Catholic Caucus: Daily Mass Readings 30-September-2024

St. Jerome Church - Walbridge, Ohio

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

Readings for the feria

Readings for the memorial

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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Catena Aurea by St. Thomas Aguinas

9:46–50

46. Then there arose a reasoning among them, which of them should be greatest.

47. And Jesus, perceiving the thought of their heart, took a child, and set him by him,

48. And said unto them, Whosoever shall receive this child in my name receiveth me: and whosoever shall receive me receiveth him that sent me: for he that is least among you all, the same shall be great.

49. And John answered and said, Master, we saw one casting out devils in thy name; and we forbad him, because he followeth not with us.

50. And Jesus said unto him, Forbid him not: for he that is not against us is for us.

CYRIL OF ALEXANDRIA. (non occ.) The devil lays plots of various kinds for them that love the best way of life. And if indeed by carnal allurements he can gain possession of a man’s heart, He sharpens his love of pleasure; but if a man has escaped these snares, he excites in him a desire of glory, and this passion for vain-glory had seized some one of His apostles. Hence it is said, Then there arose a reasoning among them, which of them should be the greatest. For to have such thoughts, belongs to him who desires to be superior to the rest; but I think it improbable that all the disciples gave way to this weakness; and therefore suppose that the Evangelist, not to seem to lay the charge to any individual, expresses himself indefinitely, saying, that there arose a reasoning among them.

THEOPHYLACT. Now it seems that this feeling was excited by the circumstance of their not being able to cure the demoniac. And while they were disputing thereupon, one said, It was not owing to my weakness, but another’s, that he could not be cured; and so thereby was kindled a strife among them, which was the greatest.

BEDE. Or, because they saw Peter, James, and John, taken apart to the mount, and the keys of the kingdom of heaven promised to Peter, they were angry that these three, or Peter, should have precedence over all; or because in the payment of the tribute they saw Peter made equal to the Lord, they supposed he was to be placed before the rest. But the attentive reader will find that the question was raised among them before the payment of the penny. For in truth Matthew relates that this took place at Capernaum; but Mark says, And he came to Capernaum, and being in the house, he asked them, What was it that ye disputed among yourselves in the way? But they held their peace; for by the way they had disputed among themselves who should be the greatest. (Mat. 18:24, Mark 9:33.)

CYRIL OF ALEXANDRIA. But our Lord, Who knew how to save, seeing in the hearts of the disciples the thought that had risen up thereupon as it were a certain root of bitterness, plucks it up by the roots before it received growth. For when passions first begin in us, they are easily subdued; but having gained strength, they are with difficulty eradicated. Hence it follows, And Jesus perceiving the thought of their heart, &c. Let him who thinks Jesus to be mere man, know that he has erred; for the Word, although made flesh, remained God. For it is God alone Who is able to search into the heart and reins. But in taking a child, and placing it beside Him, He did it for the Apostles’ sake and ours. For the disease of vain-glory feeds generally on those who have the preeminence among other men. But a child has a pure mind and unspotted heart, and abides in simplicity of thought; he courts not honours, nor knows the limits of each one’s power, nor shuns seeming to be inferior to others, bearing no moroseness in his mind or heart. Such the Lord embraces and loves, and thinks them worthy to be near Him, as those who had chosen to taste of the things which are His; for He says, Learn of me, for I am meek and lowly of heart. Hence it follows, And he says unto them, Whosoever shall receive a child in my name, receiveth me. As if He were to say, Seeing that there is one and the same reward to those that honour the saints, whether perchance such an one be the least, or one distinguished for honours and glory, for in him is Christ received, how vain is it to seek to have the preeminence?

BEDE. Now herein He either teaches, that the poor of Christ are to be received by those who wish to be greater simply for His honour, or He persuades men that they are children in malice. Hence when He said, Whoever shall receive that child, he adds, in my name; that in truth they may pursue with diligence and reason for Christ’s name that form of virtue which the child observes, with only nature for its guide. But because He also teaches that He is received in the child, and He Himself was born unto us a child; lest it should be thought that this was all which was seen, He subjoined, And whoever shall receive me, receiveth him that sent me; wishing verily to be believed, that as was the Father, such and so great was He.

AMBROSE. For he who receives the followers of Christ, receives Christ; and he who receives the image of God, receives God; but because we cannot see the image of God, it has been made present to us by the incarnation of the Word, that the divine nature which is above us, may be reconciled to us.

CYRIL OF ALEXANDRIA. Now He still more plainly conveys the meaning of the preceding words, saying, For he that is least among you all, the same shall be great; in which He speaks of the modest man who from honesty thinks nothing high of himself.

THEOPHYLACT. Because then our Lord had said, He who is least among you all, the same shall be great, John feared, lest perhaps they had done wrong in hindering a certain man by their own power. For a prohibition does not shew the probitor to be inferior, but to be one who thinks himself somewhat superior. Hence it is added, And John answered and said, Master, we saw one casting out devils in thy name, and we forbad him. Not indeed from envy, but to distinguish the working of miracles, for he had not received the power of working miracles with them, nor had the Lord sent him as He did them; nor did he follow Jesus in all things. Hence he adds, because he followeth not with us.

AMBROSE. For John loving much, and therefore much beloved, thinks that they should be excluded from the privilege who did not practise obedience.

CYRIL OF ALEXANDRIA. But we ought to consider not so much the worker of the miracles, as the grace which was in him, who, by the power of Christ, performed miracles. But what if there should be both those which be numbered together with the Apostles, and those who are crowned with the grace of Christ; there are many diversities in Christ’s gifts. But because the Saviour had given the Apostles power to cast out evil spirits, (Matt. 10:8.) they thought no one else but themselves alone was permitted to have this privilege granted to him, and therefore they come to enquire if it were lawful for others also to do this.

AMBROSE. Now John is not blamed, because he did this from love, but he is taught to know the difference between the strong and the weak. And therefore our Lord though He rewards the stronger, yet does not exclude the weak; as it follows, And Jesus said unto him, Forbid him not, for he that is not against you is for you. True, O Lord. For both Joseph and Nicodemus, through fear Thy secret disciples, when the time came, did not refuse their offices. But still since Thou saidst elsewhere, He that is not with me is against me, and he that gathereth not with me scattereth, (Luke 11:23.) explain unto us lest the two seem contrary to one another. And it seems to me, if any one considers the Searcher of hearts, he cannot doubt that every man’s action is distinguished by the motive of his heart.

CHRYSOSTOM. (Hom. 41. in Matt.) For in the other place when He said, He that is not with me is against me, He shews the Devil and the Jews to be opposed to Him; but here He shews that he who in Christ’s name cast out devils, is partly on their side.

CYRIL OF ALEXANDRIA. As if He said, On the side of you who love Christ, are all they who wish to follow those things which conduce to His glory, being crowned with His grace.

THEOPHYLACT. Marvel then at the power of Christ, how His grace works by means of the unworthy and those who are not His disciples: as also men are sanctified through the priests, although the priests be not holy.

AMBROSE. Now why does He in this place say that they are not to be hindered, who by the imposition of hands can subdue the unclean spirits, when according to Matthew, He says to these, I never knew you? (Matt. 7:23.) But we ought to perceive that there is no difference of opinion, but that the decision is this, that not only the official works but works of virtue are required in a priest, and that the name of Christ is so great, that even to the unholy it serves to give defence, but not grace. Let no one then claim to himself the grace of cleansing a man, because in him the power of the eternal Name has worked. For not by thy merits, but by his own hatred, the devil is conquered.

Christ Blessing The Children

Studio of Artus Wolfaerts (1581-1641)

Catena Aurea by St. Thomas Aguinas

13:47–50

47. Again, the kingdom of heaven is like unto a net, that was cast into the sea, and gathered of every kind:

48. Which, when it was full, they drew to shore, and sat down, and gathered the good into vessels, but cast the bad away.

49. So shall it be at the end of the world: the angels shall come forth, and sever the wicked from the just,

50. And shall cast them into the furnace of fire: there shall be wailing and gnashing of teeth.

CHRYSOSTOM. In the foregoing parables He has commended the Gospel preaching; now, that we may not trust in preaching only, nor think that faith alone is sufficient for our salvation, He adds another fearful parable, saying, Again, the kingdom of heaven is like unto a net cast into the sea.

JEROME. In fulfilment of that prophecy of Hieremias, who said, I will send unto you many fishers, (Jer. 6:16.) when Peter and Andrew, James and John, heard the words, Follow me, I will make you fishers of men, they put together a net for themselves formed of the Old and New Testaments, and cast it into the sea of this world, and that remains spread until this day, taking up out of the salt and bitter and whirlpools whatever falls into it, that is good men and bad; and this is that He adds, And gathered of every kind.

GREGORY. (Hom. in Ev. xi. 4.) Or otherwise; The Holy Church is likened to a net, because it is given into the hands of fishers, and by it each man is drawn into the heavenly kingdom out of the waves of this present world, that he should not be drowned in the depth of eternal death. This net gathers of every kind of fishes, because the wise and the foolish, the free and the slave, the rich and the poor, the strong and the weak, are called to forgiveness of sin; it is then fully filled when in the end of all things the sum of the human race is completed; as it follows, Which, when it was filled, they drew out, and sitting down on the shore gathered the good into vessels, but the bad they cast away. For as the sea signifies the world, so the sea shore signifies the end of the world; and as the good are gathered into vessels, but the bad cast away, so each man is received into eternal abodes, while the reprobate having lost the light of the inward kingdom are cast forth into outer darkness. But now the net of faith holds good and bad mingled together in one; but the shore shall discover what the net of the Church has brought to land.

JEROME. For when the net shall be drawn to the shore, then shall be shewn the true test for separating the fishes.

CHRYSOSTOM. Wherein does this parable differ from the parable of the tares? There, as here, some perish and some are saved; but there, because of their heresy of evil dogmas; in the first parable of the sower, because of their not attending to what was spoken; here, because of their evil life, because of which, though drawn by the net, that is, enjoying the knowledge of God, they cannot be saved. And when you hear that the wicked are cast away, that you may not suppose that this punishment may be risked, He adds an exposition shewing its severity, saying, Thus shall it be in the end of the world; the angels shall come forth and sever the wicked from among the just, and shall cast them into the furnace of fire, there shall be wailing and gnashing of teeth. Though He elsewhere declares, that He shall separate them as a shepherd separates the sheep from the goats; He here declares, that the Angels shall do it, as also in the parable of the tares.

GREGORY. (ubi sup.) To fear becomes us here, rather than to expound for the torments of sinners are pronounced in plain terms, that none might plead his ignorance, should eternal punishment be threatened in obscure sayings.

JEROME. For when the end of the world shall be come, then shall be shewn the true test of separating the fishes, and as in a sheltered harbour the good shall be sent into the vessels of heavenly abodes, but the flame of hell shall seize the wicked to be dried up and withered.

13:51–52

51. Jesus saith unto them, Have ye understood all these things? They say unto him, Yea, Lord.

52. Then said he unto them, Therefore every Scribe which is instructed unto the kingdom of heaven is like unto a man that is an householder, which bringeth forth out of his treasure things new and old.

GLOSS. (non occ.) When the multitude had departed, the Lord spoke to His disciples in parables, by which they were instructed only so far as they understood them; wherefore He asks them, Have ye understood all these things? They say unto him, Yea, Lord.

JEROME. For this is spoken especially to the Apostles, whom He would have not to hear only as the multitude, but to understand as having to teach others.

CHRYSOSTOM. Then He praises them because they had understood; He saith unto them; Therefore every Scribe instructed in the kingdom of heaven is like unto an householder who bringeth out of his treasure things new and old.

AUGUSTINE. (De Civ. Dei, xx. 4.) He said not ‘old and new,’ as He surely would have said had He not preferred to preserve the order of value rather than of time. But the Manichæans while they think they should keep only the new promises of God, remain in the old man of the flesh, and put on newness of error.

AUGUSTINE. (Quæst. in Matt. q. 16.) By this conclusion, whether did He desire to shew whom He intended by the treasure hid in the field—in which case we might understand the Holy Scriptures to be here meant, the two Testaments by the things new and old—or did He intend that he should be held learned in the Church who understood that the Old Scriptures were expounded in parables, taking rules from these new Scriptures, seeing that in them also the Lord proclaimed many things in parables. If He then, in whom all those old Scriptures have their fulfilment and manifestation, yet speaks in parables until His passion shall rend the vail, when there is nothing hid that shall not be revealed; much more those things which were written of Him so long time before we see to have been clothed in parables; which the Jews took literally, being unwilling to be learned in the kingdom of heaven.

GREGORY. (ubi sup.) But if by things new and old in this passage we understand the two Testaments, we deny Abraham to have been learned, who although he knew indeed some deeds of the Old Testament, yet had not read the words. Neither Moses may we compare to a learned householder, for although he composed the Old Testament, yet had he not the words of the New. But what is here said may be understood as meant not of those who had been, but of such as might hereafter be in the Church, who then bring forth things new and old when they speak the preachings of both Testaments, in their words and in their lives.

HILARY. Speaking to His disciples, He calls them Scribes on account of their knowledge, because they understood the things that He brought forward, both new and old, that is from the Law and from the Gospels; both being of the same householder, and both treasures of the same owner. He compares them to Himself under the figure of a householder, because they had received doctrine of things both new and old out of His treasury of the Holy Spirit.

JEROME. Or the Apostles are called Scribes instructed, as being the Saviour’s notaries who wrote His words and precepts on fleshly tables of the heart with the sacraments of the heavenly kingdom, and abounded in the wealth of a householder, bringing forth out of the stores of their doctrine things new and old; whatsoever they preached in the Gospels, that they proved by the words of the Law and the Prophets. Whence the Bride speaks in the Song of Songs; I have kept for thee my beloved the new with the old. (c. 7:13.)

GREGORY. (ubi sup.) Otherwise; The things old are, that the human race for its sin should suffer in eternal punishment; the things new, that they should be converted and live in the kingdom. First, He brought forward a comparison of the kingdom to a treasure found and a pearl of price; and after that, narrated the punishment of hell in the burning of the wicked, and then concluded with Therefore every Scribe, &c. as if He had said, He is a learned preacher in the Church who knows to bring forth things new concerning the sweetness of the kingdom, and to speak things old concerning the terror of punishment; that at least punishment may deter those whom rewards do not excite.

13:53–58

53. And it came to pass, that when Jesus had finished these parables, he departed thence.

54. And when he was come into his own country, he taught them in their synagogue, insomuch that they were astonished, and said, Whence hath this man this wisdom, and these mighty works?

55. Is not this the carpenter’s son? is not his mother called Mary? and his brethren, James, and Joses, and Simon, and Judas?

56. And his sisters, are they not all with us? Whence then hath this man all these things?

57. And they were offended in him. But Jesus said unto them, A prophet is not without honour, save in his own country, and in his own house.

58. And he did not many mighty works there because of their unbelief.

JEROME. After the parables which the Lord spake to the people, and which the Apostles only understand, He goes over into His own country that He may teach there also.

Orvieto, Duomo, facade; Last Judgment

14th century

Saint of the Day for September 30

(345 – 420)

Saint Jerome’s Story

Most of the saints are remembered for some outstanding virtue or devotion which they practiced, but Jerome is frequently remembered for his bad temper! It is true that he had a very bad temper and could use a vitriolic pen, but his love for God and his son Jesus Christ was extraordinarily intense; anyone who taught error was an enemy of God and truth, and Saint Jerome went after him or her with his mighty and sometimes sarcastic pen.

He was above all a Scripture scholar, translating most of the Old Testament from the Hebrew. Jerome also wrote commentaries which are a great source of scriptural inspiration for us today. He was an avid student, a thorough scholar, a prodigious letter-writer and a consultant to monk, bishop, and pope. Saint Augustine said of him, “What Jerome is ignorant of, no mortal has ever known.”

Saint Jerome is particularly important for having made a translation of the Bible which came to be called the Vulgate. It is not the most critical edition of the Bible, but its acceptance by the Church was fortunate. As a modern scholar says, “No man before Jerome or among his contemporaries and very few men for many centuries afterwards were so well qualified to do the work.” The Council of Trent called for a new and corrected edition of the Vulgate, and declared it the authentic text to be used in the Church.

In order to be able to do such work, Jerome prepared himself well. He was a master of Latin, Greek, Hebrew, and Chaldaic. He began his studies at his birthplace, Stridon in Dalmatia. After his preliminary education, he went to Rome, the center of learning at that time, and thence to Trier, Germany, where the scholar was very much in evidence. He spent several years in each place, always trying to find the very best teachers. He once served as private secretary to Pope Damasus.

After these preparatory studies, he traveled extensively in Palestine, marking each spot of Christ’s life with an outpouring of devotion. Mystic that he was, he spent five years in the desert of Chalcis so that he might give himself up to prayer, penance, and study. Finally, he settled in Bethlehem, where he lived in the cave believed to have been the birthplace of Christ. Jerome died in Bethlehem, and the remains of his body now lie buried in the Basilica of St. Mary Major in Rome.

Reflection

Jerome was a strong, outspoken man. He had the virtues and the unpleasant fruits of being a fearless critic and all the usual moral problems of a man. He was, as someone has said, no admirer of moderation whether in virtue or against evil. He was swift to anger, but also swift to feel remorse, even more severe on his own shortcomings than on those of others. A pope is said to have remarked, on seeing a picture of Jerome striking his breast with a stone, “You do well to carry that stone, for without it the Church would never have canonized you” (Butler’s Lives of the Saints).

Saint Jerome is the Patron Saint of:

Librarians
Scholars
Translators

franciscanmedia.org

The penitent Saint Jerome in his Study

Matthias Stom (fl. 1615–1649)

Nantes Museum of Arts