9:27–31

27. And when Jesus departed thence, two blind men followed him, crying, and saying, Thou Son of David, have mercy on us.

28. And when he was come into the house, the blind men came to him: and Jesus saith unto them, Believe ye that I am able to do this? They said unto him, Yea, Lord.

29. Then touched he their eyes, saying, According to your faith be it unto you.

30. And their eyes were opened: and Jesus straitly charged them, saying, See that no man know it.

31. But they, when they were departed, spread abroad his fame in all that country.

JEROME. The miracles that had gone before of the ruler’s daughter, and the woman with the issue of blood, are now followed by that of two blind men, that what death and disease had there witnessed, that blindness might now witness. And as Jesus passed thence, that is, from the ruler’s house, there followed him two blind men, crying, and saying, Have mercy on us, thou Son of David.

CHRYSOSTOM. (Hom. xxxii.) Here is no small charge against the Jews, that these men, having lost their sight, yet believe by means of their heaving only; while they who had sight, would not believe the miracles that were done. Observe their eagerness; they do not simply come to Him, but with crying, and asking for nothing but mercy; they call Him Son of David, because that seemed to be a name of honour.

REMIGIUS. Rightly they call Him Son of David, because the Virgin Mary was of the line of David.

JEROME. Let Marcion and Manichæus, and the other heretics who mangle the Old Testament, hear this, and learn that the Saviour is called the Son of David; for if He was not born in the flesh, how is He the Son of David?

CHRYSOSTOM. Observe that the Lord oftentimes desired to be asked to heal, that none should think that He was eager to seize an occasion of display.

JEROME. Yet were they not healed by the way-side and in passing as they had thought to be; but when He was entered into the house, they come unto Him; and first their faith is made proof of, that so they may receive the light of the true faith. And when he was come into the house, the blind men came unto him; and Jesus said unto them, Believe ye that I am able to do this?

CHRYSOSTOM. Here again He teaches us to exclude the desire of fame; because there was a house hard by, He takes them there to heal them apart.

REMIGIUS. He who was able to give sight to the blind, was not ignorant whether they believed; but He asked them, in order that the faith which they bare in their hearts, being confessed by their mouth might be made deserving of a higher reward, according to that of the Apostle, By the mouth confession is made unto salvation. (Rom. 10:10.)

CHRYSOSTOM. And not for this reason only, but that He might make manifest that they were worthy of healing, and that none might object, that if mercy alone saved, then ought all to be saved. Therefore also He requires faith of them, that He may thereby raise their thoughts higher; they had called Him the Son of David, therefore He instructs them that they should think higher things of Him. Thus He does not say to them, Believe ye that I can ask the Father? But, Believe ye that I am able to do this? They say unto him, Yea, Lord. They call Him no more Son of David, but exalt Him higher, and confess His dominion. Then He lays His hand upon them; as it follows, Then he touched their eyes, saying, According to your faith be it unto you. This He says confirming their faith, and testifying that what they had said were not words of flattery. Then follows the cure, And their eyes were opened. And after this, His injunction that they should tell it to no man; and this not a simple command, but with much earnestness, And Jesus straitly charged them, saying, See that no man know it; but they went forth, and spread abroad the fame of him through the whole country.

JEROME. The Lord from humility shunning the fame of His glorious works, gave them this charge, and they from gratitude cannot be silent respecting so great benefit.

CHRYSOSTOM. That He said to another man, Go, and proclaim the glory of God, (Luke 8:39.) is not contrary to this; for what He would teach is, that we should hinder those that would commend us for ourselves. But when it is the Lord’s glory that is to be praised, we ought not to forbid, but to promote it ourselves.

HILARY. Or He enjoins silence on the blind men, because to preach was the Apostles’ office.

GREGORY. (Mor. xix. 23.) We must enquire how this is that the Almighty, whose will and power are coextensive, should have here willed that His excellent works should be hid in silence, and is yet preached against His will, as it were, by these men who have received their sight. It is only that He herein has left an example to His servants who follow Him, that they should desire their own good deeds to be hid, and that notwithstanding they should be made known against their will, that others may profit by their example. They should then be hid by design, and published of compulsion; their concealment is by our own watchfulness, their betrayal is for others’ profit.

REMIGIUS. Allegorically; By these two blind men are denoted the two nations of Jews and Gentiles, or the two nations of the Jewish race; for in the time of Roboam his kingdom was Split into two parts. Out of both nations such as believed on Him Christ gave sight to in the house, by which is understood the Church; for without the unity of the Church no man can be saved. And they of the Jews who had believed the Lord’s coming spread the knowledge thereof throughout the whole earth.

RABANUS. The house of the ruler is the Synagogue which was ruled by Moses; the house of Jesus is the heavenly Jerusalem. As the Lord passed through this world and was returning to His own house, two blind men followed Him; that is, when the Gospel was preached by the Apostles, many of the Jews and Gentiles began to follow Him. But when He ascended into Heaven, then He entered His house, that is, into the confession of one faith which is in the Catholic Church, and in that they were enlightened.

Catena Aurea Matthew 9

KEYWORDS: catholic; mt9; ordinarytime; prayer;

St. Barbara: The Story of a Christian Martyr of Unshakeable Courage!

Aline Haddad

Sunday, December 3, 2023

Saint Barbara and her father struck by lightning

Francesco Soderini (1671-1739)

Eid El Barbara or St. Barbara's Day in Lebanon

(Photo from Wikimedia Commons)

Prayer to St. Barbara

KEYWORDS: catholic; mt7; ordinarytime; prayer

5 Things You Should Know About St. Francis Xavier

Recognized as the patron saint of missions, St. Francis Xavier led a ministry that was uniquely focused on cultural assimilation. In his 18 years of missionary work, Francis learned a new language, traveled hundreds of miles, and baptized thousands of converts, demonstrating not simply a zeal for the Gospel, but a heart for the people. As we celebrate his Memorial on December 3, we invite you to discover five things you should know about his life and ministry.

St. Francis Xavier portrayed in the west portico

1. Francis Xavier studied at the University of Paris alongside Saint Ignatius of Loyola.

Born in 1506, Francis grew up in Navarre, Spain, where his father oversaw the king of Navarre’s council. When he was old enough, he began studying at the University of Paris, where he met Ignatius of Loyola. Through their friendship, Francis realized that God was calling him to work in ministry, and in 1534, he decided to join Ignatius in founding the Society of Jesus. Three years later, Francis was also ordained as a priest.

2. He once spent 13 months at sea.

Not only did Francis make vows of poverty and chastity when joining the Society, but he also promised to spread Gospel. To help fulfill the Society’s aim of sending missionaries into foreign lands, Francis departed for Goa in 1541. Unfortunately, he suffered from severe seasickness, making the 13-month voyage an arduous journey.

3. To make the Gospel accessible to Goa’s lower classes, he set verses to popular tunes of the era, and soon, the Scriptures were sung across the region.

Though Christianity was somewhat established in Goa, Francis soon discovered that many of those who claimed the name of Christ lived in shameless hedonism. Mistreatment of slaves and women, and a disregard for impoverished people characterized the lives of these nominal Christians. Francis determined to inspire true holiness not only through his personal conduct, but through unconventional practices. To make the Gospel accessible to the lower classes, he set verses to popular tunes of the era, and soon, the Scriptures were being sung across the region.

He also ministered to unbelievers through humanitarian work, assisting in the leper community, hospitals, and prisons. Francis later ventured beyond Goa to the surrounding areas, where he dressed like a pauper in order to better relate to the locals.

St. Francis Xavier portrayed in the west apse

4. After spending just two years in Japan, Francis helped lead nearly 2,000 people there to Christ.

After ministering in Goa and India for several years, Francis felt called to continue his mission work in Japan alongside a small group of fellow Catholics. At the time of the group’s arrival in Kagoshima in 1549, Japan was largely untouched by the West. Francis spent the majority of his first year there studying Japanese and translating theological works into the language so that he could more effectively share the Gospel. Through these efforts, he began converting some of the locals to Christianity. Displeased by his growing influence, Kagoshima’s Buddhist leaders had Francis barred from the city. He then began preaching in other parts of the nation, and after just two years, had helped lead nearly 2,000 people to Christ.

5. In Goa, Francis dressed like a beggar to blend in – but in Japan, he dressed in fine robes and had his fellow missionaries pretend to be his attendants.

While assimilation once again helped Francis better reach people, the task looked very different in Japan. Instead of dressing humbly like he did in Goa, Francis found that more people were interested in speaking with him if he appeared wealthy and important. So, as he continued his ministry, he dressed in fine robes and had his fellow missionaries pretend to be his attendants. As a result, some officials liked him so much that they permitted him to freely hold services in an unused Buddhist temple. During his time in Japan, Francis helped plant the seeds of a ministry that would continue to flourish as more missionaries came to the country.

In the years that followed, Francis sought to minister to the people of China, but tragically fell ill on his voyage there and passed away on an island six miles off the coast. He was canonized on the same day as St. Ignatius of Loyola in 1622.

At the National Shrine, you can find St. Francis Xavier portrayed in the west portico and in the west apse of the Great Upper Church.

Sources:

Butler’s Lives of Saints, ed. Bernard Bangley.

Rohling, Geraldine M., PhD, MAEd. The Basilica of the National Shrine of the Immaculate Conception: Guide and Tour Book. Washington, D.C.: Basilica of the National Shrine of the Immaculate Conception, 2018.

“St. Francis Xavier,” Britannica.

“St. Francis Xavier,” Catholic News Agency.

“St. Francis Xavier,” New Advent.

The Way of Saints, Dr. Tom Cowan.

Catena Aurea by St. Thomas Aguinas

16:14–18

14. Afterward he appeared unto the eleven as they sat at meat, and upbraided them with their unbelief and hardness of heart, because they believed not them which had seen him after he was risen.

15. And he said unto them, Go ye into all the world, and preach the Gospel to every creature.

16. He that believeth and is baptized shall be saved; but he that believed not shall be damned.

17. And these signs shall follow them that believe; In my name shall they cast out devils; they shall speak with new tongues;

18. They shall take up serpents; and if they drink any deadly thing, it shall not hurt them; they shall lay hands on the sick, and they shall recover.

GLOSS. (non occ.) Mark, when about to finish his Gospel, relates the last appearance of our Lord to His disciples after His resurrection, saying,1 For the last time he appeared unto the eleven as they sat at meat. (Acts 1:4, 9)

GREGORY. (ubi sup.) We should observe that Luke says in the Acts, As he2 was eating with them he commanded that they should not depart from Jerusalem, and shortly afterwards, while they beheld he was taken up. For He ate, and then ascended, that by the act of eating, the truth of the flesh might be declared; wherefore it is also here said, that he appeared to them for the last time as they sat at meat.

PSEUDO-JEROME. But He appeared when all the eleven were together, that all might be witnesses, and relate to all men what they had seen and heard in common. It goes on: And upbraided them with their unbelief and hardness of heart, because they believed not them who had seen him after his resurrection.

AUGUSTINE. (ubi sup.) But how was this done the last time? The last occasion on which the Apostles saw the Lord upon earth happened forty days after the resurrection; but would He then have upbraided them for not believing those who had seen Him risen, when they themselves had so often seen Him after His resurrection? It remains therefore that we should understand that Mark wished to say it in few words, and said for the last time, because it was the last time that He shewed Himself that day, as night was coming on, when the disciples returned from the country into Jerusalem, and found, as Luke says (Luke 24:33.), the eleven and those who were with them, speaking together concerning the resurrection of our Lord. But there were some there who did not believe; when these then were sitting at meat, (as Mark says,) and were still speaking, (as Luke relates,) The Lord stood in the midst of them, and saith unto them, Peace be unto you; (Luke 24:36) as Luke and John say. (John 20:19) The rebuke therefore which Mark here mentions, must have been amongst those words, which Luke and John say, that the Lord at that time spoke to the disciples. But another question is raised, how Mark says that He appeared when the eleven sat at meat, if the time was the first part of the night on the Lord’s day, when John plainly says that Thomas was not with them, who, we believe, had gone out, before the Lord came in to them, after those two had returned from the village, and spoken with the eleven, as we find in Luke’s Gospel. But Luke in his relation leaves room for supposing that Thomas went out first, while they spoke these things, and that the Lord entered afterwards; Mark however from his saying, for the last time he appeared to the eleven as they sat at meat, forces us to believe that he was there, unless indeed, though one of them was absent, he chose to call them the eleven, because the company of the Apostles was then called by this number, before Matthias was chosen into the place of Judas. Or if this be a harsh way of understanding it, let us understand that it means that after many appearances, He shewed Himself for the last time, that is, on the fortieth day, to the Apostles, as they sat at meat, and that since He was about to ascend from them, He rather wished on that day to reprove them for not having believed those who had seen Him risen before seeing Him themselves, because after His ascension even the Gentiles on their preaching were to believe a Gospel, which they had not seen. And so the same Mark immediately after that rebuke says, And he said unto them, Go ye into all the world, and preach the Gospel to every creature. And lower down, He that believeth not shall be condemned. Since then they were to preach this, were not they themselves to be first rebuked, because before they saw the Lord they had not believed those to whom He had first appeared?

GREGORY. (ubi sup.) Another reason also why our Lord rebuked His disciples, when He left them as to His bodily presence, was, that the words which He spoke on leaving them might remain more deeply impressed upon the hearts of His hearers.

PSEUDO-JEROME. But He rebukes their want of faith, that faith might take its place; He rebukes the hardness of their stony heart, that the fleshy heart, full of love, might take its place.

GREGORY. (ubi sup.) After rebuking the hardness of their hearts, let us hear the words of advice which He speaks. For it goes on: Go ye into all the world, and preach the Gospel to every creature. Every man must be understood by every creature; for man partakes something of every creature; he has existence as have stones, life as trees, feeling as animals, understanding as have Angels. For the Gospel is preached to every creature, because he is taught by it, for whose sake all are created, whom all things are in some way like, and from whom therefore they are not alien. By the name of every creature also every nation of the Gentiles may be meant. For it had been said before, Go not into the way of the Gentiles. (Matt. 10:5) But now it is said, Preach the Gospel to every creature, so that the preaching of the Apostles which was thrust aside by Judæa, might be an assistance to us, since Judæa had haughtily rejected it, thus witnessing to her own damnation.

THEOPHYLACT. Or else; to every creature, that is, whether believing or unbelieving. It goes on: He that believeth and is baptized shall be saved. For it is not enough to believe, for he who believeth and is not baptized, but is a catechumen, has not yet attained to perfect salvation.

GREGORY. (ubi sup.) But perhaps some one may say in himself, I have already believed, I shall be saved. He says what is true, if he keeps his faith by works; for that is a true faith, which does not contradict by its deeds what it says in words. There follows: But he that believeth not shall be damned.

BEDE. (ubi sup.) What shall we say here about infants, who by reason of their age cannot yet believe; for as to older persons there is no question. In the Church then of our Saviour children believe by others, as also they drew from others the sins which are remitted to them in baptism. It goes on: And these signs shall follow them that believe; In my name shall they cast out devils; they shall speak with new tongues; they shall take up serpents.

THEOPHYLACT. That is, they shall scatter before them serpents, whether intellectual or sensible, as it is said, Ye shall tread upon serpents and scorpions, which is understood spiritually. But it may also mean sensible serpents, as when Paul received no hurt from the viper. There follows: And if they drink any deadly thing, it shall not hurt them. (Luke 10:19) We read of many such cases in history, for many persons have drank poison unhurt, by guarding themselves with the sign of Christ. It goes on: They shall lay hands on the sick, and they shall recorer.

GREGORY. (ubi sup.) Are we then without faith because we cannot do these signs? Nay, but these things were necessary in the beginning of the Church, for the faith of believers was to be nourished by miracles, that it might increase. Thus we also, when we plant groves, pour water upon them, until we see that they have grown strong in the earth; but when once they have firmly fixed their roots, we leave off irrigating them. These signs and miracles have other things which we ought to consider more minutely. For Holy Church does every day in spirit what then the Apostles did in body; for when her Priests by the grace of exorcism lay their hands on believers, and forbid the evil spirits to dwell in their minds, what do they, but cast out devils? And the faithful who have left earthly words, and whose tongues sound forth the Holy Mysteries, speak a new language; they who by their good warnings take away evil from the hearts of others, take up serpents; and when they are hearing words of pestilent persuasion, without being at all drawn aside to evil doing, they drink a deadly thing, but it will never hurt them; whenever they see their neighbours growing weak in good works, and by their good example strengthen their life, they lay their hands on the sick, that they may recover. And all these miracles are greater in proportion as they are spiritual, and by them souls and not bodies are raised.

16:19–20

19. So then after the Lord had spoken unto them, he was received up into heaven, and sat on the right hand of God.

20. And they went forth, and preached every where, the Lord working with them, and confirming the word with signs following. Amen.

PSEUDO-JEROME. The Lord Jesus, who had descended from heaven to give liberty to our weak nature, Himself also ascended above the heavens; wherefore it is said, So then after the Lord had spoken unto them, he was received up into heaven.

AUGUSTINE. (ubi sup.) By which words He seems to shew clearly enough that the foregoing discourse was the last that He spake to them upon earth, though it does not appear to bind us down altogether to this opinion. For He does not say, After He had thus spoken unto them, wherefore it admits of being understood not as if that was the last discourse, but that the words which are here used, After the Lord had spoken unto them, he was received into heaven, might belong to all His other discourses. But since the arguments which we have used above make us rather suppose that this was the last time, therefore we ought to believe that after these words, together with those which are recorded in the Acts of the Apostles, our Lord ascended into heaven.

GREGORY. (ubi sup.) We have seen in the Old Testament that Elias was taken up into heaven. But the ethereal heaven is one thing, the aerial is another. The aerial heaven is nearer the earth, Elias then was raised into the aerial heaven, that he might be carried off suddenly into some secret region of the earth, there to live in great calmness of body and spirit, until he return at the end of the world, and pay the debt of death. We may also observe that Elias mounted up in a chariot, that by this they might understand that a mere man requires help from without. But our Redeemer, as we read, was not carried up by a chariot, not by angels, because He who had made all things was borne over all by His own power. We must also consider what Mark subjoins, And sat at the right hand of God, since Stephen says, I see the heavens opened, and the Son of Man standing at the right hand of God. Now sitting is the attitude of a judge, standing of one fighting or helping. Therefore Stephen, when toiling in the contest, saw Him standing, whom he had for his helper; but Mark describes Him as sitting after His assumption into heaven, because after the glory of His assumption, He will in the end be seen as a judge.

AUGUSTINE. (de Symbolo, 4) Let us not therefore understand this sitting as though He were placed there in human limbs, as if the Father sat on the left, the Son on the right, but by the right hand itself we understand the power which He as man received from God, that He should come to judge, who first had come to be judged. For by sitting we express habitation, as we say of a person, he sat himself down in that country for many years; in this way then believe that Christ dwells at the right hand of God the Father. For He is blessed and dwells in blessedness, which is called the right hand of the Father; for all is right hand there, since there is no misery. It goes on: And they went forth and preached every where, the Lord working with than, and confirming the word with signs and wonders.

BEDE. (ubi sup.) Observe that in proportion as Mark began his history later, so he makes it reach in writing to more distant times, for he began from the commencement of the preaching of the Gospel by John, and he reaches in his narrative those times in which the Apostles sowed the same word of the Gospel throughout the world.

GREGORY. (ubi sup.) But what should we consider in these words, if it be not that obedience follows the precept and signs follow the obedience? For the Lord had commanded them, Go into all the world preaching the Gospel, and, Ye shall be witnesses even unto the ends of the earth.

AUGUSTINE. (Epist. cxcix. 12.) (Acts 1:8) But how was this preaching fulfilled by the Apostles, since there are many nations in which it has just begun, and others in which it has not yet begun to be fulfilled? Truly then this precept was not so laid upon the Apostles by our Lord, as though they alone to whom He then spoke were to fulfil so great a charge; in the same way as He says, Behold, I am with you always, even unto the end of the world, apparently to them alone; but who does not understand that the promise is made to the Catholic Church, which though some are dying, others are born, shall be here unto the end of the world?

THEOPHYLACT. But we must also know from this that words are confirmed by deeds as then in the Apostles works confirmed their words, for signs followed. Grant then, O Christ, that the good words which we speak may be confirmed by works and deeds, so that at the last, Thou working with us in word and in deed, we may be perfect, for Thine as is fitting is the glory both of word and deed. Amen.

Catena Aurea Mark 16