Occurring Scripture for the
Hour of Matins
Sundays after Pentecost—August
thru November
On Sundays
the first three (or six) lessons at Matins are taken from the
occurring Scripture for the appropriate week of the months of
August thru November.
The remaining lessons are given below, as assigned to the current week after
Pentecost
INDEX:
Note: This
is a work in progress!
The last links on this page will be broken until the work is complete.
Tenth Sunday after Pentecost
Eleventh
Sunday after Pentecost
Twelfth
Sunday after Pentecost
Thirteenth
Sunday after Pentecost
Fourteenth Sunday after
Pentecost
Fifteenth Sunday after
Pentecost
Sixteenth
Sunday after Pentecost
Seventeenth
Sunday after Pentecost
Eighteenth Sunday after
Pentecost
Nineteenth
Sunday after Pentecost
Twentieth
Sunday after Pentecost
Twenty-First Sunday after
Pentecost
Twenty-Second Sunday after
Pentecost
Twenty-Third Sunday after
Pentecost
There may be as many as Twenty-Eight
Sundays after Pentecost
please see the rubric at ..\english\pentend.html
to see how the number is determined,
and from where the texts are to be taken.
Third Sunday
of Epiphany celebrated after Pentecost
Fourth
Sunday of Epiphany celebrated after Pentecost
Fifth Sunday
of Epiphany celebrated after Pentecost
Sixth Sunday
of Epiphany celebrated after Pentecost
Twenty-Fourth and Last Sunday after Pentecost
Lesson vii
The continuation of the Holy Gospel according to
Matthew
Matthew 7:15-21
At that time, Jesus said unto His disciples: "Beware of
false prophets, who come to you in the clothing of sheep, but inwardly they
are ravening wolves. By their fruits you shall know them. Do men
gather grapes of thorns, or figs of thistles? Even so every good tree
brings forth good fruit, and the evil tree brings forth evil fruit. A
good tree cannot bring forth evil fruit, neither can an evil tree bring
forth good fruit. Every tree that brings not forth good fruit, shall
be cut down, and shall be cast into the fire. Wherefore by their
fruits you shall know them. Not every one that says to Me, 'Lord,
Lord,' shall enter into the kingdom of heaven: but he that does the will of
My Father who is in heaven shall enter into the kingdom of heaven.
An Homily of Saint Hilary, Bishop
Commentary on Matthew (Chapter VI)
The Lord here warns us that we must
rate the worth of soft words and seeming meekness, by the fruits which they
that manifest such good things in their works—and
that we should look, in order to see what a man is, not at what he
professes, but at his deeds. For there are many in whom sheep's clothing is
but a mask to hide wolfish ravening. But "Do men gather grapes of thorns, or
figs of thistles Even so every good tree brings forth good fruit, but a
corrupt tree brings forth evil fruit." Thus, the Lord teaches us, it is with
men also—evil men bring not forth good
fruits, and thereby we may know them. Lip-service alone does not win the
kingdom of heaven, nor is every one who says unto Christ, "Lord, Lord," an
heir of that kingdom.
Lesson viii
What use is there in calling the Lord,
"Lord"? Would He not be Lord all the same, whether or not we called Him?
So what holiness is there in this ascription of a name, when the true way to
enter into the kingdom of heaven is to do the will of "Our Father, Who is in
heaven"? Many will say to Me in that day "Lord, Lord, have we not
prophesied in thy Name " Already here does the Lord rebuke the deceit of the
false prophets, and the feigning of the hypocrites, who take glory to
themselves because of the power of their words, their prophesying in
teaching, their casting out of devils, and such mighty works.
Lesson ix
Because of all these things they
promised themselves that they shall enter into the kingdom of heaven—as
though in their words and works any good things were their own—and
not all the mighty working of that God upon Whom they call, since reading
brings knowledge of doctrine, and the Name of Christ drives out devils. That
which is needed on our part to win that blessed eternity, that of our own
which we must give, is to will to do right, to turn away from all evil, to
obey with our whole heart the commandments laid on us from heaven, and so to
become the friends of God. It should be ours rather to do God's will, than
to boast of God's power. And we must put away from us and thrust away those
who are by their wicked works already estranged from His friendship.
Let us pray:
O God, whose providence in the ordering of all things never fails; we humbly
beseech Thee to put away from us all harmful things, and to give us those
things which are profitable for us. Through our Lord.
Lesson vii
The continuation of the Holy Gospel according to Luke
Luke 16:1-9
At that time, Jesus spoke this parable
to His disciples: "There was a certain rich man who had a steward: and the
same was accused to him, that he had wasted his goods. And he called
him, and said to him: 'How is it that I hear this of thee? give an account
of your stewardship: for now you can be steward no longer.' And the
steward said within himself: 'What shall I do, because my lord take away
from me the stewardship? To dig I am not able; to beg I am ashamed.... I know what I will do, that when I
shall be removed from the stewardship, they may receive me into their
houses.' Therefore calling together every one of his lord's debtors, he
said to the first: 'How much do you owe my lord?' But he said: 'An hundred
barrels of oil.' And he said to him: 'Take your bill and sit down quickly, and
write fifty.' Then he said to another: 'And how much do you owe?'
Who said: 'An hundred quarters of wheat.' He said to him: 'Take your bill, and
write eighty.' And the lord commended the unjust steward, forasmuch as he
had done wisely: for the children of this world are wiser in their
generation than the children of light. And I say to you: Make friends of the mammon of iniquity; that when you shall fail, they may
receive you into everlasting dwellings."
An Homily of Saint Jerome, Priest
Letter 151, to Algasia.
The lord commended the unjust steward, because he had done
wisely though wickedly. The lord, although himself defrauded by it, could
not but praise the shrewdness of his dishonest servant, because he had
cheated him with profit to himself. How much more will our Master Christ,
Who is above any defrauding by us, and is Himself the Great Forgiver, praise
us if we win a blessing from Him by dealing indulgently with those who are
to believe in Him?
Lesson viii
After this parable the Lord said: "Make to
yourselves friends of the mammon of unrighteousness." This word "mammon" is
a Syriac (not an Hebrew) word, signifying ill-gotten gains. If then even
ill-gotten gains can be so used by such as have them as to profit them, how
much more can they who, like the Apostles, are " stewards of the mysteries
of God," those true and blameless riches, how much more can they profit
themselves, even everlastingly, by their right use of them?
Lesson
ix
Therefore it is immediately written: "He that is faithful in that which is
least—that is to say, in bodily things—is faithful also in much that is to
say, in spiritual things. "And he that is unjust in the least" that is to
say, by not giving to his needy brother succor of those things which are
needful for the body, and which God has made for all men, such an one is
unjust also in much—that is to say, he will deal out spiritual things
unfairly, this to one and that to another, and not according to their true
spiritual needs. "If therefore," said the Lord, "you have not been faithful
in the" use of earthly riches which pass away, "who will commit to your
trust the true and abiding riches," that is, the spiritual riches of the
word of God?''
Let us pray:
Grant to us, O Lord, we beseech Thee, the spirit to think and
do always such things as are right; that we who cannot exist without Thee
may be able to live according to Thy will.
Lesson vii
The continuation of the Holy Gospel according to
Luke
Luke 19: 41-47
At that time, when Jesus drew near
Jerusalem, seeing the city, He wept over it, saying: "If you had
known, and that in this your day, the things that are to your peace: but now
they are hidden from your eyes. For the days shall come upon you, and your
enemies shall cast a trench about you, and encompass you, and straiten you
on every side, and beat you flat to the ground, and your children who are in
you: and they shall not leave in you a stone upon a stone, because you did
not known the time of your visitation." And entering into the temple, he
began to cast out the sellers therein, and those who bought, saying to them:
"It is written, 'My house is the house of, prayer' (Isaias 56:7), but
you have made it a den of thieves." And he was teaching daily in the temple.
An Homily of Pope Saint Gregory the
Great
XXXIX on the Gospels.
No man that has read the history of the
destruction of Jerusalem by the Roman Princes Vespasian and Titus, can be
ignorant that it was of that destruction that the Lord spoke when He wept
over the ruin of the city. It is these Princes that are pointed at where it
is said "For the days shall come upon you that your enemies shall cast a
trench about you." The truth of what follows: "They shall not leave in you
one stone upon another" is even now fulfilled in the change of site of the
city, which hath been re-built round about that place outside the gates,
where the Lord was crucified, while the ancient city hath been, as I am
told, rooted up from the very foundations.
Lesson viii
What the sin of Jerusalem was which
brought upon her the punishment of this destruction, we find written after
"Because you knew not the time of your visitation." The Maker of men,
through the mystery of His Incarnation, was pleased to visit her, but she
remembered not to fear and to love Him. Hence also the Prophet Jeremias,
rebuking the hardness of man's heart, called the birds of the air to testify
against it, saying "The stork in the heaven knows her appointed time and the
turtle, and the swallow, and the crane, observe the time of their coming but
my people know not the judgment of the Lord" (Jeremias 8:7).
Lesson ix
The Savior wept over the
ruin of the unfaithful city, while she herself did not yet knew that it was
coming. "If you had known," said He, even you—and
we may understand Him to have meant—"you
would have wept, in place of making merry as you now do, not knowing what
hangs over you." And hence He said farther: "at least in this day, the
things which belong to your peace." While she was giving herself up to
fleshly pleasures, and casting no look ahead upon coming sorrows, she had
still for a day in her power the things which might have brought her peace.
Let us pray:
O Lord, let thy merciful ears be open to the prayers of thy
humble servants; and, that they may obtain their petitions, make them to ask
such things as shall please thee. Through our Lord Jesus Christ.
Tenth Sunday after Pentecost
Lesson vii
The continuation of the Holy Gospel according to
Luke
Luke 18:9-14
At that time: Jesus spoke this parable unto
certain men who trusted in themselves that they were righteous, and despised
others: "Two men went up into the temple to
pray: the one a Pharisee, and the other a publican. The Pharisee
standing, prayed thus with himself: 'O God, I give thee thanks that I am not
as the rest of men, extortionists, unjust, adulterers, as also is this
publican. I fast twice in a week: I give tithes of all that I
possess.' And the publican, standing afar off, would not so much as
lift up his eyes towards heaven; but struck his breast, saying: 'O God, be
merciful to me a sinner.' I say to you, this man went down into his
house justified rather than the other: because every one that exalts
himself, shall be humbled: and he that humbles himself, shall be exalted.
An Homily of Saint Augustine, Bishop
Sermon XXXVI on the Word
of the Lord
The Pharisee might at least have said, "I am not as many men
are." But what means "other men"? All other men except
himself. "I,"
he said, "am righteous; others are sinners." "I am not as other men are,
extortionists, unjust, adulterers," and then he took occasion, from the
nearness of the publican, to plume himself "or even," said he, "as
this publican." "I am alone," he thought, "that publican" is one of the
others. My righteousness makes the gulf between me and the wicked,
such as he is.
Lesson viii
" I fast twice in the week; I give tithes of
all that I possess." If we look in his prayer to find what he went to the
Temple to pray to God for, we shall find nothing. He went up to pray, but
his prayer was not a request of anything from God, but a glorification of
himself. It was little enough not to pray to God, but he also glorified
himself and despised his neighbor. But the publican stood afar off and yet
drew nigh to God. Self-knowledge bade him keep at a distance, but his
earnestness made him close. The publican stood afar off, but the Lord was at
hand to hear him.
Lesson ix
"Though the Lord be high, yet He has respect
unto the lowly" but the proud, such as was this Pharisee, "He knows afar
off" (Psalm 137:6). He knows the proud, all the same, but they are far
off from Him. Consider now the lowliness of the publican. It was not only
that he stood afar off, but "he would not lift up so much as his eyes unto
heaven." He looked carefully, lest he should look up, he dared not to lift
up his eyes unto heaven. Self-knowledge kept him down, though hope raised
him up. Consider again, how that he "struck his breast." He afflicted
himself, and therefore the Lord had compassion upon his acknowledgment of
guilt." He struck his breast, saying 'Lord, be merciful to me a sinner.'" Hearken here to a prayer and wonder that when the sinner remembers,
God forgets.
Let us pray:
O God, who dost manifest Thy power
chiefly in showing mercy and pity: increase Thy mercy towards us, that we,
seeking the way of Thy promises, may be made partakers of Thy heavenly
treasures. Through
our Lord Jesus Christ.
Eleventh Sunday after Pentecost
Lesson vii
The continuation of the Holy Gospel according to
Mark
Mark 7:31-37
At that time: Jesus, departing from the coasts of Tyre
and Sidon, came unto the sea of Galilee, through the midst of the coasts of
Decapolis. And they brought to Him one deaf and dumb; and they
besought Him that He would lay His hand upon him. And taking him from
the multitude apart, He put His fingers into his ears, and spitting, He
touched his tongue: And looking up to heaven, He groaned, and said to
him: "Ephpheta," which is, "Be thou opened." And immediately
his ears were opened, and the string of his tongue was loosed, and he spoke
right. And He charged them that they should tell no man. But the more He
charged them, so much the more did they publish it. And so much the
more did they wonder, saying: "He has done all things well; He has made both
the deaf to hear, and the dumb to speak."
An Homily of Pope Saint Gregory the Great
Homily x Book i on
Ezekiel.
What does it signifyt that when God, the Maker of all, would heal a
deaf and dumb man, "He put His Fingers into his ears, and He spit, and
touched his tongue." What is figured by the Fingers of the Redeemer but the
gifts of the Holy Ghost? Hence it is written in another place that after He
had cast out an evil spirit, He said "If I with the finger of God cast out
devils, no doubt the kingdom of God is come upon you" (Luke 11:20), which words are thus
given by another Evangelist: "If I cast out devils by the Spirit of God,
then the kingdom of God is come unto you" (Matthew 12:28). By setting these two passages
together we see that the Spirit is called the Finger. For our Lord, then, to
put His Fingers into the deaf man's ears was by the gift of the Holy Spirit
to enlighten his dark mind unto obedience.
Lesson viii
And what does it signify that "He spit and
touched his tongue." We receive spittle out of the Redeemer's mouth upon our
tongues when we receive wisdom to speak God's truth. Spittle is a secretion
of the head which flows into the mouth. And so, that wisdom, which is
Himself, the great Head of His Church, as soon as it hath touched our
tongue, straightway takes the form of preaching. "And looking up to
heaven, He sighed," not that He had any need to sigh, Who gave whatsoever He
asked, but that He was pleased to teach us to look up and sigh toward Him Whose
throne is in heaven, confessing our need, that our ears should be opened by
the gift of the Holy Spirit, and our tongue loosed by the spittle of our Savior's Mouth, that is, by knowledge of His Divine Word, before we can use
it to preach to others.
Lesson ix
"And He said unto him: Ephphatha,
that is, be opened. And straightway his ears were opened, and the string of
his tongue was loosed." Here we must remark the command, "Be opened" was addressed to
the deaf ears, but the tongue also was immediately loosed. Just so, when the
ears of a man's heart have been opened to learn the obedience of faith, the
string of his tongue also is thereby loosed, that he may exhort others to
do the good things which he does himself. It is well added "And he spoke
[right]." Only he who has first learned to obey does well in preaching obedience to others.
Let us pray:
O almighty and eternal God, who in the abundance of Thy
loving kindness art wont to give beyond the deserts and desires of those who
humbly pray; pour down upon us Thy mercy, forgiving those things of which
our conscience is afraid, and granting us those blessings for which we dare
not presume to ask. Through our Lord Jesus Christ.
Twelfth Sunday after Pentecost
Lesson vii
The continuation of the Holy Gospel according to
Luke
Luke 10:23-37
At that time, Jesus said unto His
disciples: "Blessed are the eyes that see the things which you see.
For I say to you, that many prophets and kings have desired to see the
things that you see, and have not seen them; and to hear the things that you
hear, and have not heard them." And behold a certain lawyer stood up,
tempting him, and saying, "Master, what must I do to possess eternal life?"
But He said to him: "What is written in the law? how do you read it?"
He answering, said: "Thou shalt love the Lord thy God with thy whole heart,
and with thy whole soul, and with all thy strength, and with all thy mind:
and thy neighbor as thyself." And He said to him: "You have answered
correctly: do this, and you shall live." But he wanting to justify
himself, said to Jesus: "And who is my neighbor?" And Jesus answering,
said: "A certain man went down from Jerusalem to Jericho, and fell among
robbers, who also stripped him, and having wounded him went away, leaving
him half dead. And it happened that a certain priest went down the
same way: and seeing him, passed by. In like manner also a Levite,
when he was near the place and saw him, passed by. But a certain
Samaritan being on his journey, came near him; and seeing him, was moved
with compassion. And going up to him, bound up his wounds, pouring in
oil and wine: and setting him upon his own beast, brought him to an inn, and
took care of him. And the next day he took out two denarii, and gave
them to the host, and said: "Take care of him; and whatever you spend over
and above this, I, at my return, will repay you. Which of these three, in
your opinion, was neighbor to him that fell among the robbers?" But he
said: "He that showed mercy to him." And Jesus said to him: Go, and do
likewise.
An Homily of the Venerable Bede,
Priest.
Book iii, chapter 43 on Luke x.
Blessed were the eyes not of Scribes
and Pharisees, which saw but the Body of the Lord, but those eyes, eyes
blessed indeed, which were able to see those things of which it is written
"Thou hast hid these things from the wise and prudent, and hast revealed
them unto babes" (Luke 10:21). Blessed are the eyes of those little ones
unto whom it seemed good in the eyes of the Son to reveal Himself and the
Father also. Abraham rejoiced to see the day of Christ and he saw it, and
was glad (Cf. John 8:56).
Isaias, and Micheas, and many among the Prophets, saw the glory of the Lord,
therefore they are also called "Seers," but they all beheld it and hailed it
at a distance, seeing but as through a glass, darkly. (Cf. I Corinthians
3:12).
Lesson viii
Otherwise were the Apostles, who saw
the Lord face to Face, eating with Him, and learning from Him by asking
whatever they wanted to know. For them there was no need to be taught by
Angels, or the shifting fabric of visions. They whom Luke calls "Prophets
and kings," Matthew names as "Prophets and just men" (Matthew 13:17).
Righteous men are indeed mighty kings, who know how to lord it over their
own rebellious temptations, instead of falling under them to become their
slaves.
Lesson ix
"And, behold, a certain lawyer stood up, and tempted Him,
saying Master, what shall I do to inherit eternal life?" This lawyer, who
stood up to ask the Lord a tempting question touching eternal life, took the
subject of his asking, as I think, from the words which the Lord had just
uttered, when He said "Rejoice, because your names are written in heaven"
(Luke 10:20). But his attempt was a proof of the truth of that which the
Lord immediately added "I thank thee, O Father, Lord of heaven and earth,
that Thou hast hid these things from the wise and prudent, and hast revealed
them unto babes!" (Luke 10:21)
Let us pray:
Almighty and merciful God, of whose gift it cometh that Thy
faithful people do unto Thee true and laudable service; grant, we beseech
Thee, that we may run without hindrance toward the attainment of Thy
promises.
Thirteenth Sunday after
Pentecost
Lesson vii
The continuation of the Holy Gospel according to
Luke
Luke 17:11-19
It came to pass, as Jesus
went to Jerusalem, that He passed through the midst of Samaria and Galilee.
And, as He entered into a certain village, there met Him ten men that were
lepers, who stood far off; and lifted up their voice, saying: Jesus, master,
have mercy on us. Whom when He saw, He said: "Go, show yourselves to
the priests." And it came to pass, as they went, they were made clean.
And one of them, when he saw that he was made clean, went back, with a loud
voice glorifying God. And he fell on his face before His feet, giving
thanks: and he was a Samaritan. And Jesus answering, said, "Were not
ten made clean? and where are the nine? There is no one found to
return and give glory to God, but this stranger." And He said to him:
"Arise, go your way; for your faith has made you whole."
An Homily of Saint Augustine, Bishop
Bk. ii. Gospel Questions, ch.
40.
The ten lepers "lifted up their voices and said:
'Jesus, Master, have
mercy on us.' And when He saw them, He said unto them 'Go, show yourselves
to the Priests.' And it came to pass that, as they went, they were
cleansed." Question why did the Lord send them to the Priests, that, as
they went, they might be cleansed? Lepers were the only class among those
on whose bodies He worked mercy, whom He sent to the
Priests. It is written in another place that He said to a leper whom He had
cleansed: "Go, and show yourself to the Priest, and offer for your cleansing
as Moses commanded, for a testimony unto them" (Luke 5:14; cf. Leviticus 14:1-57). We ask then, of what leprosy was an
example, that they were rid of it were called, not "healed," but "cleansed."
It is a disease which
first appears in the skin, but eventually destroys the strength, and
the use of feeling and of the limbs.
Lesson viii
The lepers, therefore, we may
reasonably suppose represent those who do not have the knowledge of the true faith, but
rather show forth the various colored
teachings of error. They hide not their ignorance, but make use of their
intellect to make it manifest, and proclaim it in high-sounding phrases.
There is no false doctrine that doesn't have some truth mixed up with it. A
man's discourse then, with some truths in it unequally mingled with
falsehoods, and all confounded in one mass, is like to the body of one that
is stricken with leprosy, upon which all manner of foul colors appear in this and that
place along with the true color of skin.
Lesson ix
Such men as these are banished out of the walls of the Church, to the end
that, by chance, when they stand far off they may lift up their voices and cry to
Christ for pardon, just as those ten men that were lepers, which stood afar
off, outside the village, lifted up their voices and said "Jesus, Master,
have mercy on us." That they styled Him Master, by which title I do not
know if
any besought the Lord for bodily healing, I think it sufficiently shows
that leprosy signifies false doctrine, of which the Good Master does cleanse
us.
Let us pray.
Almighty and everlasting God, grant us an increase of faith, hope, and
charity, and that we may worthily obtain that which Thou dost promise, make
us love that which Thou command. Through our Lord
Jesus Christ.
Fourteenth Sunday after
Pentecost
Lesson vii
The continuation of the Holy Gospel according to
Matthew
Matthew 6:24-33
At that time, Jesus said unto His disciples: "No man can
serve two masters. For either he will hate the one, and love the other: or
he will sustain the one, and despise the other. You cannot serve God and
mammon. Therefore I say to you, be not solicitous for your life, what
you shall eat, nor for your body, what you shall put on. Is not the life
more than the meat: and the body more than the raiment? Behold the
birds of the air, for they neither sow, nor do they reap, nor gather into
barns: and your heavenly Father feeds them. Are not you of much more value
than they? And which of you by taking thought, can add to his stature
one cubit? And for clothing, why are you concerned? Consider the
lilies of the field, how they grow: they labor not, nor do they spin.
But I say to you, that not even Solomon in all his glory was arrayed as one
of these. And if the grass of the field, which is today, and tomorrow
is cast into the oven, God doth so clothe: how much more you, O you of
little faith? Be not concerned therefore, saying, 'What shall we eat:
or what shall we drink, or with what shall we be clothed?' For after
all these things the heathens seek. For your Father knows that you have need
of all these things. First seek the kingdom of God, and his justice,
and all these things shall be added unto you."
An Homily of Saint Augustine, Bishop
Book ii. on the Lord's Sermon on the Mount, chapter xiv
"No man can serve two masters," is to
be referred to this very intent, as He goes on to explain, saying: "For
either he will hate the one, and love the other; or else he will submit to
the one, and despise the other." And these words are to be carefully
considered; for who the two masters are he immediately shows, when He says,
You cannot serve God and mammon. "Riches" are said to be called mammon
among the Hebrews. The Punic name also corresponds: for "gain" is called
mammon in Punic.
Lesson viii
But he who serves mammon certainly
serves him who, as being set over those earthly things in virtue of his
perversity, is called by our Lord the prince of this world. A man will
therefore either hate this one, and love the other, i.e. God; or he
will submit to the one, and despise the other. For whoever serves mammon
submits to a hard and ruinous master: for, being entangled by his own lust,
he becomes a subject of the devil, and he does not love him; for who is
there who loves the devil? But yet he submits to him; as in any large house
he who is connected with another man's maid servant submits to hard bondage
on account of his passion. even though he does not love him whose
maid-servant he loves.
Lesson ix
"But he will despise the
other," He has not said; "he will hate." For almost no one's conscience can
hate God; but he despises, i.e. he does not fear Him,
as if feeling himself secure in consideration of His goodness. From this
carelessness and ruinous security the Holy Spirit recalls us, when He says
by the prophet, "My son, do not add sin upon sin, and say, 'The mercy of God
is great' (Ecclesiasticus 5: 5-6); and, "Do you not know that the patience
of God invites you to repentance?" (Romans 2:4) For whose mercy can be
mentioned as being so great as His, who pardons all the sins of those who
return, and makes the wild olive a partaker of the fatness of the olive? And
whose severity as being so great as His, who spared not the natural
branches, but broke them off because of unbelief? But let not any one who
wishes to love God, and to beware of offending Him, suppose that he can
serve two masters; and let him disentangle the upright intention of his
heart from all duplicity: for thus he will think of the Lord with a good
heart, and in simplicity of heart will seek Him.
Let us pray:
Keep, we beseech Thee, O Lord, Thy Church with perpetual
peace. And because the frailty of man without Thee cannot but fall, keep us
ever by Thy help from all things hurtful, and lead us to all things
profitable to our salvation. Through our Lord Jesus
Christ.
Fifteenth Sunday after Pentecost
Lesson vii
The continuation of the Holy Gospel according to
Luke
Luke 7:11-16
At that time: Jesus went into a city
called Naim; and there went with Him His disciples, and a great multitude.
And when He came near the gate of the city, behold a dead man was carried
out, the only son of his mother; and she was a widow: and a great multitude
of the city was with her. When the Lord had seen her, being moved with
mercy towards her, He said to her: "Weep not." And He came near and
touched the bier. And they that carried it, stood still. And He said: "Young
man, I say to thee, arise." And he that was dead, sat up, and began to
speak. And He gave him to his mother. And there came a fear on them
all: and they glorified God, saying: "A great prophet has risen up among us:
and, God has visited his people.
An homily of Saint Augustine, Bishop
44th Discourse on the Words of the Lord.
That her son was called again to life
was the joy of that widowed mother; that souls of men are every day called
to life is the joy of our Mother the Church. He was dead in body they have
been dead in mind. His death was outward, and was outwardly bewailed; theirs
inward. Death has been neither mourned nor seen. But He has sought for them,
Who has seen that they are dead, and He only has seen that they are dead,
Who is able to make them alive. If He had not come to raise the dead, the
Apostle would not have said: "Awake, thou that sleepest, and arise from the
dead, and Christ shall give thee light" (Ephesians 5:14).
Lesson viii
We find written that the Lord raised
three persons from the dead visibly, but thousands invisibly. But how many
He may of raised visibly, who knows?—for
all the things which He did are not written. As John said: "There are also
many other things which Jesus did, the which, if they should be written
every one, I suppose that even the world itself could not contain the books
that should be written" (John 21-25). There were then, doubtless, many more
raised to life, but it is not meaningless that three are recorded. For our
Lord Jesus Christ willed that those things which He did carnally, we should
understand also spiritually. He did not work miracles only for the sake of
working wonders, but that His works might be at once wonderful to them that
beheld, and true to them that understand them.
Lesson ix
Even as one that looks upon a scroll
beautifully written, but doesn't know how to read, praises the hand of the
old scribe when he sees the beauty of the points, but what it says, what
those points mean, he knows not—he
praises by the eye, without understanding by the mind, and as, on the other
hand, he that can not only gaze on it, as can all men, but also can read it,
praises the penmanship, and catches the sense as well, which the unlearned
cannot do even so, there were some that saw the miracles which Christ did,
and understood not what they meant, nor what they, as it were, hinted to
such as did understand them, and these only marveled to see them wrought.
And other some there were which saw the works, and marveled, and understood
them, and profited by them. And it is as these last that we ought to be in
the school of Christ.
Let us pray:
Let Thy continual pity cleanse and defend Thy Church, we
beseech Thee, O Lord. And because it cannot continue in safety without Thee,
govern it evermore by Thy help. Through our Lord Jesus
Christ.
Sixteenth Sunday after
Pentecost
Lesson vii
The continuation of the Holy Gospel according to
Luke
Luke 14:1-11
And it came to pass, when Jesus
went into the house of one of the chief of the Pharisees, on the Sabbath
day, to eat bread, that they watched Him. And behold, there was a
certain man before Him that had the dropsy. And Jesus answering, spoke
to the lawyers and Pharisees, saying: "Is it lawful to heal on the Sabbath
day?" But they held their peace. But He taking him, healed him, and
sent him away. And answering them, He said: "Which of you shall have
an ass or an ox fall into a pit, and will not immediately draw him out, on
the Sabbath day?" And they could not answer him to these things.
And he spoke a parable also to them that were invited, marking how they
chose the first seats at the table, saying to them: "When you are
invited to a wedding, do not sit down in the first place, lest perhaps one
more honorable than you has been invited by him: And he that invited
you and he, comes and says to you, 'Give this man place': and then you begin
with shame to take the lowest place. But when you are invited, go, sit
down in the lowest place; that when he who invited you comes, he may say to
you: 'Friend, go up higher.' Then you shall have glory before
those who sit at table with you. Because every one that exalts himself
shall be humbled; and he that humbles himself, shall be exalted.
An Homily of Saint Ambrose, Bishop.
Book vii. on Luke xiv.
Now this man sick of the [hy]dropsy is
healed, in whom too much watery matter had well-nigh drowned the functions
of life, and quenched the fire of understanding. Soon, a lesson is
given in lowly-mindedness, when it is forbidden to the guests at a marriage
feast to go and sit down unasked in the highest place, albeit the Lord spoke
gently, that the teaching of courtesy might forestall a harsh rebuke, reason
might prevail by dint of persuasion, and desires be bent to follow the
instruction. And upon this, as next-door neighbor, comes courtesy, which is
so called by the Lord, when it is shown to the poor and weak, since to show
it to them from whom we are to receive anything at all is but a movement of
self-interest.
Lesson viii
Lastly, as to a soldier
that has served his full time, is apportioned a reward for esteeming lightly
of riches so he only can inherit the kingdom of God, whose soul is not given
to seek after lower ends, and who doesn't purchase for himself earthly
possessions, whereas the Lord said: "Sell what you have, and follow Me"
(Matthew 19:21). Neither can he gain it who buys oxen, which beasts Elisha
slew and gave unto the people. (cf. 3 Kings 19:21). Neither can he
win it which hath married a wife and therefore cannot come, for "he that is
unmarried cares for the things that belong to the Lord, how he may please
the Lord but he that is married cares for the things that are of the world,
how he may please his wife." (I Corinthians 7:32, 33). Not that this is to
be taken for blame of marriage, but only that virginity is the more
honorable way, since "the unmarried woman" and the widow "care for the
things of the Lord, that they may be holy both in body and in spirit"
(I Corinthians 7:34)
Lesson viii
But in all fairness,
having thus spoken concerning widows, let us consider
the married, and join with them in entertaining the opinion which is held by
so many, that there are only three classes of men who are shut out from the
great supper named in the gospel, which three classes are Heathens, Jews,
and Heretics. And therefore it is that the Apostle warns us that we "walk
not as other Gentiles walk" (Ephesians 4:17), in malice and bitterness, and uncleanness, and
covetousness, and so have no entry into the kingdom of Christ, since "no
unclean person, nor covetous man, who is an idolater, hath any inheritance
in the kingdom of Christ and of God" (Ephesians 5:5).
Let us pray:
O Lord, we pray Thee that Thy grace may always precede and
follow us, and make us continually intent upon all good works. Through our Lord Jesus
Christ.
Seventeenth Sunday after
Pentecost
Lesson vii
The continuation of the Holy Gospel according to
Matthew
Matthew 22:34-46
At that time, the Pharisees came unto
Jesus, and one of them, a doctor of the law, asking Him, tempting Him:
"Master, which is the greatest commandment in the law?" Jesus said to
him: "Thou shalt love the Lord thy God with thy whole heart, and with thy
whole soul, and with thy whole mind. This is the greatest and the
first commandment. And the second is like to this: Thou shalt love thy
neighbor as thyself. On these two commandments depend the whole law
and the prophets." And the Pharisees being gathered together, Jesus
asked them, Saying: "What think you of Christ? whose Son is he?"
They say to him: "David's." He said to them: "How then does David in
spirit call him Lord, saying: 'The Lord said to my Lord, Sit on my right
hand, until I make thy enemies thy footstool?' If David then call him Lord,
how is he his son?" And no man was able to answer him a word; neither
dared any man from that day forth ask him any more questions.
An Homily of Saint John Chrysostom, Patriarch
LXXII on Matthew
When the Pharisees had heard that
Christ had put the Sadducees to silence, they gathered themselves together
for a fresh attack just when it behooved them to be quiet. They willed to
contend, so they put forward one of themselves who professed skill in the
law, not wishing to learn, but to lay a snare. This person therefore
proposed the question: "Which is the great commandment in the law?” The
first and great commandment is: "Thou shalt love the Lord thy God," but they
expected that He would make some exception or addition to this in His Own
case, since He made Himself God (cf. John 10:33). With this
expectation they asked Him the question, but what said Christ? To show that
they had adopted this course, because they were loveless, and sick with
envy, He answered: "Thou shalt love the Lord thy God with all thy heart, and
with all thy soul, and with all thy mind. This is the first and great
commandment. And the second is like it: "Thou shalt love thy neighbor as
thyself."
Lesson viii
Why is this second commandment like the
first? Because the first is the second's source and sanction. "For
every one that does evil hates the light, neither comes to the
light" (John 3:20). And again: "The fool said in his heart 'There is no
God'" and there follows: "They are corrupt, and become abominable in their
works" (Psalm 13:1). And yet again: "The love of money is the root of
all evil which while some coveted after, they have erred from the
faith" I Timothy 6:10). And yet once more: "If ye love Me, keep My
commandments" (John 15:15), of which commandments the head and root are
"Thou shalt love the Lord thy God and thy neighbor as thyself."
Lesson ix
If therefore, to love God is to love
our neighbor also, as it appeared, where it is written: "Simon, son of
Jonas, do you love Me?" And he said to Him: "Lord, You know all
things, You know that I love You." Jesus said to him: "Feed My sheep"
(John 21:17), and if "love is the fulfilling of the law" (Romans 13:10),
justly does the Lord say that "on these two commandments hang all the law
and the Prophets." And even as when, before this, (Matthew 22:23-33), being interrogated
about the Resurrection, He answered them more than they asked, so, now,
being interrogated concerning the first and great commandment, He answered
them, of His own accord, touching that second one also, which is little
lower than the first, for "the second is like it." Here He would have
them understand that it was hatred stirred them up to question Him. For
"Charity," says the Apostle, "envies not" (1 Corinthians 13:4).
Let us pray:
Grant, O Lord, unto Thy people grace to withstand the
temptations of the devil, and with pure minds to follow Thee, the only God. Through our Lord Jesus
Christ.
Eighteenth Sunday after
Pentecost
Lesson vii
The continuation of the Holy Gospel according to
Matthew
Matthew 9:1-8
At that time: Jesus entering into a
boat, passed over the water and came into His own city. And behold
they brought to Him one sick of the palsy lying in a bed. And Jesus, seeing
their faith, said to the man sick of the palsy: "Be of good heart, son, thy
sins are forgiven you." And behold some of the scribes said within
themselves: "He blasphemes." And Jesus seeing their thoughts, said:
"Why do you think evil in your hearts? Which is easier, to say, "Your
sins are forgiven you": or to say, "Arise, and walk?" But that you may
know that the Son of man has power on earth to forgive sins, (then said He
to the man sick of palsy,) "Arise, take up your bed, and go into your
house." And he arose, and went into his house. And the multitude
seeing it, feared, and glorified God Who gave such power to men.
An Homily of Saint Peter Chrysologus,
Bishop.
Sermon 50.
This day's reading has shown us an
instance of how Christ, in those things which He did as Man, worked deep
works of God, and by things which were seen produced things which were not
seen. The Evangelist said Jesus "entered into a ship, and passed over, and
came into His Own city." Was not This He Who had once parted the waves
hither and thither, and made the dry ground appear at the bottom of the sea,
so that His people Israel passed dry-shod between masses of water standing
still, as through an hollow glen in a mountain? Was not This He Who made the
depths of the sea solid under the feet of Peter, so that the watery path
offered a firm way for human footsteps?
Lesson viii
He denied Himself a
similar service from the sea, but crossed over that narrow lake at the cost
of a voyage on shipboard: "He entered into a ship, and passed over." What
wonder, brethren: Christ came to take our weakness upon Him, that He might
make us partakers of His strength to seek the things of men, that He might
give to men the things of God to receive insults, that He might bestow
honors to bear weariness, that He might grant rest for the physician that is
himself beset by no frailties, knows not how to treat the frailties of
others, nor he that is not weak with the weak, how to make the weak strong.
Lesson ix
Therefore, if Christ had
aremained still in His strength, He would not in any way have been a fellow
of men—if in Him Flesh had not run the
way of flesh, then had it been idle for Him to have taken Flesh at all. "He
entered into a ship, and passed over, and came into His Own city." The Lord,
the Maker of the world, and of all things that are therein, having been
pleased for our sakes to imprison Himself in our flesh, began to have a
human home, and to be a citizen of a Jewish city—Himself
the Father of all, to have parents and all, that His love might invite, His
charity draw, His tenderness bind, His gentleness persuade those whom His
Kingship had scared, His awfulness scattered, and His power terrified out of
His dominion.
Let us pray:
In Thy tender mercy, direct our hearts, we beseech Thee, O
Lord, because without Thee we are not able to please Thee. Through our Lord Jesus
Christ.
Nineteenth Sunday after
Pentecost
Lesson vii
The continuation of the Holy Gospel according to
Matthew
Matthew 22:1-14
At that time, Jesus spoke by parables
unto the chief priests and Pharisees, and said: "The kingdom of heaven is
like unto a certain king, who made a marriage for his son. And he
sent his servants, to call them that were invited to the marriage; and they
would not come. Again he sent other servants, saying: 'Tell them that
were invited, Behold, I have prepared my dinner; my calves and fatlings are
killed, and all things are ready: come to the marriage.' But they
neglected, and went their own ways, one to his farm, and another to his
merchandise. And the rest laid hands on his servants, and having
treated them shamefully, put them to death. But when the king had
heard of it, he was angry, and sending his armies, he destroyed those
murderers, and burnt their city. Then he said to his servants: 'The
marriage indeed is ready; but they that were invited were not worthy.
Go therefore into the highways; and as many as you shall find, call to the
marriage.' And his servants going forth into the ways, gathered
together all that they found, both bad and good: and the marriage was filled
with guests. And the king went in to see the guests: and he saw there
a man not wearing on a wedding garment. And he said to him: 'Friend,
how did you come in here not having a wedding garment?' But he was
silent. Then the king said to the waiters: 'Bind his hands and feet, and
cast him into the exterior darkness: there shall be weeping and gnashing of
teeth.' For many are called, but few are chosen. "
An Homily of Pope Saint Gregory the
Great
38th on the Gospels
I remember that I have often said that,
in the Holy Gospel, the Church as she now is, is called the kingdom of
heaven, for the kingdom of heaven is indeed the assembly of the righteous.
The Lord said by the mouth of His Prophet: "Heaven is My throne..."
(Isaias 66:1). Solomon said: "The throne of wisdom is the soul of the
righteous" (Attributed by Saint Augustine). And Paul said that Christ is the
power of God and the wisdom of God" (1 Corinthians 1:24). From these
passages we may clearly gather that if wisdom be God, and wisdom's throne be
the soul of the righteous, and God's throne be the heaven, then the soul of
the righteous is heaven. Hence also the Psalmist said, speaking of holy
preachers: "The heavens declare the glory of God" (Psalm 18:2).
Lesson viii
The kingdom of heaven,
therefore, is the Church of the righteous, even of them whose hearts seek
not for anything upon earth, but who sigh so continually after the things
which are above, that God already reigns in them as He does in heaven. Let
it then be said, "The kingdom of heaven is like unto a certain king, which
made a marriage for his son." You already understand, my loving friends, who
is that Royal Father of a Royal Son. It is indeed no other than He to Whom
the Psalmist said: "Give the King thy judgments, O God, and thy
righteousness unto the King's son" (Psalm 71:2). Which made a marriage for
his son. God the Father made a marriage for God the Son, when He wedded Him
to the manhood in the womb of the Virgin, when He willed that He Who is God
before all ages, should in the end of the ages become Man.
Lesson ix
The marriage union is the
union of two persons, but God forbid that we should imagine that the One
Person of our Redeemer Jesus Christ, Who is both God and Man, is formed by a
union of an human person with a Divine Person. We profess concerning Him
that He is of, and in two natures, but we shrink from the blasphemy of
saying that He is compounded of two persons. It will therefore be clearer
and safer to say that the marriage which the Father made for His Royal Son
was the wedding Him, through the mystery of the Incarnation, to His mystic
Bride the Holy Church. The womb of the Maiden Mother was the marriage
chamber in which this union took place. Hence it is that the Psalmist said:
"In the sun hath He set His tabernacle, Who is as a bridegroom coming out of
his chamber" (Psalm 18:6).
Let us pray:
O almighty and merciful God, in Thy goodness keep us, we
beseech Thee, from all things hurtful; that we, being ready both in body and
soul may accomplish those things which belong to Thy service. Through our Lord Jesus
Christ.
Twentieth Sunday after
Pentecost
Lesson vii
The continuation of the Holy Gospel according to
John
John 4:46-53
At that time, there was a certain ruler
whose son was sick at Cepharnaum. He, having heard that Jesus was come from
Judea into Galilee, went to Him, and prayed Him to come down, and heal his
son; for he was at the point of death. Jesus therefore said to him, "Unless
you see signs and wonders, you believe not." The ruler said to Him, "Lord,
come down before my son dies." Jesus said to him, "Go your way, your son
lives." The man believed the word that Jesus said to him, and went his way.
And as he was going down, his servants met him, and they brought word,
saying that his son lived. He asked them, therefore, the hour in which he
grew better. And they said to him, "Yesterday at the seventh hour, the fever
left him." The father, therefore, knew that it was at the same hour that
Jesus said to him, "Your son lives." And he himself believed, and his whole
household.
An Homily of Pope Saint Gregory the
Great
XXVIII on the
Gospels.
My brethren, the passage from the Holy Gospel, which you have just
now heard, stands in no need of explanation. But rather than
passing the time in idle silence, I will say something about it—but that
rather by way of exhortation than of explanation. Indeed, there seems to
me to be only one point which calls for explanation, and that point is this:
Why was it that when the nobleman went unto the Lord, and besought Him
that He should come down and heal his son, Jesus said unto him: “Except ye
see signs and wonders, you will not believe”? The very fact that he had come
to beseech Christ to heal his son, puts it beyond all doubt that this
nobleman believed—if he had not believed Him to be a Savior,
he would not have asked Him to save his son. Why then did Jesus say to him: "Except
you see signs and wonders, you will not believe," since he was one who had not
seen, and yet had believed?
Lesson viii
But think about his prayer, and you
shall understand clearly how his faith was shaky. He "besought Him that He
should come down and heal his son." He asked for the bodily presence of Him
Who is always spiritually present everywhere. He believed not
enough in Christ, for he thought that He could not heal unless He were
bodily present. Had his faith been perfect, he would doubtless have known
that God is everywhere.
Lesson ix
This was therefore a grievously imperfect faith, in
attributing the virtue not to Christ's Majesty, but to His bodily presence.
Thus it was that his faith was still unsound, even while he was asking for
his son's health. For, though he believed concerning Him unto Whom he came
that He was mighty to save, yet he thought also that at that moment He was
absent from his dying child. But the Lord, being asked to go, showed that,
wherever He is called on, He is there, and being He Who, by a simple act of
will, brought all things into being, gave health by a simple command.
Let us pray:
Grant unto Thy faithful people pardon and peace, we beseech
Thee, merciful Lord, that they may be both cleansed from all their sins and
serve Thee with a quiet mind. Through our Lord Jesus
Christ.
Twenty-First Sunday after
Pentecost
Lesson vii
The continuation of the Holy Gospel according to
Matthew
Matthew 18:23-35
At that time, Jesus spoke unto His
disciples this parable: The kingdom of heaven is likened unto a certain
king, who would take account of his servants. And when he had begun to
take the account, one was brought to him, that owed him ten thousand
talents. And as he had not wherewith to pay it, his lord commanded that he
should be sold, and his wife and children and all that he had, and payment
to be made. But that servant falling down, besought him, saying: "Have
patience with me, and I will pay you all of it." And the lord of that
servant being moved with pity, let him go and forgave him the debt.
But when that servant was gone out, he found one of his fellow servants that
owed him an hundred denarii: and laying hold of him, throttled him, saying:
"Pay what you owe!" And his fellow servant falling down, besought him,
saying: "Have patience with me, and I will pay you all I owe." And he would
not: but went and cast him into prison, till he paid the debt. Now his
fellow servants seeing what was done, were very much grieved, and they came
and told their lord all that had been done. Then his lord called him;
and said to him: "You wicked servant, I forgave you all the debt, because
you besought me: Shouldn't you then have had compassion also on your
fellow servant, even as I had compassion on you? And his lord being
angry, delivered him to the torturers until he paid all the debt. So
also shall my heavenly Father do to you, if you forgive not every one his
brother from your hearts.
An Homily of Saint Jerome, Priest
Book iii. Commentary on Matthew xviii
It is very common with the Syrians, and
especially with the inhabitants of Palestine, to illustrate their discourse
with parables, that what their listeners may not be able to catch so easily
when spoken plainly, they may lay hold on by dint of comparisons and
examples. Thus it was that the Lord, by an allegory about a Royal master and
a servant who owed him ten thousand talents, and who obtained by entreaty
forgiveness of the debt, taught Peter how it was his duty to forgive his
fellow-servants their comparatively trifling offences. For if that Royal
master so readily forgave his servant his debt of ten thousand talents,
should not his servants much more forgive lesser debts unto their fellows?
Lesson xiii
Let put this more clearly,
let us take a case. If one of us were to commit adultery, or murder, or
sacrilege, our sin, great like a debt of ten thousand talents, would be
forgiven us in answer to prayer, if we also from our heart forgive our
brethren their trespasses against us. But if we refuse to forgive a slight,
and keep up unceasing enmity because of an unkind word, how just does it
appear that we should be cast into prison, and entail on ourselves, by the
example of our own deeds, that our great debt should not be forgiven unto
us.
"So likewise shall My
heavenly Father do to you, if from your hearts you don't forgive every
brother his trespasses." God's awful purpose can be turned and changed but
if we will not forgive our brethren small things, God will not forgive us
great things. And if we forgive them, it must be from our hearts. Any one
can say: "I have nothing against a certain one—he
knows what he has done, and God will judge him for it I do not care what he
did—I have forgiven him." But the Lord
makes His sentence clear, and destroys such a mockery of peace as this,
where He said: "So likewise shall My heavenly Father do also unto you, if ye
from your hearts forgive not every one his brother their trespasses."
Let us pray:
Lord, we pray Thee, keep Thy household the Church in
continual goodness; that through Thy protection it may be free from all
adversities, and devoutly given to good works, to the glory of Thine holy
name. Through our Lord Jesus
Christ.
Twenty-Second Sunday after
Pentecost
Lesson vii
The continuation of the Holy Gospel according to
Matthew
Matthew 22:15-21
At that time, the Pharisees going,
consulted among themselves how to ensnare Him in his speech. And they
sent to Him their disciples with the Herodians, saying: "Master, we know
that you are a true speaker, and teach the way of God in truth, neither do
you care for any man: for you do not regard the persons of men. Tell
us therefore what do you think, is it lawful to give tribute to Caesar, or
not?" But Jesus knowing their wickedness, said: "Why do you tempt me,
you hypocrites? Show Me the coin of the tribute." And they offered Him
a denarius. And Jesus said to them: "Whose image and inscription is
this?" They say to Him: "Caesar's." Then He said to them:
"Render therefore to Caesar the things that are Caesar's; and to God, the
things that are God's."
An homily of Saint Hilary of Poitiers
Commentary on Matthew, Canon 23
The Pharisees had oftentimes been put
to confusion, and were not able to find any ground to accuse Him out of
anything that He had said or done. His words and works are, of necessity,
faultless, but still, from spite, they set themselves to seek in every
direction for. some cause to accuse Him. He was calling all to turn away
from the corruptions of the world, and the superstitious practices of
devotion invented by men, and to fix their hopes upon the kingdom of heaven.
They therefore arranged a question calculated to entrap Him into an offense
against civil government, namely: "Is it lawful to give tribute unto Caesar
or not?"
Lesson viii
But Jesus perceived their
wickedness, for in truth there is nothing hidden in the heart of man that
God cannot see it, and He said, "Why do you tempt Me, you hypocrites? Show
Me the tribute-money." And they brought unto Him a denarius. And He said to
them, "Whose is this image and superscription?" They said to Him,
"Caesar's." Then He said to them: "Render therefore unto Caesar the
things which are Caesar's, and unto God the things that are God's." How
wonderful is this answer? How perfect the fulfillment of the Divine Law
herein prescribed So beautifully does He strike the balance between not
caring for the things of the world, on the one hand, and the offense of
injuring Caesar, on the other, that He proves the perfect freedom of minds,
however devoted to God, to discharge all human cares and duties, by
commanding them to render unto Caesar the things which are Caesar's.
Lesson ix
If we have nothing which
is Caesar's, then we have nothing which we are bound to render unto him. But
if we are concerned with the things which are his, if we are entrusted by
him with the use of delegated power, if we are subject to him as paid
servants to take care of property which is not our own, there can be no
dispute but that it is our duty to render unto Caesar the things which are
Caesar's. But unto God all of us are bound always to render the things that
are God's, that is to say, our body, soul, and will. These are things which
we hold from Him, and of which He is the Author and Maker. It is therefore
simply just that they, who acknowledge that they owe to Him their being and
creation, should render to Him all that they are.
Collect:
Let us pray:
O God, who art our refuge and strength, who art the author of
all godliness; hear, we pray Thee, the devout prayers of Thy Church, and
grant that what we ask confidently we may obtain effectually. Through our Lord Jesus
Christ.
Twenty-Third Sunday after
Pentecost
Lesson vii
The continuation of the Holy Gospel according to
Matthew
Matthew 9:18-26
At that time: While Jesus spoke these
things unto the multitudes, behold a certain ruler came up, and adored him,
saying: "Lord, my daughter is even now dead; but come, lay Thine hand upon
her, and she shall live." And Jesus rising up followed him, with his
disciples. And behold a woman who was troubled with an issue of blood
twelve years, came behind Him, and touched the hem of His garment. For
she said within herself: "If I shall touch only His garment, I shall be
healed." But Jesus turning and seeing her, said: "Be of good heart,
daughter, your faith has made you whole." And the woman was made whole from
that hour. And when Jesus was come into the house of the ruler, and
saw the minstrels and the multitude making a rout, He said: "Give
place, for the girl is not dead, but only sleeps." And they laughed him to
scorn. And when the multitude was put forth, He went in, and took her
by the hand. And the maid arose. And the fame of this went abroad into
all that country.
An homily of Saint Jerome, Priest
Book I, Commentary on Matthew ix
The eighth miracle took place on the
occasion when a certain ruler, desiring not to be kept out of the mystery of
the true circumcision, besought Christ to recall his daughter to life. But a
woman, which was diseased with an issue of blood, thrust herself in, and her
cure occupied the eighth place, so that the resurrection of the ruler's
daughter is postponed and made the ninth in enumeration even as it is
written in the Psalms: "Ethiopia shall soon stretch forth her hands unto
God" (Cf. Psalm 67:32). And again: "Blindness in part is happened to
Israel, until the fullness of the Gentiles is come in and so all Israel
shall be saved" (Romans 9:25, 26).
Lesson viii
And, behold, a woman, who
was diseased with an issue of blood for twelve years, came behind Him, and
touched the hem of His garment." In the Gospel according to Luke (8:42) it
is written that the ruler's daughter was about twelve years of age. Note
therefore that this woman, who typifies the Gentiles, had been diseased for
the same time that the Jewish nation, typified by the ruler's daughter, had
been living in faith. We do not see the hideousness of evil clearly, until
we compare it with good.
Lesson ix
This woman with the issue
of blood came not to the Lord in an house or in a city, for those with her
condition were banished by the Law out of cities, (Cf. Leviticus
15:25), but in the way, as He walked so that the Lord healed one, even while
He was on the road to heal another. Whence also the Apostles said: "It was
necessary that the word of God should first have been spoken to you but,
seeing ye put it from you, and judge yourselves unworthy of everlasting
life, lo, we turn to the Gentiles" (Acts 13:46).
Let us pray:
Absolve, we beseech Thee, O Lord, the sins of Thy people;
that we may be delivered by Thy goodness, from the bonds of sin which by our
frailty we have committed. Through our Lord Jesus
Christ.
There may be as many as Twenty-Eight
Sundays after Pentecost
please see the rubric at ..\english\pentend.html
to see how the number is determined,
and from where the texts are to be taken.
Third Sunday
of Epiphany celebrated after Pentecost
Let us pray:
Almighty and eternal God, mercifully look upon our infirmity,
and stretch forth the right hand of Thy majesty to help and defend us. Through our Lord Jesus
Christ.
Fourth
Sunday of Epiphany celebrated after Pentecost
Let us pray:
O God, who know us to be set in the midst of dangers so great
that, by reason of the frailty of our nature we cannot always withstand;
grant us health of mind and body, that being helped by Thee, we may overcome
the things which we suffer for our sins. Through our Lord Jesus
Christ.
Fifth Sunday
of Epiphany celebrated after Pentecost
Let us pray:
In Thine infinite goodness, we beseech Thee, O Lord, to watch
over Thy household, that even as it relies solely upon the hope of Thy
heavenly grace, so it may ever be defended by Thy protection. Through our Lord Jesus
Christ.
Sixth Sunday
of Epiphany celebrated after Pentecost
Let us pray:
Grant, we beseech Thee, almighty God, that ever meditating
upon the truths Thou hast proposed for our intelligence, we may in every
word and work of ours, do that which is pleasing to Thee. Through our Lord Jesus
Christ.
Twenty-Fourth and
Last Sunday after Pentecost
Let us pray:
Stir up the wills of Thy faithful, we beseech Thee, O Lord;
that they, more earnestly seeking the fruit of good works, may receive more
abundantly the gifts of Thy loving kindness. Through our Lord Jesus
Christ.
Lesson vii
The continuation of the Holy Gospel according to
Matthew
Matthew 4:1-11