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From: Ephesians 4:7-16

A Call to Unity

[7] But grace was given to each of us according to the measure of Christ’s gift.
[8] Therefore it is said, “When he ascended on high he led a host of captives,
and he gave gifts to men.”

[9] (In saying, “He ascended,” what does it mean but that he who also descen-
ded into the lower parts of the earth? [10] He who descended is he who also as-
cended far above all the heavens, that he might fill all things.) [11] And his gifts
were that some should be apostles, some prophets, some evangelists, some pa-
stors and teachers, [12] for the equipment of the saints, for the work of the minis-
try, for building up the body of Christ, [13] until we all attain to the unity of the faith
and of the knowledge of the Son of God, to mature manhood, to the measure of
the stature of the fullness of Christ; [14] so that we may no longer be children,
tossed to and fro and carried about with every wind of doctrine, by the cunning
of men, by their craftiness in deceitful wiles.

[15] Rather, speaking the truth in love, we are to grow up in every way into him
who is the head, into Christ, [16] from whom the whole body, joined and knit to-
gether by every joint with which it is supplied, when each part is working properly,
makes bodily growth and upbuilds itself in love.

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Commentary:

1-16. The second part of the letter points out certain practical consequences of
the teaching given earlier. The underlying theme of the previous chapters was the
revelation of the “mystery” of Christ — the calling of all men, Gentiles and Jews, to
form a single people, the Church. The second part of the letter begins with an ap-
peal to maintain the unity of the Church in the face of factors making for division
— internal discord (vv. 1-3), misuse of the different gifts or charisms with which
Christ endows individuals (v. 7), and the danger of being led astray by heretical
ideas (v. 14). Against this, St Paul teaches that the Church’s unity is grounded
on the oneness of God (vv. 4-6), and that Christ acts with full authority in the buil-
ding up of his body, through its various ministries (vv. 8-13) and through its mem-
bers’ solidarity (vv. 14-16).

7. The diversity of graces or charisms which accompany the various kinds of vo-
cation given to members of the Church do not undermine its unity; rather, they
enhance it, because it is Christ himself who bestows these gifts, as St Paul tea-
ches in vv. 8-10. Christ also provides the Church with ministers who devote them-
selves to building up his body (vv. 11-12).

So just as there is a great variety of personality and situation, the Church eviden-
ces many kinds of “charisms” or different ways of actually living out the calling to
holiness which God addresses to all. “In the Church”, Bl. John Paul II points out,
“as the community of the people of God under the guidance of the Holy Spirit’s
working, each member has ‘his own special gift’, as St Paul teaches (1 Cor 7:7).
Although this ‘gift’ is a personal vocation and a form of participation in the Church’s
saving work, it also serves others, builds the Church and the fraternal communi-
ties in the various spheres of human life on earth” (”Redemptor Hominis”, 21).

8-9. The quotation in v. 8 comes from Psalm 68:18. In it we see God entering
Zion in triumph, where his people receive him, pay him homage and offer him
gifts. Jewish tradition applied these words of the psalm to Moses, by changing
the meaning somewhat: Moses ascended on high, that is, went up Mount Sinai,
and brought down gifts for men, that is, the Law of God. St Paul teaches that
this psalm finds its fulfillment in Jesus Christ, for it is through him that God’s
gifts reach us. He sees Jesus, as it were, from the glory of heaven, which he
has already entered, distributing to all men the gifts he won through his resur-
rection.

When he says “he ascended on high” he is speaking figuratively. According to
the cosmology of the ancient world, which the Jews tended to follow, heaven,
where God dwelt, was thought of as being in the highest firmament. The “lower
parts of the earth” can be understood as simply the earth, or else, sheol, the
dwelling-place of the dead, according to Jewish notions (cf. Gen 37:25; Deut
32:22; Job 10:21; etc.); thus, the passage may refer to Christ’s life on earth, or
else to his death. Whichever is the correct interpretation, it underlines the fact
that Christ was truly man, and that he was humiliated and then raised up after
his life on earth, and is recognized to have the same lordship over all creation
as the Father. Christ exercises his lordship by raising all things to find total
fulfillment in him: he is the head of all creation for the glory of the Father: ‘The
Word of God, through whom all things were made, was made flesh, so that as
a perfect man he could save all men and sum up all things in himself. The Lord
is the goal of human history, the focal point of the desires of history and civiliza-
tion, the center of mankind, the joy of all hearts, and the fulfillment of all aspira-
tions (cf. Paul VI, “Address”, 3 February 1965). It is he whom the Father raised
from the dead, exalted and placed at his right hand, constituting him judge of
the living and the dead. Animated and drawn together in his Spirit we press on-
wards on our journey towards the consummation of history which fully corres-
ponds to the plan of his love—’to unite all things in him, things in heaven and
things on earth’ (Eph 1:10)” (Vatican II, “Gaudium Et Spes”, 45).

Prior to being redeemed we were subject to the slavery of sin (cf. Rom 6:20; 7:
14). Christ’s redeeming action has freed us from that tyranny, thereby fulfilling
the words of the psalm: “he led captivity captive”, “he led a host of captives”.

11-12. The Apostle here refers to certain ministries or offices in the Church,
which are performed not only in a charismatic way, under the influence of the
Holy Spirit, but as an assignment or ministry entrusted to the particular indivi-
dual by the glorified Lord.

These ministries have to do with preaching (teaching) and government. In 1 Co-
rinthians 12:27-30 and Romans 12:6-8, mention is made, alongside ministries,
of other charisms which complete the array of the gifts to be found in the mysti-
cal body of Christ. St Paul here presents them as gifts given by Christ, the head
of his body, gifts which make for the strengthening of its unity and love. In this
connection, see the quotation from “Lumen Gentium”, 7, in the note on 1:22-23
above. These graces are provided by the Holy Spirit who, “distributing various
kinds of spiritual gifts and ministries (cf. 1 Cor 12:4-11), enriches the Church of
Jesus Christ with different functions in order to equip the saints for the works of
service (cf. Eph 4:12)” (”Unitatis Redintegratio”, 2).

In the list which St Paul gives the first to appear are apostles. These may be the
first apostles (including Paul himself) or a wider group (cf. 1 Cor 15:7; Rom 16:7)
which includes others sent as missionaries to establish new Christian communi-
ties. Alongside them (as in Eph 2:20; 3:5) come prophets, who are also the bed-
rock of the Church, trustees of revelation. Essentially a prophet was not some-
one “sent” but rather one whose role was to “upbuild, encourage and console”
(cf. 1 Cor 14:3; Acts 13:1) and who normally stayed within a particular commu-
nity. The “evangelists” were others, who had not received a direct revelation but
who devoted themselves to preaching the Gospel which the apostles had passed
on to them (cf. Acts 21:8; 2 Tim 4:5). It may be that St Paul mentions them here,
along with apostles and prophets, because it was evangelists who first preached
the Gospel in Ephesus. The last to be mentioned are pastors and teachers,
whose role was that of ruling and giving ongoing instruction to particular commu-
nities.

There is no necessary reason why the terminology used in apostolic times for
ministries in the Church should be the same as that used nowadays; however,
the ministries themselves do not change: “Guiding the Church in the way of all
truth (cf. Jn 16:13) and unifying her in communion and in the works of ministry,
the Holy Spirit bestows upon her varied hierarchic and charismatic gifts, and in
this way directs her; and he adorns her with his fruits (cf. Eph 4: 12; 1 Cor 12:4;
Gal 5:22)” (Vatican II, “Lumen Gentium”, 4).

And, of course, all Christians have a responsibility to spread Christ’s teaching, to
cooperate in the Church’s work of catechesis. “Catechesis always has been and
always will be”, Bl. John Paul II teaches, “a work for which the whole Church must
feel responsible and must wish to be responsible. But the Church’s members have
different responsibilities, derived from each one’s mission. Because of their charge,
pastors have, at differing levels, the chief responsibility for fostering, guiding and
coordinating catechesis [. . .]. Priests and religious have in catechesis a preemi-
nent field for their apostolate. On another level, parents have a unique responsibili-
ty. Teachers, the various ministers of the Church, catechists, and also organizers
of social communications, all have in various degrees very precise responsibilities
in this education of the believing conscience, an education that is important for
the life of the Church and affects the life of society as such” (”Catechesi Traden-
dae”, 16).

13. The building up of the body of Christ occurs to the extent that its members
strive to hold on to the truths of faith and to practice charity. The “knowledge of
the Son of God” refers not only to the object of faith — which is basically the ac-
ceptance of Christ as true God and true man — but also to a vital and loving rela-
tionship with him. A conscientious approach to the personal obligations that faith
implies is the mark of maturity, whereas an undeveloped, childish personality is
marked by a certain instability.

As Christians develop in faith and love, they become more firmly inserted into the
body of Christ and make a greater contribution to its development. In this way
“mature manhood” is reached: this seems to refer not to the individual Christian
but rather to the “total Christ” or “whole Christ” in St Augustine’s phrase, that is,
all the members in union with the head, Christ. “It is due to this communication
of the Spirit of Christ that all the gifts, virtues, and miraculous powers which are
found eminently, most abundantly, and fontally in the head, stream into all the
members of the Church and in them are perfected daily according to the place
of each in the mystical body of Jesus Christ; and that, consequently, the Church
becomes as it were the fullness and completion of the Redeemer, Christ in the
Church being in some sense brought to complete achievement” (Pius XII, “Mys-
tici Corporis”, 34).

“The fullness of Christ” must mean the Church itself or Christians incorporated
into Christ; the “fullness” (”pleroma”) of a boat is the sum total of the gear, crew
and cargo which “fill” the boat, and mean it is ready to weigh anchor. “As mem-
bers of the living Christ, incorporated into him and made like him by Baptism,
Confirmation and the Eucharist, all the faithful have an obligation to collaborate
in the spreading and growth of his body, so that they might bring it to fullness
as soon as possible” (Vatican II, “Ad Gentes”, 36).

14. “It is natural for a child not to stay fixed in (his ideas) but to be influenced by
everything he is told. But if we wish to show that we are mature people we need
to get rid of changeable, that is, unstable, thoughts” (St Thomas Aquinas, “Com-
mentary on Eph, ad loc.”). Serenity of mind and clearness of thought are charac-
teristics of human maturity. In the presentation of Christian doctrine, firmness in
the faith, and prudence, as distinct from a penchant for new ideas, are a sign of
supernatural maturity. This maturity guarantees that a person will not wander
from the truth, will not be led astray-even involuntarily — by erroneous ideas. In
this connection Pius XII warns us that “to neglect, or to reject, or to devalue so
many and such great resources which have been conceived, expressed and per-
fected so often by the age-old work of men endowed with no common talent and
holiness, working under the vigilant supervision of the holy Magisterium and with
the light and leadership of the Holy Spirit in order to state the truths of the faith
ever more accurately, to do this so that these things may be replaced by conjec-
tural notions and by some formless and unstable tenets of a new philosophy, te-
nets which, like the flowers of the field, are in existence today and die tomorrow;
this is supreme imprudence and something that would make dogma itself a reed
shaken by the wind” (”Humani Generis”).

15. Truthfulness and charity should be very much in evidence in a Christian’s pub-
lic and private life. Thus, when one meets people who think differently from oneself
— in matters of opinion — one should respect their point of view, respect their God-
given freedom, and remember that in matters of this kind no one can be said to
be absolutely right or absolutely wrong.

However, situations will arise where a Christian is dealing with people who regard
the truth as merely a matter of opinion — or who in fact regard as true something
which is quite the opposite. In these situations too one should practice “the truth
with charity”, by being very understanding towards the person(s) involved, yet re-
fusing to accept the error proposed. “A disciple of Christ”, St. Escriva writes, “will
never treat anyone badly. Error he will call error, but the person in error he will cor-
rect with kindliness. Otherwise he will not be able to help him, to sanctify him.
We must learn to live together, to understand one another, to make allowances,
to be brotherly and, at all times in the words of St John of the Cross, ‘where there
is no love, put love and you will find love’” (”Friends of God”, 9).

Truth, then, should always be presented in a friendly, gentle way, never imposed
by any type of coercion. Otherwise, it would be impossible to bring about peace
between individuals or groups; on the contrary, it would lead to endless strife:
“Peace on earth, which flows from love of one’s neighbor, symbolizes and derives
from the peace of Christ who proceeds from God the Father. Christ, the Word
made flesh, the prince of peace, reconciled all men to God by the cross, and,
restoring the unity of all in one people and one body, he abolished hatred in his
own flesh, having been lifted up through his resurrection he poured forth the Spirit
of love into the hearts of men. Therefore, all Christians are earnestly to speak the
truth in love (cf. Eph 4:15) and join with all peace-loving men in pleading for peace
and trying to bring it about. In the same spirit we cannot but express our admira-
tion for all who forego the use of violence to vindicate their rights and resort to
those other means of defense which are available to weaker parties, provided it
can be done without harm to the rights and duties of others and of the commu-
nity” (Vatican II, “Gaudium Et Spes”, 78).

16. In the same sort of way as happens in the human body, the Church, as
Christ’s body, receives from him, its head, the grace it needs for its full develop-
ment. The head rules the various members to get them to perform particular func-
tions: “In the organism of a living body no member plays a purely passive part;
sharing in the life of the body it shares at the same time in its activity. The same
is true for the mystical body of Christ, the Church: ‘the whole body..., when each
part is working properly, makes full growth’ (Eph 4:16)” (Vatican II, “Apostolicam
Actuositatem,” 2).

Christ is the head, and therefore from him comes the life and supernatural im-
pulse that inspires each of his members. “As the nerves extend from the head to
all the members of our body, giving them the power to feel and move, so our Sa-
vior pours forth into the Church his power and virtue, giving to the faithful a clearer
understanding and a more ardent desire of the things of God. From him flows in-
to the body of the Church all the light which divinely illumines those who believe,
and all the grace which makes them holy as he himself is holy [...]. Christ is the
author and efficient cause of holiness; for there can be no salutary act which does
not proceed from him as from its supernatural source: ‘Without me,’ he said, you
can do nothing’ (Jn l5:5). If we are moved to sorrow and repentance for the sins
we have committed, if we turn to God with filial fear and hope, it is always his
power that leads us on. His inexhaustible fullness or the fount of grace and glo-
ry. Especially the more eminent members of his body are constantly enriched
by our Savior with the gifts of counsel, fortitude, fear and piety, so that the whole
body may daily increase in holiness and integrity of life” (Pius XII, “Mystici Cor-
poris”, 22-23.).

*********************************************************************************************
Source: “The Navarre Bible: Text and Commentaries”. Biblical text from the
Revised Standard Version and New Vulgate. Commentaries by members of
the Faculty of Theology, University of Navarre, Spain.

Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and
by Scepter Publishers in the United States.

From: Luke 13:1-9

The Need for Repentance

[1] There were some present at that very time who told him of the Galileans
whose blood Pilate had mingled with their sacrifices. [2] And he answered them,
“Do you think that these Galileans were worse sinners than all the other Gali-
leans, because they suffered thus? [3] I tell you, No; but unless you repent you
will all likewise perish. [4] Or those eighteen upon whom the tower in Siloam fell
and killed them, do you think that they were worse offenders than all the others
who dwelt in Jerusalem? [5] I tell you, No; but unless you repent you will all like-
wise perish.”

Parable of the Barren Fig Tree

[6] And he told this parable: “A man had a fig tree planted in his vineyard; and
he came seeking fruit on it and found none. [7] And he said to the vinedresser,
‘Lo, these three years I have come seeking fruit on this fig tree, and I find none.
Cut it down; why should it use up the ground?’ [8] And he answered him, ‘Let it
alone, sir, this year also, till I dig about it and put on manure. [9] And if it bears
fruit next year, well and good; but if not, you can cut it down.’”

*********************************************************************************************
Commentary:

1-5. Our Lord used current events in his teaching. The Galileans referred to here
may be the same as mentioned in the Acts of the Apostles (5:37). The episode
was fairly typical of the times Jesus lived in, with Pilate sternly suppressing any
sign of civil unrest. We do not know anything about the accident at Siloam other
than what the Gospel tells us.

The fact that these people died in this way does not mean that they were worse
than others, for God does not always punish sinners in this life (cf. Jn 9:3). All
of us are sinners, meriting a much worse punishment than temporal misfortune:
we merit eternal punishment; but Christ has come to atone for our sins, he has
opened the gates of heaven. We must repent of our sins; otherwise God will not
free us from the punishment we deserve. “When you meet with suffering, the
Cross, your thought should be: what is this compared with what I deserve?” (St.
J. Escriva, “The Way”, 690)

3. “He tells us that, without Holy Baptism, no one will enter the Kingdom of
heaven (cf. Jn 3:5); and, elsewhere, that if we do not repent we will all perish (Lk
13:3). This is all easily understood. Ever since man sinned, all his senses rebel
against reason; therefore, if we want the flesh to be controlled by the spirit and
by reason, it must be mortified; if we do not want the body to be at war with the
soul, it and all our senses need to be chastened; if we desire to go to God, the
soul with all its faculties needs to be mortified” (St John Mary Vianney, “Selec-
ted Sermons”, Ash Wednesday).

6-9. Our Lord stresses that we need to produce plenty of fruit (cf. Lk 8:11-15) in
keeping with the graces we have received (cf. Lk 12:48). But he also tells us that
God waits patiently for this fruit to appear; he does not want the death of the sin-
ner; he wants him to be converted and to live (Ezek 33:11) and, as St Peter tea-
ches, he is “forbearing towards you, not wishing that any should perish, but that
all should reach repentance” (2 Pet 3:9). But God’s clemency should not lead us
to neglect our duties and become lazy and, comfort-seeking, living sterile lives.
He is merciful, but he is also just and he will punish failure to respond to his
grace.

“There is one case that we should be especially sorry about—that of Christians
who could do more and don’t; Christians who could live all the consequences of
their vocation as children of God, but refuse to do so through lack of generosity.
We are partly to blame, for the grace of faith has not been given us to hide but
to share with others (cf. Mt 5:15f). We cannot forget that the happiness of these
people, in this life and in the next, is at stake. The Christian life is a divine won-
der with immediate promises of satisfaction and serenity—but on condition that
we know how to recognize the gift of God (cf. Jn 4:10) and be generous, not
counting the cost” (St. J. Escriva, “Christ Is Passing By”, 147).

*********************************************************************************************
Source: “The Navarre Bible: Text and Commentaries”. Biblical text from the
Revised Standard Version and New Vulgate. Commentaries by members of
the Faculty of Theology, University of Navarre, Spain.

Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and
by Scepter Publishers in the United States.

Scripture readings from the Jerusalem Bible by Darton, Longman & Todd

Readings at Mass

Liturgical Colour: Green.

First reading
Ephesians 4:7-16 ©

By grace, we shall not be children any longer

Each one of us has been given his own share of grace, given as Christ allotted it. It was said that he would:

When he ascended to the height, he captured prisoners,

he gave gifts to men.

When it says, ‘he ascended’, what can it mean if not that he descended right down to the lower regions of the earth? The one who rose higher than all the heavens to fill all things is none other than the one who descended. And to some, his gift was that they should be apostles; to some, prophets; to some, evangelists; to some, pastors and teachers; so that the saints together make a unity in the work of service, building up the body of Christ. In this way we are all to come to unity in our faith and in our knowledge of the Son of God, until we become the perfect Man, fully mature with the fullness of Christ himself.

Then we shall not be children any longer, or tossed one way and another and carried along by every wind of doctrine, at the mercy of all the tricks men play and their cleverness in practising deceit. If we live by the truth and in love, we shall grow in all ways into Christ, who is the head by whom the whole body is fitted and joined together, every joint adding its own strength, for each separate part to work according to its function. So the body grows until it has built itself up, in love.

Responsorial Psalm
Psalm 121(122):1-5 ©

I rejoiced when I heard them say: ‘Let us go to God’s house.’

I rejoiced when I heard them say:

‘Let us go to God’s house.’

And now our feet are standing

within your gates, O Jerusalem.

I rejoiced when I heard them say: ‘Let us go to God’s house.’

Jerusalem is built as a city

strongly compact.

It is there that the tribes go up,

the tribes of the Lord.

I rejoiced when I heard them say: ‘Let us go to God’s house.’

For Israel’s law it is,

there to praise the Lord’s name.

There were set the thrones of judgement

of the house of David.

I rejoiced when I heard them say: ‘Let us go to God’s house.’

Gospel Acclamation	Ps144:13

Alleluia, alleluia!

The Lord is faithful in all his words

and loving in all his deeds.

Alleluia!

Or:	Ezk33:11

Alleluia, alleluia!

I take pleasure, not in the death of a wicked man,

says the Lord,

but in the turning back of a wicked man

who changes his ways to win life.

Alleluia!

Gospel	Luke 13:1-9 ©

'Leave the fig tree one more year'

Some people arrived and told Jesus about the Galileans whose blood Pilate had mingled with that of their sacrifices. At this he said to them, ‘Do you suppose these Galileans who suffered like that were greater sinners than any other Galileans? They were not, I tell you. No; but unless you repent you will all perish as they did. Or those eighteen on whom the tower at Siloam fell and killed them? Do you suppose that they were more guilty than all the other people living in Jerusalem? They were not, I tell you. No; but unless you repent you will all perish as they did.’

He told this parable: ‘A man had a fig tree planted in his vineyard, and he came looking for fruit on it but found none. He said to the man who looked after the vineyard, “Look here, for three years now I have been coming to look for fruit on this fig tree and finding none. Cut it down: why should it be taking up the ground?” “Sir,” the man replied “leave it one more year and give me time to dig round it and manure it: it may bear fruit next year; if not, then you can cut it down.”’

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

1. There were present at that season some that told him of the Galileans, whose blood Pilate had mingled with their sacrifices.
2. And Jesus answering said to them, Suppose you that these Galileans were sinners above all the Galileans, because they suffered such things?
3. I tell you, Nay: but, except you repent, you shall all likewise perish.
4. Or those eighteen, upon whom the tower in Siloam fell, and slew them, think you that they were sinners above all men that dwelt in Jerusalem?
5. I tell you, Nay: but, except you repent, you 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 Galileans, whose blood Pilate had mingled with their sacrifices.

CYRIL; For these were followers of the opinions of Judas of Galilee, of whom Luke makes mention in the Acts of the Apostles, who said, that we ought to call no man master. Great numbers of them refusing to acknowledge Caesar 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 Galileans, 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 Galileans 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 Savior, 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 an said to them, Suppose you that these Galileans were sinners above all the Galileans, &c.

CHRYS. 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.

TIT. BOST. And he here plainly shows, 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; To save therefore the multitudes, from the intestine seditions, which were excited for the sake of religion, He adds, but unless you repent, and unless you cease to conspire against your rulers, for which you have no divine guidance, You shall all likewise perish, and your blood shall be united to that of your sacrifices.

CHRYS. And herein he shows 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 sacrifices, but also the inner parts of the doors, (where there was no entrance to the Galileans.)

CHRYS. 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 you that they were sinners above all men that dwelt 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.

TIT. BOST. 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 you repent, you 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, 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 Galileans 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 I and H, 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 Savior. 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.

6. He spoke 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 to the dresser of his vineyard, Behold, these three years I come seeking fruit on this fig tree, and find none; cut it down: why cumbers it the ground?
8. And he answering; said to 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 you shall cut it down.

TIT. BOST. 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 spoke 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; y et 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 show 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 the 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 cumbers 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 to him, Lord, let it alone this year also. He soon perceived hardness of bears 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 you 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.

AUG. 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.

THEOPHYL. 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.

GREG. 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.

THEOPHYL. 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 Savior. But that three years' time must be understood to mean also the three ages of life, boyhood, manhood, and old age.

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

PSEUDO-BASIL; 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.

GREG. NAZ. 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 skillful dresser will restore. Hence it is also here added, And he answering said to him, Lord, let alone, &c.

GREG. 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.

THEOPHYL. 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.

AUG. Or, the husbandmen who intercedes is every holy man who ho 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.

GREG. 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.

AUG. That is, it will be well, but if not, then after that you shall cut it down; namely, when you shall come to judge the quick and the dead. In the mean time it is now spared.

GREG. But he who will not by correction grow rich to fruitfulness, falls to that place from whence he is no more able to rise again by repentance.

Catena Aurea Luke 13

Parable of the Fruitless Fig Tree (Left of diptych)

Alexey Pismenny

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

The largest 40 Days for Life campaign in history starts TOMORROW in 415 cities -- Sept. 26 - Nov. 4

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Pray the Rosary!

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Jesus, High Priest

We thank you, God our Father, for those who have responded to your call to priestly ministry.

Accept this prayer we offer on their behalf: Fill your priests with the sure knowledge of your love.

Open their hearts to the power and consolation of the Holy Spirit.

Lead them to new depths of union with your Son.

Increase in them profound faith in the Sacraments they celebrate as they nourish, strengthen and heal us.

Lord Jesus Christ, grant that these, your priests, may inspire us to strive for holiness by the power of their example, as men of prayer who ponder your word and follow your will.

O Mary, Mother of Christ and our mother, guard with your maternal care these chosen ones, so dear to the Heart of your Son.

Intercede for our priests, that offering the Sacrifice of your Son, they may be conformed more each day to the image of your Son, our Lord and Savior, Jesus Christ. Amen.

Saint John Vianney, universal patron of priests, pray for us and our priests

This icon shows Jesus Christ, our eternal high priest.

The gold pelican over His heart represents self-sacrifice.

The border contains an altar and grapevines, representing the Mass, and icons of Melchizedek and St. Jean-Baptiste Vianney.

Melchizedek: king of righteousness (left icon) was priest and king of Jerusalem. He blessed Abraham and has been considered an ideal priest-king.

St. Jean-Baptiste Vianney is the patron saint of parish priests.

Pray a Rosary each day for our nation.

1. Sign of the Cross: In the name of the Father, and of the Son, and of the Holy Spirit. Amen.

2. The Apostles Creed: I BELIEVE in God, the Father almighty, Creator of heaven and earth, and in Jesus Christ, His only Son, our Lord, who was conceived by the Holy Spirit, born of the Virgin Mary, suffered under Pontius Pilate, was crucified, died, and was buried. He descended into hell; on the third day he rose again from the dead; he ascended into heaven, and is seated at the right hand of God, the Father Almighty; from there He shall come to judge the living and the dead.

I believe in the Holy Spirit, the holy catholic Church, the communion of saints, the forgiveness of sins, the resurrection of the body, and the life everlasting. Amen.

3. The Lord's Prayer: OUR Father, who art in heaven, hallowed be Thy name. Thy kingdom come. Thy will be done on earth as it is in heaven. Give us this day our daily bread and forgive us our trespasses as we forgive those who trespass against us. And lead us not into temptation, but deliver us from evil. Amen.

4. (3) Hail Mary: HAIL Mary, full of grace, the Lord is with thee. Blessed art thou amongst women and blessed is the fruit of thy womb, Jesus. Holy Mary, Mother of God, pray for us sinners, now, and in the hour of our death. Amen. (Three times)

5. Glory Be: GLORY be to the Father, and to the Son, and to the Holy Spirit. As it was in the beginning, is now, and ever shall be, world without end. Amen.

6. Fatima Prayer: Oh, my Jesus, forgive us our sins, save us from the fires of hell, lead all souls to heaven, especially those in most need of your mercy.

Announce each mystery, then say 1 Our Father, 10 Hail Marys, 1 Glory Be and 1 Fatima prayer. Repeat the process with each mystery.

End with the Hail Holy Queen:
Hail, Holy Queen, Mother of Mercy, our life, our sweetness and our hope! To thee do we cry, poor banished children of Eve! To thee do we send up our sighs, mourning and weeping in this vale of tears! Turn then, most gracious advocate, thine eyes of mercy towards us; and after this, our exile, show unto us the blessed fruit of thy womb, Jesus!

O clement, O loving, O sweet Virgin Mary! Pray for us, O holy Mother of God, that we may be made worthy of the promises of Christ.

Final step -- The Sign of the Cross

The Mysteries of the Rosary By tradition, Catholics meditate on these Mysteries during prayers of the Rosary. The biblical references follow each of the Mysteries below.

The Joyful Mysteries

(Mondays and Saturdays)

1. The Annunciation (Luke 1:26-38) [Spiritual fruit - Humility]
2. The Visitation (Luke 1: 39-56) [Spiritual fruit - Love of Neighbor]
3. The Nativity (Luke 2:1-20) [Spiritual fruit - Poverty of Spirit]
4. The Presentation (Luke 2:21-38) [Spiritual fruit - Purity of mind & body]
5. The Finding of Jesus in the Temple (Luke 2:41-52) [Spiritual fruit - Obedience ]

St. Michael the Archangel

~ PRAYER ~

St. Michael, the Archangel, defend us in battle
Be our protection against the wickedness
and snares of the devil;
May God rebuke him, we humbly pray,
and do thou, O Prince of the heavenly host,
by the power of God,
Cast into hell Satan and all the evil spirits
who prowl through the world seeking the ruin of souls.
Amen
+

October Devotion: The Holy Rosary

This feast was established by Pope Pius V to commemorate the great victory of the Christian army against the Turks in the Battle of Lepanto in 1571.
All soldiers on the battlefield prayed the Rosary for three hours and the wind has shifted in their favor. They were able to defeat an army three times bigger, in one of the greatest naval victory in history.
Pope Pius V named this the Feast of Our Lady of Victories, to be celebrated on October 7th.
In 1573, Pope Gregory XIII changed the title of this memorial to Feast of the Holy Rosary.

Pope Paul VI established the form that we celebrate this feast today, in 1969 under the name “Our Lady of the Rosary”.
“The celebration of this day invites all to mediate upon the mysteries of Christ, following the example of the Blessed Virgin Mary who was so singularly associated with the incarnation, passion and glorious resurrection of the Son of God.”

Madonna del Rosario

Caravaggio

1607

1. Sign of the Cross: In the name of the Father, and of the Son, and of the Holy Spirit. Amen.
2. The Apostles Creed: I BELIEVE in God, the Father almighty, Creator of heaven and earth. I believe in Jesus Christ, His only Son, our Lord. He was conceived by the power of the Holy Spirit and born of the Virgin Mary. He suffered under Pontius Pilate, was crucified, died, and was buried. He descended to the dead. On the third day He rose again. He ascended into heaven and sits at the right hand of God, the Father Almighty. From thence He shall come to judge the living and the dead. I believe in the Holy Spirit, the holy catholic Church, the communion of saints, the forgiveness of sins, the resurrection of the body, and the life everlasting. Amen.
3. The Lord's Prayer: OUR Father, who art in heaven, hallowed be Thy name. Thy kingdom come. Thy will be done on earth as it is in heaven. Give us this day our daily bread and forgive us our trespasses as we forgive those who trespass against us. And lead us not into temptation, but deliver us from evil. Amen.
4. (3) Hail Mary: HAIL Mary, full of grace, the Lord is with thee. Blessed art thou amongst women and blessed is the fruit of thy womb, Jesus. Holy Mary, Mother of God, pray for us sinners, now, and in the hour of our death. Amen. (Three times)
5. Glory Be: GLORY be to the Father, and to the Son, and to the Holy Spirit. As it was in the beginning, is now, and will be forever. Amen.
Fatima Prayer: Oh, my Jesus, forgive us our sins, save us from the fires of hell, lead all souls to heaven, especially those in most need of your mercy.
Announce each mystery, then say 1 Our Father, 10 Hail Marys, 1 Glory Be and 1 Fatima prayer. Repeat the process with each mystery.
End with the Hail Holy Queen:
Hail, Holy Queen, Mother of Mercy, our life, our sweetness and our hope! To thee do we cry, poor banished children of Eve! To thee do we send up our sighs, mourning and weeping in this vale of tears! Turn then, most gracious advocate, thine eyes of mercy towards us; and after this, our exile, show unto us the blessed fruit of thy womb, Jesus!
O clement, O loving, O sweet Virgin Mary! Pray for us, O holy Mother of God, that we may be made worthy of the promises of Christ.
Final step -- The Sign of the Cross
The Mysteries of the Rosary

By tradition, Catholics meditate on these Mysteries during prayers of the Rosary.
The biblical references follow each of the Mysteries below.

The Joyful Mysteries
(Mondays and Saturdays)
1. The Annunciation (Luke 1:26-38) [Spiritual fruit - Humility]
2. The Visitation (Luke 1: 39-56) [Spiritual fruit - Love of Neighbor]
3. The Nativity (Luke 2:1-20) [Spiritual fruit - Poverty of Spirit]
4. The Presentation (Luke 2:21-38) [Spiritual fruit - Purity of mind & body]
5. The Finding of Jesus in the Temple (Luke 2:41-52) [Spiritual fruit - Obedience ]

The Luminous Mysteries or Mysteries of Light
(Thursdays) see Rosarium Virginis Mariae
1. Jesus' Baptism in the Jordan (II Corinthians 5:21, Matthew 3:17 and parallels) [Spiritual fruit - Gratitude for the gift of Faith]
2. Jesus' self-manifestation at the wedding of Cana (John 2:1- 12) [Spiritual fruit - Fidelity]
3. Jesus' proclamation of the Kingdom of God, with His call to conversion (Mark 1:15, Mark 2:3-13; Luke 7:47- 48, John 20:22-23) [Spiritual fruit - Desire for Holiness]
4. Jesus' Transfiguration (Luke 9:35 and parallels) [Spiritual fruit - Spiritual Courage]
5. Jesus' institution of the Eucharist, as the sacramental expression of the Paschal Mystery. (Luke 24:13-35 and parallels, 1 Corinthians 11:24-25) [Spiritual fruit - Love of our Eucharistic Lord]
The Sorrowful Mysteries
(Tuesdays and Fridays)
1. The Agony in the Garden (Matthew 26:36-46, Luke 22:39-46) [Spiritual fruit - God's will be done]
2. The Scourging at the Pillar (Matthew 27:26, Mark 15:15, John 19:1) [Spiritual fruit - Mortification of the senses]
3. The Crowning with Thorns (Matthew 27:27-30, Mark 15:16-20, John 19:2) [Spiritual fruit - Reign of Christ in our heart]
4. The Carrying of the Cross (Matthew 27:31-32, Mark 15:21, Luke 23:26-32, John 19:17) [Spiritual fruit - Patient bearing of trials]
5. The Crucifixion (Matthew 27:33-56, Mark 15:22-39, Luke 23:33-49, John 19:17-37) [Spiritual fruit - Pardoning of Injuries]
The Glorious Mysteries
(Wednesdays and Sundays)
1.The Resurrection (Matthew 28:1-8, Mark 16:1-18, Luke 24:1-12, John 20:1-29) [Spiritual fruit - Faith]
2. The Ascension (Mark 16:19-20, Luke 24:50-53, Acts 1:6-11) [Spiritual fruit - Christian Hope]
3. The Descent of the Holy Ghost (Acts 2:1-13) [Spiritual fruit - Gifts of the Holy Spirit]
4. The Assumption [Spiritual fruit - To Jesus through Mary]
5. The Coronation [Spiritual fruit - Grace of Final Perseverance]