Catholic Caucus: Daily Mass Readings 5-Nov-2021; Feast of St. Elizabeth, mother of John the Baptist

Catena Aurea by St. Thomas Aguinas

Luke CHAP. 16

16:1–7

1. And he said unto his disciples, There was a certain rich man, which had a steward; and the same was accused unto him that he had wasted his goods.

2. And he called him, and said unto him, How is it that I hear this of thee? give an account of thy stewardship; for thou mayest be no longer steward.

3. Then the steward said within himself, What shall I do? for my lord taketh away from me the stewardship: I cannot dig; to beg I am ashamed.

4. I am resolved what to do, that, when I am put out of the stewardship, they may receive me into their houses.

5. So he called every one of his lord’s debtors unto him, and said unto the first, How much owest thou unto my lord?

6. And he said, An hundred measures of oil. And he said unto him, Take thy bill, and sit down quickly, and write fifty.

7. Then said he to another, And how much owest thou? And he said, An hundred measures of wheat. And he said unto him, Take thy bill, and write fourscore.

BEDE. Having rebuked in three parables those who murmured because He received penitents, our Saviour shortly after subjoins a fourth and a fifth on almsgiving and frugality, because it is also the fittest order in preaching that almsgiving should be added after repentance. Hence it follows, And he said unto his disciples, There was a certain rich man.

PSEUDO-CHRYSOSTOM. (Hom. de Divite.) There is a certain erroneous opinion inherent in mankind, which increases evil and lessens good. It is the feeling that all the good things we possess in the course of our life we possess as lords over them, and accordingly we seize them as our especial goods. But it is quite the contrary. For we are placed in this life not as lords in our own house, but as guests and strangers, led whither we would not, and at a time we think not of. He who is now rich, suddenly becomes a beggar. Therefore whoever thou art, know thyself to be a dispenser of the things of others, and that the privileges granted thee are for a brief and passing use. Cast away then from thy soul the pride of power, and put on the humility and modesty of a steward.

BEDE. (ex Hieron.) The bailiff is the manager of the farm, therefore he takes his name from the farm. But the steward, or director of the household, (villicus œconomus) is the overseer of money as well as fruits, and of every thing his master possesses.

AMBROSE. From this we learn then, that we are not ourselves the masters, but rather the stewards of the property of others.

THEOPHYLACT. Next, that when we exercise not the management of our wealth according to our Lord’s pleasure, but abuse our trust to our own pleasures, we are guilty stewards. Hence it follows, And he was accused to him.

PSEUDO-CHRYSOSTOM. (ut sup.) Meanwhile he is taken and thrust out of his stewardship; for it follows, And he called him, and said unto him, What is this that I hear of thee? give an account of thy stewardship, for thou canst be no longer steward. Day after day by the events which take place our Lord cries aloud to us the same thing, shewing us a man at midday rejoicing in health, before the evening cold and lifeless; another expiring in the midst of a meal. And in various ways we go out from our stewardship; but the faithful steward, who has confidence concerning his management, desires with Paul to depart and be with Christ. (Phil. 1:23.) But he whose wishes are on earth is troubled at his departing. Hence it is added of this steward, Then the steward said within himself, What shall I do, for my Lord taketh away from me the stewardship? I cannot dig, to beg I am ashamed. Weakness in action is the fault of a slothful life. For no one would shrink who had been accustomed to apply himself to labour. But if we take the parable allegorically, after our departure hence there is no more time for working; the present life contains the practice of what is commanded, the future, consolation. If thou hast done nothing here, in vain then art thou careful for the future, nor wilt thou gain any thing by begging. The foolish virgins are an instance of this, who unwisely begged of the wise, but returned empty. (Matt 25:8.) For every one puts on his daily life as his inner garment; it is not possible for him to put it off or exchange it with another. But the wicked steward aptly contrived the remission of debts, to provide for himself an escape from his misfortunes among his fellow-servants; for it follows, I am resolved what to do, that when I am put out of the stewardship, they may receive me into their houses. For as often as a man, perceiving his end approaching, lightens by a kind deed the load of his sins, (either by forgiving a debtor his debts, or by giving abundance to the poor,) dispensing those things which are his Lord’s, he conciliates to himself many friends, who will afford him before the judge a real testimony, not by words, but by the demonstration of good works, nay moreover will provide for him by their testimony a resting-place of consolation. But nothing is our own, all things are in the power of God. Hence it follows, So he called every one of his Lord’s debtors unto him, and said unto the first, How much owest thou unto my Lord? And he said, A hundred casks of oil.

BEDE. A cadus in Greek is a vessel containing three urns. It follows, And he said unto him, Take thy bill, and sit down quickly, and write fifty, forgiving him the half. It follows, Then said he to another, And how much owest thou? And he said, An hundred measures of wheat. A corus is made up of thirty bushels. And he said unto him, Take thy bill, and write fourscore, forgiving him a fifth part. It may be then simply taken as follows: whosoever relieves the want of a poor man, either by supplying half or a fifth part, will be blessed with the reward of his mercy.

AUGUSTINE. (de Qu. Ev. l. ii. qu. 34.) Or because out of the hundred measures of oil, he caused fifty to be written down by the debtors, and of the hundred measures of wheat, fourscore, the meaning thereof is this, that those things which every Jew performs toward the Priests and Levites should be the more abundant in the Church of Christ, that whereas they give a tenth, Christians should give a half, as Zaccheus gave of his goods, (Luke 19:8.) or at least by giving two tenths, that is, a fifth, exceed the payments of the Jews.

Luke
	English: Douay-Rheims	Latin: Vulgata Clementina	Greek NT: Byzantine/Majority Text (2000)
	Luke 16
1.	AND he said also to his disciples: There was a certain rich man who had a steward: and the same was accused unto him, that he had wasted his goods.	Dicebat autem et ad discipulos suos : Homo quidam erat dives, qui habebat villicum : et hic diffamatus est apud illum quasi dissipasset bona ipsius.	ελεγεν δε και προς τους μαθητας αυτου ανθρωπος τις ην πλουσιος ος ειχεν οικονομον και ουτος διεβληθη αυτω ως διασκορπιζων τα υπαρχοντα αυτου
2.	And he called him, and said to him: How is it that I hear this of thee? give an account of thy stewardship: for now thou canst be steward no longer.	Et vocavit illum, et ait illi : Quid hoc audio de te ? redde rationem villicationis tuæ : jam enim non poteris villicare.	και φωνησας αυτον ειπεν αυτω τι τουτο ακουω περι σου αποδος τον λογον της οικονομιας σου ου γαρ δυνηση ετι οικονομειν
3.	And the steward said within himself: What shall I do, because my lord taketh away from me the stewardship? To dig I am not able; to beg I am ashamed.	Ait autem villicus intra se : Quid faciam ? quia dominus meus aufert a me villicationem. Fodere non valeo, mendicare erubesco.	ειπεν δε εν εαυτω ο οικονομος τι ποιησω οτι ο κυριος μου αφαιρειται την οικονομιαν απ εμου σκαπτειν ουκ ισχυω επαιτειν αισχυνομαι
4.	I know what I will do, that when I shall be removed from the stewardship, they may receive me into their houses.	Scio quid faciam, ut, cum amotus fuero a villicatione, recipiant me in domos suas.	εγνων τι ποιησω ινα οταν μετασταθω της οικονομιας δεξωνται με εις τους οικους αυτων
5.	Therefore calling together every one of his lord's debtors, he said to the first: How much dost thou owe my lord?	Convocatis itaque singulis debitoribus domini sui, dicebat primo : Quantum debes domino meo ?	και προσκαλεσαμενος ενα εκαστον των χρεωφειλετων του κυριου εαυτου ελεγεν τω πρωτω ποσον οφειλεις τω κυριω μου
6.	But he said: An hundred barrels of oil. And he said to him: Take thy bill and sit down quickly, and write fifty.	At ille dixit : Centum cados olei. Dixitque illi : Accipe cautionem tuam : et sede cito, scribe quinquaginta.	ο δε ειπεν εκατον βατους ελαιου και ειπεν αυτω δεξαι σου το γραμμα και καθισας ταχεως γραψον πεντηκοντα
7.	Then he said to another: And how much dost thou owe? Who said: An hundred quarters of wheat. He said to him: Take thy bill, and write eighty.	Deinde alii dixit : Tu vero quantum debes ? Qui ait : Centum coros tritici. Ait illi : Accipe litteras tuas, et scribe octoginta.	επειτα ετερω ειπεν συ δε ποσον οφειλεις ο δε ειπεν εκατον κορους σιτου και λεγει αυτω δεξαι σου το γραμμα και γραψον ογδοηκοντα
8.	And the lord commended the unjust steward, forasmuch as he had done wisely: for the children of this world are wiser in their generation than the children of light.	Et laudavit dominus villicum iniquitatis, quia prudenter fecisset : quia filii hujus sæculi prudentiores filiis lucis in generatione sua sunt.	και επηνεσεν ο κυριος τον οικονομον της αδικιας οτι φρονιμως εποιησεν οτι οι υιοι του αιωνος τουτου φρονιμωτεροι υπερ τους υιους του φωτος εις την γενεαν την εαυτων εισιν

Saint Elizabeth, Mother of John the Baptist

Feast: November 5

The name Elizabeth, which has been borne by several saints, means in Hebrew "worshiper of God." All that we know of Elizabeth, wife of Zachary and mother of John the Baptist, is to be found in the book of Luke. A descendant of the priestly line of Aaron, she was a kinswoman—how close we are not told—of the Virgin Mary. According to the Gospel, Elizabeth had lived a blameless life with her husband in one of the hill-towns of Judea. Having reached an advanced age with her prayers for a son unanswered, she thought that her barrenness was a reproach. One day, while Zachary was serving in the temple, the Angel Gabriel appeared at the right of the altar, and announced that a son would be born to Elizabeth. It was in the sixth month of her pregnancy that the Virgin Mary came to visit her—a touching and beautiful scene pictured by many great artists. The Angel Gabriel, having lately announced to Mary the destiny that awaited her, also told her that her kinswoman Elizabeth was with child. The Virgin Mary, eager to share in Elizabeth's happiness and to confide that she too would bear a child, traveled down the dusty road from Nazareth. On Mary's arrival, she was amazed when Elizabeth, having foreseen knowledge, greeted her as "mother of my Lord." Elizabeth's salutation was in these words: "Blessed art thou among women and blessed is the fruit of thy womb. And how have I deserved that the mother of my Lord should come to me? For behold, the moment that the sound of thy greeting came to my ears, the babe in my womb leapt for joy. And blessed is she who has believed, because the things promised her by the Lord shall be accomplished." The Gospel story tells us further that at Elizabeth's delivery her friends and neighbors rejoiced with her, and when the child was brought to be circumcised, they were going to call him after his father Zachary, but his mother said, "His name shall be John."

Saint Elizabeth, Mother of John the Baptist. Scriptural Saint. Celebration of Feast Day is November 5.

Taken from "Lives of Saints", Published by John J. Crawley & Co., Inc.

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NAVARRE BIBLE COMMENTARY (RSV)

Ad Majorem Dei Gloriam (To the Greater Glory of God)

From: Romans 15:14-21

Paul's Ministry
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[14] I myself am satisfied about you, my brethren, that you yourselves are full of goodness, filled with all knowledge, and able to instruct one another. [15] But on some points I have written to you very boldly by way of reminder, because of the grace given me by God [16] to be a minister of Christ Jesus to the Gentiles in the priestly service of the gospel of God, so that the offering of the Gentiles may be acceptable, sanctified by the Holy Spirit. [17] In Christ Jesus, then, I have reason to be proud of my work for God. [18] For I will not venture to speak of anything except what Christ has wrought through me to win obedience from the Gentiles, by word and deed, [19] by the power of signs and wonders, by the power of the Holy Spirit, so that from Jerusalem and as far round as Illyricum I have fully preached the gospel of Christ, [20] thus making it my ambition to preach the gospel, not where Christ has already been named, lest I build on another man's foundation, [21] but as it is written, "They shall see who have never been told of him, and they shall understand who have never heard of him."

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Commentary:

16. Christ "became a servant to the circumcised" (v. 8), that is, he directed his teaching to the Jews, proclaimed to them the Gospel of the Kingdom, in order to lead them to salvation. St Paul, within the context of the universal mission entrusted to the Apostles, was chosen to proclaim the Gospel of Christ to the Gentiles (cf. Rom 1:5). As well as preaching the Good News, the Apostle's mission included a strictly priestly commitment, which consisted in sanctifying the Gentiles in order to make them an offering pleasing to God (cf. Eph 3:6-9).

Previously only the Jewish people could be considered a holy people, a priestly people (cf. Ex 19:5-6). With the coming of Christ, the Gentiles also have become an "acceptable offering, sanctified by the Holy Spirit". All Christians who are part of this "offering of the Gentiles" should take to heart what St Augustine says: "You contain within you what you should offer. Draw from your heart, as from a treasure chest, the incense of praise; offer from the treasury of your conscience the sacrifice of faith. And with charity set fire to everything you offer. For within you are these offerings which you should sacrifice in praise of God" ("Enarrationes in Psalmos", 55, 19). In other words, consciousness of being called to share in Christ's priesthood should help us to offer God our whole life: "Let the faithful, then, learn to appreciate the dignity to which they have been raised by the Sacrament of Baptism [...] and let them not forget to offer themselves and their anxieties, their sorrows, their troubles, their miseries and their needs, in union with their divine Head crucified" (Pius XII, "Mediator Dei", 25).

From: Luke 16:1-8

The Unjust Steward
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[1] He (Jesus) also said to the disciples, "There was a rich man who had a steward, and charges were brought to him that this man was wasting his goods. [2] And he called him and said to him, 'What is this that I hear from you? Turn in the account of your stewardship, for you can no longer be steward.' [3] And the steward said to himself, 'What shall I do, since my master is taking the stewardship away from me? I am not strong enough to dig, and I am ashamed to beg. [4] I have decided what to do, so that people may receive me into their houses when I am put out of the stewardship.' [5] So, summoning his master's debtors one by one, he said to the first, 'How much do you owe my master?' [6] He said, 'A hundred measures of oil.' And he said to him, 'Take your bill, and sit down quickly and write fifty.' [7] Then he said to another, 'And how much do you owe?' He said, 'A hundred measures of wheat.' He said to him, 'Take your bill, and write eighty.' [8] The master commended the dishonest steward for his prudence; for the sons of this world are wiser in their own generation that the sons of light.

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Commentary:

1-8. The unfaithful steward manages to avoid falling on hard times. Of course, our Lord presumes that we realize the immorality of the man's behavior. What he emphasizes and praises, however, is his shrewdness and effort: he tries to derive maximum material advantages from his former position as steward. In saving our soul and spreading the Kingdom of God, our Lord wants us to apply at least the same ingenuity and effort as people put into their worldly affairs or their attempts to attain some human ideal. The fact that we can count on God's grace does not in any way exempt us from the need to employ all available legitimate human resources even if that means strenuous effort and heroic sacrifice.

"What zeal people put into their earthly affairs: dreaming of honors, striving for riches, bent on sensuality. Men and women, rich and poor, old and middle-aged and young and even children: all of them the same. When you and I put the same zeal into the affairs of our souls, we will have a living and operative faith: and there will be no obstacle that we cannot overcome in our apostolic undertakings" (St J. Escriva, "The Way", 317).

Daily Word for Reflection—Navarre Bible Commentary

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Feast of St. Elizabeth, mother of John the Baptist

Readings at Mass

My duty is to bring the Good News from God to the pagans

The master praised the dishonest servant

Catena Aurea by St. Thomas Aguinas

Luke CHAP. 16

Saint Elizabeth, Mother of John the Baptist