Catholic Caucus: Daily Mass Readings, 10-02-18, M, The Holy Guardian Angels

USCCB.org/RNAB ^ | 10-02-18 | Revised New American Bible

[Salvation]

October 2, 2018

Memorial of the Holy Guardian Angels

Reading 1 Jb 3:1-3, 11-17, 20-23

Job opened his mouth and cursed his day.
Job spoke out and said:

Perish the day on which I was born,
the night when they said, "The child is a boy!"

Why did I not perish at birth,
come forth from the womb and expire?
Or why was I not buried away like an untimely birth,
like babes that have never seen the light?
Wherefore did the knees receive me?
or why did I suck at the breasts?

For then I should have lain down and been tranquil;
had I slept, I should then have been at rest
With kings and counselors of the earth
who built where now there are ruins
Or with princes who had gold
and filled their houses with silver.

There the wicked cease from troubling,
there the weary are at rest.

Why is light given to the toilers,
and life to the bitter in spirit?
They wait for death and it comes not;
they search for it rather than for hidden treasures,
Rejoice in it exultingly,
and are glad when they reach the grave:
Those whose path is hidden from them,
and whom God has hemmed in!

Responsorial Psalm Ps 88:2-3, 4-5, 6, 7-8

R. (3) Let my prayer come before you, Lord.
O LORD, my God, by day I cry out;
at night I clamor in your presence.
Let my prayer come before you;
incline your ear to my call for help.
R. Let my prayer come before you, Lord.
For my soul is surfeited with troubles
and my life draws near to the nether world.
I am numbered with those who go down into the pit;
I am a man without strength.
R. Let my prayer come before you, Lord.
My couch is among the dead,
like the slain who lie in the grave,
Whom you remember no longer
and who are cut off from your care.
R. Let my prayer come before you, Lord.
You have plunged me into the bottom of the pit,
into the dark abyss.
Upon me your wrath lies heavy,
and with all your billows you overwhelm me.
R. Let my prayer come before you, Lord.

Alleluia Ps 103:21

R. Alleluia, alleluia.
Bless the LORD, all you angels,
you ministers, who do his will.
R. Alleluia, alleluia.

Gospel Mt 18:1-5, 10

The disciples approached Jesus and said,
"Who is the greatest in the Kingdom of heaven?"
He called a child over, placed it in their midst, and said,
"Amen, I say to you, unless you turn and become like children,
you will not enter the Kingdom of heaven.
Whoever humbles himself like this child
is the greatest in the Kingdom of heaven.
And whoever receives one child such as this in my name receives me.

"See that you do not despise one of these little ones,
for I say to you that their angels in heaven
always look upon the face of my heavenly Father."

[Salvation]

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

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KEYWORDS: angels; catholic; mt18; ordinarytime; prayer;

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From: Exodus 23:20-23a
(Job 3:1-3, 11-17, 20-2 from the Proper of Seasons may be used.)

Warnings and promises

---

[20] “Behold, I send an angel before you, to guard you on the way and to bring
you to the place which I have prepared. [21] Give heed to him and hearken to his
voice, do not rebel against him, for he will not pardon your transgression; for my
name is in him.

[22] But if you hearken attentively to his voice and do all that I say, then I will be
an enemy to your enemies and an adversary to your adversaries.

[23] “When my angel goes before you, and brings you in to the Amorites, and
the Hittites, and the Perizzites, and the Canaanites, the Hivites, and the Jebu-
sites, and I [will] blot them out.

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Commentary:

23:20-33. As an appendix and conclusion to the Code of the Covenant, the sa-
cred writer put together these various warnings or promises. Strictly speaking,
this is not a formal epilogue of the type usually attached to the end of codes of
laws (cf. Lev 26 for the Code of the Holiness, and Deut 28 for the Deuteronomic
Code) because it contains no blessings or curses, and makes no specific refer-
ence to the preceding laws. It is more a collection of instructions based on the
fact that God is close to his people; it is designed to fortify Israel’s hope and en-
courage it to be faithful.

“I send an angel before you” (v. 20). The word “angel”, according to St Augus-
tine, refers to his office, not his nature. “If you enquire as to his nature, I will tell
you that he is a spirit; if you ask what it is he does, I will tell you that he is an
angel” (Enarrationes in Psalmos, 103, 1, 15). The expression “angel of the Lord”
is equivalent to the presence of God himself or his direct intervention (cf. 3:2; 14:
19 and also Gen 16:7; 22:11, 14). However, when Scripture speaks of an “angel”
or “my angel” (cf. Ex 33:2; Num 20:16) it seems to refer rather to those spiritual
beings who are attentive to the Lord’s commands and are faithful doers of his
word (cf. Ps 103:20). The role assigned to them is that of guarding the people
in the name of the Lord, just as they protected Lot (cf. Gen 19) or Hagar and her
son (cf. Gal 21:17). On the basis of this biblical teaching, the Church holds that
angels continue to lend men the same mysterious and powerful help. “Each
member of the faithful has at his side an angel as a protector and shepherd to
lead him towards life” (St Basil, Adversus Eunomium, 3,1; cf. Catechism of the
Catholic Church, 334-336).

Whereas he sends an angel to the Israelites, he sends two scourges against
their enemies — terror (v. 27) and a plague of hornets (v. 28). As usual when the
Bible tells us this, it does not mean that God is wicked, but rather that, since he
is the only Supreme Being, all blessings and all misfortunes are attributable to
him. Furthermore, it is very much in the style of Semitic literature to make a play
of contrasts — the misfortunes of enemies are a way of showing how well one is
being treated oneself.

*********************************************************************************************
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.

[Salvation]

From: Matthew 18:1-5, 10

The “Little Ones” and the Kingdom. The Lost Sheep

---

[1] At that time, the disciples came to Jesus, saying, “Who is the greatest in
the Kingdom of Heaven?” [2] And calling to Him a child, He put him in the midst
of them, [3] and said, “Truly, I say to you, unless you turn and become like chil-
dren, you will never enter the Kingdom of Heaven. [4] Whoever humbles himself
like this child, he is the greatest in the Kingdom of Heaven.

[5] “Whoever receives one such child in My name receives Me.

[10] “See that you do not despise one of these little ones; for I tell you that in
Heaven their angels always behold the face of My Father who is in Heaven.

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

1-35. The teachings of Jesus recorded in chapter 18 of St. Matthew are often
called the “discourse on the Church” or “ecclesiastical discourse” because they
are a series of instructions on the way in which His Church is to be administered.

The first passage (Matthew 18:1-5), addressed to leaders, that is, the future hier-
archy of the Church, warns them against natural tendencies to pride and ambi-
tion: even though they have positions of government, they must act with humility.
In verses 6-10 Jesus emphasizes the fatherly care which pastors of the Church
should have for the “little ones” — a term which covers everyone in need of spe-
cial care for whatever reason (because they are recent converts, or are not well
grounded in Church teaching, or are not yet adults, etc.)... God takes special
care of the weak and will punish those who harm them.

Our Lord shows similar concern for those who are experiencing spiritual difficul-
ties. Every effort, even an heroic effort, must be made to seek out the “lost sheep”
(verses 12-14). If the Church in general and each Christian in particular should be
concerned to spread the Gospel, all the more reason for them to try and see that
those who already embraced the faith do not go astray...

Thus, the whole of Chapter 18, the “discourse of the Church”, is a survey of the
future history of the Church during its earthly stage, and a series of practical rules
for conduct for Christians — a kind of complement to the Sermon on the Mount,
(Chapters 5-7), which is a “magna carta” for the new Kingdom established by
Christ.

1-6. Clearly the disciples still suffer from human ambition: they want to occupy
key positions when Jesus comes to establish the Kingdom on earth (cf. Acts 1:
6). To correct their pride, our Lord shows them a child and tells them that if they
want to enter the Kingdom of Heaven, they must decide to be like children: chil-
dren are incapable of hating anyone and are totally innocent of vice, particularly
of pride, the worst vice of all. They are simple and full of trust.

Humility is one of the main pillars of the Christian life. “If you ask me”, St. Au-
gustine says, “what is the essential thing in the religion and discipline of Jesus
Christ, I shall reply: first humility, second humility and third humility” (”Letter
118”).

3-4. Applying these words to our Lord’s virtues, Fray Luis de Granada makes the
point that humility is superior to virginity: “If you cannot imitate the virginity of the
humble, then imitate the humility of the virgin. Virginity is praiseworthy, but humi-
lity is more necessary. The former is recommended to us, the latter is an obliga-
tion for us; to the former we are invited, to the latter we are obliged [...]. And so
we see that the former is celebrated as voluntary sacrifice, the latter required as
an obligatory sacrifice. Lastly, you can be saved without virginity, but not without
humility” (”Summa De La Vida Cristiana”, Book 3, Part 2, Chapter 10).

5. Receiving a child in Jesus’ name is the same as receiving Jesus Himself. Be-
cause children reflect the innocence, purity, simplicity and tenderness of our
Lord, “In children and in the sick a soul in love sees Him” (St. J. Escriva, “The
Way”, 419).

10. Jesus warns that giving scandal to little children is a very serious matter,
for they have angels who guard them, who will plead a case before God against
those who led them to commit sin.

In this context He speaks of children having guardian angels. However, everyone,
adult or child, has a guardian angel. “By God’s providence angels have been en-
trusted with the office of guarding the human race and of accompanying every hu-
man being so as to preserve him from any serious dangers [...]. Our Heavenly
Father has placed over each of us an angel under whose protection and vigilance
we are” (”St. Pius V Catechism”, IV, 9, 4).

This means that we should have a trusting relationship with our guardian angel.
“Have confidence in your guardian Angel. Treat him as a lifelong friend — that is
what he is — and he will render you a thousand services in the ordinary affairs of
each day” (St. J. Escriva, “The Way” 562).

*********************************************************************************************
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.

[Salvation]

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

Readings at Mass

Liturgical Colour: White.

---

First reading

Job 3:1-3,11-17,20-23 ©

Why did I not perish on the day I was born?

Job broke the silence and cursed the day of his birth. This is what he said:

May the day perish when I was born,

  and the night that told of a boy conceived.

Why did I not die new-born,

  not perish as I left the womb?

Why were there two knees to receive me,

  two breasts for me to suck?

Had there not been, I should now be lying in peace,

  wrapped in a restful slumber,

with the kings and high viziers of earth

  who build themselves vast vaults,

or with princes who have gold and to spare

  and houses crammed with silver.

Or put away like a still-born child that never came to be,

  like unborn babes that never see the light.

Down there, bad men bustle no more,

  there the weary rest.

Why give light to a man of grief?

  Why give life to those bitter of heart,

who long for a death that never comes,

  and hunt for it more than for a buried treasure?

They would be glad to see the grave-mound

  and shout with joy if they reached the tomb.

Why make this gift of light to a man who does not see his way,

  whom God baulks on every side?

---

Responsorial Psalm

Psalm 87(88):2-8 ©

Let my prayer come into your presence, O Lord.

Lord my God, I call for help by day;

  I cry at night before you.

Let my prayer come into your presence.

  O turn your ear to my cry.

Let my prayer come into your presence, O Lord.

For my soul is filled with evils;

  my life is on the brink of the grave.

I am reckoned as one in the tomb:

  I have reached the end of my strength.

Let my prayer come into your presence, O Lord.

Like one alone among the dead;

  like the slain lying in their graves;

like those you remember no more,

  cut off, as they are, from your hand.

Let my prayer come into your presence, O Lord.

You have laid me in the depths of the tomb,

  in places that are dark, in the depths.

Your anger weighs down upon me:

  I am drowned beneath your waves.

Let my prayer come into your presence, O Lord.

---

Gospel Acclamation	Ps102:21

Alleluia, alleluia!

Give thanks to the Lord, all his hosts,

his servants who do his will.

Alleluia!

---

Gospel

Matthew 18:1-5,10 ©

Anyone who welcomes a little child in my name welcomes me

The disciples came to Jesus and said, ‘Who is the greatest in the kingdom of heaven?’ So he called a little child to him and set the child in front of them. Then he said, ‘I tell you solemnly, unless you change and become like little children you will never enter the kingdom of heaven. And so, the one who makes himself as little as this little child is the greatest in the kingdom of heaven.

  ‘Anyone who welcomes a little child like this in my name welcomes me. See that you never despise any of these little ones, for I tell you that their angels in heaven are continually in the presence of my Father in heaven.’

[Ciexyz]

May these readings of Holy Scripture guide our actions this day.

[lightman]

This day is the anniversary of the Nickel Mines Amish School Shooting.

The perpetrator, who I deliberately do not name (may his memory be forgotten!) was a very lapsed/rogue Catholic who chose this feast to carry out his vile deeds as a means of taunting God and His Holy Angels.

Kyrie eleison.

[annalex]

Matthew
	English: Douay-Rheims	Latin: Vulgata Clementina	Greek NT: Byzantine/Majority Text (2000)
	Matthew 18
1.	AT that hour the disciples came to Jesus, saying: Who thinkest thou is the greater in the kingdom of heaven?	In illa hora accesserunt discipuli ad Jesum, dicentes : Quis, putas, major est in regno cælorum ?	εν εκεινη τη ωρα προσηλθον οι μαθηται τω ιησου λεγοντες τις αρα μειζων εστιν εν τη βασιλεια των ουρανων
2.	And Jesus calling unto him a little child, set him in the midst of them,	Et advocans Jesus parvulum, statuit eum in medio eorum,	και προσκαλεσαμενος ο ιησους παιδιον εστησεν αυτο εν μεσω αυτων
3.	And said: Amen I say to you, unless you be converted, and become as little children, you shall not enter into the kingdom of heaven.	et dixit : Amen dico vobis, nisi conversi fueritis, et efficiamini sicut parvuli, non intrabitis in regnum cælorum.	και ειπεν αμην λεγω υμιν εαν μη στραφητε και γενησθε ως τα παιδια ου μη εισελθητε εις την βασιλειαν των ουρανων
4.	Whosoever therefore shall humble himself as this little child, he is the greater in the kingdom of heaven.	Quicumque ergo humiliaverit se sicut parvulus iste, hic est major in regno cælorum.	οστις ουν ταπεινωσει εαυτον ως το παιδιον τουτο ουτος εστιν ο μειζων εν τη βασιλεια των ουρανων
5.	And he that shall receive one such little child in my name, receiveth me.	Et qui susceperit unum parvulum talem in nomine meo, me suscipit :	και ος εαν δεξηται παιδιον τοιουτον εν επι τω ονοματι μου εμε δεχεται
[...]
10.	See that you despise not one of these little ones: for I say to you, that their angels in heaven always see the face of my Father who is in heaven.	Videte ne contemnatis unum ex his pusillis : dico enim vobis, quia angeli eorum in cælis semper vident faciem Patris mei, qui in cælis est.	ορατε μη καταφρονησητε ενος των μικρων τουτων λεγω γαρ υμιν οτι οι αγγελοι αυτων εν ουρανοις δια παντος βλεπουσιν το προσωπον του πατρος μου του εν ουρανοις

[annalex]

1. At the same time came the disciples to Jesus, saying, Who is the greatest in the kingdom of heaven?
2. And Jesus called a little child to him, and set him in the midst of them,
3. And said, I say to you, Except you be converted, and become as little children, you shall not enter into the kingdom of heaven.
4. Whoever therefore shall humble himself as this little child, the same is greatest in the kingdom of heaven.
5. And who shall receive one such little child in my name receive me.

JEROME; The disciples seeing one piece of money paid both for Peter and the Lord, conceived from this equality of ransom that Peter was preferred before all the rest of the Apostles.

CHRYS; Thus they suffered a human passion, which the Evangelist denotes by saying, At the same time came the disciples to Jesus, saying, Who, we pray you, is the greatest in the kingdom of heaven? Ashamed to show the feeling which was working within, they do not say openly, Why have you honored Peter above us? but they ask in general, Who is the greatest; When in the transfiguration they saw three distinguished, namely, Peter, James, and John, they had no such feeling, but now that one is singled out for especial honor, then they are grieved. But do you remember, first, that it was nothing in this world that they sought; and, secondly, that they afterwards laid aside this feeling? Even their failings are above us, whose inquiry is not, Who is the greatest in the kingdom of heaven? but, Who is greatest in the kingdom of the world.

ORIGEN; Herein we ought to be imitators of the disciples, that when any question of doubt arises among us, and we find not how to settle it, we should with one consent go to Jesus, Who is able to enlighten the hearts of men to the explication of every perplexity. We shall also consult some of the doctors, who are thought most eminent in the Churches. But in that they asked this question, the disciples knew that there was not an equality among the saints in the kingdom of heaven; what they yet sought to learn was, how they were so, and lived as greater and less. Or, from what the Lord had said above, they knew who was the best and who was great; but out of many great, who was the greatest, this was not clear to them.

JEROME; Jesus seeing their thoughts would heal their ambitious strivings, by arousing an emulation in lowliness; whence it follows, And Jesus calling a little child, set him in the midst of them.

CHRYS; He chose, I suppose, quite an infant, devoid of any of the passions.

JEROME; One whose tender age should express to them the innocence which they should have. But truly He set Himself in the midst of them, a little one who had come not to be ministered to, but to minister, that He might be a pattern of holiness Others interpret the little one of the Holy Spirit, whom He set in the hearts of His disciples, to change their pride into humility. And he said, I say to you, Except you be converted, and become as little children, you shall not enter into the kingdom of heaven. He does not enjoin on the Apostles the age, but the innocence of infants, which they have by virtue of their years, but to which these might attain by striving; that they should be children in malice, not in understanding. As though He had said, As this child, whom I set before you as a pattern, is not obstinate in anger, when injured does not bear it in mind, has no emotion at the sight of a fair woman, does not think one thing while he speaks another; so you, unless you have the like innocence and purity of mind, shall not be able to enter into the kingdom of heaven.

HILARY; He calls infants all who believe through the hearing of faith; for such follow their father, love their mother, know not to will that which is evil, do not bear hate, or speak lies, trust what is told them, and believe what they hear to be true. But the letter is thus interpreted.

GLOSS; Except you be converted from this ambition and jealousy in which you are at present, and become all of you as innocent and humble in disposition as you are weak in your years, you shall not enter into the kingdom of heaven; and since there is none other road to enter in, who shall humble himself as this little child, the same is greatest in the kingdom of heaven; for by how much a man is humble now, by so much shall he be exalted in the kingdom of heaven.

REMIG; In the understanding of grace, or in ecclesiastical dignity, or at least in everlasting blessedness.

JEROME; Or otherwise; Who shall humble himself as this little child, that is, who shall humble himself after My example, he shall enter into the kingdom of heaven.

It follows, And who receive one such little one in my name, receive me.

CHRYS; Not only if you become such yourselves, but also if for My sake you shall pay honor to other such, you receive reward; and as the return for the honor you pay them, I entail upon you the kingdom. He puts indeed what is far greater, Receive me.

JEROME; For whoever is such that he imitates Christ's humility and innocence, Christ is received by him; and by way of caution, that the Apostles should not think, when such are come to them, that it is to themselves that the honor is paid, He adds, that they are to be received not for their own desert, but in honor of their Master.

10. Take heed that you despise not one of these little ones; for I say to you, That in heaven their angels do always behold the face of my Father which is in heaven.

JEROME; The Lord had said, under the type of hand, foot, and eye, that all kin and connection which could afford scandal must be cut off. The harshness of this declaration He accordingly tempers with the following precept, saying, Take heed that you despise not one of these little ones; i.e. As far as you may avoid despising them, but next to your own salvation seek also to heal them. But if you see that they hold to their sins, it is better that you be saved, than that you perish in much company.

CHRYS; Or otherwise, As to shun the evil, so to honor the good, has great recompense. Above then He had bid them to cut off the friendships of those that gave offense, here He teaches them to show honor and service to the saints.

GLOSS; Or otherwise; Because so great evils come of brethren being scandalized, Take heed that you despise not one of these little ones.

ORIGEN; The little ones are those that are but lately born in Christ, or those who abide without advance, as though lately born. But Christ judged it needless to give command concerning not despising the more perfect believers, but concerning the little ones, as He had said above, If any man shall offend one of these little ones. A man may perhaps say that a little one here means a perfect Christian, according to that He says elsewhere, Who is least among you, you shall be great.

CHRYS; Or because the perfect are esteemed of many as little ones, as poor, namely, and despicable.

ORIGEN; But this exposition does not seem to agree with that which was said, If any one scandalizes one of these little ones; for the perfect man is not scandalized, nor does he perish. But he who thinks this the true exposition, says, that the mind of a righteous man is variable, and is sometimes offended, but not easily.

GLOSS; Therefore are they not to be despised for that they are so dear to God, that Angels are deputed to be their guardians; For I say to you, that in heaven their Angels do always behold the face of my Father which is in heaven.

ORIGEN; Some will have it that an Angel is given as an attendant minister from the time when in the layer of regeneration the infant is born in Christ ; for, say they, it is incredible that a holy Angel watches over those who are unbelieving and in error, but in his time of unbelief and sin man is under the Angels of Satan. Others will have it, that those who are known of God, have straightway from their very birth a guardian Angel.

JEROME; High dignity of souls, that each from its birth has an Angel set in charge over it!

CHRYS; Here He is speaking not of any Angels, but of the higher sort; for when He says, Behold the face of my Father, He shows that their presence before God is free and open, and their honor great.

GREG; But Dionysus says, that it is from the ranks of the lesser Angels that these are sent to perform this ministry, either visibly or invisibly, for that those higher ranks have not the employment of an outward ministry.

ID; And therefore the Angels always behold the face of the Father, and yet they come to us; for by a spiritual presence they come forth to us, and yet by internal contemplation keep themselves there whence they come forth; for they come not so forth from the divine vision, as to hinder the joys of inward contemplation.

HILARY; The Angels offer daily to God the prayers of those that are to be saved by Christ; it is therefore perilous to despise him whose desires and requests are conveyed to the eternal and invisible God, by the service and ministry of Angels.

AUG; Or; They are 'called our Angels who are indeed the Angels of God; they are Gods because they have not forsaken Him; they are ours because they have begun to have us for their fellow-citizens. As they now behold God, so shall we also behold, Him face to face, of which vision John speaks, We shall see him as he is. For by the face of God is to be understood the manifestation of Himself, not a member or feature of the body, such as we call by that name.

Catena Aurea Matthew 18

[annalex]

Christ the Good Shepherd

Bartolomé Esteban Murillo

c. 1660
Oil on canvas, 161 x 123 cm
Museo del Prado, Madrid

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