The Gadarene swine
When Jesus reached the country of the Gadarenes on the other side of the lake, two demoniacs came towards him out of the tombs – creatures so fierce that no one could pass that way. They stood there shouting, ‘What do you want with us, Son of God? Have you come here to torture us before the time?’ Now some distance away there was a large herd of pigs feeding, and the devils pleaded with Jesus, ‘If you cast us out, send us into the herd of pigs.’ And he said to them, ‘Go then’, and they came out and made for the pigs; and at that the whole herd charged down the cliff into the lake and perished in the water. The swineherds ran off and made for the town, where they told the whole story, including what had happened to the demoniacs. At this the whole town set out to meet Jesus; and as soon as they saw him they implored him to leave the neighbourhood.
Source: Jerusalem Bible
Catechism of the Catholic Church
The Only Son Of God
441 In the Old Testament, “son of God” is a title given to the angels, the Chosen People, the children of Israel, and their kings. It signifies an adoptive sonship that establishes a relationship of particular intimacy between God and his creature. When the promised Messiah-King is called “son of God”, it does not necessarily imply that he was more than human, according to the literal meaning of these texts. Those who called Jesus “son of God”, as the Messiah of Israel, perhaps meant nothing more than this.
442 Such is not the case for Simon Peter when he confesses Jesus as “the Christ, the Son of the living God”, for Jesus responds solemnly: “Flesh and blood has not revealed this to you, but my Father who is in heaven.” Similarly Paul will write, regarding his conversion on the road to Damascus, “When he who had set me apart before I was born, and had called me through his grace, was pleased to reveal his Son to me, in order that I might preach him among the Gentiles. . .” “And in the synagogues immediately [Paul] proclaimed Jesus, saying, ‘He is the Son of God.'” From the beginning this acknowledgment of Christ’s divine sonship will be the center of the apostolic faith, first professed by Peter as the Church’s foundation.
443 Peter could recognize the transcendent character of the Messiah’s divine sonship because Jesus had clearly allowed it to be so understood. To his accusers’ question before the Sanhedrin, “Are you the Son of God, then?” Jesus answered, “You say that I am.” Well before this, Jesus referred to himself as “the Son” who knows the Father, as distinct from the “servants” God had earlier sent to his people; he is superior even to the angels. He distinguished his sonship from that of his disciples by never saying “our Father”, except to command them: “You, then, pray like this: ‘Our Father'”, and he emphasized this distinction, saying “my Father and your Father”.
444 The Gospels report that at two solemn moments, the Baptism and the Transfiguration of Christ, the voice of the Father designates Jesus his “beloved Son”. Jesus calls himself the “only Son of God”, and by this title affirms his eternal pre-existence. He asks for faith in “the name of the only Son of God”. In the centurion’s exclamation before the crucified Christ, “Truly this man was the Son of God”, that Christian confession is already heard. Only in the Paschal mystery can the believer give the title “Son of God” its full meaning.
445 After his Resurrection, Jesus’ divine sonship becomes manifest in the power of his glorified humanity. He was “designated Son of God in power according to the Spirit of holiness by his Resurrection from the dead”. The apostles can confess: “We have beheld his glory, glory as of the only Son from the Father, full of grace and truth.”
For the leader. A psalm of the Korahites.
Hear this, all you peoples! Give ear, all who inhabit the world,
You of lowly birth or high estate, rich and poor alike.
My mouth shall speak wisdom, my heart shall offer insight.
I will turn my attention to a problem, expound my question to the music of a lyre.
Why should I fear in evil days, when my wicked pursuers ring me round,
Those who trust in their wealth and boast of their abundant riches?
One cannot redeem oneself, pay to God a ransom.
Too high the price to redeem a life; one would never have enough
To stay alive forever and never see the pit.
Anyone can see that the wisest die, the fool and the senseless pass away too, and must leave their wealth to others.
Tombs are their homes forever, their dwellings through all generations, though they gave their names to their lands.
For all their riches mortals do not abide; they perish like the beasts.
This is the destiny of those who trust in folly, the end of those so pleased with their wealth. Selah
Like sheep they are herded into Sheol, where death will be their shepherd. Straight to the grave they descend, where their form will waste away, Sheol will be their palace.
But God will redeem my life, will take me from the power of Sheol. Selah
Do not fear when others become rich, when the wealth of their houses grows great.
When they die they will take nothing with them, their wealth will not follow them down.
When living, they congratulate themselves and say: “All praise you, you do so well.”
But they will join the company of their forebears, never again to see the light.
For all their riches, if mortals do not have wisdom, they perish like the beasts.
Source: The New American Bible
Elizabeth of Aragon, also known as Elizabeth of Portugal, T.O.S.F. (1271 – 4 July 1336; Elisabet in Catalan, Isabel in Aragonese, Portuguese and Spanish), was queen consort of Portugal, a tertiary of the Franciscan Order and is venerated as a saint of the Roman Catholic Church.
Family and Early Life
Born in 1271 into the royal house of Aragon, Elizabeth was the daughter of Infante Peter (later King King Peter III) and his wife Constance of Sicily and the sister of three kings: Alfonso II and James II of Aragon and Frederick III of Sicily.
Elizabeth showed an early enthusiasm for her faith. She said the full Divine Office daily, fasted and did other penance, as well as attended twice-daily choral Masses. Religious fervor was common in her family, as she could count several members of her family who were already venerated as saints. The most notable example is her great-aunt, St. Elizabeth of Hungary, after whom she was named.
Her marriage to King Denis of Portugal was arranged in 1281 when she was 10 years old, receiving the towns of Óbidos, Abrantes and Porto de Mós as part of her dowry. It was only in 1288 that the wedding was celebrated, when Denis was 26 years old, while Elizabeth was 17. Denis, a poet and statesman, was known as the Rei Lavrador (English: Farmer King), because he planted a large pine forest near Leiria to prevent the soil degradation that threatened the region.
Elizabeth quietly pursued the regular religious practices of her youth and was devoted to the poor and sick. Naturally, such a life was a reproach to many around her and caused ill will in some quarters. Eventually, her prayer and patience succeeded in converting her husband, who had been leading a sinful life.
Elizabeth took an active interest in Portuguese politics and was a decisive conciliator during the negotiations concerning the Treaty of Alcañices, signed by Denis and Sancho IV of Castile in 1297 (which fixed the borders between the two countries). In 1304, the Queen and Denis returned to Spain to arbitrate between Fernando IV of Castile and James II of Aragon, brother of Elizabeth.
She had two children:
a daughter named Constance, who married King Ferdinand IV of Castile;
a son Afonso (who later became King Afonso IV of Portugal).
Elizabeth would serve as intermediary between her husband and Afonso, during the Civil War between 1322 and 1324. The Infante greatly resented the king, whom he accused of favoring the king’s illegitimate son, Afonso Sanches. Repulsed to Alenquer, which supported the Infante, Denis was prevented from killing his son through the intervention of the Queen. As legend holds, in 1323, Elizabeth, mounted on a mule, positioned herself between both opposing armies on the field of Alvalade in order to prevent the combat. Peace returned in 1324, once the illegitimate son was sent into exile, and the Infante swore loyalty to the king.