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Pope Saint Boniface I

Feast Day: September 4

Death: September 4, 422

Biography

Pope Saint Boniface I, born around 350 in Rome, Italy, was the son of the presbyter Jocundus. He was ordained as a priest, and it is believed that he received his ordination from Pope Saint Damasus I. Boniface served as a papal legate to Constantinople around the year 405, representing Pope Saint Innocent I. In 418, Boniface was elected as the 42nd pope of the Catholic Church. However, he faced opposition from the anti-pope Eulalius, who had the support of the minor clergy. This conflict led to both Boniface and Eulalius being exiled from Rome by Emperor Honorius in an attempt to maintain peace. During Eulalius' exile, he returned to Rome against orders during Easter, which incited his followers to commit violent actions. As a result, Eulalius was exiled again, and Boniface was declared the rightful pope. Throughout his pontificate, Boniface faced repeated opposition from the patriarch of Constantinople, who sought to expand his sphere of influence. Boniface was known as a staunch opponent of Pelagianism, a heresy that denied the effects of original sin and the necessity of divine grace. His steadfast opposition to this heresy gained him the admiration of Saint Augustine of Hippo, who dedicated several works to him. Pope Saint Boniface I died on September 4, 422, in Rome, Italy, of natural causes. He was buried in the cemetery of Maximus on the Via Salaria in Rome. Although he is not associated with any specific patronage, his legacy as a pope and defender of the faith continues to be celebrated. Pope Saint Boniface I was canonized as a saint in the early centuries of the Church, before the formal process of canonization was established. His feast day is celebrated on September 4, though it was formerly observed on October 25. While there is not much information available regarding Pope Saint Boniface I's specific representations in art or iconography, his contributions as a pope and his unwavering defense of the Catholic faith solidify his place among the revered Catholic saints.

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saintforaminute.com

Parable of the Fruitless Fig Tree (Left of diptych)

Alexey Pismenny

Oil on canvas, 20" x 16" (50 cm x 41 cm)
2008

Catena Aurea by St. Thomas Aguinas

1. There were present at that season some that told him of the Galilæans, whose blood Pilate had mingled with their sacrifices.

2. And Jesus answering said unto them, Suppose ye that these Galilæans were sinners above all the Galilæans, because they suffered such things?

3. I tell you, Nay: but, except ye repent, ye shall all likewise perish.

4. Or those eighteen, upon whom the tower in Siloam fell, and slew them, think ye that they were sinners above all men that dwelt in Jerusalem?

5. I tell you, Nay: but, except ye repent, ye shall all likewise perish.

GLOSS. As He had been speaking of the punishments of sinners, the story is fitly told Him of the punishment of certain particular sinners, from which He takes occasion to denounce vengeance also against other sinners: as it is said, There were present at that season some that told him of the Galilæans, whose blood Pilate had mingled with their sacrifices.

CYRIL OF ALEXANDRIA. For these were followers of the opinions of Judas of Galilee, of whom Luke makes mention in the Acts of the Apostles, (Acts 5:37.) who said, that we ought to call no man master. Great numbers of them refusing to acknowledge Cæsar as their master, were therefore punished by Pilate. They said also that men ought not to offer God any sacrifices that were not ordained in the law of Moses, and so forbade to offer the sacrifices appointed by the people for the safety of the Emperor and the Roman people. Pilate then, being enraged against the Galilæans, ordered them to be slain in the midst of the very victims which they thought they might offer according to the custom of their law; so that the blood of the offerers was mingled with that of the victims offered. Now it being generally believed that these Galilæans were most justly punished, as sowing offences among the people, the rulers, eager to excite against Him the hatred of the people, relate these things to the Saviour, wishing to discover what He thought about them. But He, admitting them to be sinners, does not however judge them to have suffered such things, as though they were worse than those who suffered not. Whence it follows, And he answered and said unto them, Suppose ye that these Galilæans were sinners above all the Galilæans, &c.

CHRYSOSTOM. (de Laz. Conc. 3.) For God punishes some sinners by cutting off their iniquities, and appointing to them hereafter a lighter punishment, or perhaps even entirely releasing them, and correcting those who are living in wickedness by their punishment. Again, he does not punish others, that if they take heed to themselves by repentance they may escape both the present penalty and future punishment, but if they continue in their sins, suffer still greater torment.

TITUS BOSTRENSIS. And He here plainly shews, that whatever judgments are passed for the punishment of the guilty, happen not only by the authority of the judges, but the will of God. Whether therefore the judge punishes upon the strict grounds of conscience, or has some other object in his condemnation, we must ascribe the work to the Divine appointment.

CYRIL OF ALEXANDRIA. To save therefore the multitudes, from the intestine seditions, which were excited for the sake of religion, He adds, but unless ye repent, and unless ye cease to conspire against your rulers, for which ye have no divine guidance, ye shall all likewise perish, and your blood shall be united to that of your sacrifices.

CHRYSOSTOM. (ubi sup.) And herein he shews that He permitted them to suffer such things, that the heirs of the kingdom yet living might be dismayed by the dangers of others. “What then,” you will say, “is this man punished, that I might become better?” Nay, but he is punished for his own crimes, and hence arises an opportunity of salvation to those who see it.

BEDE. But because they repented not in the fortieth year of our Lord’s Passion, the Romans coming, (whom Pilate represented, as belonging to their nation,) and beginning from Galilee, (whence our Lord’s preaching had begun,) utterly destroyed that wicked nation, and defiled with human blood not only the courts of the temples, where they were wont to offer sacrifies, but also the inner parts of the doors, (where there was no entrance to the Galileans.)

CHRYSOSTOM. (ubi sup.) Again, there had been eighteen others crushed to death by the falling of a tower, of whom He adds the same things, as it follows, Or those eighteen upon whom the tower of Siloam fell and slew them, think ye that they were sinners above all men that dwell in Jerusalem? I tell you, Nay, For he does not punish all in this life, giving them a time meet for repentance. Nor however does he reserve all for future punishment, lest men should deny His providence.

TITUS BOSTRENSIS. Now one tower is compared to the whole city, that the destruction of a part may alarm the whole. Hence it is added, But, except ye repent, ye shall all likewise perish; as if He said, The whole city shall shortly be smitten if the inhabitants continue in impenitence.

AMBROSE. In those whose blood Pilate mingled with the sacrifices, there seems to be a certain mystical type, which concerns all who by the compulsion of the Devil offer not a pure sacrifice, whose prayer is for a sin, (Ps. 109:7.) as it was written of Judas, who when he was amongst the sacrifices devised the betrayal of our Lord’s blood.

BEDE. For Pilate, who is interpreted, “The mouth of the hammerer,” signifies the devil ever ready to strike. The blood expresses sin, the sacrifices good actions. Pilate then mingles the blood of the Galilæans with their sacrifices when the devil stains the alms and other good works of the faithful either by carnal indulgence, or by courting the praise of men, or any other defilement. Those men of Jerusalem also who were crushed by the falling of the tower, signify that the Jews who refuse to repent will perish within their own walls. Nor without meaning is the number eighteen given, (which number among the Greeks is made up of Ι and Η, that is, of the same letters with which the name of Jesus begins.) And it signifies that the Jews were chiefly to perish, because they would not receive the name of the Saviour. That tower represents Him who is the tower of strength. And this is rightly in Siloam, which is interpreted, “sent;” for it signifies Him who, sent by the Father, came into the world, and who shall grind to powder all on whom He falls.

13:6–9

6. He spake also this parable; A certain man had a fig tree planted in his vineyard; and he came and sought fruit thereon, and found none.

7. Then said he unto the dresser of his vineyard, Behold, these three years I come seeking fruit on this fig tree, and find none; cut it down: why cumbereth it the ground?

8. And he answering said unto him, Lord, let it alone this year also, till I shall dig about it, and dung it:

9. And if it bear fruit, well: and if not, then after that thou shalt cut it down.

TITUS BOSTRENSIS. The Jews were boasting, that while the eighteen had perished, they all remained unhurt. He therefore sets before them the parable of the fig tree, for it follows, He spake also this parable; A certain man had a fig tree planted in his vineyard.

AMBROSE. There was a vineyard of the Lord of hosts, which He gave for a spoil to the Gentiles. And the comparison of the fig tree to the synagogue is well chosen, because as that tree abounds with wide and spreading foliage, and deceives the hopes of its possessor with the vain expectation of promised fruit, so also in the synagogue, while its teachers are unfruitful in good works, yet magnify themselves with words as with abundant leaves, the empty shadow of the law stretches far and wide. This tree also is the only one which puts forth fruit in place of flowers. And the fruit falls, that other fruit may succeed; yet some few of the former remain, and do not fall. For the first people of the synagogue fell off as a useless fruit, in order that out of the fruitfulness of the old religion might arise the new people of the Church; yet they who were the first out of Israel whom a branch of a stronger nature bore, under the shadow of the law and the cross, in the bosom of both, stained with a double juice after the example of a ripening fig, surpassed all others in the grace of most excellent fruits; to whom it is said, You shall sit upon twelve thrones. Some however think the fig tree to be a figure not of the synagogue, but of wickedness and treachery; yet these differ in nothing from what has gone before, except that they choose the genus instead of the species.

BEDE. The Lord Himself who established the synagogue by Moses, came born in the flesh, and frequently teaching in the synagogue, sought for the fruits of faith, but in the hearts of the Pharisees found none; therefore it follows, And came seeking fruit on it, and found none.

AMBROSE. But our Lord sought, not because He was ignorant that the fig tree had no fruit, but that He might shew in a figure that the synagogue ought by this time to have fruit. Lastly, from what follows, He teaches that He Himself came not before the time who came after three years. For so it is said, Then said he to the dresser of the vineyard, Behold, these three years I come seeking fruit on this fig tree, and find none. He came to Abraham, He came to Moses, He came to Mary, that is, He came in the seal of the covenant, He came in the law, He came in the body. We recognise His coming by His gifts; at one time purification, at another sanctification, at another justification. Circumcision purified, the law sanctified, grace justified. The Jewish people then could not be purified because they had not the circumcision of the heart, but of the body; nor be sanctified, because ignorant of the meaning of the law, they followed carnal things rather than spiritual; nor justified, because not working repentance for their offences, they knew nothing of grace. Rightly then was there no fruit found in the synagogue, and consequently it is ordered to be cut down; for it follows, Cut it down, why cumbereth it the ground? But the merciful dresser, perhaps meaning him on whom the Church is founded, foreseeing that another would be sent to the Gentiles, but he himself to them who were of the circumcision, piously intercedes that it may not be cut off; trusting to his calling, that the Jewish people also might be saved through the Church. Hence it follows, And he answering said unto him, Lord, let it alone this year also. He soon perceived hardness of heart and pride to be the causes of the barrenness of the Jews. He knew therefore how to discipline, who knew how to censure faults. Therefore adds He, till I shall dig about it. He promises that the hardness of their hearts shall be dug about by the Apostles’ spades, lest a heap of earth cover up and obscure the root of wisdom. And He adds, and dung it, that is, by the grace of humility, by which even the fig is thought to become fruitful toward the Gospel of Christ. Hence He adds, And if it bear fruit, well, that is, it shall be well, but if not, then after that thou shall cut it down.

BEDE. Which indeed came to pass under the Romans, by whom the Jewish nation was cut off, and thrust out from the land of promise.

AUGUSTINE. (ubi sup.) Or, in another sense, the fig tree is the race of mankind. For the first man after he had sinned concealed with fig leaves his nakedness, that is, the members from which we derive our birth.

THEOPHYLACT. But each one of us also is a fig tree planted in the vineyard of God, that is, in the Church, or in the world.

GREGORY. (Hom. 31. in Evang.) But our Lord came three times to the fig tree, because He sought after man’s nature before the law, under the law, and under grace, by waiting, admonishing, visiting; but yet He complains that for three years he found no fruit, for there are some wicked men whose hearts are neither corrected by the law of nature breathed into them, nor instructed by precepts, nor converted by the miracles of His incarnation.

THEOPHYLACT. Our nature yields no fruit though three times sought for; once indeed when we transgressed the commandment in paradise; the second time, when they made the molten calf under the law; thirdly, when they rejected the Saviour. But that three years’ time must be understood to mean also the three ages of life, boyhood, manhood, and old age.

GREGORY. (ubi. sup.) But with great fear and trembling should we hear the word which follows, Cut it down, why cumbereth it the ground. For every one according to his measure, in whatsoever station of life he is, except he shew forth the fruits of good works, like an unfruitful tree, cumbereth the ground; for wherever he is himself placed, he there denies to another the opportunity of working.

PSEUDO-BASIL. (De Pœnit.) For it is the part of God’s mercy not silently to inflict punishment, but to send forth threatenings to recall the sinner to repentance, as He did to the men of Nineveh, and now to the dresser of the vineyard, saying, Cut it down, exciting him indeed to the care of it, and stirring up the barren soil to bring forth the proper fruits.

GREGORY NAZIANZEN. (Orat. 32.) Let us not then strike suddenly, but overcome by gentleness, lest we cut down the fig tree still able to bear fruit, which the care perhaps of a skilful dresser will restore. Hence it is also here added, And he answering said unto him, Lord, let alone, &c.

GREGORY. (31. in Ev.) By the dresser of the vineyard is represented the order of Bishops, who, by ruling over the Church, take care of our Lord’s vineyard.

THEOPHYLACT. Or the master of the household is God the Father, the dresser is Christ, who will not have the fig tree cut down as barren, as if saying to the Father, Although through the Law and the Prophets they gave no fruit of repentance, I will water them with My sufferings and teaching, and perhaps they will yield us fruits of obedience.

AUGUSTINE. (ubi sup.) Or, the husbandman who intercedes is every holy man who within the Church prays for them that are without the Church, saying, O Lord, O Lord, let it alone this year, that is, for that time vouchsafed under grace, until I dig about it. To dig about it, is to teach humility and patience, for the ground which has been dug is lowly. The dung signifies the soiled garments, but they bring forth fruit. The soiled garment of the dresser, is the grief and mourning of sinners; for they who do penance and do it truly are in soiled garments.

GREGORY. (ubi sup.) Or, the sins of the flesh are called the dung. From this then the tree revives to bear fruit again, for from the remembrance of sin the soul quickens itself to good works. But there are very many who hear reproof, and yet despise the return to repentance; wherefore it is added, And if it bear fruit, well.

AUGUSTINE. (ubi sup.) That is, it will be well, but if not, then after that thou shalt cut it down; namely, when Thou shalt come to judge the quick and the dead. In the mean time it is now spared.

GREGORY. (ubi sup.) But he who will not by correction grow rich unto fruitfulness, falls to that place from whence he is no more able to rise again by repentance.

Catena Aurea Luke 13

Luke
	English: Douay-Rheims	Latin: Vulgata Clementina	Greek NT: Byzantine/Majority Text (2000)
	Luke 13
1.	AND there were present, at that very time, some that told him of the Galileans, whose blood Pilate had mingled with their sacrifices.	Aderant autem quidam ipso in tempore, nuntiantes illi de Galilæis, quorum sanguinem Pilatus miscuit cum sacrificiis eorum.	παρησαν δε τινες εν αυτω τω καιρω απαγγελλοντες αυτω περι των γαλιλαιων ων το αιμα πιλατος εμιξεν μετα των θυσιων αυτων
2.	And he answering, said to them: Think you that these Galileans were sinners above all the men of Galilee, because they suffered such things?	Et respondens dixit illis : Putatis quod hi Galilæi præ omnibus Galilæis peccatores fuerint, quia talia passi sunt ?	και αποκριθεις ο ιησους ειπεν αυτοις δοκειτε οτι οι γαλιλαιοι ουτοι αμαρτωλοι παρα παντας τους γαλιλαιους εγενοντο οτι τοιαυτα πεπονθασιν
3.	No, I say to you: but unless you shall do penance, you shall all likewise perish.	Non, dico vobis : sed nisi pœnitentiam habueritis, omnes similiter peribitis.	ουχι λεγω υμιν αλλ εαν μη μετανοητε παντες ωσαυτως απολεισθε
4.	Or those eighteen upon whom the tower fell in Siloe, and slew them: think you, that they also were debtors above all the men that dwelt in Jerusalem?	Sicut illi decem et octo, supra quos cecidit turris in Siloë, et occidit eos : putatis quia et ipsi debitores fuerint præter omnes homines habitantes in Jerusalem ?	η εκεινοι οι δεκα και οκτω εφ ους επεσεν ο πυργος εν τω σιλωαμ και απεκτεινεν αυτους δοκειτε οτι ουτοι οφειλεται εγενοντο παρα παντας ανθρωπους τους κατοικουντας εν ιερουσαλημ
5.	No, I say to you; but except you do penance, you shall all likewise perish.	Non, dico vobis : sed si pœnitentiam non egeritis, omnes similiter peribitis.	ουχι λεγω υμιν αλλ εαν μη μετανοητε παντες ομοιως απολεισθε
6.	He spoke also this parable: A certain man had a fig tree planted in his vineyard, and he came seeking fruit on it, and found none.	Dicebat autem et hanc similitudinem : Arborem fici habebat quidam plantatam in vinea sua, et venit quærens fructum in illa, et non invenit.	ελεγεν δε ταυτην την παραβολην συκην ειχεν τις εν τω αμπελωνι αυτου πεφυτευμενην και ηλθεν ζητων καρπον εν αυτη και ουχ ευρεν
7.	And he said to the dresser of the vineyard: Behold, for these three years I come seeking fruit on this fig tree, and I find none. Cut it done therefore: why cumbereth it the ground?	Dixit autem ad cultorem vineæ : Ecce anni tres sunt ex quo venio quærens fructum in ficulnea hac, et non invenio : succide ergo illam : ut quid etiam terram occupat ?	ειπεν δε προς τον αμπελουργον ιδου τρια ετη ερχομαι ζητων καρπον εν τη συκη ταυτη και ουχ ευρισκω εκκοψον αυτην ινα τι και την γην καταργει
8.	But he answering, said to him: Lord, let it alone this year also, until I dig about it, and dung it.	At ille respondens, dicit illi : Domine dimitte illam et hoc anno, usque dum fodiam circa illam, et mittam stercora,	ο δε αποκριθεις λεγει αυτω κυριε αφες αυτην και τουτο το ετος εως οτου σκαψω περι αυτην και βαλω κοπρια
9.	And if happily it bear fruit: but if not, then after that thou shalt cut it down.	et siquidem fecerit fructum : sin autem, in futurum succides eam.	καν μεν ποιηση καρπον ει δε μηγε εις το μελλον εκκοψεις αυτην

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October 24: Saint Anthony Mary Claret

The Zeal of a Shepherd for His Flock

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A tireless missionary, promoter of Christian culture and defender of justice, capable of uniting contemplation and action at every stage of his intense life — this was Saint Anthony Mary Claret. He was born on December 23, 1807 in Sallent, a small town near Barcelona, into a family working in the textile trade. His home was profoundly Christian and spirituality was as natural there as the air they breathed.

From an early age, Anthony showed a marked religious inclination: he was drawn to prayer, felt compassion for those who suffered, and reflected deeply on the meaning of life and eternal salvation. This sensitivity was strengthened by the hardships of his time — wars, insecurity and family sorrows shaped in him a firm and resolute spirit.

At twelve, he felt in his heart the desire to become a priest but the political and social turmoil of the era obstructed his first steps. His school was closed and Anthony was forced to work alongside his father at the family looms. Later, he moved to Barcelona to pursue technical studies in the textile field where he showed both talent and discipline. However, the pursuit of success began to draw him away from the simple faith of his childhood. Only a series of traumatic experiences — a friend’s betrayal, a moral temptation and a near-death experience by drowning — led him to reflect once again on the deeper meaning of life.

It was then that the Gospel struck him profoundly: the verse asking, “What does it profit a man to gain the whole world, if he loses his own soul?” made him reconsider every choice. He decided to leave everything behind and follow the path of religious life. He began his studies in Vic, intending to become a Carthusian monk, but poor health forced him to abandon that plan. He remained in the seminary, however, where he continued his studies and faced severe spiritual trials — overcome through prayer and devotion to the Virgin Mary.

He was ordained a priest in 1835 and began his ministry in his hometown. Yet the call to mission was too strong to keep him confined to a parish. He began traveling from village to village, preaching the Gospel with simplicity, walking on foot, refusing money, carrying only a Bible and a small bundle. His humble and direct style touched hearts and he soon became renowned as a preacher. He founded a publishing house to distribute inexpensive religious texts and produced catechetical works for children, youth, families, and priests. He also promoted ongoing religious formation and established confraternities to sustain the spiritual life of communities.

In 1849, he founded the Congregation of the Missionary Sons of the Immaculate Heart of Mary, giving concrete form to his apostolic spirit. Only a few months later, he was appointed Archbishop of Santiago de Cuba — a land marked by grave injustices, slavery and moral decay. During the six years of his episcopal ministry on the island, he visited every corner of the diocese multiple times, promoted popular missions, fought against the slave trade, established schools and social works, introduced religious communities, and, together with Mother Antonia Paris, founded a women’s institute. He suffered persecution and even survived an assassination attempt but never lost courage.

Upon returning to Spain in 1857, Queen Isabella II, struck by his spiritual charisma and moral authority, asked Anthony Mary Claret to become her personal confessor. This appointment required him to move to the capital, where he regularly attended court to provide spiritual guidance to the queen and to oversee the religious education of the young Prince Alfonso and the princesses. Despite the prestige of his position, Claret lived austerely and simply, faithful to his poor and detached lifestyle.

Nevertheless, life at court neither satisfied him humanly nor spiritually. He felt that his apostolic zeal could not be confined within palace walls. With his usual fervor, he also devoted himself to evangelization in Madrid — preaching, hearing confessions, visiting the sick in hospitals and ministering to prisoners. During official journeys with the royal family, he seized every opportunity to preach wherever he went, bringing the Gospel to every corner of Spain.

Committed to promoting Christian culture, he founded and supported the Academy of St. Michael — an ambitious project bringing together artists, scientists, and thinkers with the aim of uniting faith, art, and knowledge. Its purpose was to counter harmful ideologies, spread truth and promote good reading to form consciences.

In 1859, the Queen appointed him protector of the church and hospital of Montserrat, and president of the renowned monastery of El Escorial. In this role, he demonstrated extraordinary organizational ability: he restored the entire complex, enriched it with new sacred furnishings and revitalized it as a center of education — establishing a religious community, an interdiocesan seminary, a school for students, and even the first courses of a university.

One of his deepest desires was to see a living and renewed Church. For this, he worked to promote capable and fervent bishops, actively supported consecrated life, and cared for both the congregations he founded — the Missionary Sons of the Immaculate Heart of Mary and the Claretian Sisters — and many other religious communities struggling for recognition.

Although he stayed away from partisan politics, his public role and influence made him a target of criticism and attacks. His prudent choices did not spare him from suspicion and slander. He himself once admitted that, despite avoiding favoritism, he was still wounded by gossip and calumny. His profound union with Christ reached its summit in a mystical experience: on August 26, 1861, at the royal estate of La Granja in Segovia, he received the extraordinary gift of the preservation of the Eucharistic spirit in his heart.

After the revolution of 1868, Claret was forced to leave Spain with the deposed queen. During exile in Paris, he continued his ministry — offering spiritual assistance to the royal family, promoting the Conferences of the Holy Family and dedicating himself to Spanish immigrants and the poor.

In 1869, he went to Rome for the priestly jubilee of Pope Pius IX and to participate in the preparatory work for the First Vatican Council. During the Council, he ardently defended the doctrine of papal infallibility. But his health was failing and he felt the end approaching. Leaving Rome, he retired to Prades in southern France, where some exiled Claretian missionaries had settled.

Soon he learned that his enemies had obtained an arrest warrant to bring him back to Spain for trial. To escape capture, he had to leave Prades and take refuge in the Cistercian monastery of Fontfroide, near Narbonne. In that quiet and hidden place, surrounded by the affection of the monks and a few disciples, he peacefully passed away on October 24, 1870 at the age of sixty-two.

In 1897, his remains were brought back to Vic. He was beatified by Pope Pius XI in 1934 and canonized by Pius XII in 1950.

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vaticanstate.va

The Last Judgment

Miniature from the Gospel
16-17c.

Catena Aurea by St. Thomas Aguinas

12:54–57

54. And he said also to the people, When ye see a cloud rise out of the west, straightway ye say, There cometh a shower; and so it is.

55. And when ye see the south wind blow, ye say, There will be heat; and it cometh to pass.

56. Ye hypocrites, ye can discern the face of the sky and of the earth; but how is it that ye do not discern this time?

57. Yea, and why even of yourselves judge ye not what is right?

THEOPHYLACT. When He spoke about preaching, and called it a sword, His hearers may have been troubled, not knowing what He meant. And therefore our Lord adds, that as men determine the state of the weather by certain signs, so ought they to know His coming. And this is what he means by saying, When ye see a cloud rise out of the west, straightway ye say, There cometh a shower. And when ye see the south wind blowing, ye say, There will be heat, &c. As if He says, Your words and works shew me to be opposed to you. Ye may therefore suppose that I came not to give peace, but the storm and whirlwind. For I am a cloud, and I come out of the west, that is, from human nature; which has been long since clothed with the thick darkness of sin. I came also to send fire, that is, to stir up heat. For I am the strong south wind, opposed to the northern coldness.

BEDE. Or, they who from the change of the elements can easily when they like predetermine the state of the weather, might if they wished also understand the time of our Lord’s coming from the words of the Prophets.

CYRIL OF ALEXANDRIA. For the prophets have in many ways foretold the mystery of Christ; it became them therefore, if they were wise, to stretch their prospect beyond to the future, nor will ignorance of the time to come avail them after the present life. For there will be wind and rain, and a future punishment by fire; and this is signified when it is said, A shower cometh. It became them also not to be ignorant of the time of salvation, that is, the coming of the Saviour, through whom perfect piety entered into the world. And this is meant when it is said, Ye say that there will be heat. Whence it follows in censure of them, Ye hypocrites, ye can discern the face of the sky and the earth, but how is it that ye do not discern this time?

BASIL. (in Hexam. Hom. 6, 4.) Now we must observe, that conjectures concerning the stars are necessary to the life of man, as long as we do lot push our searches into their signs beyond due limits. For it is possible to discover some things with respect to coming rain, still more concerning heat and the force of the winds, whether partial or universal, stormy or gentle. But the great advantage that is rendered to life by these conjectures is known to every one. For it is of importance to the sailor to prognosticate the dangers of storms, to the traveller the changes of the weather, to the husbandman the abundant supply of his fruits.

BEDE. But lest any of the people should allege their ignorance of the prophetical books as a reason why they could not discern the courses of the times, He carefully adds, And why even of yourselves judge ye not what is right, shewing them that although unlearned they might still by their natural ability discern Him, who did works such as none other man did, to be above man, and to be God, and that therefore after the injustice of this world, the just judgment of the creation would come.

ORIGEN. But had it not been implanted in our nature to judge what is right, our Lord would never have said this.

12:58–59

58. When thou goest with thine adversary to the magistrate, as thou art in the way, give diligence that thou mayest be delivered from him; lest he hale thee to the judge, and the judge deliver thee to the officer, and the officer cast thee into prison.

59. I tell thee, thou shalt not depart thence, till thou hast paid the very last mite.

THEOPHYLACT. Our Lord having described a rightful difference, next teaches us a rightful reconciliation, saying, When thou goest with thine adversary to the magistrate, as thou art in the way, give diligence that thou mayest be delivered from him, &c. As if He says, When thine adversary is bringing thee to judgment, give diligence, that is, try every method, to be released from him. Or give diligence, that is, although thou hast nothing, borrow in order that thou may be released from him, lest he summon thee before the judge, as it follows, Lest he hale thee to the judge, and the judge deliver thee to the officer, and the officer cast thee into prison.

CYRIL OF ALEXANDRIA. Where thou wilt suffer want until thou payest the last farthing; and this is what He adds, I say unto you, thou shalt not depart hence.

CHRYSOSTOM. (Hom. 16. in Matt.) It seems to me that He is speaking of the present judges, and of the way to the present judgment, and of the prison of this world. For by these things which are visible and at hand, ignorant men are wont to gain improvement. For often He gives a lesson, not only from future good and evil but from present, for the sake of His ruder hearers.

AMBROSE. Or our adversary is the devil, who lays his baits for sin, that he may have those his partners in punishment who were his accomplices in crime; our adversary is also every vicious practice. Lastly, our adversary is an evil conscience, which affects us both in this world, and will accuse and betray us in the next. Let us then give heed, while we are in this life’s course, that we may be delivered from every bad act as from an evil enemy. Nay, while we are going with our adversary to the magistrate, as we are in the way, we should condemn our fault. But who is the magistrate, but He in whose hands is all power? But the Magistrate delivers the guilty to the Judge, that is, to Him, to whom He gives the power over the quick and dead, namely, Jesus Christ, through Whom the secrets are made manifest, and the punishment of wicked works awarded. He delivers to the officer, and the officer casts into prison, for He says, Bind him hand and foot, and cast him into outer darkness. (Matt. 22:12.) And he shews that His officers are the angels, of whom he says, The angels shall come forth, and sever the wicked from among the just, and shall cast them into the furnace of fire; (Matt. 13:49.) but it is added, I tell thee, thou shalt not depart thence till thou hast paid the very last mite. For as they who pay money on interest do not get rid of the debt of interest before that the amount of the whole principal is paid even up to the least sum in every kind of payment, so by the compensation of love and the other acts, or by each particular kind of satisfaction the punishment of sin is cancelled.

ORIGEN. Or else, He here introduces four characters, the adversary, the magistrate, the officer, and the judge. But with Matthew the character of the magistrate is left out, and instead of the officer a servant is introduced. They differ also in that the one has written a farthing, the other a mite, but each has called it the last. Now we say that all men have present with them two angels, a bad one who encourages them to wicked deeds, a good one who persuades all that is best. Now the former, our adversary whenever we sin rejoices, knowing that he has an occasion for exultations and boasting with the prince of the world, who sent him. But in the Greek, “the adversary” is written with the article, to signify that he is one out of many, seeing that each individual is under the ruler of his nation. Give diligence then that you may be delivered from your adversary, or from the ruler to whom the adversary drags you, by having wisdom, justice, fortitude, and temperance. But if you have given diligence, let it be in Him who says, I am the life, (John 14:6.) otherwise the adversary will hale thee to the judge. Now he says, hale, to point out that they are forced unwillingly to condemnation. But I know no other judge but our Lord Jesus Christ who delivers to the officer. Each of us have our own officers; the officers exercise rule over us, if we owe any thing. If I paid every man every thing, I come to the officers and answer with a fearless heart, “I owe them nothing.” But if I am a debtor, the officer will cast me into prison, nor will he suffer me to go out from thence until I have paid every debt. For the officer has no power to let me off even a farthing. He who forgave one debtor five hundred pence and another fifty, (Luke 7:41.) was the Lord, but the exactor is not the master, but one appointed by the master to demand the debts. But the last mite he calls slight and small, for our sins are either heavy or slight. Happy then is he who sinneth not, and next in happiness he who has sinned slightly. Even among slight sins there is diversity, otherwise he would not say until he has paid the last mite. For if he owes a little, he shall not come out till he pays the last mite. But he who has been guilty of a great debt, will have endless ages for his payment.

BEDE. Or else, our adversary in the way is the word of God, which opposes our carnal desires in this life; from which he is delivered who is subject to its precepts. Else he will be delivered to the judge, for of contempt of God’s word the sinner will be accounted guilty in the judgment of the judge. The judge will deliver him to the officer, that is, the evil spirit for punishment. He will then be cast into prison, that is, to hell, where because he will ever have to pay the penalty by suffering, but never by paying it obtain pardon, he will never come out from thence, but with that most terrible serpent the devil, will expiate everlasting punishment.

Catena Aurea Luke 12

Luke
	English: Douay-Rheims	Latin: Vulgata Clementina	Greek NT: Byzantine/Majority Text (2000)
	Luke 12
54.	And he said also to the multitudes: When you see a cloud rising from the west, presently you say: A shower is coming: and so it happeneth:	Dicebat autem et ad turbas : Cum videritis nubem orientem ab occasu, statim dicitis : Nimbus venit : et ita fit.	ελεγεν δε και τοις οχλοις οταν ιδητε την νεφελην ανατελλουσαν απο δυσμων ευθεως λεγετε ομβρος ερχεται και γινεται ουτως
55.	And when ye see the south wind blow, you say: There will be heat: and it cometh to pass.	Et cum austrum flantem, dicitis : Quia æstus erit : et fit.	και οταν νοτον πνεοντα λεγετε οτι καυσων εσται και γινεται
56.	You hypocrites, you know how to discern the face of the heaven and of the earth: but how is it that you do not discern this time?	Hypocritæ ! faciem cæli et terræ nostis probare : hoc autem tempus quomodo non probatis ?	υποκριται το προσωπον της γης και του ουρανου οιδατε δοκιμαζειν τον δε καιρον τουτον πως ου δοκιμαζετε
57.	And why even of yourselves, do you not judge that which is just?	quid autem et a vobis ipsis non judicatis quod justum est ?	τι δε και αφ εαυτων ου κρινετε το δικαιον
58.	And when thou goest with thy adversary to the prince, whilst thou art in the way, endeavour to be delivered from him: lest perhaps he draw thee to the judge, and the judge deliver thee to the exacter, and the exacter cast thee into prison.	Cum autem vadis cum adversario tuo ad principem, in via da operam liberari ab illo, ne forte trahat te ad judicem, et judex tradat te exactori, et exactor mittat te in carcerem.	ως γαρ υπαγεις μετα του αντιδικου σου επ αρχοντα εν τη οδω δος εργασιαν απηλλαχθαι απ αυτου μηποτε κατασυρη σε προς τον κριτην και ο κριτης σε παραδω τω πρακτορι και ο πρακτωρ σε βαλη εις φυλακην
59.	I say to thee, thou shalt not go out thence, until thou pay the very last mite.	Dico tibi, non exies inde, donec etiam novissimum minutum reddas.	λεγω σοι ου μη εξελθης εκειθεν εως ου και τον εσχατον λεπτον αποδως

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KEYWORDS: catholic; lk12; ordinarytime; prayer

For your reading, reflection, faith-sharing, comments, questions, discussion.

Saint of the Day for October 23

(June 24, 1386 – October 23, 1456)

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Saint John of Capistrano’s Story

It has been said the Christian saints are the world’s greatest optimists. Not blind to the existence and consequences of evil, they base their confidence on the power of Christ’s redemption. The power of conversion through Christ extends not only to sinful people but also to calamitous events.

Imagine being born in the 14th century. One-third of the population and nearly 40 percent of the clergy were wiped out by the bubonic plague. The Western Schism split the Church with two or three claimants to the Holy See at one time. England and France were at war. The city-states of Italy were constantly in conflict. No wonder that gloom dominated the spirit of the culture and the times.

John of Capistrano was born in 1386. His education was thorough. His talents and success were great. When he was 26 he was made governor of Perugia. Imprisoned after a battle against the Malatestas, he resolved to change his way of life completely. At the age of 30 he entered the Franciscan novitiate and was ordained a priest four years later.

John of Capistrano’s preaching attracted great throngs at a time of religious apathy and confusion. He and 12 Franciscan brethren were received in the countries of central Europe as angels of God. They were instrumental in reviving a dying faith and devotion.

The Franciscan Order itself was in turmoil over the interpretation and observance of the Rule of St. Francis. Through John’s tireless efforts and his expertise in law, the heretical Fraticelli were suppressed and the “Spirituals” were freed from interference in their stricter observance.

John of Capistrano helped bring about a brief reunion with the Greek and Armenian Churches.

When the Turks captured Constantinople in 1453, John was commissioned to preach a crusade for the defense of Europe. Gaining little response in Bavaria and Austria, he decided to concentrate his efforts in Hungary. He led the army to Belgrade. Under the great General John Hunyadi, they gained an overwhelming victory, and the siege of Belgrade was lifted. Worn out by his superhuman efforts, Capistrano was an easy prey to an infection after the battle. He died on October 23, 1456.

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Reflection

John Hofer, a biographer of John Capistrano, recalls a Brussels organization named after the saint. Seeking to solve life problems in a fully Christian spirit, its motto was: “Initiative, Organization, Activity.” These three words characterized John’s life. He was not one to sit around. His deep Christian optimism drove him to battle problems at all levels with the confidence engendered by a deep faith in Christ.

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Saint John of Capistrano is Patron Saint of:

Judges

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franciscanmedia.org