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CHRIST; and he saw it, and was glad. A Homily of S. Augustine the Bishop. The glory of the LORD was seen also Book 2 on Evang. Quest. Chap. 40. by Isaiah, and Micah, and many other
Concerning the ten lepers whom prophets, who also on that account the LORD thus cleansed, when He said, are called Seers ; but all these, behold Go, shew yourselves to the priests : ing it from afar, and welcoming it, we may ask, why He sent them to the saw it as in a mirror, and in an
priests, that when they went they enigma.
might be cleansed ? For we do not Lesson VIII.
find that He sent any of those on Bu UT the Apostles having the very whom he bestowed bodily blessings
presence of the LORD, and eating to the priests except lepers. For He with Him, and learning whatever they had cleansed him from leprosy to desired by means of questions, had no whom He said, Go thy way, shew need of being taught by Angels or thyself to the priest, and offer the gift various kinds of visions. But those that Moses commanded for a testiwhom Luke calls many prophets and mony unto them. We have to inquire kings, Matthew more clearly calls therefore what leprosy signifies : for prophets and righteous men; for they they who were set free from it are are great kings, because they have said to be cleansed, not healed. For known how not to fall under the it is a blemish in colour : not in the assaults of temptations by yielding, health or soundness of the senses and but to gain the rule over them by limbs. mastering them.
BY lepers therefore we may not un
fittingly understand those, who, up, and tempted Him, saying, faith, profess various erroneous docMaster, what shall I do to inherit trines. For they do not conceal their eternal life? The lawyer who, tempt. ignorance, but proclaim it abroad as ing the LORD, questioned Him about the highest wisdom, and make a display eternal life, took occasion, it seems to of it with boasting words. Moreover me, of tempting Him concerning His there is no false
doctrine which has not own words, where He says: oice,
some truth mingled with it. When because your names are written in true things appear therefore, mixed up heaven. "But by that very temptation in a disorderly manner with false, in a he declares how true was that confes, single discourse or narration of a man, sion of the LORD which He addressed as in the colour of a single body; they to the FATHER; That Thou hast hid
represent a leprosy, streaking and these things from the wise and pru- staining the bodies of men as it were dent, and hast revealed them unto with true and false dyes. babes.
Lesson IX. FOURTEENTH SUNDAY AFTER TRINITY. Now, these lepers must be so Lesson of the Holy Gospel according may be done, being removed very far to S. Luke.
off they may with a loud cry call upon Lesson VII. Chap. xvii. CHRIST; as those ten stood afar off, AT that time : As Jesus went to and lifted up their voice, saying,
Jerusalem, He passed through JESUS, Teacher, have mercy upon the midst of Samaria and Galilee. And us. Now by their calling Him as He entered into a certain village Teacher, by which there met Him ten men that were called upon the LORD for bodily heallepers. And that which follows. ing, I think it is plainly implied
that leprosy is the false doctrine which and our thoughts bent aside to obtain the Good Teacher wipes away. them, when we are doing something
as it were out of compassion; that is, FIFTEENTH SUNDAY AFTER TRINITY.
lest, when we wish to appear to be Lesson of the Holy Gospel according consulting the interest of another, to S. Matthew.
we should be intent upon our own Lesson VII. Chap. vi. profit rather than his advantage ; and AT that time: Jesus said to His therefore we shonld not be seeming to
disciples : No man can serve two ourselves to sin, because those things masters. And that which follows. which we wish to obtain are not A Homily of S. Augustine the Bishop. superfluities, but necessaries. Book 2. on the Sermon on the Mount.
SIXTEENTH SUNDAY AFTER TRINITY. NO man can serve two masters. Lesson of the Holy Gospel according To this particular statement we
to S. Luke. must refer what He expounds as the Lesson VII. Chap. vii. conclusion when He says: For either AT that time: Jesus went into a
city called Nain, and many of His other, or else he will endure the disciples went with Him, and much one and despise the other. Which people. And that which follows. words we must diligently consider, for the next shews who are the two A Homily of S. Augustine the Bishop. masters, when He says: Ye cannot
Sermon 44. on the word of the LORD. serve God and mammon. Mammon The mother who was & widow is the name given to riches among rejoiced over that young man raised the Hebrews : which coincides with to life again ; Mother Church rejoices the Phænician name, for gain, in the over men daily raised in spirit. He Phænician tongue, is called mammon. iudeed was dead as to his body ; but Lesson VIII.
they in mind.
His death, being
visible, was bewailed with the outward serves him, who, being set over visible, was neither inquired after nor
of these earthly things, in right of his
was it seen. He sought after them, perversity, is called by the LORD Who knew that they were dead ; He the Prince of this world. Either then alone Who could cause them to live a man will hate the one and love the knew that they were dead. For if He other, that is, God; or he will endure had not come to raise the dead, the the one and despise the other; for Apostle would not say, Awake, thou whoever serves mammon will endure a that sleepest, and arise from the dead, hard and pernicious master: since, and CHRisT shall give thee light. being caught in the snare of his own
Lesson VIII. lust, he is subjected to the devil, and loves him not. For what man is there We find that three dead persons who loves the devil ? Yet neverthe
were visibly raised by the LORD;
thousands invisibly. But who knows less he endures him.
how many dead persons He raised Lesson IX.
visibly? For all the things that He , I are
John spake you, take no thought for your life, thus; There are also many other what ye shall eat, nor yet for your things which Jesus did, the which, if body, what ye shall put on ; lest they should be written, every one, I perhaps, though superfluities be not suppose that even the world itself sought for, our heart may become could not contain the books that should double for the sake of very necessaries, be written. There are therefore many
others who without doubt were raised; flesh weighed down the powers of the but not without cause are three soul and quenched the ardour of the mentioned. For our LORD JESUS Spirit. Then humility is taught, when CHRIST would have those things which at that marriage feast the desire of the He performed after a bodily manner highest place is forbidden; gently understood after a spiritual manner however; in order that an exhortation also; He did not perform miracles to kindness might remove the harshmerely for the sake of performing them, ness of restraint, and reason might but that those things which He per- avail to the performance of the exformed might be full of wonder to the hortation, and correction might amend beholders, and full of truth to those the disposition. To this correction, who understood them.
as it were in closest neighbourhood, Lesson IX.
is united kindness, which is defined As one who beholds letters in a thus in the laying down of the LORD'S
beautifully written manuscript, sentence, if it be shewn towards the yet knows not how to read, praises the poor and the feeble: for to be hospithand of the scribe, admiring the able to those who will recompense you fairly formed letters; but what they
is proof of a covetous disposition. mean, what those letters signify, he
Lesson VII. knows not, and praises them with his eyes, but perceives them not with his THE grace of despising riches is
recommended in the last place, as mind. But another both praises the the reward bestowed on a soldier who execution and perceives the meaning; has served his full time in war; he, to wit, who can not only see, which because neither he, who, intent upon is common to all, but also can read, things below, buys for himself earthly which he who has not learnt cannot possessions, can obtain the kingdom do. So, they who beheld the miracles of heaven; since tbe LORD says, Sell of CHRIST without understanding what all that thou hast, and follow me ; they meant, and wbat in a certain
he who buys oxen, since manner they hinted to those wḥo Elisha slew and divided among the understood them, wondered only at people the oxen that he had ; and their performance ;, but the others he who has married a wife cares for both wondered at their performance the things which are of the world, and attained to the understanding of not the things which are of God. them. Such ought we to be in the Not that marriage is blamed, but school of CHRIST.
chastity is called to higher honour, SEVENTEENTH SUNDAY AFTER TRINITY. since the unmarried woman and the Lesson of the Holy Gospel according LORD, that she may be holy both in
widow cares for the things of the to S. Luke. Lesson VII. Chap. xiv.
body and spirit.
Lesson IX. AT that time : As Jesus went into
the house of one of the chief BUT that we may return into favour, Pharisees to eat bread on the sabbath
as with widows, so now also with day, they watched Him; and behold, wives, we do not decline the opinion there was a man before Him which which very many follow in supposing had the dropsy. And that which
that three classes of men are excluded follows.
from partaking of that great supper;
Gentiles, Jews, Heretics. And thereA Homily of S. Ambrose the Bishop. fore the Apostle says we must filee
Book 7 on S. Luke. Chap. 14, covetousness, lest being entangled The dropsical man is cured, in after the manner of Gentiles in whom the abundant discharge of the liniquity, wickedness, unchastity, covet
ousness, we be unable to attain to the i They are corrupt, and become abomin. kingdom of CHRIST. For no unclean able in their doings. And again: The person or covetous man, who is an love of money is the root of all evil, idolater, has any inheritance in the which while some have coveted they kingdom of CHRIST and of God. have erred from the faith. And: If & EIGHTEENTH SUNDAY AFTER TRINITY. the head and root of which is : Thou
man love Me, he will keep My words ; Lesson of the Holy Gospel according shalt love the LORD thy God, and thy to S. Matthew.
neighbour as thyself. Lesson VII. Chap. xxii.
Lesson IX. AT that time : The Pharisees came
to Jesus: and one of them, who IF, therefore, to love God is to love wås a doctor of the law, asked Him a
one's neighbour, (for, If thou
lovest question, tempting Him, and saying: me, O Peter, He says, feed My Master, which is the great command sheep), if also the love of thy neighment in the law? Ånd that which bour causes thee to keep tắe comfollows.
mandments, He rightly says that on A Homily of S. John Chrysostom.
these hang all the law and the
prophets. And as in the words that Homily 72 on S. Matthew.
precede, when He was questioned When the Sadducees had been put about the Resurrection, He taught to silence, the Pharisees again assail them more than they sought when Him; and when they ought to have they tempted Him: so in this place, been silent, they would argue, and they when questioned concerning the first put forward a lawyer, not being de- commandment, He of His own accord sirous to learn, but to tempt Him: brought forward the second as not and they put this question: Which is greatly inferior to the first ; For the the first commandment in the law ? second is like unto the first. Thus For since the first is this : Thou He covertly intimated that they were shalt love the LORD thy God; they, incited by hatred to ask the question. supposing that he would adduce For charity, He saith, envieth not. reasons for correcting this commandment by adding something, since He NINETEENTH SUNDAY AFTER TRINITY. made Himself God, questioned in Lesson of the Holy Gospel according this wise. What, then, does CHRIST
to S. Matthew. say? In order to show that they had made this attempt because they had
Lesson VII. Chap. ix. no love in them, but were consumed AT that time: Jesus entered into a with the rancour of envy, Thou shalt
ship, and passed over, and came love the LORD thy God, He says ;
into His own city. And that which this is the first and great command
follows. ment. And the second is like unto it, A Homily of S. Peter Chrysologus. Thou shalt love thy neighbour as thy
Sermon 50. self.
To-day's lesson has shewn as that Lesson VIII.
CHRIST in human acts performed AN ND wherefore is the second like divine mysteries, and in visible things
unto it ? Because the first in dealt with invisible matters. He volves it, and by it in its turn is entered, it says, into a ship, and firmly established. For every one passed over, and came into His own that doeth evil hateth the light, city. Is not this He who put the neither cometh to the light. And waters to flight, and made bare the again: The fool hath said in his depths of the sea, that His people heart, There is no God. Then follows: Israel might with dry feet pass
ction, Bas ther ozdan
: 50 in this ONCETTID 2
of His ezt he seconda
the first i o the list ted that the o ask the questa th, enneths
through the mighty waters, as if they | TWENTIETH SUNDAY AFTER TRINITY.
to S. Matthew.
Lesson VII. Chap. xxii.
chief priests and Pharisees in
parables, saying, The kingdom of Lesson VIII.
heaven is like unto a certain king
which made a marriage for his son. AND how is it that the refuses
ing And that which follows. servant, so that He crosses over &
A Homily of S. Gregory the Pope. narrow lake in a hired ship? He Homily 38 on the Gospels. entered into a ship, it says, and I remember having often already crossed over. And what is there for said that very frequently in the holy us to wonder at in this, my bre- Gospel the present Church is called the thren ? CHRIST came to take upon kingdom of heaven; the congregation Himself our weaknesses, and to be of the just is called the kingdom of stow upon us His strength, to seek heaven. For the LORD says by the for Himself human things, to give prophet, Heaven is My seat; and divine things; to receive injuries, to Solomon says, The soul of a just man give honours in return; to bear is the seat of wisdom. Paul also says, weariness, to impart healing; for the that Christ is the power of God and physician, who does not bear weak- the wisdom of GOD. We ought clearly nesses, knows not how to heal, and he to conclude, that if God is wisdom, who has not felt weakness with the and the soul of a just man the seat of weak, cannot bestow healing on the wisdom, while heaven is called the weak.
seat of God, therefore the soul of a
just man is heaven. Hence it is said Lesson IX.
by the psalmist concerning holy CHRIST, therefore, if He had abode preachers: The heavens declare the in His own perfections, would
glory of God. have nothing in common with men:
Lesson VIII. and had He not fulfilled the conditions THE kingdom of heaven then is the which belong to flesh, the taking of Church of the just, because while flesh would in His case be without their hearts desire nothing upon earth, result. He entered into a ship, and by reason of their longing after things passed over, and came into His own above, the LORD already reigns in city, Creator of all things, Lord of them, as it were in heavenly places. the world, when He had for our sakes It may be said, therefore, The kingdom straitened Himself in the bonds of of heaven is like unto à certain king our flesh, He began to have a human which made a marriage for his son. country, to be a citizen of the Jewish Now you understand, beloved, who state : began to have parents, though that King is, Who is the Father of the Himself the parent of all parents : King the son: He it is to Whom the that love might invite, that charity psalmist says: Give the King Thy might attract, that affection might judgments, O God, and Thy righteousattach, that gentleness might per- ness unto the King's Son, who made suade, those whom tyranny had a marriage for His Son. For God the driven away, whom fear had scat- FATHER made a marriage for God the tered, whom violence had driven into Son when He joined Him to human exile.
nature in the womb of the Virgin,