The Twenty-second Sunday after Trinity
Home, 22nd Sunday after Trinity
LORD, we beseech thee to keep thy household the Church in continual godliness; that through thy protection it may be free from all adversities, and devoutly given to serve thee in good works, to the glory of thy Name; through Jesus Christ our Lord. Amen.
Source: Sacramentary of Bishop Gregory of Rome [604 AD] The Latin used the word familia, which points to the traditional Roman family that was the basic and most important element of society. It included all in the household, including slaves, and was headed by the pater familias who was responsible for the welfare of all. This concept of the household is the basis of the Gospel story today.
Psalm: 123, 124, 125, 136, 138;
Philippians i. 3 & St. Matthew xviii. 21
Homily of Augustine on Psalm CXXV
Psalm 123, 124, 125 | 136, 138
Philippians i. 3
I THANK my God upon every remembrance of you, always in every prayer of mine for you all making request with joy, for your fellowship in the gospel from the first day until now; being confident of this very thing, that he which hath begun a good work in you will perform it until the day of Jesus Christ: even as it is meet for me to think this of you all, because I have you in my heart; inasmuch as both in my bonds, and in the defence and confirmation of the gospel, ye all are partakers of my grace. For God is my record, how greatly I long after you all in the tender mercies of Christ Jesus. And this I pray, that your love may abound yet more and more in knowledge and in all judgment; that ye may approve things that are excellent; that ye may be sincere and without offence till the day of Christ; being filled with the fruits of righteousness, which are by Jesus Christ, unto the glory and praise of God.
St. Matthew xviii. 21
PETER said unto Jesus, Lord, how oft shall my brother sin against me, and I forgive him? till seven times? Jesus saith unto him, I say not unto thee, Until seven times: but, Until seventy times seven. Therefore is the kingdom of heaven likened unto a certain king, which would take account of his servants. And when he had begun to reckon, one was brought unto him, which owed him ten thousand talents. But forasmuch as he had not to pay, his lord commanded him to be sold, and his wife, and children, and all that he had, and payment to be made. The servant therefore fell down, and worshipped him, saying, Lord, have patience with me, and I will pay thee all. Then the lord of that servant was moved with compassion, and loosed him, and forgave him the debt. But the same servant went out, and found one of his fellow-servants, which owed him an hundred pence: and he laid hands on him, and took him by the throat, saying, Pay me that thou owest. And his fellow-servant fell down at his feet, and besought him, saying, Have patience with me, and I will pay thee all. And he would not: but went and cast him into prison, till he should pay the debt. So when his fellow-servants saw what was done, they were very sorry, and came and told unto their lord all that was done. Then his lord, after that he had called him, said unto him, O thou wicked servant, I forgave thee all that debt, because thou desiredst me: shouldest not thou also have had compassion on thy fellow-servant, even as I had pity on thee? And his lord was wroth, and delivered him to the tormentors, till he should pay all that was due unto him. So likewise shall my heavenly Father do also unto you, if ye from your hearts forgive not every one his brother their trespasses.
Augustine
Homily
Psalm CXXV
1. This Psalm, belonging to the number of the Songs of Degrees,
teacheth us, while we ascend and raise our minds unto the Lord our God
in loving charity and piety, not to fix our gaze upon men who are
prosperous in this world, with a happiness that is false and unstable,
and altogether seductive; where they cherish nothing save pride, and
their heart freezeth up against God, and is made hard against the
shower of His grace, so that it beareth not fruit....
2. "They that put their trust in the Lord shall be even as the mount
Sion: they shall not be removed for ever" (ver. 1).
3. Who are these? "They shall stand fast for ever, who dwell in
Jerusalem" (ver. 2). If we understand this earthly Jerusalem, all who
dwelt therein have been excluded by wars and by the destruction of the
city: thou now seekest a Jew in the city of Jerusalem, and findest him
not. Why then will "they that dwell in Jerusalem not be moved for
ever," save because there is another Jerusalem, of which ye are wont to
hear much? She is our mother, for whom we sigh and groan in this
pilgrimage, that we may return unto her....They then who dwell therein
"shall never be moved." But they who dwelt in that earthly Jerusalem,
have been moved; first in heart, afterwards by exile. When they were
moved in heart and fell, then they crucified the King of the heavenly
Jerusalem herself; they were already spiritually without, and shut out
of doors their very King. For they cast Him out without their city, and
crucified Him without. [5473] He too cast them out of His city, that
is, of the everlasting Jerusalem, the Mother of us all, who is in
Heaven.
4. What is this Jerusalem? He briefly describes it. "The mountains
stand around Jerusalem" (ver. 2). Is it anything great, that we are in
a city surrounded by mountains? Is this the whole of our happiness,
that we shall have a city which mountains surround? Do we not know what
mountains are? or what are mountains save swellings of the earth?
Different then from these are those mountains that we love, lofty
mountains, preachers of truth, whether Angels, or Apostles, or
Prophets. They stand around Jerusalem; they surround her, and, as it
were, form a wall for her. Of these lovely and delightful mountains
Scripture constantly speaketh....They are the mountains of whom we
sing: "I lifted up mine eyes unto the mountains, from whence my help
shall come:" [5474] because in this life we have help from the holy
Scriptures. [5475] And through the mountains that receive peace, the
little hills received righteousness: for what saith he of the mountains
themselves? He said not, they have peace from themselves, or they make
peace, or generate peace; but, they receive peace. The Lord is the
source, whence they receive peace. So therefore lift up thine eyes to
the mountains for the sake of peace, that thy help may come from the
Lord, who hath made heaven and earth. Again, the Holy Spirit mentioning
these mountains saith this: "Thou dost light them wonderfully from Thy
everlasting mountains." [5476] He said not, the mountains light them:
but, Thou lightest them from Thy everlasting mountains: through those
mountains whom Thou hast willed to be everlasting, preaching the
Gospel, Thou lighting them, not the mountains. Such then are the
"mountains that stand around Jerusalem."
5. And that ye may know what sort of mountains these be that stand
around Jerusalem; where Scripture hath mentioned good mountains, very
rarely, and hardly, and perhaps never, doth it fail instantly to
mention the Lord also, or allude to Him at the same moment, that our
hopes rest not in the mountains....Lest thou again shouldest tarry in
the mountains, he at once addeth, "Even so the Lord standeth round
about His people:" that thy hope might not lie in the mountains, but in
Him who lighteth the mountains. [5477] For when He dwelleth in the
mountains, that is, in the Saints, He Himself is round about His
people; and He hath Himself walled His people with a spiritual
fortification, that it may not be moved for evermore. But when
Scripture speaketh of evil mountains, it addeth not the Lord unto them.
Such mountains, we have already told you often, signify certain mighty,
but evil, souls. For ye are not to suppose, brethren, that heresies
could be produced through any little souls. None save great men have
been the authors of heresies; but in proportion as they were mighty, so
were they evil, mountains. For they were not such mountains as would
receive peace, that the hills might receive righteousness; but they
received dissension from their father the devil. There were therefore
mountains: beware thou fly not to such mountains. For men will come,
and say unto thee, There is a great hero, there is a great man! How
great was that Donatus! How great is Maximian! and a certain Photinus,
what a great man he was! And Arius too, how illustrious he was! All
these I have mentioned are mountains, but mountains that cause
shipwreck. [5478] ...
6. But love such mountains, in whom the Lord is. Then do those very
mountains love thee, if thou hast not placed hope in them. [5479] See,
brethren, what the mountains of God are. Thence they are so called in
another passage: "Thy righteousness is like the mountains of God."
[5480] Not their righteousness, but "Thy righteousness." Hear that
great mountain the Apostle. "That I may be found in Him, not having
mine own righteousness, which is of the law, but that which is through
the faith of Christ." [5481] But they who have chosen to be mountains
through their own righteousness, as certain Jews or Pharisees their
rulers, are thus blamed: "Being ignorant of God's righteousness, and
going about to establish their own righteousness, they have not
submitted themselves unto the righteousness of God." [5482] But they
who have submitted themselves are exalted in such a manner as to be
humble. In that they are great, they are mountains; in that they submit
themselves unto God, they are valleys: and in that they have the
capacity of piety, they receive the plenteousness of peace, and
transmit the copious irrigation to the hills, only beware, at present,
what mountains thou lovest. If thou wish to be loved by good mountains,
place not thy trust even in good mountains. For how great a mountain
was Paul? where is one like him found? We speak of the greatness of
men. Can any one readily be found of so great grace? Nevertheless, he
feared lest that bird should place trust in him: and what doth he say:
"Was Paul crucified for you?" [5483] But lift up your eyes unto the
mountains, whence help may come unto you: for, "I have planted, Apollos
hath watered:" but, your help cometh from the Lord, who hath made
Heaven and earth; for, "God gave the increase." [5484] "The mountains,"
therefore, "stand around Jerusalem." But as "the mountains stand around
Jerusalem, even so standeth the Lord round about His people, from this
time forth for evermore." If therefore the mountains stand around
Jerusalem, and the Lord standeth round about His people, the Lord
bindeth His people into one bond of love and peace, so that they who
trust in the Lord, like the mount Sion, may not be moved for evermore:
and this is, "from this time forth for evermore."
7. "For the Lord will not leave the rod of the ungodly upon the lot of
the righteous, lest the righteous put forth their hands unto
wickedness" (ver. 3). At present indeed the righteous suffer in some
measure, and at present the unrighteous sometimes tyrannize over the
righteous. In what ways? Sometimes the unrighteous arrive at worldly
honours: when they have arrived at them, and have been made either
judges or kings; for God doth this for the discipline of His folk, for
the discipline of His people; the honour due to their power must needs
be shown them. For thus hath God ordained His Church, that every power
ordained in the world may have honour, and sometimes from those who are
better than those in power. For the sake of illustration I take one
instance; hence calculate the grades of all powers. The primary and
every day relation of authority between man and man is that between
master and slave. Almost all houses have a power of this sort. There
are masters, there are also slaves; these are different names, but men
and men are equal names. [5485] And what saith the Apostle, teaching
that slaves are subject to their masters? "Servants, be obedient to
them that are your masters according to the flesh:" for there is a
Master according to the Spirit. He is the true and everlasting Master;
but those temporal masters are for a time only. When thou walkest in
the way, when thou livest in this life, Christ doth not wish to make
thee proud. It hath been thy lot to become a Christian, and to have a
man for thy master: thou wast not made a Christian, that thou mightest
disdain to be a servant. For when by Christ's command thou servest a
man, thou servest not the man, but Him who commanded thee. He saith
this also: "Servants, be obedient to them that are your masters
according to the flesh." [5486] Behold, he hath not made men free from
being servants, but good servants from bad servants. How much do the
rich owe to Christ, who orders their house for them! so that if thou
hast had an unbelieving servant, suppose Christ convert him, and say
not to him, Leave thy master, thou hast now known Him who is thy true
Master: he perhaps is ungodly and unjust, thou art now faithful and
righteous: it is unworthy that a righteous and faithful man should
serve an unjust and unbelieving master. He spoke not thus unto him, but
rather, Serve him: and to confirm the servant, added, Serve as I
served; I before thee served the unjust....If the Lord of heaven and
earth, through whom all things were created, served the unworthy, asked
mercy for His furious persecutors, and, as it were, showed Himself as
their Physician at His Advent (for physicians also, better both in art
and health, serve the sick): how much more ought not a man to disdain,
with his whole mind, and his whole good will, with his whole love to
serve even a bad master! Behold, a better serveth an inferior, but for
a season. Understand what I have said of the master and slave, to be
true also of powers and kings, of all the exalted stations of this
world. For sometimes they are good powers, and fear God; sometimes they
fear not God. Julian was an infidel Emperor, an apostate, a wicked man,
an idolater; Christian soldiers served an infidel Emperor; when they
came to the cause of Christ, they acknowledged Him only who was in
heaven. If he called upon them at any time to worship idols, to offer
incense; they preferred God to him: but whenever he commanded them to
deploy into line, to march against this or that nation, they at once
obeyed. They distinguished their everlasting from their temporal
master; and yet they were, for the sake of their everlasting Master,
submissive to their temporal master.
8. But will it be thus always, that the ungodly have power over the
righteous? It will not be so. The rod of the ungodly is felt for a
season upon the lot of the righteous; but it is not left there, it will
not be there for ever. A time will come, when Christ, appearing in his
glory, shall gather all nations before Him. [5487] And thou wilt see
there many slaves among the sheep, and many masters among the goats;
and again many masters among the sheep, many slaves among the goats.
For all slaves are not good--do not infer this from the consolation we
have given to servants--nor are all masters evil, because we have thus
repressed the pride of masters. There are good masters who believe, and
there are evil: there are good servants who believe, and there are
evil. But as long as good servants serve evil masters, let them endure
for a season. "For God will not leave the rod of the ungodly upon the
lot of the righteous." Why will He not? "Lest the righteous put forth
their hand unto wickedness:" that the righteous may endure for a season
the domination of the ungodly, and may understand that this is not for
ever, but may prepare themselves to possess their everlasting
heritage....
9. And he therefore addeth, "Do well, O Lord, unto those that are good
and true of heart" (ver. 4). They who are right in heart, of whom I was
speaking a little before,--they who follow the will of God, not their
own will,--reflect upon this. But they who wish to follow God, allow
Him to go before, and themselves to follow; not themselves to go
before, and Him to follow; and in all things they find Him good,
whether chastening, or consoling, or exercising, or crowning, or
cleansing, or enlightening; as the Apostle saith, "We know that all
things work together for good to them that love God." [5488]
10. Whence the Psalmist at once addeth: "As for such as turn aside, the
Lord shall lead them forth unto strangling with the workers of
unrighteousness" (ver. 5): that is, those whose deeds they have
imitated; because they took delight in their present pleasures, and did
not believe in their punishments to come. What then shall they have,
who are righteous in heart, and who turn not back? Let us now come to
the heritage itself, brethren, for we are sons. What shall we possess?
What is our heritage? what is our country: what is it called? Peace. In
this we salute you, this we announce to you, this the mountains
receive, and the little hills receive as righteousness. [5489] Peace is
Christ: "for He is our peace, who hath made both one, and hath broken
down the middle wall of partition between us." [5490] Since we are
sons, we shall have an inheritance. And what shall this inheritance be
called, but peace? And consider that they who love not peace are
disinherited. Now they who divide unity, love not peace. Peace is the
possession of the pious, the possession of heirs. And who are heirs?
Sons....Since then Christ the Son of God is peace, He therefore came to
gather together His own, and to separate them from the wicked. From
what wicked men? From those who hate Jerusalem, who hate peace, who
wish to tear unity asunder, who believe not peace, who preach a false
peace to the people, and have it not. To whom answer is made, when they
say, [5491] "Peace be with you," "And with thy spirit:" but they speak
falsely, and they hear falsely. Unto whom do they say, Peace be with
you? To those whom they separate from the peace of the whole earth. And
unto whom is it said, "And with thy spirit"? To those who embrace
dissensions, and who hate peace. For if peace were in their spirit,
would they not love unity, and leave dissensions? Speaking then false
words, they hear false words. Let us speak true words, and hear true
words. Let us be Israel, and let us embrace peace; for Jerusalem is a
vision of peace, and we are Israel, "and peace is upon Israel."
Let us pray in the words of Augustine.
Turn we to the Lord God, the Father Almighty, and with pure hearts offer to him, so far as our
meanness can, great and true thanks, with all our hearts praying his exceeding kindness, that of
his good pleasure he would deign to hear our prayers, that by his Power he would drive out the
enemy from our deeds and thoughts, that he would increase our faith, guide our understandings,
give us spiritual thoughts, and lead us to his bliss, through Jesus Christ his Son our Lord, who
liveth and reigneth with him, in the Unity of the Holy Spirit, one God, for ever and ever. Amen.
[A prayer which he was wont to use after his Sermons and Lectures.]
NPNF (V1-08) St. Augustine
Notes:
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[5472] Lat. CXXIV. A discourse to the people.
[5473] John xix. 17, 18.
[5474] Ps. cxxi. 1, 2.
[5475] [Observe in our author passim this implication that the laity as
well as the clergy were filled with the knowledge and comfort of the
Scriptures.--C.]
[5476] Ps. lxxvi. 4.
[5477] [Evidence against saint-worship.--C.]
[5478] [So Jude 16.--C.] Vinc. Lir. Common. S:S: 17-20.
[5479] [Evidence against saint-worship.--C.]
[5480] Ps. xxxvi. 6.
[5481] Philip. iii. 9.
[5482] Rom. x. 3.
[5483] 1 Cor. i. 13.
[5484] 1 Cor. iii. 6.
[5485] [The Epistle to Philemon is here reflected. See A.N.F. vol.
viii. p. 782, note 1, and p. 784; also vol. vii. p. 425.--C.]
[5486] Eph. vi. 5.
[5487] Matt. xxv. 32, 33.
[5488] Rom. viii. 28.
[5489] Ps. lxxii. 3.
[5490] Eph. ii. 14.
[5491] [In the Liturgy.--C.]
Finis
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