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Saint Demetrios: The History of Thessaloniki’s Beloved Patron Saint

Saint Demetrios (or Dimitrios) of Thessaloniki is one of the most popular Christian saints not only in Greece but across the Orthodox Christian world, with millions of people bearing his name, in all of its many beautiful variations.

Saint Demetrios is also the well-known patron saint of Thessaloniki, Greece’s second-largest city, and millions of Greeks hold a special place in their hearts for this important Christian martyr for this reason.

His feast day of October 26 also coincides with Thessaloniki’s most important day in its modern history: The city’s liberation from the Ottoman Turks in 1912.

Understandably, Thessalonians all over the world consider this day one of the most important of the entire year, since they celebrate not only the feast day of their patron saint but also the day their beloved city was free once again, after nearly five centuries of Ottoman rule.

The life of Saint Demetrios of Thessaloniki

St. Demetrios was born in 280 AD in Thessaloniki, a city which was already an important urban center of the Roman Empire.

There is still scientific disagreement about how and when Demetrios died, spurring the creation of many theories, and it is also unknown exactly how his veneration subsequently expanded across the Roman Empire.

The earliest written evidence for his life dates back only as far as the 7th century, several hundred years after Demetrios lived.

The “Miracula Sancti Demetrii,” the earliest written evidence about the martyr’s life, is a collection of stories illustrating the miracles attested to his intervention.

The work serves as evidence that people across large parts of the Roman Empire had honored the saint from the very early stages of Christianity, since many recountings of his miracles had already been known to believers across the Empire.

However, St. Demetrios of Thessaloniki is also known as ”St. Demetrios of Sirmium” in the western Christian World.

This raises another theory, which is now believed to be the most credible by many scholars.

The theory suggests that Demetrios’ veneration surprisingly originated not in Thessaloniki but in Sirmium, a Roman city in modern-day Serbia, a few hundred miles north of Thessaloniki.

This theory suggests that at a later stage, approximately during the 4th or 5th century, the saint’s veneration began to expand to his own birthplace, the city of Thessaloniki.

It was then that the church of Saint Demetrios, a massive Christian shrine, was built at the very site where the modern church of Saint Demetrios now stands in Thessaloniki.

Whatever the truth about where he had traveled or how his popularity grew during the early stages of Christianity, Demetrios has been one of the most popular Christian saints in the Eastern Christian world for many centuries.

He was a martyr for his faith

According to tradition, St. Demetrios died at a very young age, most likely when he was only 26.

The most probable course of events suggests that his open and unashamed manner of showing his Christian faith led people to report him to Galerius, the Roman Emperor.
This faith, as a son of a pious Christian family, was ultimately what led young Demetrios to a martyr’s death.

When Galerius discovered that Demetrios was praying in public places and was openly showing his love for Jesus Christ to others, he ordered that the young man be arrested and locked up in the city prison.

Demetrios spent the last days of his life there with his beloved friend Nestor, whose feast day is on October 27, just one day after St. Demetrios is remembered. Both Nestor and Demetrios died after Emperor Galerius ordered their execution.

The first young Thessalonian to offer his soul to Jesus was St. Nestor; St. Demetrios followed his friend as a martyr just a few days later.

His death, however, would only be the beginning of a tradition that nearly 1700 years later is still alive and flourishing, with millions of people around the world continuing to celebrate and honor his memory.

Catena Aurea by St. Thomas Aguinas

18:9–14

9. And he spake this parable unto certain which trusted in themselves that they were righteous, and despised others:

10. Two men went up into the temple to pray; the one a Pharisee, and the other a Publican.

11. The Pharisee stood and prayed thus with himself, God, I thank thee, that I am not as other men are, extortioners, unjust, adulterers, or even as this Publican.

12. I fast twice in the week, I give tithes of all that I possess.

13. And the Publican, standing afar off, would not lift up so much as his eyes unto heaven, but smote upon his breast, saying, God be merciful to me a sinner.

14. I tell you, this man went down to his house justified rather than the other: for every one that exalteth himself shall be abased; and he that humbleth himself shall be exalted.

AUGUSTINE. (Serm. 115.) Since faith is not a gift of the proud but of the humble, our Lord proceeds to add a parable concerning humility and against pride.

THEOPHYLACT. Pride also beyond all other passions disturbs the mind of man. And hence the very frequent warnings against it. It is moreover a contempt of God; for when a man ascribes the good he doth to himself and not to God, what else is this but to deny God? For the sake then of those that so trust in themselves, that they will not ascribe the whole to God, and therefore despise others, He puts forth a parable, to shew that righteousness, although it may bring man up to God, yet if he is clothed with pride, casts him down to hell.

GREEK EXPOSITOR. (Asterius.) To be diligent in prayer was the lesson taught by our Lord in the parable of the widow and the judge, He now instructs us how we should direct our prayers to Him, in order that our prayers may not be fruitless. The Pharisee was condemned because he prayed heedlessly. As it follows, The Pharisee stood and prayed with himself.

THEOPHYLACT. It is said “standing,” to denote his haughty temper. For his very posture betokens his extreme pride.

BASIL. (in Esai. c. 2.) “He prayed with himself,” that is, not with God, his sin of pride sent him back into himself. It follows, God, I thank thee.

AUGUSTINE. (Serm. 115.) His fault was not that he gave God thanks, but that he asked for nothing further. Because thou art full and aboundest, thou hast no need to say, Forgive us our debts. What then must be his guilt who impiously fights against grace, when he is condemned who proudly gives thanks? Let those hear who say, “God has made me man, I made myself righteous. O worse and more hateful than the Pharisee, who proudly called himself righteous, yet gave thanks to God that he was so.

THEOPHYLACT. Observe the order of the Pharisee’s prayer. He first speaks of that which he had not, and then of that which he had. As it follows, That I am not as other men are.

AUGUSTINE. (ut sup.) He might at least have said, “as many men;” for what does he mean by “other men,” but all besides himself? “I am righteous, he says, the rest are sinners.”

GREGORY. (23. Mor. c. 6.) There are different shapes in which the pride of self-confident men presents itself; when they imagine that either the good in them is of themselves; or when believing it is given them from above, that they have received it for their own merits; or at any rate when they boast that they have that which they have not. Or lastly, when despising others they aim at appearing singular in the possession of that which they have. And in this respect the Pharisee awards to himself especially the merit of good works.

AUGUSTINE. (ut sup.) See how he derives from the Publican near him a fresh occasion for pride. It follows, Or even as this Publican; as if he says, “I stand alone, he is one of the others.”

CHRYSOSTOM. (Hom. 2. de Pœn.) To despise the whole race of man was not enough for him; he must yet attack the Publican. He would have sinned, yet far less if he had spared the Publican, but now in one word he both assails the absent, and inflicts a wound on him who was present. (Hom. 3. in Matt.). To give thanks is not to heap reproaches on others. When thou returnest thanks to God, let Him be all in all to thee. Turn not thy thoughts to men, nor condemn thy neighbour.

BASIL. (ubi sup.) The difference between the proud man and the scorner is in the outward form alone. The one is engaged in reviling others, the other in presumptuously extolling himself.

CHRYSOSTOM. He who rails at others does much harm both to himself and others. First, those who hear him are rendered worse, for if sinners they are made glad in finding one as guilty as themselves, if righteous, they are exalted, being led by the sins of others to think more highly of themselves. Secondly, the body of the Church suffers; for those who hear him are not all content to blame the guilty only, but to fasten the reproach also on the Christian religion. Thirdly, the glory of God is evil spoken of; for as our well-doing makes the name of God to be glorified, so our sins cause it to be blasphemed. Fourthly, the object of reproach is confounded and becomes more reckless and immoveable. Fifthly, the ruler is himself made liable to punishment for uttering things which are not seemly.

THEOPHYLACT. It becomes us not only to shun evil, but also to do good; and so after having said, I am not as other men are, extortioners, unjust, adulterers, he adds something by way of contrast, I fast twice in a week. They called the week the Sabbath, (Sabbatho) from the last day of rest. The Pharisees fasted upon the second and fifth day. He therefore set fasting against the passion of adultery, for lust is born of luxury; but to the extortioners and usurists he opposed the payment of tithes; as it follows, I give tithes of all I possess; as if he says, So far am I from indulging in extortion or injuring, that I even give up what is my own.

GREGORY. (19. Mor. c. 21.) So it was pride that laid bare to his wily enemies the citadel of his heart, which prayer and fasting had in vain kept closed. Of no use are all the other fortifications, as long as there is one place which the enemy has left defenceless.

AUGUSTINE. If you look into his words, you will find that he asked nothing of God. He goes up indeed to pray, but instead of asking God, praises himself, and even insults him that asked. The Publican, on the other hand, driven by his stricken conscience afar off, is by his piety brought near.

THEOPHYLACT. Although reported to have stood, the Publican yet differed from the Pharisee, both in his manner and his words, as well as in his having a contrite heart. For he feared to lift up his eyes to heaven, thinking unworthy of the heavenly vision those which had loved to gaze upon and wander after earthly things. He also smote his breast, striking it as it were because of the evil thoughts, and moreover rousing it as if asleep. And thus he sought only that God would be reconciled to him, as it follows, saying, God, be merciful.

CHRYSOSTOM. He heard the words, that I am not as the Publican. He was not angry, but pricked to the heart. The one uncovered the wound, the other seeks for its remedy. Let no one then ever put forth so cold an excuse as, I dare not, I am ashamed, I cannot open my mouth. The devils have that kind of fear. The devil would fain close against thee every door of access to God.

AUGUSTINE. (Serm. 115.) Why then marvel ye, whether God pardons, since He himself acknowledges it. The Publican stood afar off, yet drew near to God. And the Lord was nigh unto him, and heard him, For the Lord is on high, yet hath he regard to the lowly. He lifted not so much as his eyes to heaven; that he might be looked upon, he looked not himself. Conscience weighed him down, hope raised him up, he smote his own breast, he exacted judgment upon himself. Therefore did the Lord spare the penitent. Thou hast heard the accusation of the proud, thou hast heard the humble confession of the accused. Hear now the sentence of the Judge; Verily I say unto you, this man went down to his house justified rather than the other.

CHRYSOSTOM. (de Inc. Dei Nat. Hom. 5.) This parable represents to us two chariots on the race course, each with two charioteers in it. In one of the chariots it places righteousness with pride, in the other sin and humility. You see the chariot of sin outstrip that of righteousness, not by its own strength but by the excellence of humility combined with it, but the other is defeated not by righteousness, but by the weight and swelling of pride. For as humility by its own elasticity rises above the weight of pride, and leaping up reaches to God, so pride by its great weight easily depresses righteousness. Although therefore thou art earnest and constant in well doing, yet thinkest thou mayest boast thyself, thou art altogether devoid of the fruits of prayer. But thou that bearest a thousand loads of guilt on thy conscience, and only thinkest this thing of thyself that thou art the lowest of all men, shalt gain much confidence before God. And He then goes on to assign the reason of His sentence. For every one who exalteth himself shall be abased, and he that humbleth himself shall be exalted. (in Ps. 142). The word humility has various meanings. There is the humility of virtue, as, A humble and contrite heart, O God, thou wilt not despise. (Ps. 51:17.) There is also a humility arising from sorrows, as, He has humbled my life upon the earth. (Ps. 142:3.) There is a humility derived from sin, and the pride and insatiability of riches. For can any thing be more low and debased than those who grovel in riches and power, and count them great things?

BASIL. (in Esai 2. 12.) In like manner it is possible to be honourably elated when your thoughts indeed are not lowly, but your mind by greatness of soul is lifted up towards virtue. This loftiness of mind is seen in a cheerfulness amidst sorrow; or a kind of noble dauntlessness in trouble; a contempt of earthly things, and a conversation in heaven. And this loftiness of mind seems to differ from that elevation which is engendered of pride, just as the stoutness of a well-regulated body differs from the swelling of the flesh which proceeds from dropsy.

CHRYSOSTOM. (Hom. de Prof. Ev.) This inflation of pride can cast down even from heaven the man that taketh not warning, but humility can raise a man up from the lowest depth of guilt. The one saved the Publican before the Pharisee, and brought the thief into Paradise before the Apostles; the other entered even into the spiritual powers. But if humility though added to sin has made such rapid advances, as to pass by pride united to righteousness, how much swifter will be its course when you add to it righteousness? It will stand by the judgment-seat of God in the midst of the angels with great boldness. Moreover if pride joined to righteousness had power to depress it, unto what a hell will it thrust men when added to sin? This I say not that we should neglect righteousness, but that we should avoid pride.

THEOPHYLACT. But should any one perchance marvel that the Pharisee for uttering a few words in his own praise is condemned, while Job, though he poured forth many, is crowned, I answer, that the Pharisee spoke these at the same time that he groundlessly accused others; but Job was compelled by an urgent necessity to enumerate his own virtues for the glory of God, that men might not fall away from the path of virtue.

BEDE. Typically, the Pharisee is the Jewish people, who boast of their ornaments because of the righteousness of the law; but the Publican is the Gentiles, who being at a distance from God confess their sins. Of whom the one for His pride returned humbled, the other for his contrition was thought worthy to draw near and be exalted.

Catena Aurea Luke 18

Luke
	English: Douay-Rheims	Latin: Vulgata Clementina	Greek NT: Byzantine/Majority Text (2000)
	Luke 18
9.	And to some who trusted in themselves as just, and despised others, he spoke also this parable:	Dixit autem et ad quosdam qui in se confidebant tamquam justi, et aspernabantur ceteros, parabolam istam :	ειπεν δε προς τινας τους πεποιθοτας εφ εαυτοις οτι εισιν δικαιοι και εξουθενουντας τους λοιπους την παραβολην ταυτην
10.	Two men went up into the temple to pray: the one a Pharisee, and the other a publican.	Duo homines ascenderunt in templum ut orarent : unus pharisæus et alter publicanus.	ανθρωποι δυο ανεβησαν εις το ιερον προσευξασθαι ο εις φαρισαιος και ο ετερος τελωνης
11.	The Pharisee standing, prayed thus with himself: O God, I give thee thanks that I am not as the rest of men, extortioners, unjust, adulterers, as also is this publican.	Pharisæus stans, hæc apud se orabat : Deus, gratias ago tibi, quia non sum sicut ceteri hominum : raptores, injusti, adulteri, velut etiam hic publicanus :	ο φαρισαιος σταθεις προς εαυτον ταυτα προσηυχετο ο θεος ευχαριστω σοι οτι ουκ ειμι ωσπερ οι λοιποι των ανθρωπων αρπαγες αδικοι μοιχοι η και ως ουτος ο τελωνης
12.	I fast twice in a week: I give tithes of all that I possess.	jejuno bis in sabbato, decimas do omnium quæ possideo.	νηστευω δις του σαββατου αποδεκατω παντα οσα κτωμαι
13.	And the publican, standing afar off, would not so much as lift up his eyes towards heaven; but struck his breast, saying: O god, be merciful to me a sinner.	Et publicanus a longe stans, nolebat nec oculos ad cælum levare : sed percutiebat pectus suum, dicens : Deus propitius esto mihi peccatori.	και ο τελωνης μακροθεν εστως ουκ ηθελεν ουδε τους οφθαλμους εις τον ουρανον επαραι αλλ ετυπτεν εις το στηθος αυτου λεγων ο θεος ιλασθητι μοι τω αμαρτωλω
14.	I say to you, this man went down into his house justified rather that the other: because every one that exalteth himself, shall be humbled: and he that humbleth himself, shall be exalted.	Dico vobis, descendit hic justificatus in domum suam ab illo : quia omnis qui se exaltat, humiliabitur, et qui se humiliat, exaltabitur.	λεγω υμιν κατεβη ουτος δεδικαιωμενος εις τον οικον αυτου η γαρ εκεινος οτι πας ο υψων εαυτον ταπεινωθησεται ο δε ταπεινων εαυτον υψωθησεται

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Pope Saint Boniface I

Feast Day: September 4

Death: September 4, 422

Biography

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

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saintforaminute.com

Parable of the Fruitless Fig Tree (Left of diptych)

Alexey Pismenny

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

Catena Aurea by St. Thomas Aguinas

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

13:6–9

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Catena Aurea Luke 13

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

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October 24: Saint Anthony Mary Claret

The Zeal of a Shepherd for His Flock

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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