Daily Bible Readings Monday October 6 2008 27th Week in Ordinary Time

October 6 2008 Monday 27^th Week in Ordinary Time
Saint of the Day – St. Bruno

About the sources used. The readings on this site are not official for the Mass of Roman Rite of the Catholic Church in the USA, but are from sources free from copyright. They are here to present the comparable readings alongside traditional Catholic commentary as published in the Haydock Bible for your own personal study. Readings vary depending on your local calendar.

Official Readings of the Liturgy at – http://www.usccb.org/nab/100608.shtml

Galatians 1:6-12
Haydock New Testament

I wonder that you are so soon removed, from him who called you to the grace of Christ, to another gospel: Which is not another, only there are some that trouble you, and would pervert the gospel of Christ. But though we, or an Angel from heaven, preach a gospel to you beside that which we have preached to you, let him be anathema.

As we said before, so I say now again: If any one preach to you a gospel, besides that which you have received, let him be anathema. For do I now persuade men, or God? Or do I seek to please men? If I did yet please men, I should not be the servant of Christ. For I give you to understand, brethren, that the gospel which was preached by me is not according to man. For neither did I receive it from man, nor did I learn it, but by revelation of Jesus Christ.

Responsorial Psalm 110:1b-2, 7-9 and 10c
DR Challoner Text Only

I will praise thee, O Lord, with my whole heart;
in the council of the just, and in the congregation.
Great are the works of the Lord:
sought out according to all his wills.
That he may give them the inheritance of the Gentiles:
the works of his hands are truth and judgment.
All his commandments are faithful:
confirmed for ever and ever,
made in truth and equity.
He hath sent redemption to his people:
he hath commanded his covenant for ever.
Holy and terrible is his name:
his praise continueth for ever and ever.

The Holy Gospel of Jesus Christ According to Saint Luke 10:25-37
Haydock New Testament

And behold a certain lawyer stood up, tempting him, and saying:

Master, what must I do to possess eternal life?

But he said to him:

What is written in the law? How readest thou?

He answering, said:

Thou shalt love the Lord, thy God, with thy whole heart, and with thy whole soul, and with all thy strength, and with all thy mind: and thy neighbour as thyself.

And he said to him:

Thou hast answered right: this do, and thou shalt live.

But he, willing to justify himself, said to Jesus:

And who is my neighbour?

And Jesus answering, said:

A certain man went down from Jerusalem to Jericho, and fell among robbers, who also stripped him, and having wounded him, went away leaving him half dead. And it happened that a certain priest went down the same way, and seeing him, he passed by. In like manner, also, a Levite, when he was near the place and saw him, passed by. But a certain Samaritan being on his journey, came near him: and seeing him, was moved with compassion; and going up to him, bound up his wounds, pouring in oil and wine: and setting him upon his own best, brought him to an inn, and took care of him. And the next day he took out twopence, and gave them to the host, and said: take care of him; and whatsoever thou shalt spend over and above, I at my return will repay thee.

Which of these three, in thy opinion, was neighbour to him that fell among the robbers?

But he said:

He that shewed mercy to him.

And Jesus said to him:

Go, and do thou in like manner.

Haydock Commentary Galatians 1:6-12
Notes Copied From Haydock Commentary Site

• Ver. 6-7. This was about three or four years after their conversion. The apostle knowing very well how to suit his discourse to his auditors, in this epistle makes use of a more severe and harsh address than is observable in his other epistles. The reason is, the Galatians were a less civilized people, and had already shewn the little attachment they had to their spiritual father. Calmet. — To another gospel: which is not[2] another. That is, it is not properly another, because they pretended to be Christians, and teach the faith: and yet it was in some measure another, because changed by such teachers with a mixture of errors, particularly that all converted Gentiles were to observe the Jewish law: and in this sense, they are said to subvert, or destroy the gospel of Christ: so that the apostle hesitates not to pronounce and repeat an anathema, a curse upon all that preach any thing besides, that is, in point of religion, not agreeing with what he had taught. I cannot omit here a reflection, which S. Chrysostom makes on the 7th verse. Where are they, saith he, who condemn us (Catholics) for the differences we have with heretics? and who pretend there is no such essential difference betwixt us and them, so as to judge them excluded from the communion of the Catholic Church, out of which there is no salvation, unless perhaps through ignorance. — Let them hear what S. Paul says, that they destroyed the gospel who made any such innovations: to wit, by introducing again as necessary some of the Jewish ceremonies, even at a time when the Christians, who had been Jews, might lawfully use them, and even they who had been Gentiles. S. Paul says, this is to change and destroy the gospel; he repeats anathema against them. Let them hear, and take notice of this, who pretend that the unity of the one Catholic faith is sufficiently maintained by all Christian societies, that agreeing, as they say, in fundamentals, their faith is a saving faith: that the council of Trent, without reason, pronounced such anathemas against them: that all Catholics are uncharitable for denying them to be in the way to salvation, when they make Scripture alone, as interpreted by their private judgment, the only rule of their faith. They may as well accuse not only S. Chrys. but also S. Paul, of uncharitableness, &c. Wi.
• Ver. 9. The terrible sentence awarded by S. Paul, bears equally strong against modern as against ancient innovators in religion.
• Ver. 10. If I did yet please men, I should not be the servant of Christ. I should not have embraced the Christian faith, I who was so zealous against it, and who by changing have exposed himself to persecutions, &c. Wi.

Haydock Commentary Luke 10:25-37

• Ver. 25. Eternal life? The law of Moses does not expressly promise eternal life to the observers of it, but confines its promises to temporal blessings during this life. Still we always find that the Jews hoped in another life after this. This opinion is clearly observable in the books of Scripture, written both before and after the captivity, and in Josephus and Philo. Calmet.
• Ver. 29. Neighbour? It appears this was a celebrated controversy among the doctors of the law; some probably affirming, that the Jews only were so; while others maintained that their friends alone were their neighbours. Maldonatus.
• Ver. 30. A certain man, &c. This some would have to be a history: others rather judge it spoken by way of parable, to teach us to perform offices of charity towards all men without exception. Wi. — Were we to adhere to the mere words of this parable, it would seem to follow, that only those who do us good were to be esteemed our neighbours; for the context seems to intimate, that the Levite and the priest were not neighbours to the man who fell among the robbers, because they did not assist him. But according to the opinion of most fathers, the intent of this parable is the shew, that every person who has need of our assistance is our neighbour. Maldonatus.
• Ver. 31. Our Saviour here shews the Jewish priests how preposterous was their behaviour, who, though scrupulously exact in performing all external acts of religion, entirely neglected piety, mercy, and other more essential duties. The Jews despised the Samaritans as wicked and irreligious men; but our Saviour here tells them that they were less exact in works of charity towards their neighbours than the very Samaritans. Tirinus.
• Ver. 34. This is the allegorical meaning of the parable: The man that fell among robbers, represents Adam and his posterity; Jerusalem, the state of peace and innocence, which man leaves by going down to Jericho, which means to moon, the state of trouble and sin: the robbers represent the devil, who stripped him of his supernatural gifts, and wounded him in his natural faculties: the priest and Levite represent the old law: the Samaritan, Christ; and the beast, his humanity. The inn means the Church; wine, the blood of Christ; oil, his mercy; whilst the host signifies S. Peter and his successors, the bishops and priests of the Church. Origen, S. Jerom, S. Ambrose, S. Austin, and others.