Feast Day: March 21

Born: 21 March 1417 at Sachseln, Canton Obwalden, Lake Lucerne, Switzerland

Died: 21 March 1487

Canonized: 15 May 1947 by Pope Pius XII

Major Shrine: Sachseln, Switzerland

Patron of: councilmen, difficult marriages, large families, magistrates, parents of large families, Pontifical Swiss Guards, separated spouses, Switzerland

Interactive Saints for Kids

St. Serapion

Feast Day: March 21
Died: (around) 370

Serapion lived in Egypt during exciting times for the Church. As a young man, he received a fantastic education in Christian Theology (Religious Studies) and other important subjects. When he finished studying, for a while he directed the famous Christian school that taught catechism and the faith in Alexandria.

Then Serapion made up his mind to spend more time in prayer and penance. So he went out into the desert and became a monk. Serapion’s little rule was “The mind is purified by spiritual knowledge (or by holy meditation and prayer), the spiritual passions of the soul by charity, and the irregular appetites by abstinence and penance.”

He met the famous hermit, St. Anthony of Egypt in the desert and became his disciple. Serapion tried very hard to learn from and imitate him. When he died, Anthony left Serapion one of his cloaks, which he treasured for the rest of his life.

Serapion became bishop of Thmuis, a city in lower Egypt in the Nile delta. He went to a very important meeting of bishops in 347, called the “council of Sardis” in Sardica. Serapion was a very brave bishop. He loved the truths of the faith and tried to protect them from those who wanted to change Christian beliefs and promote Arianism.

He worked with St. Athanasius, another brave bishop. They both had great courage and became very good friends. They fought against false teachings or heresies with their homilies (preaching) and with their writings. St. Serapion was banished (sent away) from Thmuis by Emperor Constantius II who supported Arianism.

Most of St. Serapion's writings were lost. They were letters on teachings about the faith and an explanation of the Psalms. He wrote against Macedonianism (which says that the Holy Spirit is not God) and against Manichaeism (which shows that our bodies can be used to do good or evil but that we must choose). So it is wrong to believe that only our souls are of God and that our bodies are of the devil.

His most important work, called the "Euchologion," which was a collection of liturgical prayers, was lost for hundreds of years. It was found and published at the end of the nineteenth century.

Another famous saint of that time, Jerome, named St. Serapion a “Confessor of the Faith". St. Serapion died around the year 370 in Egypt, in the place where he was exiled.

Reflection: Take a moment to be grateful for those persons in your life who have taught you about the faith and have been an example in living it.

CATHOLIC ALMANAC

Friday, March 21

Liturgical Color: Violet

On this day in 453 A.D., Pope Leo the
Great issued a letter confirming the
union of the Divine and human natures
of Christ in one person. This was in
response to the Monophysitism heresy
which wrongly taught that Christ had a
single nature.

Matthew
	English: Douay-Rheims	Latin: Vulgata Clementina	Greek NT: Byzantine/Majority Text (2000)
	Matthew 21
33.	Hear ye another parable. There was a man an householder, who planted a vineyard, and made a hedge round about it, and dug in it a press, and built a tower, and let it out to husbandmen; and went into a strange country.	Aliam parabolam audite : Homo erat paterfamilias, qui plantavit vineam, et sepem circumdedit ei, et fodit in ea torcular, et ædificavit turrim, et locavit eam agricolis, et peregre profectus est.	αλλην παραβολην ακουσατε ανθρωπος [τις] ην οικοδεσποτης οστις εφυτευσεν αμπελωνα και φραγμον αυτω περιεθηκεν και ωρυξεν εν αυτω ληνον και ωκοδομησεν πυργον και εξεδοτο αυτον γεωργοις και απεδημησεν
34.	And when the time of the fruits drew nigh, he sent his servants to the husbandmen that they might receive the fruits thereof.	Cum autem tempus fructuum appropinquasset, misit servos suos ad agricolas, ut acciperent fructus ejus.	οτε δε ηγγισεν ο καιρος των καρπων απεστειλεν τους δουλους αυτου προς τους γεωργους λαβειν τους καρπους αυτου
35.	And the husbandmen laying hands on his servants, beat one, and killed another, and stoned another.	Et agricolæ, apprehensis servis ejus, alium ceciderunt, alium occiderunt, alium vero lapidaverunt.	και λαβοντες οι γεωργοι τους δουλους αυτου ον μεν εδειραν ον δε απεκτειναν ον δε ελιθοβολησαν
36.	Again he sent other servants more than the former; and they did to them in like manner.	Iterum misit alios servos plures prioribus, et fecerunt illis similiter.	παλιν απεστειλεν αλλους δουλους πλειονας των πρωτων και εποιησαν αυτοις ωσαυτως
37.	And last of all he sent to them his son, saying: They will reverence my son.	Novissime autem misit ad eos filium suum, dicens : Verebuntur filium meum.	υστερον δε απεστειλεν προς αυτους τον υιον αυτου λεγων εντραπησονται τον υιον μου
38.	But the husbandmen seeing the son, said among themselves: This is the heir: come, let us kill him, and we shall have his inheritance.	Agricolæ autem videntes filium dixerunt intra se : Hic est hæres, venite, occidamus eum, et habebimus hæreditatem ejus.	οι δε γεωργοι ιδοντες τον υιον ειπον εν εαυτοις ουτος εστιν ο κληρονομος δευτε αποκτεινωμεν αυτον και κατασχωμεν την κληρονομιαν αυτου
39.	And taking him, they cast him forth out of the vineyard, and killed him.	Et apprehensum eum ejecerunt extra vineam, et occiderunt.	και λαβοντες αυτον εξεβαλον εξω του αμπελωνος και απεκτειναν
40.	When therefore the lord of the vineyard shall come, what will he do to those husbandmen?	Cum ergo venerit dominus vineæ, quid faciet agricolis illis ?	οταν ουν ελθη ο κυριος του αμπελωνος τι ποιησει τοις γεωργοις εκεινοις
41.	They say to him: He will bring those evil men to an evil end; and will let out his vineyard to other husbandmen, that shall render him the fruit in due season.	Aiunt illi : Malos male perdet : et vineam suam locabit aliis agricolis, qui reddant ei fructum temporibus suis.	λεγουσιν αυτω κακους κακως απολεσει αυτους και τον αμπελωνα εκδωσεται αλλοις γεωργοις οιτινες αποδωσουσιν αυτω τους καρπους εν τοις καιροις αυτων
42.	Jesus saith to them: Have you never read in the Scriptures: The stone which the builders rejected, the same is become the head of the corner? By the Lord this has been done; and it is wonderful in our eyes.	Dicit illis Jesus : Numquam legistis in Scripturis : Lapidem quem reprobaverunt ædificantes, hic factus est in caput anguli : a Domino factum est istud, et est mirabile in oculis nostris ?	λεγει αυτοις ο ιησους ουδεποτε ανεγνωτε εν ταις γραφαις λιθον ον απεδοκιμασαν οι οικοδομουντες ουτος εγενηθη εις κεφαλην γωνιας παρα κυριου εγενετο αυτη και εστιν θαυμαστη εν οφθαλμοις ημων
43.	Therefore I say to you, that the kingdom of God shall be taken from you, and shall be given to a nation yielding the fruits thereof.	Ideo dico vobis, quia auferetur a vobis regnum Dei, et dabitur genti facienti fructus ejus.	δια τουτο λεγω υμιν οτι αρθησεται αφ υμων η βασιλεια του θεου και δοθησεται εθνει ποιουντι τους καρπους αυτης
44.	And whosoever shall fall on this stone, shall be broken: but on whomsoever it shall fall, it shall grind him to powder.	Et qui ceciderit super lapidem istum, confringetur : super quem vero ceciderit, conteret eum.	και ο πεσων επι τον λιθον τουτον συνθλασθησεται εφ ον δ αν πεση λικμησει αυτον
45.	And when the chief priests and Pharisees had heard his parables, they knew that he spoke of them.	Et cum audissent principes sacerdotum et pharisæi parabolas ejus, cognoverunt quod de ipsis diceret.	και ακουσαντες οι αρχιερεις και οι φαρισαιοι τας παραβολας αυτου εγνωσαν οτι περι αυτων λεγει
46.	And seeking to lay hands on him, they feared the multitudes: because they held him as a prophet.	Et quærentes eum tenere, timuerunt turbas : quoniam sicut prophetam eum habebant.	και ζητουντες αυτον κρατησαι εφοβηθησαν τους οχλους επειδη ως προφητην αυτον ειχον

33. Hear another parable: There was a certain householder, which planted a vineyard, and hedged it round about, and dug a winepress in it, and built a tower, and let it out to husbandman, and went into a far country:
34. And when the time of the fruit drew near, he sent his servants to the husbandman, that they might receive the fruits of it.
35. And the husbandman took his servants, and beat one, and killed another, and stoned another.
36. Again, he sent other servants more than the first: and they did to them likewise.
37. But last of all he sent to them his son, saying, They will reverence my son.
38. But when the husbandman saw the son, they said among themselves, This is the heir; come, let us kill him, and let us seize on his inheritance.
39. And they caught him, and cast him out of the vineyard, and slew him.
40. When the lord therefore of the vineyard comes, what will he do to those husbandmen?
41. They said to him, He will miserably destroy those wicked men, and will let out his vineyard to other husbandmen, which shall render him the fruits in their seasons.
42. Jesus said to them, Did you never read in the Scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord's doing, and it is marvelous in our eyes?
43. Therefore say I to you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof.
44. And whoever shall fall on this stone shall be broken: but on whomever it shall fall, it will grind him to powder.

CHRYS; The design of this further parable is to show that their guilt was heinous, and unworthy to be forgiven.

ORIGEN; The householder is God, who in some parables is represented as a man. As it were a father condescending to the infant lisp of his little child, in order to instruct him.

PSEUDO-CHRYS; He is called man, by title, not by nature ; in a kind of likeness, not in verity. For the Son knowing that by occasion of His human name. He himself should be blasphemed as though he were mere man. Spoke therefore of the Invisible God the Father as man; He who by nature is Lord of Angels and men, but by goodness their Father.

JEROME; He has planted a vine of which Isaiah speaks, The vine of the Lord of Hosts is the house of Israel. And hedged it round about; i.e. either the wall of the city, or the guardianship of Angels.

PSEUDO-CHRYS; Or, by the hedge understand the protection of the holy fathers, who were set as a wall around the people of Israel.

ORIGEN; Or, the hedge which God set round his people was His own Providence; and the winepress was the place of offerings.

JEROME; A winepress, that is to say, An altar; or those winepresses after which the three Psalms, the 8th, the 80th, and the 83rd are entitled, that is to say, the martyrs.

HILARY; Or, he set forth the Prophets as it were winepresses, into which an abundant measure of the Holy Spirit, as of new wine, might flow in a teeming stream.

PSEUDO-CHRYS; Or, the winepress is the word of God, which tortures man when it contradicts his fleshly nature.

JEROME; And built a tower therein, that is, the Temple, of which it is said by Micah, And you, O cloudy tower of the daughter of Sion.

HILARY; Or, The tower is the eminence of the Law, which ascended from earth to heaven, and from which, as from a watch-tower, the coming of Christ might be spied. And let it out to husbandmen.

PSEUDO-CHRYS; When, that is, Priests and Levites were constituted by time Law, and undertook the direction of the people. And as an husbandman, through the offer to his Lord of his own stock, does not please him so much as by giving him the fruit of his own vineyard; so the Priest does not so much please God by his own righteousness, as by teaching the people of God holiness; for his own righteousness is but one, but that of the people manifold. And went into a far country.

JEROME; Not a change of place, for God, by whom all things are filled, cannot be absent from any place; but He seems to be absent from the vineyard, that he may leave the vine-dressers a freedom of acting.

CHRYS; Or, it applies to His long-suffering, in that he did not always bring down immediate punishment on their sins.

ORIGEN; Or, because God who had been with them in the cloud by day, and in the pillar of fire by night, never after showed Himself to them in like manner. In Isaiah the people of the Jews is called time vineyard, and the threats of the householder are against tire vineyard; but in the Gospel not the vineyard but the husbandmen are blamed. For perchance in the Gospel the vineyard is the kingdom of God, that is, the doctrine which is contained in holy Scripture; and a man's blameless life is the fruit of the vineyard. And the letter of Scripture is the hedge set round the vineyard, that the fruits which are hid in it should not be seen by those who are without.

The depth of the oracles of God is the winepress of the vineyard, into which such as have profited in the oracles of God pour out their studies like fruit. The tower built therein is the word concerning God Himself, and concerning Christ's dispensations. This vineyard He committed to husbandman, that is, to the people that was before us, both priests and laity, and went into a far country, by His departure giving opportunity to the husbandman. The time of the vintage drawing near may be taken of individuals, and of nations. The first season of life is in infancy, when the vineyard has nothing to show, but that it has in it the vital power. As soon as it comes to be able to speak, then is the time of putting forth buds. And as the child's soul progresses, so also does the vineyard, that is, the word of God; and after such progress the vineyard brings forth the ripe fruit of love, joy, peace, and the like. Moreover to the nation who received the Law by Moses, the time of fruit draws near.

RABAN; The season of fruit, He says, not of rent-paying, because this stiff-necked nation brings forth no fruit.

CHRYS; He calls the Prophets servants, who as the Lord's Priests offer the fruits of the people, and the proofs of their obedience in their works. But they showed their wickedness not only in refusing the fruits, but in having indignation against those that come to them, as it follows, And the husbandmen took his servants, and beat one, and killed another, and stoned another.

JEROME; Beat them, as Jeremiah, killed them, as Isaiah, stoned them, as Naboth and Zacharias, whom they slew between the temple and the altar.

PSEUDO-CHRYS; At each step of their wickedness the mercy of God was increased, and at each step of the Divine mercy the wickedness of the Jews increased; thus there was a strife between human wickedness and Divine goodness.

HILARY; These more than the first who were sent, denote that time, when, after the preaching of single Prophets, a great number was sent forth together.

RABAN; Or, the first servants who were sent were the Lawgiver Moses himself, and Aaron the first Priest of God; whom, having beaten them with the scourge of their tongue, they sent away empty; by the other servants understand the company of the Prophets.

HILARY; By the Son sent at last, is denoted the advent of our Lord.

CHRYS; Wherefore then did He not send Him immediately? That from what they had done to the others they might accuse themselves, and putting away their madness they might reverence His Son when He came.

PSEUDO-CHRYS; He sent Him not as the bearer of a sentence of punishment against the guilty, but of an offer of repentance; He sent Him to put them to shame, not to punish them.

JEROME; But when He says, They will reverence my Son, He does not speak as in ignorance. For what is there that this householder (by whom in this place God is intended) knows not? But God is thus spoken of as being uncertain, in order that free-will may be reserved for man.

CHRYS; Or He speaks as declaring what ought to be; they ought to reverence Him; thus showing that their sin was great, and void of all excuse.

ORIGEN; Or we may suppose this fulfilled in the case of those Jews who, knowing Christ, believed in Him. But what follows, But when the husbandmen saw the son, they said among themselves, This is the heir, come let us kill him, and let us seize on the inheritance, was fulfilled in those who saw Christ, and knew Him to be the Son of God, yet crucified Him.

JEROME; Let us inquire of Arrius and Eunomius. See here the Father is said not to know somewhat. Whatever answer they make for the Father, let them understand the same of the Son, when He says that He knows not the day of the consummation of all things.

PSEUDO-CHRYS; But some say, that it was after His incarnation, that Christ was called a Son in right of His baptism like the other saints, whom the Lord refutes by this place, saying, I will send my Son. Therefore when He thus meditated sending His Son after the Prophets, He must have been already His Son. Further, if He had been His Son in the same way as all the saints to whom the word of God was sent, He ought to have called the Prophets also His sons, as He calls Christ, or to call Christ His servant, as He calls the Prophets.

RABAN; By what they say, This is the Son, He manifestly proves that the rulers of the Jews crucified the Son of God, not through ignorance, but through jealousy. For they understood that tit was He to whom the Father speaks by the Prophet, Ask of me, and I shall give you the heathen for your inheritance. The inheritance given to the Son is the holy Church; an inheritance not left Him by His Father when crying, but wonderfully purchased by His own death.

PSEUDO-CHRYS; After His entry into the Temple, and having cast out those who sold the animals for the sacrifices, then they took counsel to kill Him, Come, let us kill him. For they reasoned among themselves, It will happen that the people hereby shall disuse the practice of sacrificing, which pertains to our gain, and shall be content to offer the sacrifice of righteousness, which pertains to the glory of God; and so the nation shall no more be our possession, but shall become God's. But if we shall kill Him, then there being none to seek the fruit of righteousness from the people, the practice of offering sacrifice shall continue, and so this people shall become our possession; as it follows, And the inheritance shall be ours. These are the usual thoughts of all worldly Priests, who take no thought how the people shall live without sin, but look to how much is offered in the Church, and esteem that tile profit of their ministry.

RABAN; Or, The Jews endeavored by putting Him to death to seize upon the inheritance, when they strove to overthrow the faith which is through Him, and to substitute their own righteousness which is by the Law, and therewith to imbue the Gentiles. It follows, And they caught him, and cast him out of the vineyard, and slew him.

HILARY; Christ was cast out of Jerusalem, as out of the vineyard, to His sentence of punishment.

ORIGEN; Or, what He says, And cast him out of the vineyard, seems to me to be this; As far as they were concerned they judged Him a stranger both to the vineyard, and the husbandmen When therefore the lord of the vineyard comes, what will he do to those husbandmen?

JEROME; The Lord asks them not as though He did not know what they would answer, but that they might be condemned by their own answer.

PSEUDO-CHRYS; That their answer is true, comes not of any righteous judgment in them, but from the case itself; truth constrained them.

ORIGEN; Like Caiaphas so did they, not from themselves, prophesy against themselves, that the oracles of God were to be taken from them, and given to the Gentiles, who could bring forth fruit in due season.

GLOSS; Or, the Lord whom they killed, came immediately rising from the dead, and brought to an evil end those wicked husbandmen, and gave up His vineyard to other husbandmen, that is, to the Apostles.

AUG; Mark does not give this as their answer, but relates that the Lord after His question put to them, made this answer to Himself. But it may be easily explained, that their words are subjoined in such a way as to show that they spoke them, without putting in 'And they answered'. Or this answer is attributed to the Lord, because, what they said being true, might well be said to have been spoken by Him who is truth.

CHRYS; Or there is no contradiction, because both are right; they first made answer in these words, and then the Lord repeated them.

AUG; This troubles us more, how, it is that Luke not only does not relate this to have been their answer, but attributes to them a contrary answer. His words are, And when they heard it they said, God forbid. The only way that remains for understanding this is, therefore, that of the listening multitudes some answered as Matthew relates, and some as Luke. And let it perplex no one that Matthew says that the Chief Priests and elders of the people came to the Lord, and that he connects the whole of this discourse in one down to this parable of the vineyard, without interposing any other speaker.

For it may be supposed that He spoke all these things with the Chief Priests, but that Matthew for brevity's sake omitted what Luke mentions, namely, that this parable was spoken not to those only who asked Him concerning His authority, but to the populace, among whom were some who said, He shall destroy them, and give the vineyard to others. And at the same time this saying is lightly thought to have been the Lord's, either for its truth, or for the unity of His members with their head. And there were also those who said, God forbid, those namely, who perceived that He spoke this parable against them.

PSEUDO-CHRYS; Otherwise: Luke has given the answer of their lips, Matthew that of their hearts. For some made answer openly contradicting Him, and saying, God forbid, but their consciences took it up with He shall miserably destroy these wicked men. For so when a man is detected in any wickedness, he excuses himself in words, but his conscience within pleads guilty.

CHRYS; Or otherwise: the Lord proposed this parable to them with this intent, that not understanding it they should give sentence against themselves; as was done by Nathan to David. Again, when they perceived the meaning of the things that had been said against them, they said, God forbid.

RABAN; Morally; a vineyard has been let out to each of us to dress, when the mystery of baptism was given us, to be cultivated by action. Servants one, two, and three are sent us when Law, Psalm, and Prophecy are read, after whose instructions we are to work well. He that is sent is beaten and cast out when the word is contemned, or, which is worse, is blasphemed. He kills (as far as in him lies) the heir, who tramples under foot the Son, and does despite to the Spirit of grace. The wicked husbandman is destroyed, and the vineyard is given to another, when the gift of grace which the proud has contemned is given to the lowly.

PSEUDO-CHRYS; When they seemed discontent, He brings forward Scripture testimony; as much as to say, If you understood not My parable, at least acknowledge this Scripture.

JEROME; The same things are treated under various figures; whom above He called laborers and husbandmen, He now calls builders.

CHRYS. Christ is the stone, the builders are the Jewish teachers who rejected Christ, saying, This man is not of God.

RABAN; But despite of their displeasure, the same stone furnished the head stone of the corner, for out of both nations He has joined by faith in Him as many as He would.

HILARY; He is become the head of the corner, because He is the union of both sides between the Law and the Gentiles.

CHRYS; And that they might know that nothing that had been done was against God's will, He adds, It is the Lord's doing.

ORIGEN; That is, the stone is the gift of God to the whole building, and is wonderful in our eyes, who can discern it with the eyes of the mind.

PSEUDO-CHRYS; As much as to say, How do you not understand in what building that stone is to be set, not in yours, seeing it is rejected, but in another; but if the building is to be other, your building will be rejected.

ORIGEN; By the kingdom of God, He means the mysteries of the kingdom of God, that is, the divine Scriptures, which the Lord committed, first to that former people who had the oracles of God, but secondly to the Gentiles who brought forth fruit. For the word of God is given to none but to him who brings fruit thereof, and the kingdom of God is given to none in whom sin reigns. Whence came it then that it was given to them from whom it was afterwards taken away? Remember that whatever is given is given of free gift. To whom then He let out the vineyard, He let it out not as to elect already, and believing; but to whom He gave it, He gave it with a sentence of election.

45. And when the Chief Priests and Pharisees had heard his parables, they perceived that he spoke of them.
46. But when they sought to lay hands on him, they feared the multitude, because they took him for a prophet.

JEROME; Hard as were the hearts of the Jews in unbelief, they yet perceived that the Lord's sentence was directed against themselves.

PSEUDO-CHRYS; Here is the difference between good and bad men. The good man when taken in a sin has sorrow because he has sinned, the bad man is grieved not because he has sinned, but because he is found out in his sin; and he not only does not repent, but is indignant with him that reproved him. Thus they being taken in their sins were stirred up to still greater wickedness; And they sought to lay hands on him, but feared the multitude because they took him for a prophet.

ORIGEN; One thing they know which is true concerning Him; they esteemed Him a Prophet, though not understanding His greatness in respect of His being the Son of God. But the rulers feared the multitude who thought thus of Him, and were ready to fight for Him; for they could not attain to the understanding which the multitude had, seeing they thought nothing worthy concerning Him. Further, know that there are two different kinds of desires to lay hands on Jesus. The desire of the rulers and Pharisees was one kind; another that of the Bride, I held him, and would not let him go; intending to try Him still further, as she said, I will get me up into the palm tree, I will lay hold of its height. All who think not rightly concerning His divinity, seek to lay hands on Jesus in order to put Him to death. Other words indeed expecting the word of Christ it is possible to seize and to hold, but the word of truth none can seize, that is, understand; none can hold it, that is, convict; nor separate it from the conviction of those that believe; nor do it to death, that is, destroy it.

PSEUDO-CHRYS; Every wicked man also, as far as his will is concerned, lays hands on God, and puts Him to death. For whoever tramples upon God's commandments, or murmurs against God, or raises a sullen look to heaven, would not he, if he had the power, lay hands on God, and kill Him, that he might sin without restraint?

RABAN; This, that they are afraid to lay hands on Jesus because of the multitudes, is daily acted in the Church, when any who is a brother only in name, is ashamed or afraid to assail the unity of faith and peace which he does not love, because of the good men with whom he lives.

Catena Aurea Matthew 21

The Parable of the Wicked Husbandmen

Speculum humanae salvationis.
Cologne, frater Nycolaus (scribe);
c. 1450
National Library of the Netherlands

Catholic Culture

Daily Readings for:March 21, 2014
(Readings on USCCB website)

Collect: Grant, we pray, almighty God, that, purifying us by the sacred practice of penance, you may lead us in sincerity of heart to attain the holy things to come. Through our Lord Jesus Christ, your Son, who lives and reigns with you in the unity of the Holy Spirit, one God, for ever and ever.

RECIPES

o Eggs Benedict

o Lenten Eggs Benedict

ACTIVITIES

o Motivating Children to Perform Good Deeds

PRAYERS

o Prayer for the Second Week of Lent

o Sacrifice Beads

o Blessing of Bees on the Feast of St. Benedict

o Lent Table Blessing 2

· Lent: March 21st

· Friday of the Second Week of Lent

Old Calendar: St. Benedict, abbot

Sin is the great barrier between God and man. Sin, caused the beginning of hell and made devils of the fallen angels. Sin drove Adam and Eve out of their paradise and took away their marvelous gifts of grace and of freedom from sickness and death. But only in the sufferings and death of the God-man do we see what God really thinks of sin. Before sin there existed no sickness, no death, no hatred, no discord, no ugliness. Every suffering and disorder in the world is a reflection of sin. Every Mass, continuing the atoning Sacrifice of Calvary, is God's mercy to sinners throughout the world. Every sacrament is God's means of restoring all things in Christ. — Daily Missal of the Mystical Body

According to the 1962 Missal of Bl. John XXIII the Extraordinary Form of the Roman Rite, today is the feast of St. Benedict, "Father of Western Monasticism," twin brother of St. Scholastica. His feast in the Ordinary Form of the Roman Rite is celebrated on July 11.

Stational Church

Meditation - On the Compassion of Some Women of Jerusalem
A goodly number of the women of Jerusalem (not disciples of Jesus) met this saddest of funeral processions. No doubt their weeping and sobbing and loud wailing, however sincere, was not in real accord with the sorrow that was straining Jesus' heart to the breaking point-His sorrow, namely, over their refusal to accept the truth of His Messiahship and of His supreme royalty as the promised Christ and Savior. Still, the heart of Jesus was deeply affected by the sympathy of these women. Contrasted with all else that was poured into His ears, it was very acceptable and was gratefully received.

But what lastingly gives this incident its chief significance is the fact that, even here in His greatest misery, Jesus is thinking predominantly of the doom of the Holy City and its temple, now practically sealed. Evidently His heart is aching at the vision of the horrors that will soon overtake it and the whole Jewish race, for its criminal blindness to His divine credentials and its obstinate refusal to profit by His teaching and His Precious Blood. For the days are near, when the barren among the Jewish women will be called blessed; when death, sudden and terrible though it be, will seem preferable to life. Try, therefore, to look deep into Jesus' Sacred Heart in its very keen sympathy for these women, and especially for their children. For of the children here present in the procession, or carried in the arms of their mothers, many no doubt were to be witnesses and victims of the abomination of desolation coming upon Jerusalem not forty years hence (Luke 19:41-44)

Excerpted from Our Way to the Father by Leo M. Krenz, S.J.

The Station for today is in the church of St. Vitalis, martyr, the father of the two illustrious Milanese martyrs, Sts. Gervasius and Protasius. It was built about 400, and consecrated by Pope Innocent I in 401/2. The dedication to St. Vitalis and his family was given in 412. The church has been rebuilt several times, of which the most comprehensive rebuilding was that of Pope Sixtus IV before the 1475 Jubilee. It was then granted to Clerics Regular.

The Word Among Us

Meditation: Genesis 37:3-4, 12-13, 17-28

2nd Week of Lent

Israel loved Joseph best of all his sons. (Genesis 37:3)

Since its earliest days, the Christian church has recognized a harmony between the Old and New Testaments. The apostles sought to understand how the ancient Hebrew Scriptures pointed to Jesus as the Messiah. The early Church Fathers then recognized that the mystery of Christ that is hidden in the Old Testament comes fully alive in the New.

Many realities described in the Old Testament—people, events, places, or other details—anticipate realities fully revealed in the New. Scholars call them “types,” or prefigurements, of Christ.

The story of Joseph gives us one of the most stirring Old Testament “types” of Jesus. Joseph, a favorite son of Jacob, was despised by his brothers, who decided to sell him into slavery in Egypt. But Joseph eventually became the instrument God used to save his family from famine: “Even though you meant harm to me,” Joseph later told his brothers, “God meant it for good” (Genesis 50:20).

It’s not hard to see how many Church Fathers read Joseph’s story as a foreshadowing of Jesus’ life and God’s plan of salvation. Just look at the many parallels between the two: both were favored sons of a loving father. Both experienced rejection from some of their own people. Both were sold for silver. Both were falsely accused and imprisoned. Both were unexpectedly exalted—Joseph to Pharaoh’s throne and Jesus to the throne of God. And both provided salvation for the chosen people as well as the Gentiles around them.

Learning how people, prophecies, and events in the Old Testament find fulfillment in Jesus can help us come to a deeper grasp of the salvation that he has won for us. It can help us grasp the marvelous plan of God. It can fill us with love for our Father, who has set his grand plan in motion. So as the season of Lent unfolds, look for Jesus’ “footprints” in the Old Testament readings at Mass. As you do, you’ll see how much God loves his people—including you. You’ll see that God has planned great and glorious things for you. Your life is secure in him!

“Jesus, you are the Lord of history. Thank you for opening my eyes to your wonderful plan for our salvation!”

Psalm 105:16-21; Matthew 21:33-43, 45-46

Marriage=One Man and One Woman 'Til Death Do Us Part

Daily Marriage Tip for March 21, 2014:

“Unless a grain of wheat falls to the ground and dies, it remains just a grain of wheat; but if it dies, it produces much fruit.” (Jn 12:24) Has anyone close to you died who has enriched your life? Loss is always hard, but having a spouse to share it with makes it bearable.

Day 102 - How does the Church view other religions?

How does the Church view other religions?

The Church respects everything in other religions that is good and true. She respects and promotes freedom of religion as a human right. Yet she knows that Jesus Christ is the sole redeemer of all mankind. He alone is "the way, and the truth, and the life" (Jn 14:6).

Whoever seeks God is close to us Christians. There is a special degree of "affinity" to the ....... Like ....... and Christianity, .... is one of the monotheistic religions ( monotheism). The ......., too, revere God the Creator and Abraham as their father in faith. Jesus is considered a great prophet in the ......; Mary, his Mother, as the mother of a prophet. The Church teaches that all men who by no fault of their own do not know Christ and his Church but sincerely seek God and follow the voice of their conscience can attain eternal salvation. However, anyone who has recognized that Jesus Christ is "the way, and the truth, and the life" but is unwilling to follow him cannot find salvation by other paths. This is what is meant by the saying, Extra ecclesiam nulla salus (outside of the Church there is no salvation). (YOUCAT question 136)

Dig Deeper: CCC section (841-848) and other references here.

Part 1: The Profession of Faith (26 - 1065)

Section 2: The Profession of the Christian Faith (185 - 1065)

Chapter 3: I Believe in the Holy Spirit (683 - 1065)

Article 9: "I believe in the Holy Catholic Church" (748 - 975)

Paragraph 3: The Church is One, Holy, Catholic, and Apostolic (811 - 870)

III. THE CHURCH IS CATHOLIC ⇡

The Church and non-Christians ⇡

841

The Church's relationship with the ......... "The plan of salvation also includes those who acknowledge the Creator, in the first place amongst whom are the ........; these profess to hold the faith of Abraham, and together with us they adore the one, merciful God, mankind's judge on the last day."³³⁰

330.

LG 16; cf. NA 3.

360
(all)

842

The Church's bond with non-Christian religions is in the first place the common origin and end of the human race: All nations form but one community. This is so because all stem from the one stock which God created to people the entire earth, and also because all share a common destiny, namely God. His providence, evident goodness, and saving designs extend to all against the day when the elect are gathered together in the holy city...³³¹

331.

NA 1.

28
856
(all)

843

The Catholic Church recognizes in other religions that search, among shadows and images, for the God who is unknown yet near since he gives life and breath and all things and wants all men to be saved. Thus, the Church considers all goodness and truth found in these religions as "a preparation for the Gospel and given by him who enlightens all men that they may at length have life."³³²

332.

LG 16; cf. NA 2; EN 53.

29
(all)

844

In their religious behavior, however, men also display the limits and errors that disfigure the image of God in them: Very often, deceived by the Evil One, men have become vain in their reasonings, and have exchanged the truth of God for a lie, and served the creature rather than the Creator. Or else, living and dying in this world without God, they are exposed to ultimate despair.³³³

333.

LG 16; cf. Rom 1:21, 25.

1219
30
953
(all)

845

To reunite all his children, scattered and led astray by sin, the Father willed to call the whole of humanity together into his Son's Church. The Church is the place where humanity must rediscover its unity and salvation. The Church is "the world reconciled." She is that bark which "in the full sail of the Lord's cross, by the breath of the Holy Spirit, navigates safely in this world." According to another image dear to the Church Fathers, she is prefigured by Noah's ark, which alone saves from the flood.³³⁴

334.

St. Augustine, Serm. 96,7,9:PL 38,588; St. Ambrose, De virg. 18 118:PL 16,297B; cf. already 1 Pet 3:20-21.

"Outside the Church there is no salvation" ⇡

1257
161
(all)

846

How are we to understand this affirmation, often repeated by the Church Fathers?³³⁵ Re-formulated positively, it means that all salvation comes from Christ the Head through the Church which is his Body: Basing itself on Scripture and Tradition, the Council teaches that the Church, a pilgrim now on earth, is necessary for salvation: the one Christ is the mediator and the way of salvation; he is present to us in his body which is the Church. He himself explicitly asserted the necessity of faith and Baptism, and thereby affirmed at the same time the necessity of the Church which men enter through Baptism as through a door. Hence they could not be saved who, knowing that the Catholic Church was founded as necessary by God through Christ, would refuse either to enter it or to remain in it.³³⁶

335.

Cf. Cyprian, Ep. 73.21:PL 3,1169; De unit.:PL 4,509-536.

336.

LG 14; cf. Mk 16:16; Jn 3:5.

847

This affirmation is not aimed at those who, through no fault of their own, do not know Christ and his Church: Those who, through no fault of their own, do not know the Gospel of Christ or his Church, but who nevertheless seek God with a sincere heart, and, moved by grace, try in their actions to do his will as they know it through the dictates of their conscience — those too may achieve eternal salvation.³³⁷

337.

LG 16; cf. DS 3866-3872.

1260
(all)

848

"Although in ways known to himself God can lead those who, through no fault of their own, are ignorant of the Gospel, to that faith without which it is impossible to please him, the Church still has the obligation and also the sacred right to evangelize all men."³³⁸

338.

AG 7; cf. Heb 11:6; 1 Cor 9:16.

Regnum Christi

The Gift of Life

| SPIRITUAL LIFE | SPIRITUALITY

Friday of the Second Week of Lent

Matthew 21: 33-43, 45-46

Jesus said to the chief priests and the elders of the people: "Hear another parable. There was a landowner who planted a vineyard, put a hedge around it, dug a wine press in it, and built a tower. Then he leased it to tenants and went on a journey. When vintage time drew near, he sent his servants to the tenants to obtain his produce. But the tenants seized the servants and one they beat, another they killed, and a third they stoned. Again he sent other servants, more numerous than the first ones, but they treated them in the same way. Finally, he sent his son to them, thinking, ´they will respect my son.´ But when the tenants saw the son, they said to one another, ´This is the heir. Come, let us kill him and acquire his inheritance.´ They seized him, threw him out of the vineyard, and killed him. What will the owner of the vineyard do to those tenants when he comes?" They answered him, "He will put those wretched men to a wretched death and lease his vineyard to other tenants who will give him the produce at the proper times.” Jesus said to them, "Did you never read in the scriptures: ´The stone that the builders rejected has become the cornerstone; by the Lord has this been done, and it is wonderful in our eyes´? Therefore, I say to you, the kingdom of God will be taken away from you and given to a people that will produce its fruit." When the chief priests and the Pharisees heard his parables, they knew that he was speaking about them. And although they were attempting to arrest him, they feared the crowds, for they regarded him as a prophet.

Introductory Prayer: Lord, though I cannot see you with my eyes, I believe you are present to me now, in my innermost being, and that you know me far better than I know myself. I also know that you love me much more than I love my own self. Thank you for loving and watching over me, though I don’t deserve your love. In return, I offer you my sorrow for my sins and my hopes to love you more each day.

Petition: Sanctify me in my work, Lord. May it bring me closer to you.

1. God Entrusts Us with What He Values: It’s one thing to purchase an already functional property. It’s quite another thing to purchase a rundown property and fix it up yourself. Once tidied up, the latter is worth much more to you. It has become the fruit of your sweat and blood. It is not simply a possession; it is a part of you. In today’s Gospel, the landowner purchased the land and did the work himself to set up the vineyard before he handed it over to the tenants. When he entrusted it to them, he was not simply looking for a profit, but for someone to manage his vineyard. He valued it greatly, greatly enough to risk the life of his son. Christ has established his vineyard—the Church—and put it into our hands. Christ pays us the compliment of entrusting us with his work, with what he values. He not only gives us a job to do, but mysteriously puts the eternal salvation of other souls in our hands.

2. He Is Patient with Our Failures: The landowner did not stay around to supervise the tenants tightly. He did not even lay down rules or specify methods of cultivation. The master left the tenants to do their job as they saw fit. God is not a tyrannical taskmaster. He knows that laboring in his vineyard is hard work. At harvest time the master sent messenger after messenger. He did not become irate or condemn the tenants after one messenger had been abused and another mistreated. Rather, he sends them his son: he does everything possible to bear with their egotism and inspire them with his understanding and generosity.

3. God Is Equally Repulsed by Our Inactivity as with Our Iniquity: “Because you are neither hot nor cold, I will spit you out of my mouth” (Revelation 3:15). The graver sin for the Pharisees was not what they decided, but rather their selfish and blind sterility in choosing not to decide. When Christ levies the sentence against the Pharisees, he does not say, “Therefore I tell you, the kingdom of God will be taken away from you and given to a people that respects life” (as serious as this is); rather, he chides them for not producing fruit. Note that the sentence is essentially equally severe: the one offense takes life, the other refuses to give it.

Conversation with Christ: Lord Jesus, your hands knew human labor, and you sanctified your life and the lives of those around you through your toil. Help me to see the virtue you teach. Help me to return all my talents to you by the work of my hands and mind. I want to be your working apostle.

Resolution: I will accomplish today an apostolic task that I have been putting off.

Homily of the Day

March 21, 2014

In the first reading, we read about Joseph and his brothers, how the latter hated him because of jealousy and how they threw him into a well before selling him to a group of Ishmaelites who brought him to Egypt. This reading shows how hatred can lead people to do horrible things to others, even to one’s own kin. Cain killed Abel, Saul wanted to kill David, etc. There are so many similar stories of hatred and violence in the Old Testament. In the New Testament, the Pharisees hated Jesus and wanted to kill him. Eventually they were successful.

In the gospel, Jesus speaks about a parable in which the tenants of a vineyard kill the servants of the owner whom he has sent to collect the farm produce. Jesus was alluding to the prophets and holy men of the Old Testament who were killed by the faithless Jews. Hatred is a very serious and real emotion. We all have experienced it in our lives. Oftentimes we hate people who have mistreated us, those people we don’t like or simply those whom we envy. Whatever the reason, hatred is a mortal sin. Once we realize that our hatred is destroying the image of God in us, we are called to repent of it. Man is called to love and not to hate. The owner of the vineyard did just that. He kept on sending his servants to make sure that the tenants will give fruits of goodness and holiness. But they just killed them.

Finally, the owner sent His Son to them. God invites us to always reach out to our enemies, to the people we dislike or even hate. He does not want us to remain in our sins. He wants us to be free of grudges, animosity, jealousy and rancor. The question is do we want to let go of our hate and anger or do we want to continue with our sins? We must contemplate His love for us when He sent His Son to save us from our sins. God loves us. Do we want to remain in His love

One Bread, One Body

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All Issues > Volume 30, Issue 2

<< Friday, March 21, 2014 >>

Genesis 37:3-4, 12-13, 17-28
View Readings

Psalm 105:16-21

Matthew 21:33-43, 45-46
Similar Reflections

REJECTION: THE MAKINGS OF GREATNESS

"The Stone Which the builders rejected has become the Keystone of the structure." —Matthew 21:42

Rejection is one of the most important experiences of our lives. We can respond to rejection by hating and rejecting others. We can spend our lives trying to show those who have rejected us how big a mistake they've made. We can fall into the trap of centering our lives on being rejected.

On the other hand, we can refuse to deal with rejection ourselves. We can cast it on the Lord (1 Pt 5:7). He is the most rejected Person ever, but He will in no way reject us (Jn 6:37). He doesn't get caught up in reacting to rejection. He is caught up in loving everyone, even enemies who reject Him. If we take our rejection to Jesus, we'll be caught up in love. This will lead to a life of true greatness. Joseph, for example, was rejected by his brothers (Gn 37:4ff). However, he didn't build his life around being rejected, but focused on doing God's will, and became one of the greatest men in history.

What we do with rejection will make or break us. Let's fix our eyes on Jesus (Heb 12:2), not rejection. Let Jesus be the Lord of your rejection. He will turn rejection to the good for those who love Him (Rm 8:28).

Prayer: Jesus, I forgive those who have rejected me and give my pain to You.

Promise: "It was the Lord Who did this and we find it marvelous to behold." —Mt 21:42

Praise: Sunil knew that if he became a Christian, his Hindu family would disown him. He chose to follow Jesus, and has served Him faithfully as a pastor for several decades.

Protect the babies and the parents!

Say "NO" to Planned Parenthood!