Catholic Caucus: Daily Mass Readings 29-April-2024

Universalis/Jerusalem Bible ^

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29 April 2024

Saint Catherine of Siena, Virgin, Doctor
on Monday of the 5th week of Eastertide



Chapel of Saint Catherine of Siena (Basilica of San Domenico) Siena, Tuscany, Italy

Readings at Mass

Liturgical Colour: White. Year: B(II).

Readings for the feria

Readings for the memorial

These are the readings for the feria

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First reading	Acts 14:5-18 ©

We have come with good news to turn you to the living God

Eventually with the connivance of the authorities a move was made by pagans as well as Jews to make attacks on the apostles and to stone them. When the apostles came to hear of this, they went off for safety to Lycaonia where, in the towns of Lystra and Derbe and in the surrounding country, they preached the Good News.

  A man sat there who had never walked in his life, because his feet were crippled from birth; and as he listened to Paul preaching, he managed to catch his eye. Seeing that the man had the faith to be cured, Paul said in a loud voice, ‘Get to your feet – stand up’, and the cripple jumped up and began to walk.

  When the crowd saw what Paul had done they shouted in the language of Lycaonia, ‘These people are gods who have come down to us disguised as men.’ They addressed Barnabas as Zeus, and since Paul was the principal speaker they called him Hermes. The priests of Zeus-outside-the-Gate, proposing that all the people should offer sacrifice with them, brought garlanded oxen to the gates. When the apostles Barnabas and Paul heard what was happening they tore their clothes, and rushed into the crowd, shouting, ‘Friends, what do you think you are doing? We are only human beings like you. We have come with good news to make you turn from these empty idols to the living God who made heaven and earth and the sea and all that these hold. In the past he allowed each nation to go its own way; but even then he did not leave you without evidence of himself in the good things he does for you: he sends you rain from heaven, he makes your crops grow when they should, he gives you food and makes you happy.’ Even this speech, however, was scarcely enough to stop the crowd offering them sacrifice.

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Responsorial Psalm

Psalm 113B(115):1-4,15-16 ©

Not to us, Lord, but to your name give the glory.

or

Alleluia!

Not to us, Lord, not to us,

  but to your name give the glory

for the sake of your love and your truth,

  lest the heathen say: ‘Where is their God?’

Not to us, Lord, but to your name give the glory.

or

Alleluia!

But our God is in the heavens;

  he does whatever he wills.

Their idols are silver and gold,

  the work of human hands.

Not to us, Lord, but to your name give the glory.

or

Alleluia!

May you be blessed by the Lord,

  the maker of heaven and earth.

The heavens belong to the Lord

  but the earth he has given to men.

Not to us, Lord, but to your name give the glory.

or

Alleluia!

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Gospel Acclamation

Alleluia, alleluia!

Christ has risen and shone upon us

whom he redeemed with his blood.

Alleluia!

Or:	Jn14:26

Alleluia, alleluia!

The Holy Spirit will teach you everything

and remind you of all I have said to you.

Alleluia!

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Gospel	John 14:21-26 ©

The Advocate, whom the Father will send in my name, will teach you everything

Jesus said to his disciples:

‘Anybody who receives my commandments and keeps them

will be one who loves me;

and anybody who loves me will be loved by my Father,

and I shall love him and show myself to him.’

Judas – this was not Judas Iscariot – said to him, ‘Lord, what is all this about? Do you intend to show yourself to us and not to the world?’ Jesus replied:

‘If anyone loves me he will keep my word,

and my Father will love him,

and we shall come to him and make our home with him.

Those who do not love me do not keep my words.

And my word is not my own:

it is the word of the one who sent me.

I have said these things to you while still with you;

but the Advocate, the Holy Spirit,

whom the Father will send in my name,

will teach you everything

and remind you of all I have said to you.’

Continue

These are the readings for the memorial

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First reading	1 John 1:5-2:2 ©

The blood of Jesus Christ purifies us all from sin

This is what we have heard from Jesus Christ,

and the message that we are announcing to you:

God is light; there is no darkness in him at all.

If we say that we are in union with God

while we are living in darkness,

we are lying because we are not living the truth.

But if we live our lives in the light,

as he is in the light,

we are in union with one another,

and the blood of Jesus, his Son,

purifies us from all sin.

If we say we have no sin in us,

we are deceiving ourselves

and refusing to admit the truth;

but if we acknowledge our sins,

then God who is faithful and just

will forgive our sins and purify us

from everything that is wrong.

To say that we have never sinned

is to call God a liar

and to show that his word is not in us.

I am writing this, my children,

to stop you sinning;

but if anyone should sin,

we have our advocate with the Father,

Jesus Christ, who is just;

he is the sacrifice that takes our sins away,

and not only ours,

but the whole world’s.

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Responsorial Psalm

Psalm 102(103):1-4,8-9,13-14,17-18 ©

My soul, give thanks to the Lord.

My soul, give thanks to the Lord

  all my being, bless his holy name.

My soul, give thanks to the Lord

  and never forget all his blessings.

My soul, give thanks to the Lord.

It is he who forgives all your guilt,

  who heals every one of your ills,

who redeems your life from the grave,

  who crowns you with love and compassion.

My soul, give thanks to the Lord.

The Lord is compassion and love,

  slow to anger and rich in mercy.

His wrath will come to an end;

  he will not be angry for ever.

My soul, give thanks to the Lord.

As a father has compassion on his sons,

  the Lord has pity on those who fear him;

for he knows of what we are made,

  he remembers that we are dust.

My soul, give thanks to the Lord.

But the love of the Lord is everlasting

  upon those who hold him in fear;

his justice reaches out to children’s children

  when they keep his covenant in truth,

  when they keep his will in their mind.

My soul, give thanks to the Lord.

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Gospel Acclamation	Mt11:25

Alleluia, alleluia!

Blessed are you, Father,

Lord of heaven and earth,

for revealing the mysteries of the kingdom

to mere children.

Alleluia!

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Gospel

Matthew 11:25-30 ©

You have hidden these things from the wise and revealed them to little children

Jesus exclaimed, ‘I bless you, Father, Lord of heaven and of earth, for hiding these things from the learned and the clever and revealing them to mere children. Yes, Father, for that is what it pleased you to do. Everything has been entrusted to me by my Father; and no one knows the Son except the Father, just as no one knows the Father except the Son and those to whom the Son chooses to reveal him.

  ‘Come to me, all you who labour and are overburdened, and I will give you rest. Shoulder my yoke and learn from me, for I am gentle and humble in heart, and you will find rest for your souls. Yes, my yoke is easy and my burden light.’

Continue

 

Christian Art

Each day, The Christian Art website gives a picture and reflection on the Gospel of the day.

The readings on this page are from the Jerusalem Bible, which is used at Mass in most of the English-speaking world. The New American Bible readings, which are used at Mass in the United States, are available in the Universalis apps, programs and downloads.

You can also view this page with the Gospel in Greek and English.

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

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KEYWORDS: catholic; easter; jn14; prayer

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Alleluia Ping

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My dad is back in the hospital. [JimRob update at 242]
Jim still needs our prayers. Thread 2
Prayer thread for Salvation's recovery
Pray for Ukraine
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Update on Jim Robinson's health issues

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catholic; easter; jn14; mt11; prayer;

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John
	English: Douay-Rheims	Latin: Vulgata Clementina	Greek NT: Byzantine/Majority Text (2000)
	John 14
21.	He that hath my commandments, and keepeth them; he it is that loveth me. And he that loveth me, shall be loved of my Father: and I will love him, and will manifest myself to him.	Qui habet mandata mea, et servat ea : ille est qui diligit me. Qui autem diligit me, diligetur a Patre meo : et ego diligam eum, et manifestabo ei meipsum.	ο εχων τας εντολας μου και τηρων αυτας εκεινος εστιν ο αγαπων με ο δε αγαπων με αγαπηθησεται υπο του πατρος μου και εγω αγαπησω αυτον και εμφανισω αυτω εμαυτον
22.	Judas saith to him, not the Iscariot: Lord, how is it, that thou wilt manifest thyself to us, and not to the world?	Dicit ei Judas, non ille Iscariotes : Domine, quid factum est, quia manifestaturus es nobis tepisum, et non mundo ?	λεγει αυτω ιουδας ουχ ο ισκαριωτης κυριε και τι γεγονεν οτι ημιν μελλεις εμφανιζειν σεαυτον και ουχι τω κοσμω
23.	Jesus answered, and said to him: If any one love me, he will keep my word, and my Father will love him, and we will come to him, and will make our abode with him.	Respondit Jesus, et dixit ei : Si quis diligit me, sermonem meum servabit, et Pater meus diliget eum, et ad eum veniemus, et mansionem apud eum faciemus ;	απεκριθη ιησους και ειπεν αυτω εαν τις αγαπα με τον λογον μου τηρησει και ο πατηρ μου αγαπησει αυτον και προς αυτον ελευσομεθα και μονην παρ αυτω ποιησομεν
24.	He that loveth me not, keepeth not my words. And the word which you have heard, is not mine; but the Father's who sent me.	qui non diligit me, sermones meos non servat. Et sermonem, quem audistis, non est meus : sed ejus qui misit me, Patris.	ο μη αγαπων με τους λογους μου ου τηρει και ο λογος ον ακουετε ουκ εστιν εμος αλλα του πεμψαντος με πατρος
25.	These things have I spoken to you, abiding with you.	Hæc locutus sum vobis apud vos manens.	ταυτα λελαληκα υμιν παρ υμιν μενων
26.	But the Paraclete, the Holy Ghost, whom the Father will send in my name, he will teach you all things, and bring all things to your mind, whatsoever I shall have said to you.	Paraclitus autem Spiritus Sanctus, quem mittet Pater in nomine meo, ille vos docebit omnia, et suggeret vobis omnia quæcumque dixero vobis.	ο δε παρακλητος το πνευμα το αγιον ο πεμψει ο πατηρ εν τω ονοματι μου εκεινος υμας διδαξει παντα και υπομνησει υμας παντα α ειπον υμιν

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Catena Aurea by St. Thomas Aguinas

21. He that hath my commandments, and keepeth them, he it is that loveth me: and he that loveth me shall be loved of my Father, and I will love him, and will manifest myself to him.

ALCUIN. By love, and the observance of His commandments, that will be perfected in us which He has begun, viz. that we should be in Him, and He in us. And that this blessedness may be understood to be promised to all, not to the Apostles only, He adds, He that hath My commandments and keepeth them, he it is that loveth Me.

AUGUSTINE. (Tract. lxxv. 5) He that hath them in mind, and keepeth them in life; he that hath them in words, and keepeth them in works; he that hath them by hearing, and keepeth them by doing; he that hath them by doing, and keepeth them by persevering, he it is that loveth Me. Love must be shewn by works, or it is a mere barren name.

THEOPHYLACT. As if He said, Ye think that by sorrowing, as ye do, for my death ye prove your affection; but I esteem the keeping of My commandments the evidence of love. And then He shews the privileged state of one who loves: And he that loveth Me shall be loved of My Father, and I will love him.

AUGUSTINE. (Tract. lxxv. 5) I will love him, as if now He did not love him. What meaneth this? He explains it in what follows: And will manifest Myself unto him, i. e. I love him so far as to manifest Myself to him; so that, as the reward of his faith, he will have sight. Now He only loves us so that we believe; then He will love us so that we see. And whereas we love now by believing that which we shall see, then we shall love by seeing that which we have believed.

AUGUSTINE. (ad Paul. de videndo Dei, Ep. 112:100, 10) He promises to shew Himself to them that love Him as God with the Father, not in that body which He bore upon earth, and which the wicked saw.

THEOPHYLACT. Or, as after the resurrection He was to appear to them in a body more assimilated to His divinity, that they might not take Him then for a spirit, or a phantom, He tells them now beforehand not to have misgivings upon seeing Him, but to remember that He shews Himself to them as a reward for their keeping His commandments; and that therefore they are bound ever to keep them, that they may ever enjoy the sight of Him.

14:22–27

22. Judas saith unto him, not Iscariot, Lord, how is it that thou wilt manifest thyself unto us, and not unto the world?

23. Jesus answered and said unto him, If a man love me, he will keep my words: and my Father will love him, and we will come unto him, and make our abode with him.

24. He that loveth me not keepeth not my sayings: and the word which ye hear is not mine, but the Father’s which sent me.

25. These things have I spoken unto you, being yet present with you.

26. But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you.

27. Peace I leave with you, my peace I give unto you: not as the world giveth, give I unto you.

AUGUSTINE. (Tract. lxxvi. 1) Our Lord having said, A little while, and the world seeth Me no more: but ye shall see Me: Judas, not the traitor named Scariot, but he whose Epistle is read among the Canonical Scriptures, asks His meaning: Judas saith unto Him, not Iscariot, Lord, how is it that Thou wilt manifest Thyself unto us, and not unto the world? Our Lord in reply explains why He manifests Himself to His own, and not to aliens, viz. because the one love Him, the other do not. Jesus answered and said unto him, If a man love Me, he will keep My words.

GREGORY. (Hom. xxx. in Evang.) If thou wouldest prove thy love, shew thy works. The love of God is never idle; whenever it is, it doeth great things: if it do not work, it is not.

AUGUSTINE. (Tract. lxxvi. 2) Love distinguishes the saints from the world: it maketh men to be of one mind in an house; in which house the Father and the Son take their abode; who give that love to those, to whom in the end they will manifest themselves. For there is a certain inner manifestation of God, unknown to the ungodly, to whom there is no manifestation made of the Father and the Holy Spirit, and only could be of the Son in the flesh; which latter manifestation is not as the former, being only for a little while, not for ever, for judgment, not for joy, for punishment, not for reward. And We will come unto him: They come to us, in that we go to Them; They come by succouring, we go by obeying; They come by enlightening, we go by contemplating; They come by filling, we go by holding: so Their manifestation to us is not external, but inward; Their abode in us not transitory, but eternal. It follows, And will make Our abode with him.

GREGORY. (Hom. xxx.) Into some hearts He cometh, but not to make His abode with them. For some feel compunction for a season and turn to God, but in time of temptation forget that which gave them compunction, and return to their former sins, just as if they had never lamented them. But whoso loveth God truly, into his heart the Lord both comes, and also makes His abode therein: for the love of the Godhead so penetrates him, that no temptation withdraws him from it. He truly loves, whose mind no evil pleasure overcomes, through his consent thereto.

AUGUSTINE. (Tract. lxxvi. 4) But while the Father and the Son make Their abode with the loving soul, is the Holy Spirit excluded? What meaneth that which is said of the Holy Spirit above: He dwelleth with you, and shall be in you, but that the Spirit makes His abode with us? Unless indeed a man be so absurd as to think that when the Father and the Son come, the Holy Spirit departs, as if to give place to His superiors. Yet even this carnal thought is met by Scripture, in that it says, Abide with you for ever. (v.16) He will therefore be in the same abode with Them for ever. As He did not come without Them, so neither They without Him. As a consequence of the Trinity, acts are sometimes attributed to single persons in it: but the substance of the same Trinity demands, that in such acts the presence of the other Persons also be implied.

GREGORY. (Hom. xxx.) In proportion as a man’s love rests upon lower things, in that proportion is he removed from heavenly love: He that loveth Me not, keepeth not My sayings. To the love then of our Maker, let the tongue, mind, life bear witness.

CHRYSOSTOM. (Hom. lxxv. 1, 2) Or thus: Judas thought that he should see Him, as we see the dead in sleep: How is it, that Thou wilt manifest Thyself unto us, and not unto the world? meaning, Alas, as Thou art to die, Thou wilt appear to us but as one dead. To correct this mistake, He says, I and My Father will come to him, i. e. I shall manifest Myself, even as My Father manifests Himself. And will make our abode with Him; which is not like a dream. It follows, And the word which ye hear is not Mine, but the Father’s which sent Me; i. e. He that heareth not My words, inasmuch as he loveth not Me, so loveth he not My Father. This He says to shew that He spoke nothing which was not the Father’s, nothing beside what seemed good to the Father.

AUGUSTINE. (Tract. lxxvi. 5) And perhaps there is a distinction at bottom, since He speaks of His sayings, when they are His own, in the plural number; as when He says, He that loveth Me not, keepeth not My sayings: when they are not His own, but the Father’s, in the singular, i. e. as the Word, which is Himself. For He is not His own Word, but the Father’s, as He is not His own image, but the Father’s, or His own Son, but the Father’s.

CHRYSOSTOM. (Hom. lxxv. 3) These things have I spoken unto you, being yet present with you. Some of these things were obscure, and not understood by the disciples.

AUGUSTINE. (Tract. lxxvii. 1) The abode He promised them hereafter is altogether a different one from this present abode He now speaks of. The one is spiritual and inward, the other outward, and perceptible to the bodily sight and hearing.

CHRYSOSTOM. (Hom. lxxv. 3) To enable them to sustain His bodily departure more cheerfully, He promises that that departure shall be the source of great benefit; for that while He was then in the body, they could never know much, because the Spirit would not have come: But the Comforter, which is the Holy Ghost, Whom the Father will send in My name, He shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you.

GREGORY. (Hom. xxx. in Evang.) Paraclete is Advocate, or Comforter. The Advocate then intercedes with the Father for sinners, when by His inward power He moves the sinner to pray for himself. The Comforter relieves the sorrow of penitents, and cheers them with the hope of pardon.

CHRYSOSTOM. (Hom. lxxv. 3) He often calls Him the Comforter, in allusion to the affliction in which they then were.

DIDYMUS. (Didym. de Spir. Sancto, l. ii. inter opera Hieron.) The Saviour affirms that the Holy Spirit is sent by the Father, in His, the Saviour’s, name; which name is the Son. Here an agreement of nature and propriety1, so to speak, of persons is shewn. The Son can come in the Father’s name only, consistently with the proper1 relationship of the Son to the Father, and the Father to the Son. No one else comes in the name of the Father, but in the name of God, of the Lord, of the Almighty, and the like. As servants who come in the name of their Lord, do so as being the servants of that Lord, so the Son who comes in the name of the Father, bears that name as being the acknowledged only-begotten Son of the Father. That the Holy Spirit then is sent in the Son’s name, by the Father, shews that He is in unity with the Son: whence He is said too to be the Spirit of the Son, and to make those sons by adoption, who are willing to receive Him. The Holy Spirit then, Who cometh in the name of the Son from the Father, shall teach them, who are established in the faith of Christ, all things; all things which are spiritual, both the understanding of truth, and the sacrament of wisdom. But He will teach not like those who have acquired an art or knowledge by study and industry, but as being the very art, doctrine, knowledge itself. As being this Himself, the Spirit of truth will impart the knowledge of divine things to the mind.

GREGORY. (Hom. xxx.) Unless the Spirit be present to the mind of the hearer, the word of the teacher is vain. Let none then attribute to the human teacher, the understanding which follows in consequence of his teaching: for unless there be a teacher within, the tongue of the teacher outside will labour in vain. Nay even the Maker Himself does not speak for the instruction of man, unless the Spirit by His unction speaks at the same time.

AUGUSTINE. (Tract. lxxvii. 2) So then the Son speaks, the Holy Spirit teaches: when the Son speaks we take in the words, when the Holy Spirit teaches, we understand those words. The whole Trinity indeed both speaks and teaches, but unless each person worked separately as well, the whole would be too much for human infirmity to take in.

GREGORY. (Hom. xxx.) But why is it said of the Spirit, He shall suggest2 all things to you: to suggest being the office of an inferior? The word is used here, as it is used sometimes, in the sense of supplying secretly. The invisible Spirit suggests, not because He takes a lower place in teaching, but because. He teaches secretly.

AUGUSTINE. (Tract. xxvii. 2) Suggest, i. e. bring to your remembrance. Every wholesome hint to remember that we receive is of the grace of the Spirit.

THEOPHYLACT. The Holy Spirit then was both to teach and to bring to remembrance: to teach what Christ had forborne to tell His disciples, because they were not able to bear it; to bring to remembrance what Christ had told them, but which on account of its difficulty, or their slowness of understanding, they were unable to remember.

CHRYSOSTOM. (Hom. lxxiv. 3) Peace I leave with you, My peace I give unto you: He says this to console His disciples, who were now troubled at the prospect of the hatred and opposition which awaited them after His departure.

AUGUSTINE. (Tract. lxxvii. 2) He left no peace in this world; in which we conquer the enemy, and have love one to another: He will give us peace in the world to come, when we shall reign without an enemy, and where we shall be able to avoid disagreement. This peace is Himself, both when we believe that He is, and when we shall see Him as He is. But why does He say, Peace I leave with you, without the My, whereas He puts in My in, My peace I give unto you? Are we to understand My in the former; or is it not rather left out with a meaning? His peace is such peace as He has Himself; the peace which He left us in this world is rather our peace than His. He has nothing to fight against in Himself, because He has no sin: but ours is a peace in which we still say, Forgive us our debts. (Matt. 6:12) And in like manner we have peace between ourselves, because we mutually trust one another, that we mutually love one another. But neither is that a perfect peace; for we do not see into each other’s minds. I could not deny however that these words of our Lord’s may be understood as a simple repetition. He adds, Not as the world giveth, give I unto you: i. e. not as those men, who love the world, give. They give themselves peace, i. e. free, uninterrupted enjoyment of the world. And even when they allow the righteous peace, so far as not to persecute them, yet there cannot be true peace, where there is no true agreement, no union of heart.

CHRYSOSTOM. (Hom. lxxv. 3) External peace is often even hurtful, rather than profitable to those who enjoy it.

AUGUSTINE. (de Verb. Dom. serm. ix) But there is a peace which is serenity of thought, tranquillity of mind, simplicity of heart, the bond of love, the fellowship of charity. None will be able to come to the inheritance of the Lord who do not observe this testament of peace; none be friends with Christ, who are at enmity with the Christians.

Catena Aurea John 14

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The Holy Trinity
(Also known as Hospitality of Abraham)

Andrei Rublev (1411 or 1425-27)

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Matthew
	English: Douay-Rheims	Latin: Vulgata Clementina	Greek NT: Byzantine/Majority Text (2000)
	Matthew 11
25.	At that time Jesus answered and said: I confess to thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them to the little ones.	In illo tempore respondens Jesus dixit : Confiteor tibi, Pater, Domine cæli et terræ, quia abscondisti hæc a sapientibus, et prudentibus, et revelasti ea parvulis.	εν εκεινω τω καιρω αποκριθεις ο ιησους ειπεν εξομολογουμαι σοι πατερ κυριε του ουρανου και της γης οτι απεκρυψας ταυτα απο σοφων και συνετων και απεκαλυψας αυτα νηπιοις
26.	Yea, Father; for so hath it seemed good in thy sight.	Ita Pater : quoniam sic fuit placitum ante te.	ναι ο πατηρ οτι ουτως εγενετο ευδοκια εμπροσθεν σου
27.	All things are delivered to me by my Father. And no one knoweth the Son, but the Father: neither doth any one know the Father, but the Son, and he to whom it shall please the Son to reveal him.	Omnia mihi tradita sunt a Patre meo. Et nemo novit Filium, nisi Pater : neque Patrem quis novit, nisi Filius, et cui voluerit Filius revelare.	παντα μοι παρεδοθη υπο του πατρος μου και ουδεις επιγινωσκει τον υιον ει μη ο πατηρ ουδε τον πατερα τις επιγινωσκει ει μη ο υιος και ω εαν βουληται ο υιος αποκαλυψαι
28.	Come to me, all you that labour, and are burdened, and I will refresh you.	Venite ad me omnes qui laboratis, et onerati estis, et ego reficiam vos.	δευτε προς με παντες οι κοπιωντες και πεφορτισμενοι καγω αναπαυσω υμας
29.	Take up my yoke upon you, and learn of me, because I am meek, and humble of heart: and you shall find rest to your souls.	Tollite jugum meum super vos, et discite a me, quia mitis sum, et humilis corde : et invenietis requiem animabus vestris.	αρατε τον ζυγον μου εφ υμας και μαθετε απ εμου οτι πραος ειμι και ταπεινος τη καρδια και ευρησετε αναπαυσιν ταις ψυχαις υμων
30.	For my yoke is sweet and my burden light.	Jugum enim meum suave est, et onus meum leve.	ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστιν

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Catena Aurea by St. Thomas Aguinas

11:25–26

25. At that time Jesus answered and said, I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes.

26. Even so, Father: for so it seemed good in thy sight.

GLOSS. (non occ.) Because the Lord knew that many would doubt respecting the foregoing matter, namely, that the Jews would not receive Christ whom the Gentile world has so willingly received, He here makes answer to their thoughts; And Jesus answered and said, I confess unto thee, Father, Lord of heaven and earth.

GLOSS. (ord.) That is, Who makest of heaven, or leavest in earthliness, whom Thou wilt. Or literally,

AUGUSTINE. (Serm. 67. 1.) If Christ, from whom all sin is far, said, I confess, confession is not proper for the sinner only, but sometimes also for him that gives thanks. We may confess either by praising God, or by accusing ourselves. When He said, I confess unto thee, it is, I praise Thee, not I accuse Myself.

JEROME. Let those hear who falsely argue, that the Saviour was not born but created, how He calls His Father Lord of heaven and earth. For if He be a creature, and the creature can call its Maker Father, it was surely foolish here to address Him as Lord of heaven and earth, and not of Him (Christ) likewise. He gives thanks that His coming has opened to the Apostles sacraments, which the Scribes and Pharisees knew not, who seemed to themselves wise, and understanding in their own eyes; That thou hast hid these things from the wise and understanding, and hast revealed them unto babes.

AUGUSTINE. (Serm. 67. 5.) That the wise and understanding are to be taken as the proud, Himself opens to us when He says, and hast revealed them unto babes; for who are babes but the humble?

GREGORY. (Mor. xxvii. 13.) He says not’ to the foolish,’ but to babes, shewing that He condemns pride, not understanding.

CHRYSOSTOM. (Horn. xxxviii.) Or when He says, The wise, He does not speak of true wisdom, but of that which the Scribes and Pharisees seemed to have by their speech. Wherefore He said not, ‘And hast revealed them to the foolish,’ but, to babes, that is, uneducated, or simple; teaching us in all things to keep ourselves from pride, and to seek humility.

HILARY. The hidden things of heavenly words and their power are hid from the wise, and revealed to the babes; babes, that is, in malice, not in understanding; hid from the wise because of their presumption of their own wisdom, not because of their wisdom.

CHRYSOSTOM. That it is revealed to the one is matter of joy, that it is hid from the other not of joy, but of sorrow; He does not therefore joy on this account, but He joys that these have known what the wise have not known.

HILARY. The justice of this the Lord confirms by the sentence of the Father’s will, that they who disdain to be made babes in God, should become fools in their own wisdom; and therefore He adds, Even so, Father; for so it seemed good before thee.

GREGORY. (Mor. xxv. 14.) In which words we have a lesson of humility, that we should not rashly presume to discuss the counsels of heaven concerning the calling of some, and the rejection of others shewing that that cannot be unrighteous which is willed by Him that is righteous.

JEROME. In these words moreover He speaks to the Father with the desire of one petitioning, that His mercy begun in the Apostles might be completed in them.

CHRYSOSTOM. These things which the Lord spoke to His disciples, made them more zealous. As afterwards they thought great things of themselves, because they cast out dæmons, therefore He here reproves them; for what they had, was by revelation, not by their own efforts. The Scribes who esteemed themselves wise and understanding were excluded because of them-pride, and therefore He says, Since on this account the mysteries of God were hid from them, fear ye, and abide as babes, for this it is that has made you partakers in the revelation. But as when Paul says, God gave them, over to a reprobate mind, (Rom. 1:28), he does not mean that God did this, but they who gave Him cause, so here, Thou hast hid these things from the wise and understanding. And wherefore were they hid from them? Hear Paul speaking, Seeking to set up their own righteousness, they were not subject to the righteousness of God (Rom. 10:3.)

11:27

27. All things are delivered unto me of my Father: and no man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal him.

CHRYSOSTOM. Because He had said, I confess unto thee, Father, because thou hast hid these things from the wise, that you should not suppose that He thus thanks the Father as though He Himself was excluded from this power, He adds, All things are committed to me by my Father. Hearing the words are committed, do not admit suspicion of any thing human, for He uses this word that you may not think there be two gods unbegotten. For at the time that He was begotten He was Lord of all.

JEROME. For if we conceive of this thing according to our weakness, when he who receives begins to have, he who gives begins to be without. Or when He says, All things are committed to him, He may mean, not the heaven and earth and the elements, and the rest of the things which He created and made, but those who through the Son have access to the Father.

HILARY. Or that we may not think that there is any thing less in Him than in God, therefore He says this.

AUGUSTINE. (cont. Maximin. ii. 12.) For if He has aught less in His power than the Father has, then all that the Father has, are not His; for by begetting Him the Father gave power to the Son, as by begetting Him He gave all things which He has in His substance to Him whom He begot of His substance.

HILARY. And also in the mutual knowledge between the Father and the Son, He teaches us that there is nothing in the Son beyond what was in the Father, for it follows, And none knoweth the Son but the Father, nor does any man know the Father but the Son.

CHRYSOSTOM. By this that He only knows the Father, He shews covertly that He is of one substance with the Father. As though He had said, What wonder if I be Lord of all, when I have somewhat yet greater, namely to know the Father and to be of the same substance with Him?

HILARY. For this mutual knowledge proclaims that they are of one substance, since He that should know the Son, should know the Father also in the Son, since all things were delivered to Him by the Father.

CHRYSOSTOM. When He says, Neither does any know the Father but the Son, He does not mean that all men are altogether ignorant of Him; but that none knows Him with that knowledge wherewith He knows Him; which may also be said of the Son. For it is not said of some unknown God (i. e. who was not the Creator.) as Marcion declares.

AUGUSTINE. (De Trin. i. 8.) And because their substance is inseparable, it is enough sometimes to name the Father, sometimes the Son, nor is it possible to separate from either His Spirit, who is especially called the Spirit of truth.

JEROME. Let the heretic Eunomius therefore blush hereat who claims to himself such a knowledge of the Father and the Son, as they have one of anothera. But if he argues from what follows, and props up his madness by that, And he to whom the Son will reveal him, it is one thing to know what you know by equality with God, another to know it by His vouchsafing to reveal it.

AUGUSTINE. (De Trin. vii. 3.) The Father is revealed by the Son, that is, by His Word. For if the temporal and transitory word which we utter both shews itself, and what we wish to convey, how much more the Word of God by which all things were made, which so shews the Father as He is Father, because itself is the same and in the same manner as the Father.

AUGUSTINE. (Quæst. Ev. i. 1.) When He said, None knoweth the Son but the Father, He did not add, And he to whom the Father will reveal the Son. But when He said, None knoweth the Father but the Son, He added, And he to whom the Son will reveal him. But this must not be so understood as though the Son could be known by none but by the Father only; while the Father may be known not only by the Son, but also by those to whom the Son shall reveal Him. But it is rather expressed thus, that we may understand that both the Father and the Son Himself are revealed by the Son, inasmuch as He is the light of our mind; and what is afterwards added, And he to whom the Son will reveal, is to be understood as spoken of the Son as well as the Father, and to refer to the whole of what had been said. For the Father declares Himself by His Word, but the Word declares not only that which is intended to be declared by it, but in declaring this declares itself.

CHRYSOSTOM. If then He reveals the Father, He reveals Himself also. But the one he omits as a thing manifest, but mentions the other because there might be a doubt concerning it. Herein also He instructs us that He is so one with the Father, that it is not possible for any to come to the Father, but through the Son. For this had above all things given offence, that He seemed to be against God, and therefore He strove by all means to overthrow this notion.

11:28–30

28. Come unto me, all ye that labour and are heavy laden, and I will give you rest.

29. Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls.

30. For my yoke is easy, and my burden is light.

CHRYSOSTOM. By what He had said, He brought His disciples to have a desire towards Him, shewing them His unspeakable excellence; and now He invites them to Him, saying, Come unto me, all ye that labour and are heavy laden.

AUGUSTINE. (Serm. 69. 1.) Whence do we all thus labour, but that we are mortal men, bearing vessels of clay which cause us much difficulty. But if the vessels of flesh are straitened, the regions of love will be enlarged. To what end then does He say, Come unto me, all ye that labour, but that ye should not labour?

HILARY. He calls to Him those that were labouring under the hardships of the Law, and those who are burdened with the sins of this world.

JEROME. That the burden of sin is heavy the Prophet Zachariah bears witness, saying, that wickedness sitteth upon a talent of lead. (Zech. 5:7.) And the Psalmist fills it up, Thy iniquities are grown heavy upon me. (Ps. 38:4)

GREGORY. (Mor. xxx. 15.) For a cruel yoke and hard weight of servitude it is to be subject to the things of time, to be ambitious of the things of earth, to cling to falling things, to seek to stand in things that stand not, to desire things that pass away, but to be unwilling to pass away with them. For while all things fly away against our wish, those things which had first harassed the mind in desire of gaining them, now oppress it with fear of losing them.

CHRYSOSTOM. He said not, Come ye, this man and that man, but All whosoever are in trouble, in sorrow, or in sin, not that I may exact punishment of you, but that I may remit your sins. Come ye, not that I have need of your glory, but that I seek your salvation. And I will refresh you; not, I will save you, only; but that is much greater, I will refresh you, that is, I will set you in all quietness.

RABANUS. (non occ.) I will not only take from you your burden, but will satisfy you with inward refreshment.

REMIGIUS. Come, He says, not with the feet, but with the life, not in the body, but in faith. For that is a spiritual approach by which any man approaches God; and therefore it follows, Take my yoke upon you.

RABANUS. The yoke of Christ is Christ’s Gospel, which joins and yokes together Jews and Gentiles in the unity of the faith. This we are commanded to take upon us, that is, to have in honour; lest perchance setting it beneath us, that is wrongly despising it, we should trample upon it with the miry feet of unholiness; wherefore He adds, Learn of me.

AUGUSTINE. (Serm. 69. 1.) Not to create a world, or to do miracles in that world; but that I am meek and lowly in heart. Wouldest thou be great? Begin with the least. Wouldest thou build up a mighty fabric of greatness? First think of the foundation of humility; for the mightier building any seeks to raise, the deeper let him dig for his foundation. Whither is the summit of our building to rise? To the sight of God.

RABANUS. We must learn then from our Saviour to be meek in temper, and lowly in mind; let us hurt none, let us despise none, and the virtues which we have shewn in deed let us retain in our heart.

CHRYSOSTOM. And therefore in beginning the Divine Law He begins with humility, and sets before us a great reward, saying, And ye shall find rest for your souls. This is the highest reward, you shall not only be made useful to others, but shall make yourself to have peace; and He gives you the promise of it before it comes, but when it is come, you shall rejoice in perpetual rest. And that they might not be afraid because He had spoken of a burden, therefore He adds, For my yoke is pleasant, and my burden light.

HILARY. He holds forth the inducements of a pleasant yoke, and a light burden, that to them that believe He may afford the knowledge of that good which He alone knoweth in the Father.

GREGORY. (Mor. iv. 33.) What burden is it to put upon the neck of our mind that He bids us shun all desire that disturbs, and turn from the toilsome paths of this world?

HILARY. And what is more pleasant than that yoke, what lighter than that burden? To be made better, to abstain from wickedness, to choose the good, and refuse the evil, to love all men, to hate none, to gain eternal things, not to be taken with things present, to be unwilling to do that to another which yourself would be pained to suffer.

RABANUS. But how is Christ’s yoke pleasant, seeing it was said above, Narrow is the way which leadeth unto life? (Mat. 7:14.) That which is entered upon by a narrow entrance is in process of time made broad by the unspeakable sweetness of love.

AUGUSTINE. (Serm. 70. 1.) So then they who with unfearing neck have submitted to the yoke of the Lord endure such hardships and dangers, that they seem to be called not from labour to rest, but from rest to labour. But the Holy Spirit was there who, as the outward man decayed, renewed the inward man day by day, and giving a foretaste of spiritual rest in the rich pleasures of God in the hope of blessedness to come, smoothed all that seemed rough, lightened all that was heavy. Men suffer amputations and burnings, that at the price of sharper pain they may be delivered from torments less but more lasting, as boils or swellings. What storms and dangers will not merchants undergo that they may acquire perishing riches? Even those who love not riches endure the same hardships; but those that love them endure the same, but to them they are not hardships. For love makes right easy, and almost nought all things however dreadful and monstrous. How much more easily then does love do that for true happiness, which avarice does for misery as far as it can?

JEROME. And how is the Gospel lighter than the Law, seeing in the Law murder and adultery, but under the Gospel anger and concupiscence also, are punished? Because by the Law many things are commanded which the Apostle fully teaches us cannot be fulfilled; by the Law works are required, by the Gospel the will is sought for, which even if it goes not into act, yet does not lose its reward. The Gospel commands what we can do, as that we lust not; this is in our own power; the Law punishes not the will but the act, as adultery. Suppose a virgin to have been violated in time of persecution; as here was not the will she is held as a virgin under the Gospel; under the Law she is cast out as defiled.

Catena Aurea Matthew 11

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Christ Carrying the Cross

Jan Sanders van Hemessen

1553
Oil on wood, 111 x 97,5 cm
Christian Museum, Esztergom

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Saint of the Day for April 29

(March 25, 1347 – April 29, 1380)

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Saint Catherine of Siena’s Story

The value Catherine makes central in her short life and which sounds clearly and consistently through her experience is complete surrender to Christ. What is most impressive about her is that she learns to view her surrender to her Lord as a goal to be reached through time.

She was the 23rd child of Jacopo and Lapa Benincasa and grew up as an intelligent, cheerful, and intensely religious person. Catherine disappointed her mother by cutting off her hair as a protest against being overly encouraged to improve her appearance in order to attract a husband. Her father ordered her to be left in peace, and she was given a room of her own for prayer and meditation.

She entered the Dominican Third Order at 18 and spent the next three years in seclusion, prayer, and austerity. Gradually, a group of followers gathered around her—men and women, priests and religious. An active public apostolate grew out of her contemplative life. Her letters, mostly for spiritual instruction and encouragement of her followers, began to take more and more note of public affairs. Opposition and slander resulted from her mixing fearlessly with the world and speaking with the candor and authority of one completely committed to Christ. She was cleared of all charges at the Dominican General Chapter of 1374.

Her public influence reached great heights because of her evident holiness, her membership in the Dominican Third Order, and the deep impression she made on the pope. She worked tirelessly for the crusade against the Turks and for peace between Florence and the pope.

In 1378, the Great Schism began, splitting the allegiance of Christendom between two, then three, popes and putting even saints on opposing sides. Catherine spent the last two years of her life in Rome, in prayer and pleading on behalf of the cause of Pope Urban VI and the unity of the Church. She offered herself as a victim for the Church in its agony. She died surrounded by her “children” and was canonized in 1461.

Catherine ranks high among the mystics and spiritual writers of the Church. In 1939, she and Francis of Assisi were declared co-patrons of Italy. Pope Paul VI named her and Teresa of Avila doctors of the Church in 1970. Her spiritual testament is found in The Dialogue.

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Reflection

Though she lived her life in a faith experience and spirituality far different from that of our own time, Catherine of Siena stands as a companion with us on the Christian journey in her undivided effort to invite the Lord to take flesh in her own life. Events which might make us wince or chuckle or even yawn fill her biographies: a mystical experience at six, childhood betrothal to Christ, stories of harsh asceticism, her frequent ecstatic visions. Still, Catherine lived in an age which did not know the rapid change of 21st-century mobile America. The value of her life for us today lies in her recognition of holiness as a goal to be sought over the course of a lifetime.

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Saint Catherine of Siena is a Patron Saint of:

Europe
Fire Prevention
Italy

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franciscanmedia.org

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NAVARRE BIBLE COMMENTARY (RSV)

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

First Reading:

From: Acts 14:5-18

Iconium Evangelized. Persecution
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[5] When an attempt was made by both Gentiles and Jews, with their rulers, to molest them (Paul and Barnabas) and to stone them, [6] they learned of it and fled to Lystra and Derbe, cities of Lycaonia, and to the surrounding country; [7] and there they preached the Gospel.

Cure of a Cripple at Lystra
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[8] Now at Lystra there was a man sitting, who could not use his feet; he was a cripple from birth, who had never walked. [9] He listened to Paul speaking; and Paul, looking intently at him and seeing that he had faith to be made well, [10] said in a loud voice, "Stand upright on your feet." And he sprang up and walked. [11] And when the crowds saw what Paul had done, they lifted up their voices, saying in Lycaonian, "The gods have come down to us in the likeness of men!" [12] Barnabas they called Zeus, and Paul, because he was the chief speaker, they called Hermes. [13] And the priest of Zeus, whose temple was in front of the city, brought oxen and garlands to the gates and wanted to offer sacrifice with the people. [14] But when the Apostles Barnabas and Paul heard of it, they tore their garments and rushed out among the multitude, crying, [15] "Men, why are you doing this? We also are men, of like nature with you, and bring you good news, that you should turn from these vain things to a living God who made the heaven and the earth and the sea and all that is in them. [16] In past generations He allowed all nations to walk in their own ways; [17] yet He did not leave them without witness, for He did good and gave you from heaven rains and fruitful seasons, satisfying your hearts with food and gladness." [18] With these words they scarcely restrained people from offering sacrifice to them.

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Commentary:

6. Lystra was a Roman colony; Timothy was born and grew up there (cf. 16:1-2).

8-10. "Just as the lame man whom Peter and John cured at the gate of the temple prefigured the salvation of the Jews, so too this cripple represents the Gentile peoples distanced from the religion of the Law and the temple, but now brought it through the preaching of the Apostle Paul" (St. Bede, "Super Act Expositio, ad loc.").

We are told that Paul realized the man "had faith to be made well". The man is sure that he is going to be cured of his infirmity and he seems to be hoping also that Paul will cure his soul. Paul responds to the man's faith and, as our Lord did in the case of the paralytic in Capernaum (cf. Mark 2:1ff), he enables him to walk and cleanses his soul of sin.

11-13. Astonished by the miracle, the pagans of Lystra are reminded of an ancient Phrygian legend according to which Zeus and Hermes (Mercury) once visited the area in the guise of travellers and worked wonders for those who gave them hospitality. They think this is a repeat and therefore prepare to give Paul and Barnabas honors, thinking they are gods in human form (cf. 10:26).

14. Jews rent their garments to symbolize their feelings of shock at something they heard and to reject it out of hand. However, sometimes they did it only as a matter of form and not for genuine religious reasons (cf. Matthew 26:65). By rending their garments Paul and Barnabas dramatically display their deepest convictions and religious feelings against the slightest sign of idolatry.

15-18. Paul and Barnabas not only prevent any idolatry being offered them: they try to explain why they act in this way; they tell the Lystrans about the living God, the Creator of all things, who in His providence watches over mankind.

"Throughout history even to the present day, there is found among peoples a certain awareness of a hidden power, which lies behind the course of nature and the events of human life. At times there is even a recognition of a supreme being, or even a Father. This awareness and recognition results in a way of life that is imbued with a deep religious sense" (Vatican II, "Nostra Aetate", 2).

In this short exhortation (which anticipates some of the themes of Paul's address in Athens: cf. 17:22-31), the Apostles use religious concepts accepted by pagans, trying to bring out their full meaning. They invite their listeners to give up idolatry and turn to the living God, of whom they have a vague knowledge. They speak to them, therefore, about a true God, who transcends man but is concerned about him. Everyday experience--the course of history, the changing seasons, and the fulfillment of noble human yearnings--demonstrates the providence of a God who invites people to find Him in His works.

This first "natural" encounter with God, presaging future and greater revelations, stirs their consciences to interior conversion, that is, to change their lives and turn away from any action which deprives them of spiritual peace and prevents them from knowing God.

Acknowledging that God exists involves all kinds of practical consequences and is the foundation of the new type of life which the Gospel proposes and makes possible. When a person truly and sincerely recognizes his Creator as speaking to him through external things and in the intimacy of his conscience, he has taken a huge step in his spiritual life: he has controlled his tendency to assert moral autonomy and false independence and has taken the path of obedience and humility. It becomes easier for him to recognize and accept supernatural Revelation under the inspiration of grace.

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Gospel Reading:

From: John 14:21-26

The Promise of the Holy Spirit
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(Jesus said to His disciples,) [21] "He who has My commandments and keeps them, he it is who loves Me; and he who loves Me will be loved by My Father, and I will love him, and manifest Myself to him." [22] Judas (not Iscariot) said to Him, "Lord, how is it that You will manifest Yourself to us, and not to the world?" [23] Jesus answered him, "If a man loves Me, he will keep My word, and My Father will love him, and We will come to him and make Our home with him. [24] He who does not love Me does not keep My words; and the word which you hear is not Mine but the Father's who sent Me.

[25] "These things I have spoken to you, while I am still with you. [26] But the Counselor, the Holy Spirit, whom the Father will send in My name, He will teach you all things and bring to your remembrance all that I have said to you."

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Commentary:

22-23. It was commonly held by the Jews that when the Messiah came He would be revealed to the whole world as King and Savior. The Apostles take Jesus' words as a revelation for themselves alone, and they are puzzled. Hence the question from Judas Thaddeus. It is interesting to note how easy the Apostles' relations with our Lord are: they simply ask Him about things they do not know and get Him to clear up any doubts they have. This is a good example of how we should approach Jesus, who is also our Teacher and Friend.

Jesus' reply may seem evasive but in fact, by referring to the form His manifestation takes, He explains why He does not reveal Himself to the world: He makes Himself known to him who loves Him and keeps His commandments. God repeatedly revealed Himself in the Old Testament and promised to dwell in the midst of the people (cf. Exodus 29:45; Ezekiel 37:26-27; etc.); but here Jesus speaks of a presence of God in each person. St. Paul refers to this presence when he asserts that each of us is a temple of the Holy Spirit (cf. 2 Corinthians 6:16-17). St. Augustine, in reflecting on God's ineffable nearness in the soul, exclaims, "Late have I loved You, O Beauty so ancient and so new, late have I loved You! You were within me, and I was in the world outside myself. I searched for You in the world outside myself.... You were with me, but I was not with You. The beautiful things of this world kept me far from You and yet, if they had not been in You, they would have no being at all. You called me; You cried aloud to me; You broke my barrier of deafness; You shone upon me; Your radiance enveloped me; You cured my blindness" ("Confessions", X, 27, 38).

Jesus is referring to the indwelling of the Holy Spirit in the soul renewed by grace: "Our heart now needs to distinguish and adore each one of the Divine Persons. The soul is, as it were, making a discovery in the supernatural life, like a little child opening his eyes to the world about him. The soul spends time lovingly with the Father and the Son and the Holy Spirit, and readily submits to the work of the lifegiving Paraclete, who gives Himself to us with no merit on our part, bestowing His gifts and the supernatural virtues!" (St J. Escriva, "Friends of God", 306).

25-26. Jesus has expounded His teaching very clearly, but the Apostles do not yet fully understand it; they will do so later on, when they receive the Holy Spirit who will guide them unto all truth (cf. John 16:13). "And so the Holy Spirit did teach them and remind them: He taught them what Christ had not said because they could not take it in, and He reminded them of what the Lord had taught and which, either because of the obscurity of the things or because of the dullness of their minds, they had not been able to retain" (Theophylact, "Enarratio in Evangelium Ioannis, ad loc").

The word translated here as "bring to your remembrance" also includes the idea of "suggesting": the Holy Spirit will recall to the Apostles' memory what they had already heard Jesus say--and He will give them light to enable them to discover the depth and richness of everything they have seen and heard. Thus, "the Apostles handed on to their hearers what He had said and done, but with that fuller understanding which they, instructed by the glorious events of Christ (cf. John 2:22) and enlightened by the Spirit of truth, now enjoyed: (Vatican II, "Dei Verbum", 19).

"Christ has not left His followers without guidance in the task of understanding and living the Gospel. Before returning to His Father, He promised to send His Holy Spirit to the Church: `But the Counselor, the Holy Spirit, whom the Father will send in My name, He will teach you all things, and bring to your remembrance all I have said to you'" (John 14:26).

"This same Spirit guides the successors of the Apostles, your bishops, united with the Bishop of Rome, to whom it was entrusted to preserve the faith and to `preach the Gospel to the whole creation' (Mark 16:15). Listen to their voices, for they bring you the word of the Lord" (St Pope John Paul II, "Homily at Knock Shrine", 30 September 1979).

In the Gospels is consigned to writing, under the charism of divine inspiration, the Apostles' version of everything they had witnessed--and the understanding of it, which they obtained after Pentecost. So it is that these sacred writers "faithfully hand on what Jesus, the Son of God, while He lived among men, really did and taught for their eternal salvation, until the day when He was taken up (cf. Acts 1:1-2)" (Vatican II, "Dei Verbum", 19). This is why the Church so earnestly recommends the reading of Sacred Scripture, particularly the Gospels. "How I wish your bearing and conversation were such that, on seeing or hearing you, people would say: This man reads the life of Jesus Christ" (St J. Escriva, "The Way", 2).

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Click here to go to the My Catholic Life! Devotional thread for today’s Gospel Reading

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Please join Cardinal Burke’s novena to Our Lady of Guadalupe for ‘crises of our age’ (Started March 12—Never too late to join!)

Let us pray.

O Virgin Mother of God, we fly to your protection and beg your intercession against the darkness and sin which ever more envelop the world and menace the Church. Your Son, Our Lord Jesus Christ, gave you to us as our mother as He died on the Cross for our salvation. So too, in 1531, when darkness and sin beset us, He sent you, as Our Lady of Guadalupe, on Tepeyac to lead us to Him Who alone is our light and our salvation.

Through your apparitions on Tepeyac and your abiding presence with us on the miraculous mantle of your messenger, Saint Juan Diego, millions of souls converted to faith in your Divine Son. Through this novena and our consecration to you, we humbly implore your intercession for our daily conversion of life to Him and the conversion of millions more who do not yet believe in Him. In our homes and in our nation, lead us to Him Who alone wins the victory over sin and darkness in us and in the world.

Unite our hearts to your Immaculate Heart so that they may find their true and lasting home in the Most Sacred Heart of Jesus. Ever guide us along the pilgrimage of life to our eternal home with Him. So may our hearts, one with yours, always trust in God's promise of salvation, in His never-failing mercy toward all who turn to Him with a humble and contrite heart. Through this novena and our consecration to you, O Virgin of Guadalupe, lead all souls in America and throughout the world to your Divine Son in Whose name we pray. Amen.

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“O God, you are beauty and wisdom, mystery and love. Inflame the hearts of your people for you and for your Church through the prayer and example of Saint Catherine. Through Christ our Lord. Amen.”

(From Magnificat magazine)

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April is the month of devotion to the Most Holy Eucharist: