| Douay-Rheims Bible + Challoner Notes |
| LUKE | Chapter 17 |
Lessons of avoiding scandal and of the efficacy of faith. The ten lepers. The manner of the coming of Christ.
[1] And he said to his disciples: It is impossible that scandals should not come: but woe to him through whom they come. [2] It were better for him, that a millstone were hanged about his neck, and he cast into the sea, than that he should scandalize one of these little ones.
588 Jesus scandalized the Pharisees by eating with tax collectors and sinners as familiarly as with themselves. Against those among them "who trusted in themselves that they were righteous and despised others", Jesus affirmed: "I have not come to call the righteous, but sinners to repentance." He went further by proclaiming before the Pharisees that, since sin is universal, those who pretend not to need salvation are blind to themselves.
589 Jesus gave scandal above all when he identified his merciful conduct toward sinners with God's own attitude toward them. He went so far as to hint that by sharing the table of sinners he was admitting them to the messianic banquet.But it was most especially by forgiving sins that Jesus placed the religious authorities of Israel on the horns of a dilemma. Were they not entitled to demand in consternation, "Who can forgive sins but God alone?" By forgiving sins Jesus either is blaspheming as a man who made himself God's equal, or is speaking the truth and his person really does make present and reveal God's name.
Either the Gospel is right or the Universal Catechism is right; it can not be both ways.
Well, we know the Gospel is right and the Universal Catechism is wrong but don't hold your breath waiting for the Magisterium to correct these execrable errors.
Matt 17: (Catena Aurea)
27. Notwithstanding, lest we should offend them, go thou to the sea, and cast an hook, and take up the fish that first cometh up; and when thou hast opened his mouth, thou shalt find a piece of money: that take, and give unto them for me and thee.”
Chrys.: Observe also the wisdom of Christ; He neither refuses the tribute, nor merely commands that it be paid; but first proves that He is of right exempt, and then bids to give the money; the money was paid to avoid offence to the collectors; the vindication of His exemption was to avoid the offence to the [p. 620] disciples.
Indeed in another place He disregards the offence of the Pharisees, in disputing of meats; teaching us herein to know the seasons in which we must attend to, and those in which we must slight the thoughts of those who are like to be scandalized.
Greg., in Ezech. 7. 4: For we must cast about how, as far as we may without sin, to avoid giving scandal to our neighbours. But if offence is taken from truth, it is better that offence should come, though truth be forsaken.
Is the Jesus of Mathew's Gospel different than The Jesus of Luke's Gospel? Is He divided against Himself?
No. The Universal Catechism is wrong, not the Gospels.
Jesus did not give scandal and as the Gospel of Matt notes, He went out of His way to avoid giving scandal.
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