Furrow and The Forge, which like The Way are made up of short points for prayer and reflection.

The development of Opus Dei began among the young people with whom Fr. Josemaria had already been in contact before 1928. Its growth, however, was seriously impeded by the religious persecution inflicted on the Catholic Church during the Spanish Civil War (1936-1939). The founder himself suffered severe hardships under this persecution but, unlike many other priests, he came out of the war alive. After the war, he traveled throughout the country giving retreats to hundreds of priests at the request of their bishops. Meanwhile Opus Dei spread from Madrid to several other Spanish cities, and as soon as World War II ended in 1945, began starting in other countries. This growth was not without pain; though the Work always had the approval of the local bishops, its then-unfamiliar message of sanctity in the world met with some misunderstandings and suspicions-which the founder bore with great patience and charity.

While celebrating Mass in 1943, Fr. Josemaria received a new foundational grace to establish the Priestly Society of the Holy Cross, which made it possible for some of Opus Dei's lay faithful to be ordained as priests. The full incorporation of both lay faithful and priests in Opus Dei, which makes a seamless cooperation in the apostolic work possible, is an essential feature of the foundational charism of Opus Dei, affirmed by the Church in granting Opus Dei the canonical status of a personal Prelature. In addition, the Priestly Society conducts activities, in full harmony with the bishops of the local churches, for the spiritual development of diocesan priests and seminarians. Diocesan priests can also be part of the Priestly Society, while at the same time remaining clergy of their own dioceses.

Aware that God meant Opus Dei to be part of the mission of the universal Church, the founder moved to Rome in 1946 so as to be close to the Holy See. By 1950 the Work had received pontifical approvals affirming its main foundational features-spreading the message of holiness in daily life; service to the Pope, the universal church, and the particular churches; secularity and naturalness; fostering personal freedom and responsibility, and a pluralism consistent with Catholic moral, political, and social teachings.

Beginning in 1948, full membership in Opus Dei was open to married people. In 1950 the Holy See approved the idea of accepting non-Catholics and even non-Christians as cooperators-persons who assist Opus Dei in its projects and programs without being members. The next decade saw the launching of a wide range of undertakings: professional schools, agricultural training centers, universities, primary and secondary schools, hospitals and clinics, and other initiatives, open to people of all races, religions, and social backgrounds but of manifestly Christian inspiration.

During Vatican Council II (1962-1965), Monsignor Escriva worked closely with many of the council fathers, discussing key Council themes such as the universal call to holiness and the importance of laypersons in the mission of the Church. Deeply grateful for the Council's teachings, he did everything possible to implement them in the formative activities offered by Opus Dei throughout the world.

Between 1970 and 1975 the founder undertook catechetical trips throughout Europe and Latin America, speaking with many people, at times in large gatherings, about love of God, the sacraments, Christian dedication, and the need to sanctify work and family life. By the time of the founder's death, Opus Dei had spread to thirty nations on six continents. It now (2002) has more than 84,000 members in sixty countries.

Monsignor Escriva's death in Rome came suddenly on June 26, 1975, when he was 73. Large numbers of bishops and ordinary faithful petitioned the Vatican to begin the process for his beatification and canonization. On May 17, 1992, Pope John Paul II declared him Blessed before a huge crowd in St. Peter's Square. He was canonized on October 6, 2002.

escriva.org

NAVARRE BIBLE COMMENTARY(RSV)

Ad Majorem Dei Gloriam (To the Greater Glory of God)

Today’s First Reading

From: 2 Kings 25:1-12

Siege of Jerusalem and capture of Zedekiah
-----------------------------------------------------
[1] And in the ninth year of his reign. in the tenth month, on the tenth day of the month, Nebuchadnezzar king of Babylon came with all his army against Jerusalem, and laid siege to it; and they built siegeworks against it round about. [2] So the city was besieged till the eleventh year of King Zedekiah. [3] 0n the ninth day of the fourth month the famine was so severe in the city that there was no food for the people of the land. [4] Then a breach was made in the city; the king, with all the men of war fled by night by the way of the gate between the two walls, by the king's garden, though the Chaldeans were around the city. And they went in the direction of the Arabah. [5] But the army of the Chaldeans pursued the king, and overtook him in the plains of Jericho; and all his army was scattered from him. [6] Then they captured the king, and brought him up to the king of Babylon at Riblah, who passed sentence upon him. [7] They slew the sons of Zedekiah before his eyes, and put out the eyes of Zedekiah, and bound him in fetters, and took him to Babylon.

Jerusalem is laid waste. The second deportation
----------------------------------------------------------
[8] In the fifth month, on the seventh day of the month -- which was the nineteenth year of King Nebuchadnezzar, king of Babylon -- Nebuzaradan, the captain of the bodyguard, a servant of the king of Babylon, came to Jerusalem. [9] And he burned the house of the Lord, and the king's house and all the houses of Jerusalem; every great house he burned down. [10] And all the army of the Chaldeans, who were with the captain of the guard, broke down the walls around Jerusalem.

[11] And the rest of the people who were left in the city and the deserters who had deserted to the king of Babylon, together with the rest of the multitude, Nebuzaradan the captain of the guard carried into exile. [12] But the captain of the guard left some of the poorest of the land to be vinedressers and ploughmen.

*******************************************************************************
Commentary:

25:1-21. Three themes stand out in this account of the fall of Jerusalem -- the fate of the king and his sons (vv. 1-7), the despoiling of the temple (vv. 13-17), and the transportation of the inhabitants (vv. 8-12, 18-21). To those deported earlier (cf. 24:14-16) must now he added the people of the land (v. 19). This means that those who remain (estimated at ten or fifteen thousand in all Judah) become great landowners and, perhaps for this very reason, people well disposed towards the Babylonians.

25:1-7. More detailed information about the siege of Jerusalem is provided by the prophets Jeremiah and Ezekiel, who were witnesses of the tragedy (cf. Jer 39:1-10; 52; Ezek 17:11-21). The exact dates of the siege are unclear despite the information given in 2 Kings. Most probably the siege began at the start of 588 and lasted until the summer of 587. At some stage the pharaoh sent assistance to Judah, who was his ally (cf. Ezek 17:15-18; Lam 4:17), causing the Babylonians to raise the siege temporarily (cf. Jer 37:5-11). But once they had defeated the Egyptians, the siege was continued until hunger forced the king and his army to flee (vv. 6-7). Zedekiah could have avoided the terrible punishment that ensued if he had listened to the prophet Jeremiah, who was pressing him to surrender to the Babylonians (cf. Jer 38:14-28).

25:8-21. The fall of Jerusalem and the burning of the temple were events that could never be effaced from Jewish memory: the day was probably 14 August 587.

The objects plundered (vv. 13-17) are those mentioned in 1 Kings 7, which deals with the furnishing of the temple by Solomon. The burning and looting mean that that temple has ceased to be the place chosen by the Lord for his name to dwell (cf. 1 Kings 8:16-29): the glory of the Lord has left it (cf. Ezek 10:18-22). The stage initiated by David and Solomon when the presence of the Lord manifested itself in the temple of Jerusalem has come to an end. All that remains there is ruin and desolation, although from that site prayer will arise to petition the Lord (cf. Ps 74). The author of 2 Kings puts on record the summary execution of some of the priests and army men (vv. 18-21) to show that all is over.

The destruction of the temple shows its transitory character: it is easy now to see that God did not unconditionally commit himself to stay in that place: he expected faithfulness, and did not receive it. Later Jewish tradition will recognize this and, although the temple will he rebuilt after the exile, religious worship will be offered there (cf. Ezra 3:1-13), the conviction will grow, inspired by God, that salvation will reach the people not through the temple but through the fidelity of a servant of the Lord who will obediently take upon himself the punishment warranted by the people's sins (cf. 42:1-9; 52:13-53:12). Jesus Christ will be that suffering servant, and in him the presence of God among men will find a new and enduring temple (cf. 2:11-22). An ancient Christian commentator notes that "those temporal institutions which came into existence as prefigurations of this present reality were only imperfect and partial images and signs of what we now behold before us; once the reality presents itself, its image is eclipsed: just when the king arrives, no one venerates his image and ignores his presence" (“Homilae paschale”).

Today’s Gospel Reading

From: Matthew 7:21-29

Doing the Will of God
---------------------
(Jesus said to His disciples,) [21] "Not every one who says to Me, `Lord, Lord,' shall enter the Kingdom of Heaven, but he who does the will of My Father who is in Heaven. [22] On that day many will say to Me, `Lord, Lord, did we not prophesy in Your name, and cast out demons in Your name, and do many mighty works in Your name?' [23] And then I will declare to them, `I never knew you; depart from Me, you evildoers.'

Building on Rock
----------------
[24] "Every one then who hears these words of Mine and does them will be like a wise man who built his house upon the rock; [25] and the rain fell, and the floods came, and the winds blew and beat upon that house, but it did not fall, because it had been founded on the rock. [26] And every one who hears these words of mine and does not do them will be like a foolish man who built his house upon the sand; [27] and the rain fell, and the floods came, and winds blew and beat against that house, and it fell; and great was the fall of it."

[28] And when Jesus finished these sayings, the crowds were astonished at His teaching, [29] for He taught them as one who had authority, and not as their scribes.

***********************************************************************
Commentary:

21-23. To be genuine, prayer must be accompanied by a persevering effort to do God's will. Similarly, in order to do His will it is not enough to speak about the things of God: there must consistency between what one preaches--what one says--and what one does: "The Kingdom of God does not consist in talk but in power" (1 Corinthians 4:20); "Be doers of the word, and not hearers only, deceiving yourselves" (James 1:22). Christians, "holding loyally to the Gospel, enriched by its resources, and joining forces with all who love and practice justice, have shouldered a weighty task on earth and they must render an account of it to Him who will judge all men on the last day. Not every one who says, `Lord, Lord' will enter the Kingdom of Heaven, but those who do the will of the Father, and who manfully put their hands to the work" (Vatican II, "Gaudium Et Spes", 93).

To enter the Kingdom of Heaven, to be holy, it is not enough, then, to speak eloquently about holiness. One has to practice what one preaches, to produce fruit which accords with one's words. Fray Luis de Leon puts it very graphically: "Notice that to be a good Christian it is not enough just to pray and fast and hear Mass; God must find you faithful, like another Job or Abraham, in times of tribulation" ("Guide for Sinners", Book 1, Part 2, Chapter 21).

Even if a person exercises an ecclesiastical ministry that does not assure his holiness; he needs to practice the virtues he preaches. Besides, we know from experience that any Christian (clerical, religious or lay) who does not strive to act in accordance with the demands of the faith he professes, begins to weaken in his faith and eventually parts company also with the teaching of the Church. Anyone who does not live in accordance with what he says, ends up saying things which are contrary to faith.

The authority with which Jesus speaks in these verses reveals Him as sovereign Judge of the living and the dead. No Old Testament prophet ever spoke with His authority.

22. "That day": a technical formula in biblical language meaning the day of the Judgment of the Lord or the Last Judgment.

23. This passage refers to the Judgment where Jesus will be the Judge. The sacred text uses a verb which means the public proclamation of a truth. Since in this case Jesus Christ is the Judge who makes the declaration, it takes the form of a judicial sentence.

24-27. These verses constitute the positive side of the previous passage. A person who tries to put Christ's teaching into practice, even if he experiences personal difficulties or lives during times of upheaval in the life of the Church or is surrounded by error, will stay firm in the faith, like the wise man who builds his house on rock.

Also, if we are to stay strong in times of difficulty, we need, when things are calm and peaceful, to accept little contradictions with a good grace, to be very refined in our relationship with God and with others, and to perform the duties of our state in life in a spirit of loyalty and abnegation. By acting in this way we are laying down a good foundation, maintaining the edifice of our spiritual life and repairing any cracks which make their appearance.

28-29. Jesus' listeners could clearly see the radical difference between the style of teaching of the scribes and Pharisees, and the conviction and confidence with which Jesus spoke. There is nothing tentative about His words; they leave no room for doubt.

Disclaimer: Opinions posted on Free Republic are those of the individual posters and do not necessarily represent the opinion of Free Republic or its management. All materials posted herein are protected by copyright law and the exemption for fair use of copyrighted works.

Matthew
	English: Douay-Rheims	Latin: Vulgata Clementina	Greek NT: Byzantine/Majority Text (2000)
	Matthew 8
1.	AND when he was come down from the mountain, great multitudes followed him:	Cum autem descendisset de monte, secutæ sunt eum turbæ multæ :	καταβαντι δε αυτω απο του ορους ηκολουθησαν αυτω οχλοι πολλοι
2.	And behold a leper came and adored him, saying: Lord, if thou wilt, thou canst make me clean.	et ecce leprosus veniens, adorabat eum, dicens : Domine, si vis, potes me mundare.	και ιδου λεπρος ελθων προσεκυνει αυτω λεγων κυριε εαν θελης δυνασαι με καθαρισαι
3.	And Jesus stretching forth his hand, touched him, saying: I will, be thou made clean. And forthwith his leprosy was cleansed.	Et extendens Jesus manum, tetigit eum, dicens : Volo. Mundare. Et confestim mundata est lepra ejus.	και εκτεινας την χειρα ηψατο αυτου ο ιησους λεγων θελω καθαρισθητι και ευθεως εκαθαρισθη αυτου η λεπρα
4.	And Jesus saith to him: See thou tell no man: but go, shew thyself to the priest, and offer the gift which Moses commanded for a testimony unto them.	Et ait illi Jesus : Vide, nemini dixeris : sed vade, ostende te sacerdoti, et offer munus, quod præcepit Moyses, in testimonium illis.	και λεγει αυτω ο ιησους ορα μηδενι ειπης αλλα υπαγε σεαυτον δειξον τω ιερει και προσενεγκε το δωρον ο προσεταξεν μωσης εις μαρτυριον αυτοις

Readings at Mass

The sack of Jerusalem and the final deportation

'If you want to, you can cure me'

Universalis podcast: The week ahead – from 28 June to 4 July

Christian Art

Catena Aurea by St. Thomas Aguinas

St. Josemaría Escrivá