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Posts by annalex

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  • Catholic Caucus: Daily Mass Readings 16-July-2024

    07/17/2024 7:57:32 AM PDT · 2 of 2
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  • Catholic Caucus: Daily Mass Readings 17-July-2024

    07/17/2024 7:56:58 AM PDT · 2 of 3
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  • Catholic Caucus: Daily Mass Readings 17-July-2024

    07/17/2024 7:56:26 AM PDT · 1 of 3
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  • Catholic Caucus: Daily Mass Readings 16-July-2024

    07/17/2024 7:54:52 AM PDT · 1 of 2
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  • Catholic Caucus: Daily Mass Readings 15-July-2024

    07/15/2024 3:59:20 AM PDT · 9 of 12
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    Saint Bonaventure

    Alvise Vivarini, Italian, born ca. 1442-53 - died ca. 1503-05
  • Catholic Caucus: Daily Mass Readings 15-July-2024

    07/15/2024 3:56:15 AM PDT · 8 of 12
    annalex to annalex

    Saint of the Day for July 15

    (1221 – July 15, 1274)


    Saint Bonaventure’s Story

    Perhaps not a household name for most people, Saint Bonaventure, nevertheless, played an important role in both the medieval Church and the history of the Franciscan Order. A senior faculty member at the University of Paris, Saint Bonaventure certainly captured the hearts of his students through his academic skills and insights. But more importantly, he captured their hearts through his Franciscan love for Jesus and the Church. Like his model, Saint Francis, Jesus was the center of everything—his teaching, his administration, his writing, and his life. So much so, that he was given the title “Seraphic Doctor.”

    Born in Bagnoregio in 1221, Saint Bonaventure was baptized John, but received the name Bonaventure when he became a Franciscan at the age of 22. Little is known about his childhood, but we do know that his parents were Giovanni di Fidanza and Maria Ritell. It seems that his father was a physician and a man of means. While Saint Francis died about five years after the saint’s birth, he is credited with healing Bonaventure as a boy of a serious illness.

    Saint Bonaventure’s teaching career came to a halt when the Friars elected him to serve as their General Minister. His 17 years of service were not easy as the Order was embroiled in conflicts over the interpretation of poverty. Some friars even ended up in heresy saying that Saint Francis and his community were inaugurating the era of the Holy Spirit which was to replace Jesus, the Church, and Scripture. But because he was a man of prayer and a good administrator, Saint Bonaventure managed to structure the Order through effective legislation. But more importantly, he offered the Friars an organized spirituality based on the vision and insights of Saint Francis. Always a Franciscan at heart and a mystical writer, Bonaventure managed to unite the pastoral, practical aspects of life with the doctrines of the Church. Thus, there is a noticeable warmth to his teachings and writings that make him very appealing.

    Shortly before he ended his service as General Minister, Pope Gregory X created him a Cardinal and appointed him bishop of Albano. But a little over a year later, while participating in the Second Council of Lyon, Saint Bonaventure died suddenly on July 15, 1274. There is a theory that he was poisoned.

    Saint Bonaventure left behind a structured and renewed Franciscan Order and a body of work all of which glorifies his major love—Jesus.


    Reflection

    Bonaventure so united holiness and theological knowledge that he rose to the heights of mysticism while remaining a very active preacher and teacher, one beloved by all who met him. To know him was to love him; to read him is still for us today to meet a true Franciscan and a gentleman.


    Click here for more on Saint Bonaventure!

    franciscanmedia.org
  • Catholic Caucus: Daily Mass Readings 15-July-2024

    07/15/2024 3:53:58 AM PDT · 7 of 12
    annalex to annalex


    Apostle Paul Preaching on the Ruins

    Giovanni Paolo Pannini

    1744
    Oil on canvas, 64 x 84 cm
    The Hermitage, St. Petersburg
  • Catholic Caucus: Daily Mass Readings 15-July-2024

    07/15/2024 3:53:34 AM PDT · 6 of 12
    annalex to annalex

    Catena Aurea by St. Thomas Aguinas

    10:34–36

    34. Think not that I am come to send peace on earth: I came not to send peace, but a sword.

    35. For I am come to set a man at variance against his father, and the daughter against her. mother, and the daughter in law against her mother in law.

    36. And a man’s foes shall be they of his own household.

    JEROME. He had before said, What I say to you in darkness, that speak ye in the light; He now tells them what will follow upon that preaching, saying, Think not that I am come to send peace upon earth; I am not come to send peace, but a sword.

    GLOSS. (interlin.) Or connect it with what has gone before, As the fear of death ought not to draw you away, so neither ought carnal affection.

    CHRYSOSTOM. (Hom. xxxv.) How then did He enjoin them, that when they should entor any house they should say, Peace be to this house, as also the Angels sung, Glory to God in the highest, on earth peace to men. (Luke 2:14.) That is the most perfect peace when that which is diseased is lopped off, when that which introduces strife is taken away, for so only is it possible that heaven should be joined to earth. For so does the physician save the rest of the body, namely by cutting off that which cannot be healed. So it came to pass at the tower of Babel; a happy discord broke up their bad union. So also Paul divided those who were conspired together against him. For concord is not in all cases good; for there is honour among thieves. And this combat is not of His setting before them, but of the plots of the world.

    JEROME. For in the matter of belief in Christ, the whole world was divided against itself; each house had its believers and its unbelievers; and therefore was this holy war sent, that an unholy peace might be broken through.

    CHRYSOSTOM. This He said as it were comforting His disciples, as much as to say, Be not troubled as though these things fell upon you unexpectedly; for, for this cause I came that I might send war upon the earth—nay He says not ‘war,’ but what is yet harder, a sword. For He sought by sharpness of speech so to rouse their attention, that they should not fall off in time of trial and difficulty, or say that He had told them smooth things, and had hid the difficulties. For it is better to meet with softness in deeds than in words; and therefore He stayed not in words, but shewing them the nature of their warfare, He taught them that it was more perilous than a civil war; saying, I am come to set a man against his father, and daughter against her mother, and daughter-in-law against her mother-in-law. So this warfare will be between not acquaintances merely, but the nearest and dearest kindred; and this shews Christ’s very great power; that His disciples after having heard this, yet undertook the mission, and brought over others. Yet was it not Christ who made this division, but the evil nature of the parties; when He says that it is He that does it, He speaks according to the manner of Scripture. As it is written, God hath given them eyes that they should not see. (Is. 6:10.) Here is also a great proof that the Old Testament is like the New. For among the Jews a man was to put his neighbour to death if he found him making a calf, or sacrificing to Baalphegor; so here to shew that it was the same God who ordained both that and these precepts, He reminds them of the prophecy, A man’s foes are they of his household. For this same thing happened among the Jews; there were Prophets, and false Prophets; there the multitude was divided, and houses were set against themselves; there some believed one part, and some another.

    JEROME. These are almost the words of the Prophet Micah. (Mic. 7:6.) We should always take note when a passage is cited out of the Old Testament, whether the sense only, or the very words are given.

    HILARY. Mystically; A sword is the sharpest of all weapons, and thence it is the emblem of the right of authority, the impartiality of justice, the correction of offenders. The word of God, we may remember, is likened to a sword; (Eph. 6:17. Heb. 4:12.) so here the sword that is sent upon the earth is His preaching poured into the heart of man. The five inhabiting one house, whom He divides three against two, and two against three, we may explain thus; The three are the three parts of man, the body, the soul, and the will; for as the soul is bestowed in the body, so the will has power of using both in any way it chooses; and thence when a law is given it is given to the will. But this is only found in those who were first formed by God. By the sin and unbelief of the first parent, all the generations of men since have had sin for the father of their body, and unbelief for the mother of their soul. And as each man has his will within him, there are thus five in one house. When then we are renewed in the laver of baptism, by virtue of the word we are set apart from our original guilt, and severed, as it were, by the sword of God, from the lusts of this our father and mother, and thus there is great discord made in one house; the new man finding his foes within, he seeks with joy to live in newness of spirit; they which are derived from the old stock, lust to remain in their old pleasures.

    AUGUSTINE. (Quæst. in Matt. q. 3.) Otherwise; I am come to set a man against his father; for he renounces the Devil, who was his son; the daughter against her mother, that is, the people of God against the city of the world, that is, the wicked society of mankind, which is spoken of in Scripture under the names of Babylon, Egypt, Sodom, and other names. The daughter-in-law against her mother-in-law, that is, the Church against the Synagogue, which according to the flesh, brought forth Christ the spouse of the Church. They are severed by the sword of the Spirit, which is the word of God. And a man’s foes are they of his household, those, that is, with whom he before lived as intimates.

    RABANUS. For no other mutual rights can be preserved between those who are at war in their creeds.

    GLOSS. (interlin.) Otherwise; He means, I am not come among men to strengthen their carnal affections, but to cut them off with the sword of the Spirit; whence it is rightly added, And a man’s foes are they of his household.

    GREGORY. (Mor. iii. 8.) For the subtle enemy when he sees himself driven out of the hearts of the good, seeks out those who most love them, and speaking by the mouth of those who are dearest, endeavours while the heart is penetrated by love, that the sword of conviction may pierce to the inmost bulwarks of virtue.

    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

    11:1–6

    1. And it came to pass, when Jesus had made an end of commanding his twelve disciples, he departed thence to teach and to preach in their cities.

    RABANUS. The Lord having sent out His disciples to preach with the foregoing instructions, Himself now fulfils in action what He had taught in words, offering His preaching first to the Jews; And it came to pass when Jesus had ended all these sayings, he passed thence.

    CHRYSOSTOM. (Hom. xxxvi.) Having sent them forth, He withdrew Himself, giving them opportunity and time to do the things that He had enjoined; for while He was present and ready to heal, no man would come to His disciples.

    REMIGIUS. He well passes from the special teaching which He had delivered to His disciples, to the general which He preached in the cities; passing therein as it were from heaven to earth, that He might give light to all. By this deed of the Lord, all holy preachers are admonished that they should study to benefit all.

    Catena Aurea Matthew 11

  • Catholic Caucus: Daily Mass Readings 15-July-2024

    07/15/2024 3:52:55 AM PDT · 5 of 12
    annalex to annalex
    Matthew
     English: Douay-RheimsLatin: Vulgata ClementinaGreek NT: Byzantine/Majority Text (2000)
     Matthew 10
    34Do not think that I came to send peace upon earth: I came not to send peace, but the sword. Nolite arbitrari quia pacem venerim mittere in terram : non veni pacem mittere, sed gladium :μη νομισητε οτι ηλθον βαλειν ειρηνην επι την γην ουκ ηλθον βαλειν ειρηνην αλλα μαχαιραν
    35For I came to set a man at variance against his father, and the daughter against her mother, and the daughter in law against her mother in law. veni enim separare hominem adversus patrem suum, et filiam adversus matrem suam, et nurum adversus socrum suam :ηλθον γαρ διχασαι ανθρωπον κατα του πατρος αυτου και θυγατερα κατα της μητρος αυτης και νυμφην κατα της πενθερας αυτης
    36And as a man's enemies shall be they of his own household. et inimici hominis, domestici ejus.και εχθροι του ανθρωπου οι οικειακοι αυτου
    37He 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
    38And 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
    39He 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
    40He 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
    41He 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
    42And 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
     Matthew 11
    1AND it came to pass, when Jesus had made an end of commanding his twelve disciples, he passed from thence, to teach and preach in their cities. Et factum est, cum consummasset Jesus, præcipiens duodecim discipulis suis, transiit inde ut doceret, et prædicaret in civitatibus eorum.και εγενετο οτε ετελεσεν ο ιησους διατασσων τοις δωδεκα μαθηταις αυτου μετεβη εκειθεν του διδασκειν και κηρυσσειν εν ταις πολεσιν αυτων
  • Catholic Caucus: Daily Mass Readings 15-July-2024

  • Catholic Caucus: Daily Mass Readings 15-July-2024

    07/15/2024 3:51:28 AM PDT · 3 of 12
    annalex to nickcarraway; NYer; ELS; Pyro7480; livius; ArrogantBustard; Catholicguy; RobbyS; marshmallow; ...

    Alleluia Ping

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  • Catholic Caucus: Daily Mass Readings 15-July-2024

    07/15/2024 3:50:47 AM PDT · 2 of 12
    annalex to All

    KEYWORDS: catholic; mt10; mt23; ordinarytime; prayer

  • Catholic Caucus: Daily Mass Readings 15-July-2024

    07/15/2024 3:49:59 AM PDT · 1 of 12
    annalex
    For your reading, reflection, faith-sharing, comments, questions, discussion.
  • Catholic Priest Prayed for Donald Trump’s Safety at PA Rally Moments Before Shooting

    07/15/2024 3:37:02 AM PDT · 9 of 9
    annalex to aposiopetic

    Lord God, bless and protect President Trump and lead him to victory. Let us not cease to pray for justice.

  • Catholic Caucus: Daily Mass Readings 14-July-2024

    07/14/2024 8:52:04 AM PDT · 9 of 15
    annalex to annalex
  • Catholic Caucus: Daily Mass Readings 14-July-2024

    07/14/2024 8:51:04 AM PDT · 8 of 15
    annalex to annalex

    Saint of the Day for July 18

    (1550 – July 14, 1614)


    Saint Camillus de Lellis’ Story

    Humanly speaking, Camillus was not a likely candidate for sainthood. His mother died when he was a child, his father neglected him, and he grew up with an excessive love for gambling. At 17, he was afflicted with a disease of his leg that remained with him for life. In Rome he entered the San Giacomo Hospital for Incurables as both patient and servant, but was dismissed for quarrelsomeness after nine months. He served in the Venetian army for three years.

    Then in the winter of 1574, when he was 24, Camillus gambled away everything he had—savings, weapons, literally down to his shirt. He accepted work at the Capuchin friary at Manfredonia, and was one day so moved by a sermon of the superior that he began a conversion that changed his life. He entered the Capuchin novitiate, but was dismissed because of the apparently incurable sore on his leg. After another stint of service at San Giacomo, he came back to the Capuchins, only to be dismissed again, for the same reason.

    Again, back at San Giacomo, his dedication was rewarded by his being made superintendent. Camillus devoted the rest of his life to the care of the sick. Along with Saint John of God he has been named patron of hospitals, nurses, and the sick. With the advice of his friend Saint Philip Neri, he studied for the priesthood and was ordained at the age of 34. Contrary to the advice of his friend, Camillus left San Giacomo and founded a congregation of his own. As superior, he devoted much of his own time to the care of the sick.

    Charity was his first concern, but the physical aspects of the hospital also received his diligent attention. Camillus insisted on cleanliness and the technical competence of those who served the sick. The members of his community bound themselves to serve prisoners and persons infected by the plague as well as those dying in private homes. Some of his men were with troops fighting in Hungary and Croatia in 1595, forming the first recorded military field ambulance. In Naples, he and his men went onto the galleys that had plague and were not allowed to land. He discovered that there were people being buried alive, and ordered his brothers to continue the prayers for the dying 15 minutes after apparent death.

    Camillus himself suffered the disease of his leg through his life. In his last illness, he left his own bed to see if other patients in the hospital needed help.


    Reflection

    Saints are created by God. Parents must indeed nurture the faith in their children; husbands and wives must cooperate to deepen their baptismal grace; friends must support each other. But all human effort is only the dispensing of divine power. We must all try as if everything depended on us. But only the power of God can fulfill the plan of God—to make us like himself.


    Saint Camillus de Lellis is the Patron Saint of:

    Hospitals
    Nurses
    Healthcare workers
    Sick


    franciscanmedia.org
  • Catholic Caucus: Daily Mass Readings 14-July-2024

    07/14/2024 8:48:55 AM PDT · 7 of 15
    annalex to annalex


    Sts Christopher, Jerome and Louis of Toulouse

    Giovanni Bellini

    1513
    Oil on panel, 300 x 185 cm
    San Giovanni Crisostomo, Venice
  • Catholic Caucus: Daily Mass Readings 14-July-2024

    07/14/2024 8:48:24 AM PDT · 6 of 15
    annalex to annalex

    Catena Aurea by St. Thomas Aguinas

    6:6–13

    6. —And he went round about the villages, teaching.

    7. And he called unto him the twelve, and began to send them forth by two and two; and gave them power over unclean spirits;

    8. And commanded them that they should take nothing for their journey, save a staff only; no scrip, no bread, no money in their purse:

    9. But be shod with sandals; and not put on two coats.

    10. And he said unto them, In what place soever ye enter into an house, there abide till ye depart from that place.

    11. And whosoever shall not receive you, nor hear you, when ye depart thence, shake off the dust under your feet for a testimony against them. Verily I say unto you, It shall be more tolerable for Sodom and Gomorrha in the day of judgment, than for that city.

    12. And they went out, and preached that men should repent.

    13. And they cast out many devils, and anointed with oil many that were sick, and healed them.

    THEOPHYLACT. The Lord not only preached in the cities, but also in villages, that we may learn not to despise little things, nor always to seek for great cities, but to sow the word of the Lord, in abandoned and lowly villages. Wherefore it is said, And he went round about the villages, teaching.

    BEDE. (in Marc. 2, 24) Now our kind and merciful Lord and Master did not grudge His servants and their disciples His own virtues, and as He Him self had healed every sickness and every infirmity, so also He gave the same power to His disciples. Wherefore it goes on: And he called unto him the twelve, and began to send them forth by two and two; and gave them power over unclean spirits. Great is the difference between giving and receiving. Whatsoever He does, is done in His own power, as Lord; if they do any thing, they confess their own weakness and the power of the Lord, saying in the name of Jesus, Arise, and walk.

    THEOPHYLACT. Again He sends the Apostles two and two that they, might become more active; for, as says the Preacher, Two are better than one. (Eccl. 4:9) But if He had sent more than two, there would not have been a sufficient number to allow of their being sent to many villages.

    GREGORY. (Hom. in Evan. 17) Further, the Lord sent the disciples to preach, two and two, because there are two precepts of charity, namely, the love of God, and of our neighbour; and charity cannot be between less than two; by this therefore He implies to us, that he who has not charity towards his neighbour, ought in no way to take upon himself the office of preaching. There follows, And he commanded them, that they should take nothing for their journey, save a staff only; no scrip, no bread, no money in their purse: but be shod with sandals; and not put on two coats.

    BEDE. (ubi sup.) For such should be the preacher’s trust in God, that, though he takes no thought for supplying his own wants in this present world, yet he should feel most certain that these will not be left unsatisfied, lest whilst his mind is taken up with temporal things, he should provide less of eternal things to others.

    PSEUDO-CHRYSOSTOM. (Vict. Ant. e Cat. in Marc.) The Lord also gives them this command, that they might shew by their mode of life, how far removed they were from the desire of riches.

    THEOPHYLACT. Instructing them also by this means not to be fond of receiving gifts, in order too that those, who saw them proclaim poverty, might be reconciled to it, when they saw that the Apostles themselves possessed nothing.

    AUGUSTINE. (de Con. Evan. 2, 30.) Or else; according to Matthew (Matt. 10:19), the Lord immediately subjoined, The workman is worthy of his meat, which sufficiently proves why He forbade their carrying or possessing such things; not because they were not necessary, but because He sent them in such a way as to shew, that they were due to them from the faithful, to whom they preached the Gospel. From this it is evident, that the Lord did not mean by this precept that the Evangelists ought to live only on the gifts of those to whom they preach the Gospel, else the Apostle transgressed this precept, when he procured his livelihood, by the labour of his own hands, but He meant that He had given them a power, in virtue of which, they might be assured, these things were due to them. It is also often asked, how it comes that Matthew and Luke have related that the Lord commanded His disciples not to carry even a staff, whilst Mark says, And he commanded them that they should take nothing for their journey, save a staff only. Which question is solved, by supposing that the word ‘staff’ has a meaning in Mark, who says that it ought to be carried, different from that which it bears in Matthew and Luke, who affirm the contrary. For in a concise way one might say, Take none of the necessaries of life with you, nay, not a staff, save a staff only; so that the saying, nay not a staff, may mean, nay not the smallest thing; but that which is added, save a staff only, may mean that, through the power received by them from the Lord, of which a rod is the ensign, nothing, even of those things which they do not carry, will be wanting to them. The Lord therefore said both, but because one Evangelist has not given both, men suppose, that he who has said that the staff, in one sense, should be taken, is contrary to him who again has declared, that, in another sense, it should be left behind: now however that a reason has been given, let no one think so. So also when Matthew declares that shoes are not to be worn on the journey, he forbids anxiety about them, for the reason why men are anxious about carrying them, is that they may not be without them. This is also to be understood of the two coats, that no man should be troubled about having only that with which he is clad, from anxiety lest he should need another, when he could always obtain one from the power given by the Lord. In like manner Mark, by saying that they are to be shod with sandals or soles, warns us that this mode of protecting the feet has a mystical signification, that the foot should neither be covered above nor be naked on the ground, that is, that the Gospel should neither be hid, nor rest upon earthly comforts; and in that He forbids their possessing or taking with them, or more expressly their wearing, two coats, He bids them walk simply, not with duplicity. But whosoever thinks that the Lord could not in the same discourse say some things figuratively, others in a literal sense, let him look into His other discourses, and he shall see, how rash and ignorant is his judgment.

    BEDE. (ubi sup.) Again, by the two tunics He seems to me to mean two sets of clothes; not that in places like Scythia, covered with the ice and snow, a man should be content with only one garment, but by coat, I think a suit of clothing is implied, that being clad with one, we should not keep another through anxiety as to what may happen.

    PSEUDO-CHRYSOSTOM. (Vict. Ant. e Cat. in Marc.) Or else, Matthew and Luke neither allow shoes nor staff, which is meant to point out the highest perfection. But Mark bids them take a staff and be shod with sandals, which (1 Cor. 7:6) is spoken by permission.

    BEDE. (ubi sup.) Again, allegorically; under the figure of a scrip is pointed out the burdens of this world, by bread is meant temporal delights, by money in the purse, the hiding of wisdom; because he who receives the office of a doctor, should neither be weighed down by the burden of worldly affairs, nor be made soft by carnal desires, nor hide the talent of the word committed to him under the ease of an inactive body. It goes on, And he said unto them, In what place soever ye enter into an house, there abide till ye depart from that place. Where He gives a general precept of constancy, that they should look to what is due to the tie of hospitality, adding, that it is inconsistent with the preaching of the kingdom of heaven to run about from house to house.

    THEOPHYLACT. That is, lest they should be accused of gluttony in passing from one to another. It goes on, And whoever shall not receive you, &c. This the Lord commanded them, that they might shew that they had walked a long way for their sakes, and to no purpose. Or, because they received nothing from them, not even dust, which they shake off, that it might be a testimony against them, that is, by way of convicting themv.

    PSEUDO-CHRYSOSTOM. (Vict. Ant. e Cat. in Marc.) Or else, that it might be a witness of the toil of the way, which they sustained for them; or as if the dust of the sins of the preachers was turned against themselves. It goes on, And they went and preached that men should repent. And they cast out many devils, and anointed with oil many that were sick, and healed them. Mark alone mentions their anointing with oil. James however, in his canonical Epistle, says a thing similar. For oil both refreshes our labours, and gives us light and joy; but again, oil signifies the mercy of the unction of God, the healing of infirmity, and the enlightening of the heart, the whole of which is worked by prayer.

    THEOPHYLACT. It also means, the grace of the Holy Ghost, by which we are eased from our labours, and receive light and spiritual joy.

    BEDE. (ubi sup.) Wherefore it is evident from the Apostles themselves, that it is an ancient custom of the holy Church that persons possessed or afflicted with any disease whatever, should be anointed with oil consecrated by priestly blessing.

    Catena Aurea Mark 6

  • Catholic Caucus: Daily Mass Readings 14-July-2024

    07/14/2024 8:47:50 AM PDT · 5 of 15
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    Mark
     English: Douay-RheimsLatin: Vulgata ClementinaGreek NT: Byzantine/Majority Text (2000)
     Mark 6
    7And he called the twelve; and began to send them two and two, and gave them power over unclean spirits. Et vocavit duodecim : et cœpit eos mittere binos, et dabat illis potestatem spirituum immundorum.και προσκαλειται τους δωδεκα και ηρξατο αυτους αποστελλειν δυο δυο και εδιδου αυτοις εξουσιαν των πνευματων των ακαθαρτων
    8And he commanded them that they should take nothing for the way, but a staff only: no scrip, no bread, nor money in their purse, Et præcepit eis ne quid tollerent in via, nisi virgam tantum : non peram, non panem, neque in zona æs,και παρηγγειλεν αυτοις ινα μηδεν αιρωσιν εις οδον ει μη ραβδον μονον μη πηραν μη αρτον μη εις την ζωνην χαλκον
    9But to be shod with sandals, and that they should not put on two coats. sed calceatos sandaliis, et ne induerentur duabus tunicis.αλλ υποδεδεμενους σανδαλια και μη ενδυσησθε δυο χιτωνας
    10And he said to them: Wheresoever you shall enter into an house, there abide till you depart from that place. Et dicebat eis : Quocumque introieritis in domum, illic manete donec exeatis inde :και ελεγεν αυτοις οπου εαν εισελθητε εις οικιαν εκει μενετε εως αν εξελθητε εκειθεν
    11And whosoever shall not receive you, nor hear you; going forth from thence, shake off the dust from your feet for a testimony to them. et quicumque non receperint vos, nec audierint vos, exeuntes inde, excutite pulverem de pedibus vestris in testimonium illis.και οσοι αν μη δεξωνται υμας μηδε ακουσωσιν υμων εκπορευομενοι εκειθεν εκτιναξατε τον χουν τον υποκατω των ποδων υμων εις μαρτυριον αυτοις αμην λεγω υμιν ανεκτοτερον εσται σοδομοις η γομορροις εν ημερα κρισεως η τη πολει εκεινη
    12And going forth they preached that men should do penance: Et exeuntes prædicabant ut pœnitentiam agerent :και εξελθοντες εκηρυσσον ινα μετανοησωσιν
    13And they cast out many devils, and anointed with oil many that were sick, and healed them. et dæmonia multa ejiciebant, et ungebant oleo multos ægros, et sanabant.και δαιμονια πολλα εξεβαλλον και ηλειφον ελαιω πολλους αρρωστους και εθεραπευον

    (*) In v.11: αμην λεγω υμιν ανεκτοτερον εσται σοδομοις η γομορροις εν ημερα κρισεως η τη πολει εκεινη -- "Verily I say unto you, It shall be more tolerable for Sodom and Gomorrha in the day of judgment, than for that city" is not in the translations

  • Catholic Caucus: Daily Mass Readings 14-July-2024