Catholic Caucus: Daily Mass Readings 2-July-2023

Matthew
	English: Douay-Rheims	Latin: Vulgata Clementina	Greek NT: Byzantine/Majority Text (2000)
	Matthew 10
37.	He that loveth father or mother more than me, is not worthy of me; and he that loveth son or daughter more than me, is not worthy of me.	Qui amat patrem aut matrem plus quam me, non est me dignus : et qui amat filium aut filiam super me, non est me dignus.	ο φιλων πατερα η μητερα υπερ εμε ουκ εστιν μου αξιος και ο φιλων υιον η θυγατερα υπερ εμε ουκ εστιν μου αξιος
38.	And he that taketh not up his cross, and followeth me, is not worthy of me.	Et qui non accipit crucem suam, et sequitur me, non est me dignus.	και ος ου λαμβανει τον σταυρον αυτου και ακολουθει οπισω μου ουκ εστιν μου αξιος
39.	He that findeth his life, shall lose it: and he that shall lose his life for me, shall find it.	Qui invenit animam suam, perdet illam : et qui perdiderit animan suam propter me, inveniet eam.	ο ευρων την ψυχην αυτου απολεσει αυτην και ο απολεσας την ψυχην αυτου ενεκεν εμου ευρησει αυτην
40.	He that receiveth you, receiveth me: and he that receiveth me, receiveth him that sent me.	Qui recipit vos, me recipit : et qui me recipit, recipit eum qui me misit.	ο δεχομενος υμας εμε δεχεται και ο εμε δεχομενος δεχεται τον αποστειλαντα με
41.	He that receiveth a prophet in the name of a prophet, shall receive the reward of a prophet: and he that receiveth a just man in the name of a just man, shall receive the reward of a just man.	Qui recipit prophetam in nomine prophetæ, mercedem prophetæ accipiet : et qui recipit justum in nomine justi, mercedem justi accipiet.	ο δεχομενος προφητην εις ονομα προφητου μισθον προφητου ληψεται και ο δεχομενος δικαιον εις ονομα δικαιου μισθον δικαιου ληψεται
42.	And whosoever shall give to drink to one of these little ones a cup of cold water only in the name of a disciple, amen I say to you, he shall not lose his reward.	Et quicumque potum dederit uni ex minimis istis calicem aquæ frigidæ tantum in nomine discipuli : amen dico vobis, non perdet mercedem suam.	και ος εαν ποτιση ενα των μικρων τουτων ποτηριον ψυχρου μονον εις ονομα μαθητου αμην λεγω υμιν ου μη απολεση τον μισθον αυτου

Catena Aurea by St. Thomas Aguinas

10:37–39

37. He that loveth father or mother more than me is not worthy of me: and he that loveth son or daughter more than me is not worthy of me.

38. And he that taketh not his cross, and followeth after me, is not worthy of me.

39. He that findeth his life shall lose it: and he that loseth his life for my sake shall find it.

JEROME. Because of what He had said, I am not come to send peace but a sword, &c. that none might suppose that family affection was banished from His religion, He now adds, He that loves father or mother more than me is not worthy of me. So in the Song of Songs we read, Order love in me. (c. 2:4.) For this order is needed in every affection; after God love thy father, thy mother, and thy children; but if a necessity should occur that the love of parents and children comes into competition with the love of God, and where both cannot be preserved, remember that hatred of our kindred becomes then love to God. He forbids not to love parent or child, but adds emphatically, more than me.

HILARY. For they who have esteemed domestic affection of relations higher than God, are unworthy to inherit good things to come.

CHRYSOSTOM. Yet when Paul bids us obey our parents in all things, we are not to marvel; for we are only to obey in such things as are not hurtful to our piety to God. It is holy to render them every other honour, but when they demand more than is due, we ought not to yield. This is likewise agreeable to the Old Testament; in it the Lord commands that all who worshipped idols, should not only be held in abhorrence, but should be stoned. And in Deuteronomy it is said, He who saith to his father and his mother, I know you not; and to his brethren, Ye are strangers; he hath kept thy saying. (Deut. 33:9.)

GLOSS. (non occ.) It seems to happen in many cases that the parents love the children more than the children love the parents; therefore having taught that His love is to be preferred to the love of parents, as in an ascending scale, He next teaches that it is to be preferred to the love of children, saying, And whoso loveth son or daughter more than me is not worthy of me.

RABANUS. He is unworthy of the divine communion who prefers the carnal affection of kindred to the spiritual love of God.

CHRYSOSTOM. Then that those to whom the love of God is preferred should not be offended thereat, He leads them to a higher doctrine. Nothing is nearer to a man than his soul, and yet He enjoins that this should not only be hated, but that a man should be ready to deliver it up to death, and blood; not to death only, but to a violent and most disgraceful death, namely, the death of the cross; therefore it follows, And whoso taketh not up his cross and followeth me, is not worthy of me. He had as yet said nothing to them respecting his own sufferings, but instructs them in the meanwhile in these things, that they may the more readily receive His words concerning His passion.

HILARY. Or; They that are Christ’s have crucified the body with its vices and lusts. (Gal. 5:24.) And he is unworthy of Christ who does not take up His cross, in which we suffer with Him, die with Him, are buried and rise again with Him, and follow his Lord, purposing to live in newness of spirit in this sacrament of the faith.

GREGORY. (Hom. in Ev. xxxii. 3.) The cross is so called from 1torment; and there are two ways in which we bear the Lord’s cross; either when we afflict the flesh by abstinence; or when in compassion for our neighbour we make his afflictions our own. But it should be known that there are some who make a shew of abstinence not for God, but for ostentation; and some there are who shew compassion to their neighbour, not spiritually but carnally, not that they may encourage him in virtue, but rather countenancing him in faults. These indeed seem to bear their cross, but do not follow the Lord; therefore He adds, And followeth me

CHRYSOSTOM. Because these commands seemed burdensome, He proceeds to shew their great use and benefit, saying, He that findeth his life shall lose it. As much as to say, Not only do these things that I have inculcated do no harm, but they are of great advantage to a man; and the contrary thereof shall do him great hurt—and this is His manner every where. He uses those things which men’s affections are set upon as a means of bringing them to their duty. Thus: Why are you loath to contemn your life? Because you love it? For that very reason contemn it, and you will do it the highest service.

REMIGIUS. The life in this place is not to be understood as the substance, (the soul,) but as this present state of being; and the sense is, He who findeth his life, i. e. this present life, he who so loves this light, its joys and pleasures, as to desire that he may always find them; he shall lose that which he wishes always to keep, and prepare his soul for eternal damnation.

RABANUS. Otherwise; He who seeks an immortal life, does not hesitate to lose his life, that is, to offer it to death. But either sense suits equally well with that which follows, And whoso shall lose his life for my sake shall find it.

REMIGIUS. That is, he who in confession of My name in time of persecution despises this temporal world, its joys, and pleasures, shall find eternal salvation for his soul.

HILARY. Thus the gain of life brings death, the loss of life brings salvation; for by the sacrifice of this short life we gain the reward of immortality.

10:40–42

40. He that receiveth you receiveth me, and he that receiveth me receiveth him that sent me.

41. He that receiveth a prophet in the name of a prophet shall receive a prophet’s reward; and he that receiveth a righteous man in the name of a righteous man shall receive a righteous man’s reward.

42. And whosoever shall give to drink unto one of these little ones a cup of cold water only in the name of a disciple, verily I say unto you, he shall in no wise lose his reward.

JEROME. The Lord when He sends forth His disciples to preach, teaches them that dangers are not to be feared, that natural affection is to be postponed to religion—gold He had above taken from them, brass He had shaken out of their purses—hard then surely the condition of the preachers! Whence their living? Whence their food and necessaries? Therefore He tempers the rigour of His precepts by the following promises, that in entertaining the Apostles each believer may consider that he entertains the Lord.

CHRYSOSTOM. Enough had been said above to persuade those who should have to entertain the Apostles. For who would not with all willingness take in to his house men who were so courageous, that they despised all dangers that others might be saved? Above He had threatened punishment to those who should not receive them, He now promises reward to such as should receive them. And first He holds out to those who should entertain them the honour, that in so doing they were entertaining Christ, and even the Father; He who receiveth me, receiveth him that sent me. What honour to be compared to this of receiving the Father and the Son?

HILARY. These words shew that He has a Mediator’s office, and since He came from God, when He is received by us, through Him God is transfused into us; and by this disposition of grace to have received the Apostles is no other than to have received God; for Christ dwells in them, and God in Christ.

CHRYSOSTOM. A further reward also He promises, saying, He who receiveth a prophet in the name of a prophet, shall receive a prophet’s reward. He said not merely, Whoso receiveth a prophet, or a righteous man, but in the name of a prophet, and in the name of a righteous man; that is, not for any greatness in this life, or other temporal account, but because he is a prophet, or a righteous man.

JEROME. Otherwise; To this His exhortation to the disciple to entertain his teacher, there might a secret objection arise among the faithful; then shall we have to support the false prophets, or Judas the traitor. To this end it is that the Lord instructs them in these words, that it is not the person but the office that they should look to; and that the entertainer loses not his reward, though he whom he entertains be unworthy.

CHRYSOSTOM. A prophet’s reward, and a righteous man’s reward, are such rewards as it is fitting he should have who entertains a prophet, or a righteous man: or, such a reward as a prophet or righteous man should have.

GREGORY. (Hom. in Ev. xx. 12.) He says not, a reward from a prophet, or righteous man, but the reward of a prophet or righteous man. For the prophet is perhaps a righteous man, and the less he possesses in this world, the greater confidence has he in speaking in behalf of righteousness. He who hath of this world’s goods, in supporting such a man, makes himself a free partaker in his righteousness, and shall receive the reward of righteousness together with him whom he has aided by supporting him. He is full of the spirit of prophecy, but he lacks bodily sustenance, and if the body be not supported, it is certain that the voice will fail. Whoso then gives a prophet food, gives him strength for speaking, therefore together with the prophet he shall receive the prophet’s reward, when he shews before the face of God what bounty he shewed him.

JEROME. Mystically; He who receives a prophet as a prophet, and understands him speaking of things to come, he shall receive reward of that prophet. The Jews therefore, who understand the prophets carnally, do not receive the prophet’s reward.

REMIGIUS. Some understand by the prophet here, the Lord Jesus Christ, of whom Moses says, A Prophet shall the Lord your God raise up unto you; (Deut. 18:18.) and the same also by the righteous man, because he is beyond comparison righteous. He then who shall receive a prophet or righteous man in the name of the prophet or righteous man, i. e. of Christ, shall receive reward from Him for love of whom he received Him.

JEROME. That none should say, I am poor and therefore cannot be hospitable, He takes away even this plea by the instance of a cup of cold water, given with good will. He says cold water, because in hot, poverty and lack of fuel might be pleaded. And whosoever shall give to drink to one of the least of these a cup of cold water only in the name of a disciple, verily I say unto you, he shall not lose his reward.

REMIGIUS. The least of these, that is, not a prophet, or a righteous man, but one of these least.

GLOSS. (non occ.) Note, that God looks more to the pious mind of the giver, than to the abundance of the thing given.

GLOSS. (ord.) Or, the least are they who have nothing at all in this world, and shall be judges with Christ.

HILARY. Or; Seeing beforehand that there would be many who would only glory in the name of Apostleship, but in their whole life and walk would be unworthy of it, He does not therefore deprive of its reward that service which might be rendered to them in belief of their religious life. For though they were the very least, that is, the greatest of sinners, yet even small offices of mercy shewn them, such as are denoted by the cup of cold water, should not be shewn in vain. For the honour is not done to a man that is a sinner, but to his title of disciple.

Catena Aurea Matthew 10

Bernardino Realino

Saint

Death: 07/02/1616

Nationality (place of birth): Italy

Bernardino Realino (1530-1616) spent most of his Jesuit life as a humble parish priest after renouncing a successful career as a lawyer. Born near Modena, Italy, on Dec. 1, 1530, he began university studies in philosophy and medicine but switched course midway through because he thought a legal career would bring greater advancement and wealth. Family connections helped him become mayor of Felizzano at age 26. The position included responsibility as a judge. People found him honest and asked that he be reappointed at the end of his first term. Other administrative positions followed until the marquis of Pescara took him into his employ, making him mayor of Castelleone.

Despite his success, Realino found that worldly honors less interesting than he had expected and began giving his money to the poor. In 1564 the marquis named him superintendent of his estates in the Kingdom of Naples. In August of that year he encountered two Jesuit novices and learned that the Society of Jesus had only recently arrived in Naples. A sermon by a Jesuit preacher moved him deeply and led him to ask the Jesuit to hear his confession. The priest recognized Realino's religious inclinations and asked him to make an eight-day retreat. Realino experienced great peace and had a vision of our Lady commanding him to enter the Jesuits. The lawyer promptly presented himself to the provincial who accepted his entrance into the novitiate on Oct. 13, 1564.

Realino initially asked to be a brother but superiors told him he should be ordained. Only seven months after taking first vows he was ordained on May 24, 1567. Soon afterwards Father General Francis Borgia appointed him master of novices in Naples, even though he was still studying theology. His prudence and sound judgment made up for lack of formal training. He also began the pastoral work that would occupy the rest of his years. He preached and taught catechism, visited slaves on the galleys in the Naples harbor, and heard confessions.

In 1574 he was sent to Lecce in Apulia, to investigate the possibility of establishing a Jesuit house and college. People responded enthusiastically, and Realino began pastoral work in Lecce that would continue for 42 years: preaching, hearing confessions, counseling clergy, visiting the sick and those in prison and giving conferences in convents and monasteries. Several times the Jesuit received orders to move to Naples or Rome, but every time he was about to leave the city, he was prevented by some mysterious happening, be it a sudden fever that required rest or intemperate weather. Eventually superiors decided to quit trying to move him.

Through the years Realino dedicated himself to pastoral care of people. In 1583 he began a sodality for diocesan priests to foster their own priestly virtues and to improve their moral theology so they could be better confessors. People of the town returned their affection, especially when the holy Jesuit fell into a final illness in June 1616. Magistrates came to him twice asking that he become Lecce's heavenly patron, but he could no longer speak and his sign was interpreted as agreement for the continued care of people of the city.

Originally Collected and edited by: Tom Rochford, SJ

jesuits.global

NAVARRE BIBLE COMMENTARY (RSV)

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

From: 2 Kings 4:8-11, 14-16a

The Son of the Shunammite Woman
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[8] One day Elisha went on to Shunem, where a wealthy woman lived, who urged him to eat some food. So whenever he passed that way, he would turn in there to eat food. [9] And she said to her husband, "Behold now, I perceive that this is a holy man of God, who is continually passing our way. [10] Let us make a small roof chamber with walls, and put there for him a bed, a table, a chair, and a lamp, so that whenever he comes to us, he can go in there."

[11] One day he came there, and he turned into the chamber and rested there. [14] And he said, "What then is to be done for her?" Gehazi answered, "Well, she has no son, and her husband is old." [15] He said, "Call her." And when he had called her, she stood in the doorway. [16a] And he said, "At this season, when the time comes round, you shall embrace a son."

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Commentary:

4:8-37. Elisha here is an itinerant prophet who has only one servant and whose base is Mount Carmel: in this he Is like Elijah. This passage shows, firstly, God blessing the childless woman with the gift of motherhood, thanks to the prophet's intervention (vv. 11-17); and, secondly, the prophet's extraordinary power to raise up her dead son (vv. 18-37).

From a literary point of view, it is a well-constructed account full of little details which help to build up the dramatic tension. The feelings of the woman, who first of all receives the of a son without having sought it, and then cannot resign herself to his death, provide the basic story-line. St John Chrysostom quotes this passage show that real love means being concerned even about the physical welfare of others: "Elisha not only gave spiritual help to the woman who had shown him hospitality; he also tried repay her in a material way" ("De Laudibus Sancti Pauli Apostolici", 3, 7).

The first part of the story shows the reward given someone who welcomes a prophet because he is a prophet; it is reminiscent of the reward that Jesus promises to those who acknowledge and welcome an apostle (cf. Mt 10: 13-14). The main thing to be learned from this passage (as also from 1 Kings 17:6) is the power of the prophet's prayer and indeed anyone else's prayer when done with faith. But we also learn that when God gives a gift, no matter how surprisingly and unexpectedly (such as the gift of a son to this woman), he also gives the grace to conserve it and make it bear fruit. The Lord does not leave us to our own devices when he gives us, for example, personal talents, or a vocation even if we may not have sought one.

Elisha's journey to the dead boy and the action he takes is compared by St Augustine and other Fathers to the incarnation of Christ and to his work of redemption. "Elisha arrived and went up to the chamber, just as Christ would come and go up to the scaffold of the cross. Elisha stretched himself upon the child, to raise him up; Christ humbled himself in order to raise up the world that was laid prone by sin. Elisha put his eyes on the child's eyes, his hands on his hands. Notice, my brothers, how that grown-up man shrank himself in order to fit the size of the dead child. What Elisha prefigured (in the way he cured the child), Christ fulfilled in regard to all mankind. Listen to what the Apostle says; 'He humbled himself, becoming obedient unto death.' Because we were children, he made himself a child; because we lay dead, the first thing the doctor did was to bend over, for no one can raise his stricken brother unless he bends down to him. The child's sneezing seven times stands for the seven forms of grace of the Holy Spirit that are given mankind, in order to raise it up, at Christ's coming (Sermons attributed to St Augustine, "Sermons", 42, 8).

From: Romans 6:3-4, 8-11

Baptism (Continuation)
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[3] Do you not know that all of us who have been baptized into Christ Jesus were baptized into His death? [4] We were buried therefore with Him by baptism into death, so that as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life.

[8] But if we have died with Christ, we believe that we shall also live with Him. [9] For we know that Christ being raised from the dead will never die again; death no longer has dominion over him. [10] The death He died He died to sin once for all, but the life He lives He lives to God. [11] So you also must consider yourselves dead to sin and alive to God in Christ Jesus.

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Commentary:

1-11. The universal dominion of sin, which began with the sin of Adam, is not the only event to be reckoned with. When sin reached its full extent, the grace brought by Jesus Christ came in superabundance. Through Baptism this grace reaches each of us and frees us from the control of sin. When we receive this Sacrament we die: that is to say, our blameworthiness is destroyed, we renounce sin once and for all, and are born again into a new life.

"The Lord", St. Ambrose tells the newly baptized, "who wanted His benefactions to endure, the serpent's plans to be turned to naught, and the harm done to be put right, delivered a sentence to mankind: 'You are dust, and to dust you shall return' (Genesis 3:19), and made man subject to death [...]. The remedy was given him: man would die and rise again [...]. You ask me how? [...] Pay attention. So that in this world too the devil's snare would be broken, a rite was instituted whereby man would die, being alive, and rise again, being alive [...].Through immersion in water the sentence is blotted out: 'You are dust, and to dust you shall return'" ("De Sacramentis", II, 6).

This passage of the epistle, which reveals the key truths concerning Baptism, also reminds us of the profound meaning of this rite which Christ established, its spiritual effects in Christians and its far-reaching effects with respect to the Christian life. Thus, we can apply to Baptism what St. Thomas Aquinas says about all the sacraments: "Three aspects of sanctification may be considered--its very cause, which is Christ's Passion; its form, which is grace and the virtues; and its ultimate end, which is eternal life. And all these are signified by the sacraments. Consequently, a sacrament is a sign which is both a reminder of the past, that is, of the Passion of Christ, and an indication of what is effected in us by Christ's Passion, and a foretelling and pledge of future glory" ("Summa Theologiae", III, q. 60, a. 3).

In the specific case of Baptism, the various things which the Sacrament implies carry a special nuance--a new birth which presupposes a symbolic death. It reproduces in us not only the Passion, Death and burial of Christ, symbolized by immersion in water (verses 3-4, 6), but also new life, the life of grace which pours into the soul, enabling the person to share in the Resurrection of Christ (verses 4-5). This sharing in Christ's Resurrection to immortal life is a kind of seed which will ultimately produce the glorious resurrection of our bodies.

The baptized person is, therefore, someone newly created, someone born into a new life, someone who has moved out of darkness into light. The white garment used at Baptism symbolizes innocence and grace; the burning candle, the light of Christ--two symbols the Church uses in the baptismal liturgy to signify what is happening.

Thus, in Baptism, God "removes every trace of sin, whether original or personal" ("The Rite of Baptism", Introduction, 5) and also remits the penalties that these sins incur. On being baptized in the name of the Three Divine Persons, the Christian is shown God the Father's love for him (a love he has not merited), is given a share in the Paschal Mystery of the Son, and to him is communicated new life in the Spirit (cf. "Instruction on Infant Baptism", 20 October 1980, 9). Baptism, which is also described as "the door of the spiritual life", unites a person to Christ and to the Church by means of grace, which makes us children of God and heirs to Heaven. Finally, in addition to the infused virtues and supernatural gifts, the person is given "the graces necessary to live in a Christian way, and on his soul is impressed the sacramental character which makes him a Christian for evermore" ("St. Pius X Catechism", 250).

Baptism, which confers a "character", that is, a kind of seal confirming our Christian calling, gives us a share in Christ's priesthood and makes us capable of receiving the other sacraments.

4. It is easier to grasp the symbolism of burial and resurrection if one remembers that in earlier times, and particularly in the apostolic period, Baptism was usually administered by immersion in water--in some cases by total immersion, up to three times, with one Person of the Blessed Trinity being invoked each time. "They asked you, 'Do you believe in God the Father almighty?' You said, 'I believe', and you were immersed, that is, you were buried. Again they asked you, 'Do you believe in our Lord Jesus Christ and in His Cross?' You said, 'I believe', and you were again immersed. This time you have been buried with Christ, and he who is buried with Christ rises with Christ. For a third time you were asked, 'Do you believe in the Holy Spirit?' You said, 'I believe', and for a third time you were immersed, so that by this three-fold confession you might be loosed of your many attachments to your past life" (St. Ambrose, "De Sacramentis", II, 7).

Today Baptism is normally administered by pouring water over the head-- a method also used in apostolic times and which gradually came into general use because it was found more convenient.

5. Just as the ingraft and the plant form a single thing and make a single principle of life, Christians by being grafted onto or incorporated into Christ through Baptism form one single thing with Him and begin to draw on His divine life. We are also "united with Him in a death like His": Christ suffered physical death; we, in Baptism, die spiritually to the life of sin. St. John Chrysostom explains this as follows: "Baptism is for us what the Cross and burial were for Christ; but with this difference: the Savior died physically, He was physically buried, whereas we ought to die spiritually. That is why the Apostle does not say we are 'united with Him with His death', but 'in a death LIKE HIS'" ("Hom. on Rom.", 10).

9-10. Jesus Christ chose to bear all the consequences of sin, even though He was sinless. His voluntary death on the Cross and His glorious Resurrection broke the bonds of death, for Himself and for all His own. Death no longer shall have dominion: "[Christ died] that through death He might destroy him who has the power of death, that is, the devil, and deliver all those who through fear of death were subject to lifelong bondage" (Hebrews 2:14-15). And as a consequence He won, for His own human nature and for us, a new life.

In all those who have been baptized these same events in Christ's life are in some way reproduced. "Our past sins have been wiped out by the action of grace. Now, so as to stay dead to sin after Baptism, personal effort is called for, although God's grace continues to be with us, providing us with great help" (Chrysostom, "Hom. on Rom.", 11). This personal effort might be encapsulated in a resolution: "May we never die through sin; may our spiritual resurrection be eternal" (St J. Escriva, "Holy Rosary", 1st Glorious Mystery).

From: Matthew 10:37-42

Jesus' Instructions to the Apostles (Continuation)
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(Jesus said to His disciples) [34] "Do not think that I have come to bring peace on earth; I have not come to bring peace, but a sword. [35] For I have come to set a man against his father, and a daughter against her mother, and a daughter-in-law against her mother-in-law; [36] and a man's foes will be those of his own household. [37] He who loves father or mother more than Me is not worthy of Me; and he who loves son or daughter more than Me is not worthy of Me; [38] and he who does not take his cross and follow Me is not worthy of Me. [39] He who finds his life will lose it, and he who loses his life for My sake will find it. [40] He who receives you receives Me, and he who receives Me receives Him who sent Me. [41] He who receives a prophet because he is a prophet shall receive a prophet's reward, and he who receives a righteous man because he is a righteous man shall receive a righteous man's reward. [42] And whoever gives to one of these little ones even a cup of cold water because he is a disciple, truly, I say to you, he shall not lose his reward."

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Commentary:

34-37. Our Lord has not come to bring a false and earthly peace—the sort of tranquility the self-seeking person yearns for; He wants us to struggle against our own passions and against sin and its effects. The sword He equips us with for this struggle is, in the words of Scripture, "the sword of the Spirit which is the word of God" (Ephesians 6:17), "lively and active, sharper than any two-edged sword, piercing to the division of soul and spirit, of joints and marrow, and discerning the thoughts and intentions of the heart" (Hebrews 4:12).

The word of God in fact leads to these divisions mentioned here. It can lead, even within families, to those who embrace the faith being regarded as enemies by relatives who resist the word of truth. This is why our Lord goes on (verse 37) to say that nothing should come between Him and His disciple--not even father, mother, son or daughter: any and every obstacle (cf. Matthew 5:29-30) must be avoided.

Obviously these words of Jesus do not set up any opposition between the first and fourth commandments (love for God above all things and love for one's parents): He is simply indicating the order of priorities. We should love God with all our strength (cf. Matthew 22:37), and make a serious effort to be saints; and we should also love and respect—in theory and in practice--the parents God has given us; they have generously cooperated with the creative power of God in bringing us into the world and there is so much that we owe them. But love for our parents should not come before love of God; usually there is no reason why these two loves should clash, but if that should happen, we should be quite clear in our mind and in heart about what Jesus says here. He has in fact given us an example to follow on this point: "How is it that you sought Me? Did you not know that I must be in My Father's house?" (Luke 2:49)--His reply when, as a youth, Mary and Joseph found Him in the Temple of Jerusalem after a long search. This event in our Lord's life is a guideline for every Christian--parent or child. Children should learn from it that their affection for their parents should never come before their love for God, particularly when our Creator asks us to follow Him in a way which implies special self-giving on our part; parents should take the lesson that their children belong to God in the first place, and therefore He has a right to do with them what He wishes, even if this involves sacrifice, even heroic sacrifice. This teaching of our Lord asks us to be generous and to let God have His way. In fact, however, God never lets Himself be outdone in generosity. Jesus has promised a hundredfold gain, even in this life, and later on eternal life (cf. Matthew 19:29), to those who readily respond to His will.

38-39. The teaching contained in the preceding verses is summed up in these two succinct sentences. Following Christ, doing what He asks, means risking this present life to gain eternal life.

"People who are constantly concerned with themselves, who act above all for their own satisfaction, endanger their eternal salvation and cannot avoid being unhappy even in this life. Only if a person forgets himself and gives himself to God and to others, in marriage as well as in any other aspect of life, can he be happy on this earth, with a happiness that is a preparation for, and a foretaste of, the joy of Heaven" (St J. Escriva, "Christ Is Passing By", 24). Clearly, Christian life is based on self-denial: there is no Christianity without the Cross.

40. To encourage the Apostles and to persuade others to receive them, our Lord affirms that there is an intimate solidarity, or even a kind of identity, between Himself and His disciples. God in Christ, Christ in the Apostles: this is the bridge between Heaven and earth. (cf. 1 Corinthians 3:21-23).

41-42. A prophet's mission is not essentially one of announcing future events; his main role is that of communicating the word of God (cf. Jeremiah 11:2; Isaiah 1:2). The righteous man, the just man, is he who obeys the Law of God and follows His paths (cf. Genesis 6:9; Isaiah 3:10). Here Jesus tells us that everyone who humbly listens to and welcomes prophets and righteous men, recognizing God in them, will receive the reward of a prophet and a righteous man. The very fact of generously receiving God's friends will gain one the reward that they obtain. Similarly, if we should see God in the least of His disciples (verse 42), even if they do not seem very important, they are important, because they are envoys of God and of His Son. That is why he who gives them a glass of cold water--an alms, or any small service--will receive a reward, for he has shown generosity to our Lord Himself (cf. Matthew 25:40).

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Readings at Mass

This is a holy man of God; let him rest here

When we were baptised we went into the tomb with Christ, so that we too might live a new life

Anyone who loses his life for my sake will find it

Christian Art

Catena Aurea by St. Thomas Aguinas

Bernardino Realino