Catholic Caucus: Daily Mass Readings 7-August-2022: Memorial of St. Cajetan

Catena Aurea by St. Thomas Aguinas

Luke CHAP. 12

12:32–34

32. Fear not, little flock; for it is your Father’s good pleasure to give you the kingdom.

33. Sell that ye have, and give alms; provide yourselves bags which wax not old, a treasure in the heavens that faileth not, where no thief approacheth, neither moth corrupteth.

34. For where your treasure is, there will your heart be also.

GLOSS. (non occ.) Our Lord having removed the care of temporal things from the hearts of His disciples, now banishes fear from them, from which superfluous cares proceed, saying, Fear not, &c.

THEOPHYLACT. By the little flock, our Lord signifies those who are willing to become His disciples, or because in this world the Saints seem little because of their voluntary poverty, or because they are outnumbered by the multitude of Angels, who incomparably exceed all that we can boast of. The name little our Lord gives to the company of the elect, either from comparison with the greater number of the reprobate, or rather because of their devout humility.

CYRIL OF ALEXANDRIA. But why they ought not to fear, He shews, adding, for it is your Father’s good pleasure; as if He says, How shall He who gives such precious things be wearied in shewing mercy towards you? For although His flock is little both in nature and number and renown, yet the goodness of the Father has granted even to this little flock the lot of heavenly spirits, that is, the kingdom of heaven. Therefore that you may possess the kingdom of heaven, despise this world’s wealth. Hence it is added, Sell that ye have, &c.

BEDE. As if He says, Fear not lest they who warfare for the kingdom of God, should be in want of the necessaries of this life. But sell that ye have for alms’ sake, which then is done worthily, when a man having once for his Lord’s sake forsaken all that he hath, nevertheless afterwards labours with his hands that he may be able both to gain his living, and give alms.

CHRYSOSTOM. (Hom. 25. in Act.) For there is no sin which almsgiving does not avail to blot out. It is a salve adapted to ever wound. But almsgiving has to do not only with money, but with all matters also wherein man succours man, as when the physician heals, and the wise man gives counsel.

GREGORY NAZIANZEN. (Orat. 14.) Now I fear lest you should think deeds of mercy to be not necessary to you, but voluntary. I also thought so, but was alarmed at the goats placed on the left hand, not because they robbed, but did not minister unto Christ among the poor.

CHRYSOSTOM. (ubi sup.) For without alms it is impossible to see the kingdom. For as a fountain if it keeps its waters within itself grows foul, so also rich men when they retain every thing in their possession.

BASIL. (reg. brev. ad int. 92.) But some one will ask, upon what grounds ought we to sell that which we have? Is it that these things are by nature hurtful, or because of the temptation to our souls? To this we must answer, first, that every thing existing in the world if it were in itself evil, would be no creation of God, for every creation of God is good. (1 Tim. 4:4.) And next, that our Lord’s command teaches us not to cast away as evil what we possess, but to distribute, saying, and give alms.

CYRIL OF ALEXANDRIA. Now perhaps this command is irksome to the rich, yet to those who are of a sound mind, it is not unprofitable, for their treasure is the kingdom of heaven. Hence it follows, Provide for yourselves bags which wax not old, &c.

BEDE. That is, by doing alms, the reward of which abideth for ever; which must not be taken as a command that no money be kept by the saints either for their own, or the use of the poor, since we read that our Lord Himself, to whom the angels ministered, (Matt. 4:11) had a bag in which he kept the offerings of the faithful; (John 12:6.) but that God should not be obeyed for the sake of such things, and righteousness be not forsaken from fear of poverty.

GREGORY OF NYSSA. But He bids us lay up our visible and earthly treasures where the power of corruption does not reach, and hence He adds, a treasure that faileth not, &c.

THEOPHYLACT. As if He said, “Here the moth corrupts, but there is no corruption in heaven.” Then because there are some things which the moth does not corrupt, He goes on to speak of the thief. For gold the moth corrupts not, but the thief takes away.

BEDE. Whether then should it be simply understood, that money kept faileth, but given away to our neighbour bears everlasting fruit in heaven; or, that the treasure of good works, if it be stored up for the sake of earthly advantage, is soon corrupted and perishes; but if it be laid up solely from heavenly motives, neither outwardly by the favour of men, as by the thief which steals from without, nor inwardly by vainglory, as by the moth which devours within, can it be defiled.

GLOSS. Or, the thieves are heretics and evil spirits, who are bent upon depriving us of spiritual things. The moth which secretly frets the garments is envy, which mars good desires, and bursts the bonds of charity.

THEOPHYLACT. Moreover, because all things are not taken away by theft, He adds a more excellent reason, and one which admits of no objection whatever, saying, For where your treasure is, there will your hearts be also; as if He says, “Suppose that neither moth corrupts nor thief takes away, yet this very thing, namely, to have the heart fixed in a buried treasure, and to sink to the earth a divine work, that is, the soul, how great a punishment it deserves.”

EUSEBIUS. For every man naturally dwells upon that which is the object of his desire, and thither he directs all his thoughts, where he supposes his whole interest to rest. If any one then has his whole mind and affections, which he calls the heart, set on things of this present life, he lives in earthly things. But if he has given his mind to heavenly things, there will his mind be; so that he seems with his body only to live with men, but with his mind to have already reached the heavenly mansion.

BEDE. Now this must not only be felt concerning love of money, but all the passions. Luxurious feasts are treasures; also the sports of the gay and the desires of the lover,

12:35–40

35. Let your loins be girded about, and your lights burning;

36. And ye yourselves like unto men that wait for their lord, when he will return from the wedding; that when he cometh and knocketh, they may open unto him immediately.

37. Blessed are those servants, whom the lord when he cometh shall find watching: verily I say unto you, that he shall gird himself, and make them to sit down to meat, and will come forth and serve them.

38. And if he shall come in the second watch, or in the third watch, and find them so, blessed are those servants.

39. And this know, that if the goodman of the house had known what hour the thief would come, he would have watched, and not have suffered his house to be broken through.

40. Be ye therefore ready also: for the Son of man cometh at an hour when ye think not.

THEOPHYLACT. Our Lord having taught His disciples moderation, taking from them all care and conceit of this life, now leads them on to serve and obey, saying, Let your loins be girded, that is, always ready to do the work of your Lord, and your lamps burning, that is, do not lead a life in darkness, but have with you the light of reason, shewing you what to do and what to avoid. For this world is the night, but they have their loins girded, who follow a practical or active life. For such is the condition of servants who must have with them also lamps burning; that is, the gift of discernment, that the active man may be able to distinguish not only what he ought to do, but in what way; otherwise men rush down the precipice of pride. But we must observe, that He first orders our loins to be girded, secondly, our lamps to be burning. For first indeed comes action, then reflection, which is an enlightening of the mind. Let us then strive to exercise the virtues, that we may have two lamps burning, that is, the conception of the mind ever shining forth in the soul, by which we are ourselves enlightened, and learning, whereby we enlighten others.

MAXIMUS. Or, he teaches us to keep our lamps burning, by prayer and contemplation and spiritual love.

CYRIL OF ALEXANDRIA. Or, to be girded, signifies activity and readiness to undergo evils from regard to Divine love. But the burning of the lamp signifies that we should not suffer any to live in the darkness of ignorance.

GREGORY. (Hom. 13. in Evang.) Or else, we gird our loins when by continence we control the lusts of the flesh. For the lust of men is in their loins, and of women in their womb; by the name of loins, therefore, from the principal sex, lust is signified. But because it is a small thing not to do evil, unless also men strive to labour in good works, it is added, And your lamps burning in your hands; for we hold burning lamps in our hands, when by good works we shew forth bright examples to our neighbours.

AUGUSTINE. (de Qu. Ev. lib. ii. q. 25.) Or, He teaches us also to gird our loins for the sake of keeping ourselves from the love of the things of this world, and to have our lamps burning, that this thing may be done with a true end and right intention.

GREGORY. (ubi sup.) But if a man has both of these, whosoever he be, nothing remains for him but that he should place his whole expectation on the coming of the Redeemer. Therefore it is added, And be ye like to men that wait for their Lord, when he will return from the wedding, &c. For our Lord went to the wedding, when ascending up into heaven as the Bridegroom He joined to Himself the heavenly multitude of angels.

THEOPHYLACT. Daily also in the heavens He betroths the souls of the Saints, whom Paul or another offers to Him, as a chaste virgin. (2 Cor 11:2.) But He returns from the celebration of the heavenly marriage, perhaps to all at the end of the whole world, when He shall come from heaven in the glory of the Father; perhaps also every hour standing suddenly present at the death of each individual.

CYRIL OF ALEXANDRIA. Now consider that He comes from the wedding as from a festival, which God is ever keeping; for nothing can cause sadness to the Incorruptible Nature.

GREGORY OF NYSSA. (Hom. 11. in Cant..) Or else, when the wedding was celebrated and the Church received into the secret bridal chamber, the angels were expecting the return of the King to His own natural blessedness. And after their example we order our life, that as they living together without evil, are prepared to welcome their Lord’s return, so we also, keeping watch at the door, should make ourselves ready to obey Him when He comes knocking; for it follows, that when he cometh and knocketh, they may open to him immediately.

GREGORY. (ubi sup.) For He comes when He hastens to judgment, but He knocks, when already by the pain of sickness He denotes that death is at hand; to whom we immediately open if we receive Him with love. For he who trembles to depart from the body, has no wish to open to the Judge knocking, and dreads to see that Judge whom he remembers to have despised. But he who rests secure concerning his hope and works, immediately opens to Him that knocks; for when he is aware of the time of death drawing near, he grows joyful, because of the glory of his reward; and hence it is added, Blessed are the servants whom the Lord when he cometh shall find watching. He watches who keeps the eyes of his mind open to behold the true light; who by his works maintains that which he beholds, who drives from himself the darkness of sloth and carelessness.

GREGORY OF NYSSA. (ubi sup.) For the sake then of keeping watch, our Lord advised above that our loins should be girded, and our lamps burning, for light when placed before the eyes drives away sleep. The loins also when tied with a girdle, make the body incapable of sleep. For he who is girt about with chastity, and illuminated by a pure conscience, continues wakeful.

CYRIL OF ALEXANDRIA. When then our Lord coming shall find us awake and girded, having our hearts enlightened, He will then pronounce us blessed, for it follows, Verily I say unto you, that he shall gird himself; from which we perceive that He will recompense us in like manner, seeing that He will gird Himself with those that are girded. (Isa. 11:5.)

ORIGEN. For He will be girded about His loins with righteousness.

GREGORY. (Hom. 13. in Ev.) By which He girds Himself, that is, prepares for judgment.

THEOPHYLACT. Or, He will gird Himself, in that He imparts not the whole fulness of blessings, but confines it within a certain measure. For who can comprehend God how great He is? Therefore are the Seraphims said to veil their countenance, because of the excellence of the Divine brightness. It follows, and will make them to sit down; for as a man sitting down causes his whole body to rest, so in the future coming the Saints will have complete rest; for here they have not rest for the body, but there together with their souls their spiritual bodies partaking of immortality will rejoice in perfect rest.

CYRIL OF ALEXANDRIA. He will then make them to sit down as a refreshment to the weary, setting before them spiritual enjoyments, and ordering a sumptuous table of His gifts.

PSEUDO-DIONYSIUS. (Dion. in Ep. ad Tit.) The “sitting down” is taken to be the repose from many labours, a life without annoyance, the divine conversation of those that dwell in the region of light enriched with all holy affections, and an abundant pouring forth of all gifts, whereby they are filled with joy. For the reason why Jesus makes them to sit down, is that He might give them perpetual rest, and distribute to them blessings without number. Therefore it follows, And will pass over (transiens) and serve them.

THEOPHYLACT. That is, Give back to them, as it were, an equal return, that as they served Him, so also He will serve them.

GREGORY. (Hom. 13. in Ev.) But He is said to be passing over, when He returns from the judgment to His kingdom. Or the Lord passes to us after the judgment, and raises us from the form of His humanity to a contemplation of His divinity.

CYRIL OF ALEXANDRIA. Our Lord knew the proneness of human infirmity to sin, but because He is merciful, He docs not allow us to despair, but rather has compassion, and gives us repentance as a saving remedy. And therefore He adds, And if he shall come in the second watch, &c. For they who keep watch on the walls of cities, or observe the attacks of the enemy, divide the night into three or four watches.

GREGORY. (ubi sup.) The first watch then is the earliest time of our life, that is, childhood, the second youth and manhood, but the third represents old age. He then who is unwilling to watch in the first, let him keep even the second. And he who is unwilling in the second, let him not lose the remedies of the third watch, that he who has neglected conversion in childhood, may at least in the time of youth or old age recover himself.

CYRIL OF ALEXANDRIA. Of the first watch, however, he makes no mention, for childhood is not punished by God, but obtains pardon; but the second and third age owe obedience to God, and the leading of an honest life according to His will.

GREEK EXPOSITOR. (Severus.) Or, to the first watch belong those who live more carefully, as having gained the first step, but to the second, those who keep the measure of a moderate conversation, but to the third, those who are below these. And the same must be supposed of the fourth, and if it should so happen also of the fifth. For there are different measures of life, and a good rewarder metes out to every man according to his deserts.

THEOPHYLACT. Or since the watches are the hours of the night which lull men to sleep, you must understand that there are also in our life certain hours which make us happy if we are found awake. Does any one seize your goods? Are your children dead? Are you accused? But if at these times you have done nothing against the commandments of God, He will find you watching in the second and third watch, that is, at the evil time, which brings destructive sleep to idle souls.

GREGORY. (ubi sup.) But to shake off the sloth of our minds, even our external losses are by a similitude set before us. For it is added, And this know, that if the goodman of the house had known what hour the thief would come.

THEOPHYLACT. Some understand this thief to be the devil, the house, the soul, the goodman of the house, man. This interpretation, however, does not seem to agree with what follows. For the Lord’s coming is compared to the thief as suddenly at hand, according to the word of the Apostle, The day of the Lord so cometh as a thief in the night. (1 Thess. 5:2.) And hence also it is here added, Be ye also ready, for the Son of man cometh at an hour when ye think not.

GREGORY. (Hom. 13. in Ev.) Or else; unknown to the master the thief breaks into the house, because while the spirit sleeps instead of guarding itself, death comes unexpectedly, and breaks into the dwelling place of our flesh. But he would resist the thief if he were watching, because being on his guard against the coming of the Judge, who secretly seizes his soul, he would by repentance go to meet Him, lest he should perish impenitent. But the last hour our Lord wishes to be unknown to us, in order as we cannot foresee it, we may be unceasingly preparing for it.

12:41–46

41. Then Peter said unto him, Lord, speakest thou this parable unto us, or even to all?

42. And the Lord said, Who then is that faithful and wise steward, whom his lord shall make ruler over his household, to give them their portion of meat in due season?

43. Blessed is that servant, whom his lord when he cometh shall find so doing.

44. Of a truth I say unto you, that he will make him ruler over all that he hath.

45. But and if that servant say in his heart, My lord delayeth his coming; and shall begin to beat the menservants and maidens, and to eat and drink, and to be drunken;

46. The lord of that servant will come in a day when he looketh not for him, and at an hour when he is not aware, and will cut him in sunder, and will appoint him his portion with the unbelievers.

THEOPHYLACT. Peter, to whom the Church had already been committed, as having the care of all things, inquires whether our Lord put forth this parable to all. As it follows, Then Peter said unto him, Lord, speakest thou this parable unto us, or even unto all?

BEDE. Our Lord had taught two things in the preceding parable unto all, even that He would come suddenly, and that they ought to be ready and waiting for Him. But it is not very plain concerning which of these, or whether both, Peter asked the question, or whom he compared to himself and his companions, when he said, Speakest thou to us, or to all? Yet in truth by these words, us and all, he must be supposed to mean none other than the Apostles, and those like to the Apostles, and all other faithful men; or Christians, and unbelievers; or those who dying separately, that is, singly, both unwillingly indeed and willingly, receive the coming of their Judge, and those who when the universal judgment comes are to be found alive in the flesh. Now it is marvellous if Peter doubted that all must live soberly, piously, and justly, who wait for a blessed hope, or that the judgment will to each and all be unexpected. It therefore remains to be supposed, that knowing these two things, he asked about that which he might not know, namely, whether those sublime commands of a heavenly life in which He bade us sell what we have and provide bags which wax not old, and watch with our loins girded, and lamps burning, belonged to the Apostles only, and those like unto them, or to all who were to be saved.

CYRIL OF ALEXANDRIA. Now to the courageous rightly belong the great and difficult of God’s holy commandments, but to those who have not yet attained to such virtue, belong those things from which all difficulty is excluded. Our Lord therefore uses a very obvious example, to shew that the above-mentioned command is suited to those who have been admitted into the rank of disciples, for it follows, And the Lord said, Who then is that faithful steward?

AMBROSE. Or else, the form of the first command is a general one adapted to all, but the following example seems to be proposed to the stewards, that is, the priests; and therefore it follows, And the Lord said, Who then is that faithful and wise steward, whom his Lord shall make ruler over his household, to give, them their portion of meat in due season?

THEOPHYLACT. The above-mentioned parable relates to all the faithful in common, but now hear what suits the Apostles and teachers. For I ask, where will be found the steward, that possesses in himself faithfulness and wisdom? for as in the management of goods, whether a man be careless yet faithful to his master, or else wise yet unfaithful, the things of the master perish; so also in the things of God there is need of faithfulness and wisdom. For I have known many servants of God, and faithful men, who because they were unable to manage ecclesiastical affairs, have destroyed not only possessions, but souls, exercising towards sinners indiscreet virtue by extravagant rules of penance or unseasonable indulgence.

CHRYSOSTOM. (Hom. 77. in Matt.) But our Lord here asks the question not as ignorant, who was a faithful and wise steward, but wishing to imply the rareness of such, and the greatness of this kind of chief government.

THEOPHYLACT. Whosoever then has been found a faithful and wise steward, let him bear rule over the Lord’s household, that he may give them their portion of meat in due season, either the word of doctrine by which their souls are fed, or the example of works by which their life is fashioned.

AUGUSTINE. (de Qu. Ev. l. ii. c. 26.) Now he says portion, because of suiting His measure to the capacity of his several hearers.

ISIDORE OF PELEUSIUM. (l. 3. Ep. 170.) It was added also in their due season, because a benefit not conferred at its proper time is rendered vain, and loses the name of a benefit. The same bread is not equally coveted by the hungry man, and him that is satisfied. But with respect to this servant’s reward for his stewardship, He adds, Blessed is that servant whom his Lord when he cometh shall find so doing.

BASIL. (in Proœm. in reg. fus.) He says not, ‘doing,’ as if by chance, but so doing. For not only conquest is honourable, but to contend lawfully, which is to perform each thing as we have been commanded.

CYRIL OF ALEXANDRIA. Thus the faithful and wise servant prudently giving out in due season the servants’ food, that is, their spiritual meat, will be blessed according to the Saviour’s word, in that he will obtain still greater things, and will be thought worthy of the rewards which are duo to friends. Hence it follows, Of a truth I say unto you, that he will make him ruler over all that he hath.

BEDE. For whatever difference there is in the merits of good hearers and good teachers, such also there is in their rewards; for the one whom when He cometh He finds watching, He will make to sit down; but the others whom He finds faithful and wise stewards, He will place over all that He hath, that is, over all the joys of the kingdom of heaven, not certainly that they alone shall have power over them, but that they shall more abundantly than the other saints enjoy eternal possession of them.

THEOPHYLACT. Or, he will make him ruler over all that he hath, not only over His own household, but that earthly things as well as heavenly shall obey him. As it was with Joshua the son of Nun, and Elias, the one commanding the sun, the other the clouds; and all the Saints as God’s friends use the things of God. Whosoever also passes his life virtuously, and has kept in due submission his servants, that is, anger and desire, supplies to them their portion of food in due season; to anger indeed that he may feel it against those who hate God, but to desire that he may exercise the necessary provision for the flesh, ordering it unto God. Such an one, I say, will be set over all things which the Lord hath, being thought worthy to look into all things by the light of contemplation.

CHRYSOSTOM. (Hom. 77. in Matt.) But our Lord not only by the honours kept in store for the good, but by threats of punishment upon the bad, leads the hearer to correction, as it follows, But if that servant shall say in his heart, My Lord delayeth his coming.

BEDE. Observe that it is counted among the vices of a bad servant that he thought the coming of his Lord slow, yet it is not numbered among the virtues of the good that he hoped it would come quickly, but only that he ministered faithfully. There is nothing then better than to submit patiently to be ignorant of that which can not be known, but to strive only that we be found worthy.

THEOPHYLACT. Now from not considering the time of our departure, there proceed many evils. For surely if we thought that our Lord was coming, and that the end of our life was at hand, we should sin the less. Hence it follows, And shall begin to strike the man servants and maidens, and to eat and drink and be drunken.

BEDE. In this servant is declared the condemnation of all evil rulers, who, forsaking the fear of the Lord, not only give themselves up to pleasures, but also provoke with injuries those who are put under them. Although these words may be also understood figuratively, meaning to corrupt the hearts of the weak by an evil example; and to eat, drink, and be drunken, to be absorbed in the vices and allurements of the world, which overthrow the mind of man. But concerning his punishment it is added, The Lord of that servant will come in a day when he looketh not for him, that is, the day of his judgment or death, and will cut him in sunder.

BASIL. (in lib. de Sp. San. c. 16.) The body indeed is not divided, so that one part indeed should be exposed to torments, the other escape. For this is a fable, nor is it a part of just judgment when the whole has offended that half only should suffer punishment; nor is the soul cut in sunder, seeing that the whole possesses a guilty consciousness, and cooperates with the body to work evil; but its division is the eternal severing of the soul from the Spirit. For now although the grace of the Spirit is not in the unworthy, yet it seems ever to be at hand expecting their turning to salvation, but at that time it will be altogether cut off from the soul. The Holy Spirit then is the prize of the just, and the chief condemnation of sinners, since they who are unworthy will lose Him.

BEDE. Or He will cut him in sunder, by separating him from the communion of the faithful, and dismissing him to those who have never attained unto the faith. Hence it follows, And will appoint him his portion with the unbelievers; (1 Tim. 5:8.) for he who has no care for his own, and those of his own house, has denied the faith, and is worse than an infidel.

THEOPHYLACT. Rightly also shall the unbelieving steward receive his portion with the unbelievers, because he was without true faith.

12:47–48

47. And that servant, which knew his lord’s will, and prepared not himself, neither did according to his will, shall be beaten with many stripes.

48. But he that knew not, and did commit things worthy of stripes, shall be beaten with few stripes. For unto whomsoever much is given, of him shall be much required: and to whom men have committed much, of him they will ask the more.

THEOPHYLACT. Our Lord here points to something still greater and more terrible, for the unfaithful steward shall not only be deprived of the grace he had, so that it should profit him nothing in escaping punishment, but the greatness of his dignity shall the rather become a cause of his condemnation. Hence it is said, And that servant who knew his lord’s will and did it not, shall be beaten with many stripes.

CHRYSOSTOM. (Hom. 26. in Matt.) For all things are not judged alike in all, but greater knowledge is an occasion of greater punishment. Therefore shall the Priest, committing the same sin with the people, suffer a far heavier penalty.

CYRIL OF ALEXANDRIA. For the man of understanding who has given up his will to baser things will shamelessly implore pardon, because he has committed an inexcusable sin, departing as it were maliciously from the will of God, but the rude or unlearned man will more reasonably ask for pardon of the avenger. Hence it is added, But he that knew not, and did commit things worthy of stripes, shall be beaten with few stripes.

THEOPHYLACT. Here some object, saying, He is deservedly punished who, knowing the will of His Lord, pursues it not; but why is the ignorant punished? Because when he might have known, be would not, but being himself slothful, was the cause of his own ignorance.

BASIL. (in reg. brev. 267.) But you will say, If the one indeed received many stripes, and the other few, how do some say He assigns no end to punishments? But we must know, that what is here said assigns neither measure nor end of punishments, but their differences. For a man may deserve unquenchable fire, to either a slight or more intense degree of heat, and the worm that dieth not with greater or more violent gnawings.

THEOPHYLACT. But he goes on to shew why teachers and learned men deserve a severer punishment, as it is said, For unto whomsoever much is given, of him shall be much required. Teachers indeed are given the grace to perform miracles, but entrusted the grace of speech and learning. But not in that which is given, He says, is any thing more to be sought, but in that which is entrusted or deposited; for the grace of the word needs increase. But from a teacher more is required, for he should not lie idle, but improve the talent of the word.

BEDE. Or else, much is often given also to certain individuals, upon whom is bestowed the knowledge of God’s will, and the means of performing what they know; much also is given to him to whom, together with his own salvation, is committed the care also of feeding our Lord’s flock. Upon those then who are gifted with more abundant grace a heavier penalty falls; but the mildest punishment of all will be theirs, who, beyond the guilt they originally contracted, have added none besides; and in all who have added, theirs will be the more tolerable who have committed fewest iniquities.

From: Hebrews 11:1-2, 8-19

The Good Example of the Patriarchs
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[1] Now faith is the assurance of things hoped for, the conviction of things not seen. [2] For by it the men of old received divine approval.

[8] By faith Abraham obeyed when he was called to go out to a place which he was to receive as an inheritance and he went out, not knowing where he was to go. [9] By faith he sojourned in the land of promise, as in a foreign land, living in tents with Isaac and Jacob, heirs with him of the same promise. [10] For he looked forward to the city which has foundations, whose builder and maker is God. [11] By faith Sarah herself received power to conceive, even when she was past the age, since she considered him faithful who had promised. [12] Therefore from one man, and him as good as dead, were born descendants as many as the stars of heaven and as the innumerable grains of sand by the seashore.

[13] These all died in faith, not having received what was promised, but having seen it and greeted it from afar, and having acknowledged that they were strangers and exiles on the earth. [14] For people who speak thus make it clear that they are seeking a homeland. [15] If they had been thinking of that land from which they had gone out, they would have had opportunity to return. [16] But as it is, they desire a better country, that is, a heavenly one. Therefore God is not ashamed to be called their God, for he has prepared for them a city.

[17] By faith Abraham, when he was tested, offered up Isaac, and he who had received the promises was ready to offer up his only son, [18] of whom it was said, "Through Isaac shall your descendants be named." [19] He considered that God was able to raise men even from the dead; hence he did receive him back, and this was a symbol.

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Commentary:

1. Although the text does not aim to provide a precise definition of faith, it does in fact very clearly describe the essence of that virtue, linking it to hope in future things and to certainty concerning supernatural truths. By means of faith, the believer acquires certainty concerning God's promises to man, and a firm conviction that he will obtain access to heaven. The Latin translates as "substantia" the word the RSV translates as "assurance"; "substantia", which literally means "that which underlies", here refers to the solid basis provided by hope.

This verse indicates that faith, which is a type of knowledge, is different from other types of human knowledge. Thus, man can know things by direct evidence, by reasoned proof or by someone else's testimony. As regards knowledge based on information provided by someone else, that is, knowledge based on faith, we can distinguish two types--human faith, when it is another human being whose word one relies on (as in the case of pupil/teacher, child/parent), and supernatural faith (when the testimony comes from God himself, who is Supreme Truth). In this latter case the knowledge provided is most certain.

However, the object of supernatural faith, that is, what one believes in (God and the unchanging decrees of his will), is not something that is self-evident to man, nor is it something that can be attained by the use of unaided reason. That is why it is necessary for God himself to bear witness to what he reveals. Faith, then, is certain knowledge, but it is knowledge of things which are not self-evident, things which one does not see but which one can hope for.

The verse also says that faith is "conviction" concerning things not seen. It is therefore different from opinion, suspicion or doubt (none of which implies certainty). By saying that it has to do with things unseen, it is distinguishing faith from knowledge and intuitive cognition (cf. "Summa Theologiae", II-II, q. 4,a. 1).

Summing up, we can say that "when God makes a revelation, we are obliged to render by faith a full submission of intellect and will. The faith, however, which is the beginning of human salvation, the Catholic Church asserts to be a supernatural virtue whereby, with the inspiration and help of God's grace, we believe that what he has revealed is true--not because its intrinsic truth is seen by the natural light of reason, but because of the authority of God who reveals it, of God who can neither deceive nor be deceived" (Vatican I, "Dei Filius", chap. 3).

It is, therefore, a feature of faith that it makes as certain about things which are not self-evident. That is why in order to believe one must want to believe, why the act of believing is always free and meritorious. However, faith can, with God's help, reach a certainty greater than any proof can provide. 'This faith", St John of Avila comments, "is not based on reasons [...]; for when a person believes on the basis of reasons, he is not believing in such a way that he is totally convinced, without any doubt or scruple whatever. But the faith which God infuses is grounded on divine Truth, and it causes one to believe more firmly than if one saw it with one's own eyes, and touched it with one's hands--and to believe more certainly than he who believes that four is greater than three, the sort of thing that is so obvious that the mind never hesitates a moment, nor can it even if it wants to" ("Audi, Filia", chap. 43).

The faith which God gives a person--supernatural faith--is necessarily the point of departure for hope and charity: it is what is usually called "living faith".

When one lives with this kind of faith it is easy to see that the three "theological" virtues (faith, hope and charity) are bound up with one another. Faith and hope lead a person to unite himself to God as the source from which all good things flow; charity unites us to God directly, by loving affection, because God is the supreme Good. Faith is as it were the first step: it means accepting what God says as true. We then unite ourselves to him through hope, insofar as we rely on God's help to attain beatitude. The goal of this process is charity, the fullness of which is eternal possession of God, the Supreme Good. "Let us grow in hope, thereby strengthening our faith which is truly 'the assurance of things hoped for, the conviction of things not seen' (Heb 11:1).

Let us grow in this virtue, let us beg our Lord to increase his charity in us; after all, one can only really trust what one loves with all one's might. And it is certainly worthwhile to love our Lord" (St J. Escriva, "Friends of God", 220).

If hope in general is the conviction of being able to obtain something worthwhile in the future, something difficult to obtain, theological hope is the conviction of being able, with the help of God, to attain heaven. And faith is precisely what provides certain knowledge of those two truths--that heaven is our goal and that God wants to help us to get there (cf. "Summa Theologiae", II-II, q. l7, a 5 and 7). Therefore, nothing should dishearten us on this road to our ultimate goal because we put our trust in "three truths: God is all-powerful, God has a boundless love for me, God is faithful to his promises. And it is he, the God of mercies, who enkindles this trust within me, so that I never feel lonely or useless or abandoned but, rather, involved in a plan of salvation which will one day reach its goal in Paradise" (John Paul I, "Address", 20 September 1978).

8. Abraham, "our father in faith", is the greatest example, in the Old Testament, of faith in God (cf. Gen 12:1-4; Rom 4:1ff; Gal 3:6-9; Heb 6:13ff). It is not surprising that the author pauses to dwell on the faithful life of the father of the chosen people. Putting all his trust in the divine word, Abraham gave up all the security and comfort of his native land in Ur of the Chaldeans, to set out for a distant and unknown place, the land of Canaan, which God had promised to give his descendants. "Neither the love for his homeland nor the pleasure of his neighbors' company nor the comforts of his father's home were able to weaken his resolve. He set out courageously and ardently to where God willed to lead him. What self-abasement and abandonment! One cannot love God perfectly unless one renounces all attachment to perishable things" (St Francis de Sales, "Treatise on the Love of God", book 10). Abraham symbolizes the need for detachment if one is to obtain redemption and to be a good servant of God and of others.

"Never forget that Christ cannot be reached without sacrifice. You have to get rid of everything that gets in the way [...]. You have to do the same in this battle for the glory of God, in this struggle of love and peace by which we are trying to spread Christ's kingdom. In order to serve the Church, the Pope and all souls, you must be ready to give up everything superfluous" (St J. Escriva, "Friends of God", 196).

9-10. Abraham, and his son Isaac and grandson Jacob like him, far from settling down comfortably in a permanent place, lived a nomadic existence a stranger in a foreign land (cf. Gen 23:4). By faith the patriarch "looked forward to the city which has foundations", the city God would build. Instead of the provisionality of tents and the weak foundations of cities built by men, a heavenly city was being established, eternal and permanent, built by God on solid foundations, which Abraham hoped one day to possess. The promised land was a symbol of the definitive fatherland to which God called the father of Israel. There was even a late Jewish tradition which spoke of Abraham being given a vision of the heavenly Jerusalem after he ratified his covenant with God.

Christians live in the world by the will of God, and they love the world, but at the same time they realize they should not settle down in it as if it were the final goal of their lives. "They are residents at home in their own country but their behavior is more like that of people who are passing through [...]. For them any foreign country is a homeland, and any homeland a foreign country" ("Letter to Diognetus", V, 5).

11-12. Sarah, like Abraham, was very elderly when God announced that she was going to have a child. At first she was puzzled and even sarcastically skeptical (cf. Gen 18:9f), but soon her attitude changed into a faith which God rewarded by her conceiving Isaac. The faith of Sarah and her husband can be said to exceed that of the earlier patriarchs because what God promised could come true only by means of a miracle, since Abraham, like his wife, was old and incapable of begetting children. That is why it says that from one man "and him as good as dead" innumerable descendants were born. God is generous in rewarding man's faith. "'Si habueritis fidem, sicut granum sinapis"!--If your faith were the size of a mustard seed!...'

"What promises are contained in this exclamation of the Master!" (St J. Escriva, "The Way", 585).

The conception of Isaac is also a "type" of that of Christ. "All the miraculous conceptions which occurred in the Old Testament were prefigurements of the greatest of all miracles, the Incarnation of the Word. It was fitting that his birth from a Virgin should be prefigured by other births so as to prepare people's minds for faith. But there is this difference: God miraculously enabled Sarah to conceive by means of human seed, whereas the blessed Virgin conceived without it" (St Thomas Aquinas, "Commentary on Heb.", 11, 3).

13-16. After speaking about the faith of Abel, Noah and Abraham, the sacred writer goes on to give a brief panoramic account of the entire history of the Patriarchs and the Exodus. It does not deal with events in chronological order. By recalling that the Patriarchs left their own country to journey abroad "seeking a homeland", he brings in the exodus from Egypt. Between Abraham, who left Ur to travel to the land of Canaan, and the people of Israel, who left Egypt for the promised land, there is an obvious parallel, which is even more marked if one bears in mind that neither Abraham nor the Israelites led by Moses were destined to take possession of the land: that was reserved to their descendants. The only thing Abraham managed to do was to purchase the cave of Machpelah, near Hebron, and the land immediately around it, for which he had to pay a very high price in silver. The cave became the burial ground of Sarah, Abraham himself, Isaac, Rebecca, Jacob and Leah. But Abraham publicly admitted he was "a stranger and a sojourner" in Canaan when he bought the cave from the Hittites (Gen 23:4). Nor did the Hebrews of Moses' generation manage to enter Canaan. The nearest they got to it was descriptions brought by their spies; and Moses himself was only able to view it from a distance, from Mount Nebo, just prior to his death (cf. Deut 32:49-52; 33:1-4). Abraham, and later Isaac and Jacob (who led a nomadic existence in Canaan), like the Israelites in the wilderness, prefigure Christians, who are also in search of a land of their own, a better homeland, that is, heaven (cf. Heb 13:14). It certainly is moving to recall the Patriarchs and the Exodus, and very helpful to the faith and hope of Christians amid the difficulties they encounter in this world. Those men of faith are said to have "seen" what was promised: this may be a reference to some special grace God gave them, as was the case with Abraham (cf. Jn 8:56), or else to the intuitive vision of supernatural things which faith provides (cf. "Commentary on Heb, ad loc."). "They greeted it from afar," happy to do so. "They greeted the promises and rejoiced," St John Chrysostom says, "for they already had such faith in those promises that they could make signs of greeting. This comparison is taken from seafaring: when from afar sailors espy the city they are making for, even before entering the port they cheer in greeting" ("Hom. on Heb.", 23).

The Patriarchs' attitude was a true indication of their faith in a future life, for, as St Thomas points out, by describing themselves as strangers and sojourners (Gen 23:4; 47:9; cf. Deut 26:5) they showed they were heading towards their homeland, the heavenly Jerusalem. They did not set their hearts on an earthly homeland, or on their parental homestead, for if so they could in fact have chosen to return to it (cf. "Commentary on Heb, ad loc."). Thus the promises made to them found their fulfillment not in something earthly but in the eternity of heaven: "Therefore God is not ashamed" to be called the God of Abraham and Isaac and Jacob: seeing their faith and fidelity, he overlooked their sins and faults. And he is disposed to act in the same way towards Christians.

In vv. 14 and 16, in the Greek text and the New Vulgate--and in the RSV--the verbs are in the present tense, as distinct from the past (aorist) used generally in this passage. This is because the whole paragraph is recalling the life of the Patriarchs, but with the intention of stressing that their faith is an example to all generations. What we have here is a mixture of history and sapiential writing, using verbs which indicate that the action--or at least some of its effects--is still going on.

17-19. It is very difficult for us to imagine what Abraham thought when God asked him to sacrifice Isaac, the son of the promise, his only son, in the mountains of Moriah (cf. Gen 22:2). The Old Testament shows how resolute Abraham was, his absolute docility, his serenity even in the midst of suffering his trust in God (cf. Gen 22:1-18). This is revealed in the touching conversation between the Patriarch and his son, when Isaac asks him where is the lamb for the offering and Abraham replies, "God will provide himself with the lamb for a burnt offering, my son". In St Paul's epistles generally Abraham's faith is proposed as an example (cf. Gal 3:7; Rom 4:3, 11-12; 4:17-22); but that was in the context of his faith in God's promise that he would have a multitude of descendants. Here, however, the Patriarch's faith is to be seen in the way he approaches a commandment which seems to negate that promise: how could God possibly ask him to sacrifice his only son? The answer lies in the fact that God knew that Abraham had faith in his ability to bring the dead back to life.

Abraham's obedience to God in this episode is the most striking proof of his faith. Here most of all the Patriarch "believed against hope [...]; he grew strong in his faith as he gave glory to God" (Rom 4:18, 21). "The Patriarch hears words which deny the promise; he hears the very author of the promise contradict himself, but he is not dismayed; he is going to obey as if everything were completely consistent. And in fact the two things were compatible: the two things God said were contradictory as far as human logic was concerned; but faith brought them into agreement [...].

"God tested Abraham's faith. Did he not know the strength and integrity of that great man? Undoubtedly he did, very well. Why, then, did he put them to the test? He did not do it to prove to himself the Patriarch's virtue; he did it to show the world how excellent Abraham was. The Apostle, moreover, shows the Hebrews one of the causes of our temptations, so that anyone who is afflicted should not think that God has abandoned him" ("Hom. on Heb.", 25). we know, moreover, that precisely on account of Abraham's generosity and faith, God renewed his promise to him, now ratifying it with an oath (cf. Gen 22:16; Heb 6:13-18).

19. "Hence he did receive him back, and this was a symbol": after offering Isaac, Abraham was given him back, because God stepped in before Isaac was sacrificed (Gen 22:11-12). And he received him as "a symbol" (literally, as "a parable"). Tradition has always seen the sacrifice of Isaac, the only Son, as a symbol of the redemptive sacrifice of Christ; and, particularly, it has seen God's intervention on Mount Moriah as a symbol of the Resurrection. "He saw it as a symbol," Theodoret comments, "that is, as a prefigurement of the Resurrection. (Isaac) was brought to death by his father's will, and then brought back to life by the voice which prevented his death. All this amounts to a prefiguring of the passion of the Savior, and that is why the Lord told the Jews, 'Your father Abraham rejoiced that he was to see my day; he saw it and was glad' (Jn 8:56)" ("Interpretatio Ep. ad Haebreos, ad loc.").

Origen, a writer of Christian antiquity, reflects this tradition very beautifully when he says that the sacrifice of Isaac helps us to understand the mystery of Redemption. "Isaac carrying the wood for the burnt offering is a symbol of Christ, who carried his (own) cross. But it is also the function of the priest to carry the wood for the burnt offering [...]. Christ is the Word of God, but the Word made flesh. Therefore, there is in Christ an element which comes from above and another which comes from human nature, which he took on in the womb of the Virgin. This is why Christ experiences suffering: he suffers in the flesh, and he dies, but what suffers death is the flesh, and the ram is a figure of this, as St John said, 'Behold the Lamb of God, who takes away the sin of the world' (Jn 1:29) [...]. Christ is at one and the same time victim and high priest. Thus, according to the spirit he offers the victim to his father, according to his flesh, he himself is offered on the altar of the cross" ("Homilies on Genesis", 8, 6 and 9).

For all these reasons, Eucharistic Prayer I links Christ's sacrifice with those of Abel, Isaac and Melchizedek.

From: Luke 12:32-48

Trust in God's Fatherly Providence (Continuation)
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(Jesus said to His disciples,) [32] "Fear not, little flock, for it is your Father's good pleasure to give you the kingdom. [33] Sell your possessions, and give alms; provide yourselves with purses that do not grow old, with a treasure in the heavens that does not fail, where no thief approaches and no moth destroys. [34] For where your treasure is, there will your heart be also.

The Need for Vigilance and the Parable of the Steward
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[35] "Let your loins be girded and your lamps burning, [36] and be like men who are waiting for their master to come home from the marriage feast, so that they may open to him at once when he comes and knocks. [37] Blessed are those servants whom the master finds awake when he comes; truly, I say to you, he will gird himself and have them sit at table, and he will come and serve them. [38] If he comes in the second watch, or in the third, and finds them so, blessed are those servants! [39] But know this, that if the householder had known at what hour the thief was coming, he would have been awake and would not have left his house to be broken into. [40] You also must be ready; for the Son of Man is coming at an hour you do not expect."

[41] Peter said, "Lord are you telling this parable for us or for all?" [42] And the Lord said, "Who then is the faithful and wise steward, whom his master will set over his household, to give them their portion of food at the proper time? [43] Blessed is that servant whom his master when he comes will find so doing. [44] Truly I tell you, he will set him over all his possessions. [45] But if that servant says to himself, `My master is delayed in coming,' and begins to beat the menservants and the maidservants, and to eat and drink and get drunk, [46] the master of that servant will come on a day when he does not expect him and at an hour he does not know, and will punish him, and put him with the unfaithful. [47] And that servant who knew his master's will, but did not make ready or act according to his will, shall receive a severe beating. [48] But he who did not know, and did what deserved a beating, shall receive a light beating. Everyone to whom much is given, of him much will be required; and of him to whom men commit much they will demand the more."

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Commentary:

33-34. Our Lord concludes this address by insisting on those imperishable goods to which we should aspire. In this connection the Second Vatican Council concludes its teaching on the universal call to holiness saying: "Therefore all the faithful are invited and obliged to holiness and perfection of their own state of life. Accordingly let all of them see that they direct their affections rightly, lest they be hindered in their pursuit of perfect love by the use of worldly things and by an adherence to riches which is contrary to the spirit of evangelical poverty, following the Apostle's advice: Let those who use this world not fix their abode in it, for the form of this world is passing away (cf. 1 Corinthians 7:31)" ("Lumen Gentium", 42).

"When Holy Scripture refers to the heart, it does not refer to some fleeting sentiment of joy or tears. By heart it means the person who directs his whole being, soul and body, to what he considers his good, as Jesus himself indicated: 'For where your treasure is, there will your heart be also' (Matthew 6:21)" ([St] J. Escriva, "Christ Is Passing By", 164). Our Lord's teaching is quite clear: man's heart yearns to possess wealth, a good social position, prestigious public or professional appointments, which he sees as providing him with security, contentment and self-affirmation; however, this kind of treasure involves endless worry and disappointment, because there is always a danger of losing it. Jesus does not mean that man should forget about earthly things, but he does teach us that no created thing should become our "treasure", our main in life: that should be God, our Creator and Lord, whom we should love and serve as we go about our ordinary affairs, putting our hopes on the eternal joy of heaven. See also the note on Matthew 6:19-21.

Note on Matthew 6:19-21: 19-21. The idea here is very clear: man's heart yearns for a treasure which will give him security and happiness. However, every treasure in the form of earthly goods--wealth, property--becomes a constant source of worry, because there is always the risk we will lose it or because the effort to protect it is such a strain. Against this, Jesus teaches us here that our true treasure lies in good works and an upright life, which will be eternally rewarded by God in Heaven. That indeed is a treasure which one never loses, a treasure on which Christ's disciple should put his heart. Jesus closes the teaching contained in the preceding verses with a kind of refrain (verse 21). He is not saying that people should be unconcerned about earthly things; what He does say is that no created thing can be "the treasure", the ultimate aim, of man. What man should do is make his way to God, sanctify himself and give all glory to God, by making right use of the noble things of the earth: "Whether you eat or drink, or whatever you do, do all to the glory of God" (1 Corinthians 10:31; cf. Colossians 3:17).]

35-39. In the preaching of Christ and of the Apostles we are frequently exhorted to be watchful (cf. Matthew 24:42; 25:13; Mark 14:34)--for one thing, because the enemy is always on the prowl (cf. 1 Peter 5:8), and also because a person in love is always awake (cf. Song of Songs 5:2). This watchfulness expresses itself in a spirit of prayer (cf. Luke 21:36; 1 Peter 4:7) and fortitude in faith (cf. 1 Corinthians 16:13). See the note on Matthew 25:1-13.

35. To enable them to do certain kinds of work the Jews used to hitch up the flowing garments they normally wore. "Girding your loins" immediately suggests a person getting ready for work, for effort, for a journey etc. (cf. Jeremiah 1:17; Ephesians 6:14; 1 Peter 1:13). Similarly, "having your lamps burning" indicates the sort of attitude a person should have who is on the watch or is waiting for someone's rival.

40. God has chosen to hide from us the time of our death and the time then the world will come to an end. Immediately after death everyone undergoes the particular judgment: "just as it is appointed for men to die once, and after that comes judgment..." (Hebrews 9:27). The end of the world is when the general judgment will take place.

41-48. After our Lord's exhortation to vigilance, St. Peter asks a question (verse 41), the answer to which is the key to understanding this parable. On the one hand, Jesus emphasizes that we simply do not know exactly when God is going to ask us to render an account of our life; on the other--answering Peter's question--our Lord explains that His teaching is addressed to every individual. God will ask everyone to render an account of his doings: everyone has a mission to fulfil in this life and he has to account for it before the judgment seat of God and be judged on what he has produced, be it much or little.

"Since we know neither the day nor the hour, we should follow the advice of the Lord and watch constantly so that, when the single course of our earthly life is completed (cf. Hebrews 9:27), we may merit to enter with Him into the marriage feast and be numbered among the blessed (cf. Matthew 25:31-46) and not, like the wicked and slothful servants (cf. Matthew 25:26), be ordered to depart into the eternal fire (cf. Matthew 25:41)" (Vatican II, "Lumen Gentium", 48).

Source: Daily Word for Reflection—Navarre Bible Commentary

Luke
	English: Douay-Rheims	Latin: Vulgata Clementina	Greek NT: Byzantine/Majority Text (2000)
	Luke 12
32.	Fear not, little flock, for it hath pleased your Father to give you a kingdom.	Nolite timere pusillus grex, quia complacuit Patri vestro dare vobis regnum.	μη φοβου το μικρον ποιμνιον οτι ευδοκησεν ο πατηρ υμων δουναι υμιν την βασιλειαν
33.	Sell what you possess and give alms. Make to yourselves bags which grow not old, a treasure in heaven which faileth not: where no thief approacheth, nor moth corrupteth.	Vendite quæ possidetis, et date eleemosynam. Facite vobis sacculos, qui non veterascunt, thesaurum non deficientem in cælis : quo fur non appropriat, neque tinea corrumpit.	πωλησατε τα υπαρχοντα υμων και δοτε ελεημοσυνην ποιησατε εαυτοις βαλαντια μη παλαιουμενα θησαυρον ανεκλειπτον εν τοις ουρανοις οπου κλεπτης ουκ εγγιζει ουδε σης διαφθειρει
34.	For where your treasure is, there will your heart be also.	Ubi enim thesaurus vester est, ibi et cor vestrum erit.	οπου γαρ εστιν ο θησαυρος υμων εκει και η καρδια υμων εσται
35.	Let your loins be girt, and lamps burning in your hands.	Sint lumbi vestri præcincti, et lucernæ ardentes in manibus vestris,	εστωσαν υμων αι οσφυες περιεζωσμεναι και οι λυχνοι καιομενοι
36.	And you yourselves like to men who wait for their lord, when he shall return from the wedding; that when he cometh and knocketh, they may open to him immediately.	et vos similes hominibus exspectantibus dominum suum quando revertatur a nuptiis : ut, cum venerit et pulsaverit, confestim aperiant ei.	και υμεις ομοιοι ανθρωποις προσδεχομενοις τον κυριον εαυτων ποτε αναλυση εκ των γαμων ινα ελθοντος και κρουσαντος ευθεως ανοιξωσιν αυτω
37.	Blessed are those servants, whom the Lord when he cometh, shall find watching. Amen I say to you, that he will gird himself, and make them sit down to meat, and passing will minister unto them.	Beati servi illi quos, cum venerit dominus, invenerit vigilantes : amen dico vobis, quod præcinget se, et faciet illos discumbere, et transiens ministrabit illis.	μακαριοι οι δουλοι εκεινοι ους ελθων ο κυριος ευρησει γρηγορουντας αμην λεγω υμιν οτι περιζωσεται και ανακλινει αυτους και παρελθων διακονησει αυτοις
38.	And if he shall come in the second watch, or come in the third watch, and find them so, blessed are those servants.	Et si venerit in secunda vigilia, et si in tertia vigilia venerit, et ita invenerit, beati sunt servi illi.	και εαν ελθη εν τη δευτερα φυλακη και εν τη τριτη φυλακη ελθη και ευρη ουτως μακαριοι εισιν οι δουλοι εκεινοι
39.	But this know ye, that if the householder did know at what hour the thief would come, he would surely watch, and would not suffer his house to be broken open.	Hoc autem scitote, quoniam si sciret paterfamilias, qua hora fur veniret, vigilaret utique, et non sineret perfodi domum suam.	τουτο δε γινωσκετε οτι ει ηδει ο οικοδεσποτης ποια ωρα ο κλεπτης ερχεται εγρηγορησεν αν και ουκ αν αφηκεν διορυγηναι τον οικον αυτου
40.	Be you then also ready: for at what hour you think not, the Son of man will come.	Et vos estote parati : quia qua hora non putatis, Filius hominis veniet.	και υμεις ουν γινεσθε ετοιμοι οτι η ωρα ου δοκειτε ο υιος του ανθρωπου ερχεται
41.	And Peter said to him: Lord, dost thou speak this parable to us, or likewise to all?	Ait autem et Petrus : Domine, ad nos dicis hanc parabolam, an et ad omnes ?	ειπεν δε αυτω ο πετρος κυριε προς ημας την παραβολην ταυτην λεγεις η και προς παντας
42.	And the Lord said: Who (thinkest thou) is the faithful and wise steward, whom his lord setteth over his family, to give them their measure of wheat in due season?	Dixit autem Dominus : Quis, putas, est fidelis dispensator, et prudens, quem constituit dominus supra familiam suam, ut det illis in tempore tritici mensuram ?	ειπεν δε ο κυριος τις αρα εστιν ο πιστος οικονομος και φρονιμος ον καταστησει ο κυριος επι της θεραπειας αυτου του διδοναι εν καιρω το σιτομετριον
43.	Blessed is that servant, whom when his lord shall come, he shall find so doing.	Beatus ille servus quem, cum venerit dominus, invenerit ita facientem.	μακαριος ο δουλος εκεινος ον ελθων ο κυριος αυτου ευρησει ποιουντα ουτως
44.	Verily I say to you, he will set him over all that he possesseth.	Vere dico vobis, quoniam supra omnia quæ possidet, constituet illum.	αληθως λεγω υμιν οτι επι πασιν τοις υπαρχουσιν αυτου καταστησει αυτον
45.	But if that servant shall say in his heart: My lord is long a coming; and shall begin to strike the menservants and maidservants, and to eat and to drink and be drunk:	Quod si dixerit servus ille in corde suo : Moram facit dominus meus venire : et cœperit percutere servos, et ancillas, et edere, et bibere, et inebriari :	εαν δε ειπη ο δουλος εκεινος εν τη καρδια αυτου χρονιζει ο κυριος μου ερχεσθαι και αρξηται τυπτειν τους παιδας και τας παιδισκας εσθιειν τε και πινειν και μεθυσκεσθαι
46.	The lord of that servant will come in the day that he hopeth not, and at the hour that he knoweth not, and shall separate him, and shall appoint him his portion with unbelievers.	veniet dominus servi illius in die qua non sperat, et hora qua nescit, et dividet eum, partemque ejus cum infidelibus ponet.	ηξει ο κυριος του δουλου εκεινου εν ημερα η ου προσδοκα και εν ωρα η ου γινωσκει και διχοτομησει αυτον και το μερος αυτου μετα των απιστων θησει
47.	And that servant who knew the will of his lord, and prepared not himself, and did not according to his will, shall be beaten with many stripes.	Ille autem servus qui cognovit voluntatem domini sui, et non præparavit, et non facit secundum voluntatem ejus, vapulabit multis :	εκεινος δε ο δουλος ο γνους το θελημα του κυριου εαυτου και μη ετοιμασας μηδε ποιησας προς το θελημα αυτου δαρησεται πολλας
48.	But he that knew not, and did things worthy of stripes, shall be beaten with few stripes. And unto whomsoever much is given, of him much shall be required: and to whom they have committed much, of him they will demand the more.	qui autem non cognovit, et fecit digna plagis, vapulabit paucis. Omni autem cui multum datum est, multum quæretur ab eo : et cui commendaverunt multum, plus petent ab eo.	ο δε μη γνους ποιησας δε αξια πληγων δαρησεται ολιγας παντι δε ω εδοθη πολυ πολυ ζητηθησεται παρ αυτου και ω παρεθεντο πολυ περισσοτερον αιτησουσιν αυτον

Unemployed due to coronavirus? There’s a saint for that.

CNA Staff, Apr 24, 2020 / 02:00 am

Since the outbreak of the coronavirus pandemic in the United States, at least 26 million people have filed for unemployment. Economists say the U.S. now has levels of unemployment close to those of the Great Depression

As with most things, the Catholic Church has a saint for these times. St. Cajetan, the patron saint for the unemployed, knew something of poverty and pestilence.

He was the son of a nobleman, worked for a pope, became a priest, was a conduit of miraculous healings, founded a bank, and was a friend to the poor.

St. Cajetan was born on October 1, 1487 in Vicenza, Italy. He was the youngest of three sons born to Gaspar, Count of Thiene, and Maria Porto, a devout woman who consecrated Cajetan to the Blessed Virgin Mary at a young age and saw to it that he received a religious education and upbringing. His father died when he was just two years old.

In his 20s, Cajetan received degrees in both civil and canon law from the University of Padua, and shortly thereafter moved to Rome, where he worked in the court of Pope Julian II and assisted at the Fifth Lateran Council.

When Pope Julius II died, Cajetan resigned his position in order to study for the priesthood, and he was ordained in 1516 at the age of 36.

Soon after he became a priest, Cajetan and a small group of like-minded priests founded the Congregation of Clerics Regular, a community of priests seeking to live like the apostles.

Like their contemporary, Martin Luther, Cajetan and his companions were seeking to reform the Church, and especially the clergy - but unlike Luther and his followers, they believed this reformation could take place from within the Church itself.

The Congregation of Clerics Regular became known as the Theatines, after the title of one of the co-founders, Giovanni Pietro Caraffa, the Bishop of Chieti (Theate in Latin), who later became Pope Paul IV.

The order took their vows of poverty, chastity and obedience seriously.

St. Cajetan asked that the order live poverty so strictly that they not even beg for alms, but that they rely totally on the providence of whatever God chose to send them to sustain themselves.

"His principal aim was to save souls," Father Francis Xavier Weninger wrote of St. Cajetan in 1876.

Cajetan and his order sought to save souls primarily through living moral lives, through sacred studies, through preaching, and through tending to the sick and the poor.

St. Cajetan was particularly severe with himself, Weninger noted, always wearing a hair shirt and partaking in prayers and devotions late at night and early in the morning with just a short rest on a bed of straw in between.

He was also known to have visions of Mary. In particular on one Christmas Eve, Cajetan had a vision of the Blessed Virgin Mary carrying the Christ child, and placing him in St. Cajetan's arms.

Cajetan was also known for some miraculous cures in his lifetime, including the curing of the foot of a priest of his order that had been scheduled to be amputated.

The Theatine order became known as strong Catholic reformers even before the Protestant Reformation had fully taken hold.

In 1527, the house of the Theatine order in Rome was sacked by troops of Emperor Charles V, and the members fled to Venice. According to some accounts, one of the soldiers had been acquainted with Cajetan, and believed the priest was hiding riches from his past life of nobility, and thus treated him cruelly and imprisoned him before he was allowed to rejoin his order.

At the age of 42, Cajetan founded a hospital for "incurables" in Venice, and worked to comfort and heal the sick during times of "pestilence", Weninger wrote.

Likely, many of the sick he tended to were victims of the bubonic plague, which resurfaced frequently in the town of Venice, an international trade hub.

In 1533, the pope sent Cajetan to Naples, where he founded another oratory. The corresponding church, San Paolo Maggiore, became an important hub of Catholic reformation.

While in Naples, Cajetan also founded a charitable nonprofit bank designed to protect the poor from usury - or lending money at exorbitant rates of interest. Eventually, the bank became the Bank of Naples.

While in Naples, Cajetan became dangerously sick, and offered his sufferings for the conversion of the people of Naples, reportedly refusing to be transferred from the planks of wood that served as his bed, so that he had more suffering to offer. He died on August 6th 1547, the feast of the Transfiguration, and is buried in the San Paolo Maggiore Basilica in Naples.

According to some accounts, the spiritual, political and social strife in the city of Naples ceased shortly after Cajetan's death, confirming to many the holiness of his life.

St. Cajetan was beatified by Urban VIII in 1629. Before he was a canonized saint, Cajetan was invoked when the plague struck Naples hard in 1656.

According to a testimony written by the leader of a hospital in Naples at the time, and commemorated in an artistic depiction, 600-700 people were dying of the plague daily, when the city celebrated the feast of then-Blessed Cajetan with a Mass and music and confession. That day, there was no death recorded, and the plague soon subsided from the city.

St. Cajetan was canonized by Pope Clement X in 1671. He is the patron saint of job-seekers and the unemployed, as well as multiple countries, including Italy, Argentina, Brazil and El Salvador.

St. Cajetan's order, the Theatines, continues to serve the Church today. In the U.S., Theatines serve primarily as parish priests in Colorado.

Prayer to Saint Cajetan:

Glorious St. Cajetan, acclaimed by all people to be the Father of Providence because you provide miraculous aid to all who come to you in need, I stand here before you today, asking that you present to the Lord the requests that I confidently deposit in your hands.
May these graces that I know request help me to always see the Kingdom of God and His righteousness, knowing that God who dresses with beauty the flowers of the field and abundantly feeds the birds of the sky will give me all other things.

Amen

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Memorial of St. Cajetan

Readings at Mass

You made us glorious by calling us to you

Abraham looked forward to a city founded, designed and built by God

You too must stand ready

Catena Aurea by St. Thomas Aguinas

Luke CHAP. 12

Unemployed due to coronavirus? There’s a saint for that.

CNA Staff, Apr 24, 2020 / 02:00 am

Prayer to Saint Cajetan: