The Venerable Bede (672/3-735), in Marc., i, 1: The beginning of this Gospel should be compared with that of Matthew, in which it is said, “The book of the generation of Jesus Christ, the Son of David, the Son of Abraham.” But here He is called “the Son of God.” Now from both we must understand one Lord Jesus Christ, Son of God, and of man. And fitly the first Evangelist names Him “Son of man,” the second, “Son of God,” that from less things our sense may by degrees mount up to greater, and by faith and the sacraments of the human nature assumed, rise to the acknowledgment of His divine eternity.

Theophylact of Ochrid (1055-1107): The Forerunner of Christ, John the Baptist, therefore, is called an angel, on account of his angelic life and lofty reverence. Again, where he says, “Before thy face,” it is as if he said, Thy messenger is near thee: whence is shown the intimate connection of St. John the Baptist with Christ; for it is their greatest friends who walk next to kings. The “way” is the New Covenant, and the “paths” are the Old, because it is a trodden path. For it was necessary to be prepared for the way, that is, for the New Covenant; but it was right that the paths of the Old Covenant should be straightened.

The Venerable Bede (672/3-735): What he cried is revealed, in that which is added, “Prepare the way of the Lord, make his paths straight.” For whosoever preaches a right faith and good works, what else does he but prepare the way for the Lord’s coming to the hearts of His hearers?

St. Jerome: Now by John as by the bridegroom’s friend, the bride is brought to Christ, just as by a servant Rebecca was brought to Isaac (Gen 24:61).

Gregory the Great (540-614), Moralia, xxxi, 25: John pointed out the Lord, of whom he was the forerunner, even by the kind of his food; for in that our Lord took to Himself the sweetness of the barren Gentiles, he ate wild honey.

Mt 25:31-46, Christ the King

St. Jerome (340/2-420): He who was within two days to celebrate the Passover, to be delivered to the cross, and mocked by men, fitly now holds out the glory of His triumph, that He may overbalance the offences that were to follow by the promise of reward. And it is to be noted, that He who shall be seen in majesty is the Son of Man.

Origen (182-253/4): Or, we need not understand this of a local gathering together, but that the nations shall be no more dispersed in various and false dogmas concerning Him. For Christ’s divinity shall be manifested so that not even sinners shall any longer be ignorant of Him. He shall not then show Himself as Son of God in one place and not in another; as He sought to express to us by the comparison of the lightning. So as long as the wicked know neither themselves nor Christ, or the righteous “see through a glass darkly,” (1 Cor. 13:12) so long the good are not separated from the evil, but when by the manifestation of the Son of God all shall come to the knowledge of Him, then shall the Saviour divide the good from the evil; for then shall sinners see their sins, and the righteous shall see clearly to what end the seeds of righteousness in them have led. They that are saved are called sheep by reason of that mildness which they have learnt of Him who said, “Learn of me, for I am meek and lowly,” (Matt 11:29) and because they are ready to go even to death in imitation of Christ, who “was led as a sheep to the slaughter.” (Isa 53:7) The wicked are called goats, because they climb rough and rugged rocks, and walk in dangerous places.

Gloss., non occ.: Under the figure of a sheep in Scripture is signified simplicity and innocence. Beautifully then in this place are the elect denoted by sheep.

Rabanus Maurus (c. 780-856): Mystically, He who with the bread of the word and the drink of wisdom refreshes the soul hungering and thirsting after righteousness, or admits into the home of our mother the Church him who is wandering in heresy or sin, or who strengthens the weak in faith, such a one discharges the obligations of true love.

When they say, “”Lord, when saw we you?” they say it not because they distrust the Lord’s words, but they are in amazement at so great exaltation, and at the greatness of their own glory; or because the good which they have done will seem to them to be so small in comparison, according to the saying of the Apostle, “For the sufferings of this present time are not worthy to be compared to the glory that shall be revealed in us” (Rom 8:18).

Origen (182-253/4): It should be remarked, that though He had said to the Saints, “Ye blessed of my Father,” He says not now, “Ye cursed of my Father,” because of all blessing the Father is the author, but each man is the origin of his own curse.

Origen (182-253/4): They that believe rightly, and live righteously, are likened to the five wise; they that profess the faith of Jesus, but prepare themselves not by good works to salvation, are likened to the five foolish.

St. Jerome (340/2-420): For there are five senses which hasten towards heavenly things, and seek after things above. Of sight, hearing, and touch, it is specially said, “That which we have heard, which we have seen with our eyes, and our hands have handled.” (1 John 1:1) Of taste, “Taste and see that the Lord is good.” (Ps 34:8) Of smell, “Because of the savour of thy good ointments.” (Song of Songs 1:3) There are also other five senses which gape after earthly husks.

St. Augustine (354-430): Or, The “oil” denotes joy, according to that, “God hath anointed thee with the oil of gladness” (Ps 45:7). He then whose joy springs not from this that he is inwardly pleasing to God, has no oil with him; for they have no gladness in their continent lives, save in the praises of men. “But the wise took oil with their lamps,” that is, the gladness of good works, “in their vessels,” that is, they stored it in their heart and conscience, as the Apostle speaks, “Let every man prove himself, and then shall he have rejoicing in himself, and not in another” (Gal 6:4).

St. Jerome (340/2-420): Suddenly thus, as on a stormy night, and when all think themselves secure, at the hour when sleep is the deepest, the coming of Christ shall be proclaimed by the shout of Angels, and the trumpets of the Powers that go before Him. This is meant when it says, “Lo, the bridegroom comes, go out to meet him.”

Pope St. Gregory the Great (540-614): The lamps of the foolish virgins go out, because the works which appeared outwardly to men to be bright, are dimmed within at the coming of the Judge. That they then beg oil of the wise virgins, what is it but that at the coming of the Judge, when they find themselves empty within, they seek for witness from without?

St. Jerome (340/2-420): These wise virgins do not refuse to share out of covetousness, but out of fear. Wherefore, each man shall receive the recompense of his own works, and the virtues of one cannot atone for the vices of another in the day of judgment. Their worthy confession calling Him, “Lord, Lord,” is a mark of faith. But what avails it to confess with the mouth Him whom you deny with your works?

(Photo: PilgrimagemedievalIreland.com The Five Wise Virgins, St. Finnbarr’s Cathedral, Cork.)

Catena Aurea, Matthew 22:34-40, 30th Sunday in Ordinary time, Year A.

St. Jerome (340/2-420): The Pharisees having been themselves already confuted (in the matter of the denarius), and now seeing their adversaries also overthrown, should have taken warning to attempt no further deceit against Him; but hate and jealousy are the parents of imprudence.

St. Augustine (354-430) You are commanded to love God “with all your heart,” that is, your whole thoughts— “with all your soul,” that is, your whole life— “with all your mind,” that is, your whole understanding— so that these may be given to Him from whom you have received them, so that you may give them. Thus He has left no part of our life which may justly be un-filled with Him; but if anything else presents itself for the soul’s love, it should be absorbed into that channel in which the whole current of love runs. For man is then the most perfect when his whole life tends towards the life which is unchangeable, and clings to it with the whole purpose of his soul.

Pseudo-Chrysostom: But whoever loves man is like someone who loves God; for man is God’s image, wherein God is loved, as a King is honoured in his statue. For this reason this commandment is said to be like the first.

St. Hilary of Poitiers (300-368): Or otherwise; That the second command is like [p. 764] the first signifies that the obligation and merit of both are alike; for no love of God without Christ, or of Christ without God, can profit to salvation. It follows, “On these two commandments hang all the Law and the Prophets.”

Rabanus Maurus (c. 780-856): For to these two commandments belongs the whole Ten Commandments; the first three commandments to the love of God, and the remaining seven to the love of our neighbour.