Saturday, 1 March 2014

St Matthew 24

The New Advent page for Matthew 24 can be found here.  Verses 15 to 35 are the Gospel for the Last Sunday after Pentecost, and is a warning of the destruction of the Temple and the end times.

And once again, we have a reference to the sign of the fig-tree:

32. Now learn a parable of the fig tree, When his branch is yet tender, and puts forth leaves, you know that summer is nigh:
33. So likewise you, when you shall see all these things, know that it is near, even at the doors.
34. Verily I say to you, This generation shall not pass, till all these things be fulfilled.
35. Heaven and earth shall pass away, but my words shall not pass away.

The Catena Aurea on this:

CHRYS. Because He had said that these things should come to pass immediately after the tribulation of those days, they might ask, How long time hence? He therefore gives them an instance in the fig. 

JEROME; As much as to say, When the tender shoots first show themselves in the stem of the fig tree, and the bud bursts into flower, and the bark puts forth leaves, you perceive the approach of summer and the season of spring and growth; so when you shall see all these things that are written, do not suppose that the end of the world is immediate, but that certain monitory signs and precursors are showing its approach. 

CHRYS. He shows that the interval of time shall not be great, but that the coming of Christ will be presently. By the comparison of the tree He signifies the spiritual summer and peace that the just shall enjoy after their winter, while sinners on the other hand shall have a winter after summer. 

ORIGEN; As the fig has its vital powers torpid within it through the season of winter, but when that is past its branches become tender by those very powers and put forth leaves; so the world and all those who are saved had before Christ's coming their vital energies dormant within them as in a season of winter. Christ's Spirit breathing upon them makes the branches of their hearts soft and tender, and that which was dormant within burgeons into leaf, and makes show of fruit. To such the summer and the coming of the glory of the Word of God is nigh at hand. 

CHRYS. This analogy also adds credit to His foregoing discourse; for wherever He speaks of what must by all means come to pass, Christ ever brings forward parallel physical laws. 

AUG. That now from the Evangelic and Prophetic signs that we see come to pass, we ought to look that the Lord's coming should be nigh, who is there that denies? For daily it draws ever more and more near, but of the exact time it is said, It is not for you to know the times, or the seasons. See how long ago the Apostle said, Now is our salvation nearer than when we believed. What he spoke was not false, and yet how many years have elapsed, how much more may we not say that the Lord's coming is at hand now, that so great an accession of time has been made?

HILARY; Mystically; The Synagogue is likened to the fig tree; its branch is Antichrist, the son of the Devil, the portion of sin, the maintainer of the law; when this shall begin to swell and to put forth leaves, then summer is nigh, i.e. the approach of the day of judgment shall be perceived. 

REMIG. Or, when this fig shall again bud, that is, when the synagogue shall receive the word of holy preaching, as the preaching of Enoch and Elias, then we ought to understand that the day of the consummation is at hand. 

AUG. Or, by the fig tree understand the human race, by reason of the temptations of the flesh. When its branch is tender i.e. when the sons of men through faith in Christ have progressed towards spiritual fruits, and the honor of their adoption to be the sons of God has shone forth in them.

Friday, 28 February 2014

St Matthew 23

You can find the New Advent page for Matthew 23 here.  The chapter is an extended speech attacking the Scribes and Pharisees, and all false teachers who are more concerned about appearances and good living than virtue.  The verses concerning those who outwardly appear good, while in fact being utterly corrupt, are all too pertinent to our times.

Verses 1-12 are the Gospel for the Tuesday after the Second Sunday of Lent, while verses 34-39 are used on the feast of St Stephen.

Here are some extracts from the Catena Aurea's anthology on the concluding verses:

37. O Jerusalem, Jerusalem, you that kills the prophets, and stones them which are sent to you, how often would I have gathered your children together, even as a hen gathers her chickens under her wings, and you would not!
38. Behold, your house is left to you desolate.
39. For I say to you, you shall not see me henceforth, till you shall say, Blessed is he that comes in the name of the Lord.

CHRYS. The Lord next turns to address the city, desiring to instruct His hearers thereby. O Jerusalem, Jerusalem: this repetition of the name is a mark of compassion and intense love. 

JEROME; By Jerusalem He means not the stones and buildings, but the dwellers there, over whom He laments with the feeling of a Father. 

PSEUDO-CHRYS. Foreseeing the destruction of the city, and the blow it would receive from the Romans, He called to mind the blood of the saints which had been, and should yet be, shed in it. You killed Esaias who was sent unto thee, and stoned my servant Jeremias; you dashed out the brains of Ezechiel by dragging him over stones; how shall you be saved, which will not suffer a physician to come nigh you; And He said not, Did kill and stone; but, Kill, and Stone; that is, This is a common and natural practice with you to kill and stone the saints. She did to the Apostles the same things which she had once clone to the Prophets 

CHRYS. Having thus addressed her, and spoken of her cruel murders, He said, as justifying Himself, How often would I have gathered your children together? as much as to say, Notwithstanding, these your murders have not alienated Me from thee, but I would have taken thee to Me, not once or twice, but many times. The strength of His affection He shows by the comparison of a hen. 

AUG. This species has the greatest affection for its brood, insomuch that when they are sick the mother sickens also; and what you will hardly find in any other animal, it will fight against the kite, protecting its young with its wings. In like manner our mother, the Wisdom of Cod, sickened as it were in the putting on the flesh, according to that of the Apostle, The weakness of God is stronger than men, protects our weakness, and resists the Devil that he should not make us his prey. 

ORIGEN; He calls them children of Jerusalem, just as we call each generation of citizens the sons of the preceding generation. And He says, How often, though it is well known that once only did He teach the Jews in the body, because Christ was ever present in Moses, and in the Prophets, and in the Angels, ministering to human salvation in every generation. Whosoever shall not have been gathered in by Him shall be judged, as though he had refused to be gathered in

RABAN. Let heretics then cease to assign to Christ a beginning from the Virgin; let them leave off to preach one God of the Law and another of the Prophets. 

AUG. Where is that omnipotence, by the which He did whatsoever pleased Him both in heaven and in earth if He would have gathered the children of Jerusalem and did not? Was it not that she would not that her children should be gathered by Him, and yet He did, notwithstanding, gather those of her children whom He would? 

CHRYS. Then He threatens the punishment of which they were ever in fear, to wit, the overthrow of the city and temple, saying, Behold, your house is left to you desolate. 

PSEUDO-CHRYS. As the body, when the spirit departs, first becomes cold, and then decays and decomposes; so also your temple, when God's Spirit shall have withdrawn, shall be first filled with strife and anarchy, and after shall come to ruin.

ORIGEN; In like manner to all such as would not be gathered under His wings Christ speaks this threat; Behold, your house is left to you desolate; i.e. your soul and your body. But if any one of you will not be gathered under the wings of Christ, from the very time when he shall have refused to be so gathered, (by a mental rather than a bodily act,) he shall no more see the beauty of the word, till repenting of his evil purpose he shall say, Blessed is He that comes in the name of the Lord. And the word of the Lord then comes with a blessing upon a man's heart, when one is turned to God. 

JEROME; I say to you, you shall not see Me, &c. That is to say, unless you shall do penitence, and shall confess that I am He of whom the Prophets have spoken, the Son of the Almighty Father, you shall not see My face. Thus the Jews have a time allowed for their repentance. Let them confess Him blessed who comes in the name of the Lord, and they shall then behold Christ's face. 

CHRYS. Otherwise; In this He covertly alludes to His second coming, when surely they shall worship Him. Henceforth, means from the time of His crucifixion.

Thursday, 27 February 2014

Matthew 22

Translations of Matthew 22, which opens with the parable of the wedding feast, can be found here.  Verses 1-14 are the Gospel for the Nineteenth Sunday after Pentecost; Verses 34-46 are the Gospel for the Seventeenth Sunday after Pentecost.

Here is the opening of St John Chrysostom's take on the parable of the wedding feast, from Homily 69:

And Jesus answered and spoke again in parables. The kingdom of Heaven is like a certain king, which made a marriage for his son; and sent forth his servants to call them which were bidden to the wedding; and they would not come. Again, he sent forth other servants, saying, Tell them which are bidden, I have prepared my dinner; my oxen and my fatlings are killed, and all things are ready; come unto the marriage. But they made light of it, and went their ways, one to his farm, another to his merchandise: and the remnant took his servants, and entreated them spitefully, and slew them.

"Do you see both in the former parable and in this the difference between the Son and the servants? Do you see at once the great affinity between both parables, and the great difference also? For this also indicates God's long-suffering, and His great providential care, and the Jews' ingratitude.

But this parable has something also more than the other. For it proclaims beforehand both the casting out of the Jews, and the calling of the Gentiles; and it indicates together with this also the strictness of the life required, and how great the punishment appointed for the careless.

And well is this placed after the other. For since He had said, It shall be given to a nation bringing forth the fruits thereof, He declares next to what kind of nation; and not this only, but He also again sets forth His providential care towards the Jews as past utterance. For there He appears before His crucifixion bidding them; but here even after He is slain, He still urges them, striving to win them over. And when they deserved to have suffered the most grievous punishment, then He both presses them to the marriage, and honors them with the highest honor. And see how both there He calls not the Gentiles first, but the Jews, and here again. But as there, when they would not receive Him, but even slew Him when He had come, then He gave away the vineyard; thus here too, when they were not willing to be present at the marriage, then He called others.

What then could be more ungrateful than they, when being bidden to a marriage they rush away? For who would not choose to come to a marriage, and that a King's marriage, and of a King making a marriage for a Son?

And wherefore is it called a marriage? One may say. That you might learn God's tender care, His yearning towards us, the cheerfulness of the state of things, that there is nothing sorrowful there, nor sad, but all things are full of spiritual joy. Therefore also John calls Him a bridegroom, therefore Paul again says, For I have espoused you to one husband; 2 Corinthians 11:2 and, This is a great mystery, but I speak concerning Christ and the Church. Ephesians 5:32

Why then is not the bride said to be espoused to Him, but to the Son? Because she that is espoused to the Son, is espoused to the Father. For it is indifferent in Scripture that the one or the other should be said, because of the identity of the substance.

Hereby He proclaimed the resurrection also. For since in what went before He had spoken of the death, He shows that even after the death, then is the marriage, then the bridegroom..."

Wednesday, 26 February 2014

Matthew 21

The New Advent page for Matthew 21 can be found here.  The opening verses deal with the entry into Jerusalem, while  verses 10-17 (the cleansing of the Temple) are the Gospel for the Tuesday after First Sunday of Lent.  The chapter also includes the parable of the vineyard and the evil vineyard workers.

I want to look, however, at the story of the fig-tree, verses 17-23:

17. And he left them, and went out of the city into Bethany; and he lodged there.
18. Now in the morning as he returned into the city, he hungered.
19. And when he saw a fig tree in the way, he came to it, and found nothing thereon, but leaves only, and said to it, Let no fruit grow on you henceforward for ever. And presently the fig tree withered away.
20. And when the disciples saw it, they marveled, saying, How soon is the fig tree withered away!
21. Jesus answered and said to them, I say to you, If you have faith, and doubt not, you shall not only do this which is done to the fig tree, but also if you shall say to this mountain, Be you removed, and be you cast into the sea; it shall be done.
22. And all things, whatever you shall ask in prayer believing, you shall receive.

Here are some of the Catena Aurea's takes on it:

JEROME; When the shades of night were dispersed, and He was returning to the city, the Lord was hungered, thus showing the reality of His human body. 

GLOSS; For in permitting His flesh to suffer that which properly pertains to flesh, He fore-shows His passion. Mark the earnest zeal of the active laborer, Who is said to have gone early into the city to preach, and to gain some to His Father. 

JEROME; The Lord about to suffer among the nations, and to take upon Him the offense of the Cross, sought to strengthen the minds of His disciples by a previous miracle; whence it follows, And seeing a fig-tree by the wayside, He came to it, and found nothing thereon but leaves only. 

CHRYS; He came not because He was an hungered, but for His disciples' sake; for because He ever did good and inflicted suffering on none, it was necessary that He should set forth an example of His power of punishment; and this He would not exert upon man, but upon a plant. 

HILARY; Herein also we find proof of the Lord's goodness; where He was minded to show forth an instance of the salvation procured by His means, He exerted the power of His might on the persons of men; by healing their present sicknesses, encouraging them to hope for the future, and to look for the healing of their soul. But now when He would exhibit a type of His judgments on the rebellious, He represents the future by the destruction of a tree; Let no fruit grow on you henceforward for ever. 

JEROME; For ever, (in sempiternum,) or, To the end of the world, (in sæculum,) for the Greek word signifies both. 

CHRYS; This was only a supposition of the disciples that it was cursed because it had not fruit; for another Evangelist says that it was not yet the season. Why then was it cursed? For the disciples' sake, that they might learn that He had power to wither up those who crucified Him. And He worked this miracle in that which of all plants is the most juicy, that the greatness of the miracle might be more apparent. And when anything of this kind is done to brutes or vegetables, ask not whether the fig were with justice withered up, seeing it was not the season for its fruit; for to inquire thus were extreme madness, for in such creatures there can be neither fault nor punishment; but consider the miracle, and admire the Worker of it. 

GLOSS; The Creator does no wrong to the owner, but His creature at His will is converted to the profit of others. 

CHRYS; And that you may learn that this was done for their sakes, to the end, namely, that they should be stirred up to confidence, hear what is said further. Jesus answered and said to them, Verily I say to you, if you shall have faith. 

JEROME; The Gentile dogs bark against us, affirming that the Apostles had not faith, because they were not able to remove mountains. To whom we answer, that many wonders were clone by the Lord which are not written; and therefore we believe the Apostles to have done some not written; and that they were therefore not written, that the unbelieving might not have in them larger room for caviling. For let us ask them, do they believe the miracles which are written, or do they not? And when they look incredulous, we can then establish that they who believe not the lesser would not have believed the greater. 

CHRYS; This that the Lord speaks of He ascribes to prayer and faith; whence He continues, And all things whatsoever you shall ask in prayer believing you shall receive. 

ORIGEN; For Christ's disciples pray for nothing that they ought not, and as confiding in their Master they pray only for things great and heavenly. 

RABAN; But whenever we are not heard when we pray, it is either because we ask something adverse to the means of our salvation; or because the perverseness of those for whom we ask hinders its being granted to them; or because the performance of our request is put off to a future time, that our desires may wax stronger, and so may have more perfect capacity for the joys they seek after. 

AUG; It must be considered that Mark relates the wonder of the disciples at the withering of the tree, and the answer of the Lord concerning faith, to have been not on the day following the cursing of the tree, but on the third day after; and that on the second day Mark relates the casting of the merchants out of the Temple, which he had omitted on the first day. On the second day then he says that He went forth out of the city in the evening, and that as they passed by in the morning, the disciples then saw that the fig tree was withered. But Matthew speaks as though all this had been done on the day following. This must be so taken as that when Matthew, having related that the fig tree was dried up, adds immediately, omitting all the events of the second day, And when the disciples saw it, they marveled, he yet meant that it was on another day that they marveled. For the tree must be supposed to have withered at the time it was cursed, not at the time they saw it. For they did not see it withering, but when it was withered, and by that they understood that it had withered immediately upon the Lord's words.

PSEUDO-CHRYS; For had His hunger been as man for carnal food, He would not have hungered in the morning; he truly hungers in the morning who hungers after the salvation of others. 

JEROME; The tree which He saw by the wayside we understand as the synagogue, which was nigh to the way inasmuch as it had the Law, but yet believed not on the way, that is, on Christ. 

HILARY; And that is compared to a fig tree, because the Apostles being the first believers out of Israel, like green figs shall in the glory, and the time, of their resurrection, be before the rest. 

PSEUDO-CHRYS; Also the fig in respect of the multitude of seeds under one skin is as it were an assembly of the faithful. But He finds nothing on it but leaves only, that is, pharisaic traditions, an outward show of the Law without the fruits of truth. 

ORIGEN; And because this plant was figuratively a living creature, having a soul, He speaks to it as though it heard. Let no fruit grow on you hence forward for ever. Therefore is the Jewish synagogue barren, and shall continue so until the end of the world, when the multitude of the Gentiles shall come in; and the fig tree withered while Christ was yet sojourning in this life; and the disciples seeing by their spiritual discernment the mystery of the withered faith, wondered; and having faith, and not doubting, they bare it, and so it withers when their life-giving virtue passes to the Gentiles; and by each one who is brought to the faith, that mountain Satan is lifted up and cast into the sea, that is, into the abyss. 

ORIGEN; But if the Lord come seeking fruit with temptations, and one be found having nothing of righteousness but only a profession of faith, which is leaves without fruit, he is soon withered, losing even his seeming faith; and every disciple makes this fig tree to wither, by making it be seen that he is void of Christ, as Peter said to Simon, Your heart is not right in the sight of God. For it is better that a deceitful fig tree which is thought to be alive, yet brings forth no fruit, should be withered up at the word of Christ's disciples, than that by an imposture it should steal away innocent hearts. Also there is in every unbeliever a mountain great in proportion to his unbelief, which is removed by the words of Christ's disciples

Tuesday, 25 February 2014

St Matthew 20

Chapter 20 of St Matthew's Gospel opens with the parable of the labourers in the vineyard, used on Septuagesima Sunday, while verses 17-28 (who is the greatest in heaven) are used on the Wednesday after the Second Sunday of Lent.

You can find the Greek, Latin and Knox translation over at New Advent.  The Douay-Rheims can be found here.

Chrysostom's commentary on the chapter focuses on verses 17-19:

17 Et ascendens Jesus Jerosolymam, assumpsit duodecim discipulos secreto, et ait illis: 18 Ecce ascendimus Jerosolymam, et Filius hominis tradetur principibus sacerdotum, et scribis, et condemnabunt eum morte, 19 et tradent eum gentibus ad illudendum, et flagellandum, et crucifigendum, et tertia die resurget.


[17] And Jesus going up to Jerusalem, took the twelve disciples apart, and said to them: [18] Behold we go up to Jerusalem, and the Son of man shall be betrayed to the chief priests and the scribes, and they shall condemn him to death. [19] And shall deliver him to the Gentiles to be mocked, and scourged, and crucified, and the third day he shall rise again.


Our Lord is preparing the disciples for what is to come:

He goes not up at once to Jerusalem when He has come out of Galilee, but having first wrought miracles, and having stopped the mouths of Pharisees, and having discoursed with His disciples of renouncing possessions: for, if you will be perfect, says He, sell that you have: Matthew 19:21 and of virginity, He that is able to receive, let him receive it: Matthew 19:12 and of humility, For except ye be converted, and become as little children, you shall not enter into the kingdom of Heaven: Matthew 18:3 and of a recompense of the things here, For whoso has forsaken houses, or brethren, or sisters, shall receive an hundredfold in this world: Matthew 19:29 and of rewards there, For he shall also inherit, it is said, eternal life: then He assails the city next, and being on the point of going up, discourses again of His passion. For since it was likely that they, because they were not willing this should come to pass, would forget it, He is continually putting them in remembrance, exercising their mind by the frequency with which He reminded them, and diminishing their pain....

...Yet none of these things made them take courage, and this when they were continually hearing about His resurrection. For together with His death this also especially troubled them, to hear that men should mock and scourge Him, and the like. For when they considered His miracles, the possessed persons whom He had delivered, the dead whom He had raised, all the other marvellous works which He was doing, and then heard these things, they were amazed, if He who does these works is thus to suffer. Therefore they fell even into perplexity, and now believed, now disbelieved, and could not understand His sayings. So far at least were they from understanding clearly what He said, that the sons of Zebedee at the same time came to Him, and spoke to Him of precedence. We desire, it is said, that one should sit on Your right hand, and one on Your left. How then does this evangelist say, that their mother came to Him? It is probable both things were done. I mean, that they took their mother with them, with the purpose of making their entreaty stronger, and in this way to prevail with Christ...

But let no man be troubled at the apostles being in such an imperfect state. For not yet was the cross accomplished, not yet the grace of the Spirit given. But if you would learn their virtue, notice them after these things, and you will see them superior to every passion. For with this object He reveals their deficiencies, that after these things you might know what manner of men they became by grace.

Monday, 24 February 2014

Matthew 19:16-29

Today's text is the famous discussion with the young man who is instructed everything, give it to the poor and follow God.  Verses 27-29 of this Chapter of the Gospel are used at the Mass of an abbot:

16 Et ecce unus accedens, ait illi: Magister bone, quid boni faciam ut habeam vitam æternam? 17 Qui dixit ei: Quid me interrogas de bono? Unus est bonus, Deus. Si autem vis ad vitam ingredi, serva mandata. 18 Dicit illi: Quæ? Jesus autem dixit: Non homicidium facies; non adulterabis; non facies furtum; non falsum testimonium dices; 19 honora patrem tuum, et matrem tuam, et diliges proximum tuum sicut teipsum. 20 Dicit illi adolescens: Omnia hæc custodivi a juventute mea: quid adhuc mihi deest? 21 Ait illi Jesus: Si vis perfectus esse, vade, vende quæ habes, et da pauperibus, et habebis thesaurum in cælo: et veni, sequere me. 22 Cum audisset autem adolescens verbum, abiit tristis: erat enim habens multas possessiones. 23 Jesus autem dixit discipulis suis: Amen dico vobis, quia dives difficile intrabit in regnum cælorum. 24 Et iterum dico vobis: Facilius est camelum per foramen acus transire, quam divitem intrare in regnum cælorum. 25 Auditis autem his, discipuli mirabantur valde, dicentes: Quis ergo poterit salvus esse? 26 Aspiciens autem Jesus, dixit illis: Apud homines hoc impossibile est: apud Deum autem omnia possibilia sunt.27 Tunc respondens Petrus, dixit ei: Ecce nos reliquimus omnia, et secuti sumus te: quid ergo erit nobis? 28 Jesus autem dixit illis: Amen dico vobis, quod vos, qui secuti estis me, in regeneratione cum sederit Filius hominis in sede majestatis suæ, sedebitis et vos super sedes duodecim, judicantes duodecim tribus Israël. 29 Et omnis qui reliquerit domum, vel fratres, aut sorores, aut patrem, aut matrem, aut uxorem, aut filios, aut agros propter nomen meum, centuplum accipiet, et vitam æternam possidebit. 30 Multi autem erunt primi novissimi, et novissimi primi.

16] And behold one came and said to him: Good master, what good shall I do that I may have life everlasting? [17] Who said to him: Why asketh thou me concerning good? One is good, God. But if thou wilt enter into life, keep the commandments. [18] He said to him: Which? And Jesus said: Thou shalt do no murder, Thou shalt not commit adultery, Thou shalt not steal, Thou shalt not bear false witness. [19] Honour thy father and thy mother: and, Thou shalt love thy neighbour as thyself. [20] The young man saith to him: All these I have kept from my youth, what is yet wanting to me?[21] Jesus saith to him: If thou wilt be perfect, go sell what thou hast, and give to the poor, and thou shalt have treasure in heaven: and come follow me. [22] And when the young man had heard this word, he went away sad: for he had great possessions. [23] Then Jesus said to his disciples: Amen, I say to you, that a rich man shall hardly enter into the kingdom of heaven. [24] And again I say to you: It is easier for a camel to pass through the eye of a needle, than for a rich man to enter into the kingdom of heaven. [25] And when they had heard this, the disciples wondered very much, saying: Who then can be saved?[26] And Jesus beholding, said to them: With men this is impossible: but with God all things are possible. [27] Then Peter answering, said to him: Behold we have left all things, and have followed thee: what therefore shall we have? [28] And Jesus said to them: Amen, I say to you, that you, who have followed me, in the regeneration, when the Son of man shall sit on the seat of his majesty, you also shall sit on twelve seats judging the twelve tribes of Israel. [29] And every one that hath left house, or brethren, or sisters, or father, or mother, or wife, or children, or lands for my name' s sake, shall receive an hundredfold, and shall possess life everlasting. [30] And many that are first, shall be last: and the last shall be first.


This is the passage that inspired St Anthony to become a monk, as St Athanasius' life of the him tells us:

"After the death of his father and mother he was left alone with one little sister: his age was about eighteen or twenty, and on him the care both of home and sister rested. Now it was not six months after the death of his parents, and going according to custom into the Lord's House, he communed with himself and reflected as he walked how the Apostles left all and followed the Saviour; and how they in the Acts sold their possessions and brought and laid them at the Apostles' feet for distribution to the needy, and what and how great a hope was laid up for them in heaven. Pondering over these things he entered the church, and it happened the Gospel was being read, and he heard the Lord saying to the rich man, 'If thou wouldest be perfect, go and sell that thou hast and give to the poor; and come follow Me and thou shalt have treasure in heaven.' Antony, as though God had put him in mind of the Saints, and the passage had been read on his account, went out immediately from the church, and gave the possessions of his forefathers to the villagers--they were three hundred acres, productive and very fair --that they should be no more a clog upon himself and his sister. And all the rest that was movable he sold, and having got together much money he gave it to the poor, reserving a little however for his sister's sake.  And again as he went into the church, hearing the Lord say in the Gospel, 'be not anxious for the morrow,' he could stay no longer, but went out and gave those things also to the poor. Having committed his sister to known and faithful virgins, and put her into a convent to be brought up, he henceforth devoted himself outside his house to discipline, taking heed to himself and training himself with patience."