Daily Bible Readings June 29 2009 Solemnity of Sts Peter and Paul, Apostles Mass During the Day

Saints Peter and Paul

June 29 2009 Monday Solemnity of Saints Peter and Paul, Apostles – Mass During the Day
Saint of the Day – Sts. Peter and Paul

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/readings/062909.shtml

Acts 12:1-11
Haydock New Testament

St Peter Freed by an Angel

AND at the same time Herod, the king, stretched forth his hands, to afflict some of the church. And he killed James, the brother of John, with the sword. And seeing that it pleased the Jews, he proceeded to apprehend Peter also. Now it was in the days of the azymes. Whom when he had apprehended, he cast into prison, delivering him to four files of soldiers, to be kept, intending after the Pasch to bring him forth to the people. Peter, therefore, was kept in prison. But prayer was made without ceasing, by the church, to God, for him. And when Herod would have brought him forth, that very night Peter was sleeping between two soldiers, bound with two chains: and the guards before the door kept the prison. And behold an Angel of the Lord stood by him: and a light shined in the room: and he striking Peter on the side, raised him up, saying:

Arise quickly.

And the chains fell off from his hands. And the Angel said to him:

Gird thyself, and put on thy sandals.

And he did so. And he said to him:

Cast thy garment about thee, and follow me.

And going out, he followed him, and knew not that what was done by the Angel was true: but thought he saw a vision. And having passed through the first and the second ward, they came to the iron gate that leadeth to the city, which of itself opened to them. And going out, they passed on through one street: and immediately the Angel departed from him. And Peter coming to himself, said:

Now I know truly, that the Lord hath sent his Angel, and hath delivered me out of the hand of Herod, and from all the expectation of the people of the Jews.

Responsorial Psalm 33:2-9
DR Challoner Text Only

I will bless the Lord at all times, his praise shall be always in my mouth.
In the Lord shall my soul be praised: let the meek hear and rejoice.
O magnify the Lord with me; and let us extol his name together.
I sought the Lord, and he heard me; and he delivered me from all my troubles.
Come ye to him and be enlightened: and your faces shall not be confounded.
This poor man cried, and the Lord heard him: and saved him out of all his troubles.
The angel of the Lord shall encamp round about them that fear him: and shall deliver them.
O taste, and see that the Lord is sweet: blessed is the man that hopeth in him.

Saint Paul in Prison

2 Timothy 4:6-8, 17-18
Haydock NT

For I am even now ready to be sacrificed: and the time of my dissolution is at hand. I have fought the good fight, I have finished my course, I have kept the faith. For the rest, there is laid up for me a crown of justice, which the Lord, the just judge, will render to me on that day: and not to me only, but to them also who love his coming. Make haste to come to me quickly.

But the Lord stood by me and strengthened me, that by me the preaching may be accomplished, and that all the Gentiles may hear: and I was delivered from the mouth of the lion. The Lord hath delivered me from every evil work: and will preserve me unto his heavenly kingdom, to whom be glory for ever and ever. Amen.

The Holy Gospel of Jesus Christ According to Saint Matthew 16:13-19
Haydock New Testament

And Jesus came into the parts of Cæsarea Philippi: and he asked his disciples saying:

Whom do men say that the Son of man is?

But they said:

Some John the Baptist, and others Elijah, and others Jeremiah, or one of the prophets.

But Jesus saith to them:

But whom do you say that I am?

Simon Peter answering said:

Thou art Christ, the Son of the Living God.

And Jesus answering, said to him:

Blessed art thou, Simon Bar-Jona: because flesh and blood hath not revealed it to thee, but my Father, who is in heaven. And I say to thee: That thou art Peter; and upon this rock I will build my church, and the gates of hell shall not prevail against it. And I will give to thee the keys of the kingdom of heaven. And whatsoever thou shalt bind upon earth, it shall be bound also in heaven: and whatsoever thou shalt loose upon earth, it shall be loosed also in heaven.

Haydock Commentary Acts 12:1-11
Notes Copied From Haydock Commentary Site

• Ver. 1. Herod. Agrippa, made king by the emperor Caius.  See Jos. vi. 18. Antiq. c. viii. and l. xix. c. 5.  put to death James the great, brother to John.  Wi. — This man was the same as Agrippa, by which name he is most commonly known.  He was brother to the famous Herodias, who was the cause of S. John the Baptist’s decollation, (Calmet) and son-in-law of Herod the Great, by his father Aristobulus.  V.
• Ver. 2. S. James the elder, brother of S. John, the evangelist.
• Ver. 3. The days of the azymes. By this we may know about the time when S. James was executed.  Peter was to be reserved till after the Pasch, because it was not usual for the Jews to put any one to a violent death on a festival day.  They would not damp the joy of the solemnity by such actions.  Menoch. — Nothing can be more illiberal, nothing more unfounded, and unjust, than the accusation advanced by the translators of the Bible dedicated to King James.  In their preface they say, that the Catholics keep the words, azymes, holocaust, pasch, &c. in their version, purposely “to darken the sense, that since they must needs translate the Bible, yet by the language thereof, it may be kept from being understood.”  See the splendid Oxford edit. an. 1770. — So far from this, we open the window, to let in the light; we bread the shell, that the kernel may be eaten: we put aside the curtain, that a sight may be had into the holy place; we remove the cover of the well, that the good and humble may get to the water of life.  If we retain certain words in the original tongue, it is for the same reason as our adversaries retain others, such as Amen, Sabaoth, Alleluia, Jehova, &c.
• Ver. 4. To four files of soldiers.[1]  To four times four soldiers, or to sixteen soldiers, each band or file consisting of four.
• Ver. 6. With these two chains, according to the Roman custom, S. Peter must have been fastened to the two soldiers, that guarded him.  Yet Peter slept secure, trusting in that Providence which sleepeth not.
• Ver. 7. An Angel. This was probably his Angel guardian.  It has always been the constant belief of the Church, that each individual is put under the protection of a tutelar Angel.  A. — S. Bernard, on these words of the psalm, he has given his Angels charge over thee, thus expresses himself: Wonderful condescension! and truly great love!  He has given his Angels charge over thee, to guard thee in all thy ways.  What is man, O God, that thou shouldst thus be mindful of him, or the son of man, that thou shouldst look upon him!  What reverence, devotion, and confidence, should this  word inspire in us!  Reverence their presence, be grateful for their good will; have confidence in their protection; walk with circumspection; your Angel is present.  In every abode, in every place, respect his presence.  Let us love them too, destined to be in future our co-heirs; in the mean time, our guardians and patrons.  What have we to fear under such guides?  They cannot be overcome nor seduced; much less can they lead us astray.  They are faithful, they are prudent, they are powerful.  Why do we fear?  Let us follow them; let us stick close to them; and  we shall dwell under the protection of the God of heaven.  If a grievous temptation urges; if great tribulation hangs over you; call upon your leader your helper in opportunities, in tribulations; call upon him, and say, save us, or we perish, &c.  S. Bern. Serm. in Psalm. Qui habitat. — A light shined in the room. To Peter only; not to the rest.  Wi.
• Ver. 11. Peter coming to himself. Being now sensible that all was true.  Wi.

2 Timothy 4:6-8, 17-18

• Ver. 6. I am even now ready to be sacrificed.[5]  Lit. to be immolated.  See Philip. ii. 17. — The time of my dissolution (lit. resolution) is at hand. This makes many judge that this letter was written during his last imprisonment; but the sense perhaps may be, that being old and worn out with labours, he could not live long.  Wi.
• Ver. 7. I have fought a good fight, or strived a good strife.[6]  The Latin and Greek may signify any kind of striving for a prize. — I have kept the faith, not only the Christian faith, the been faithful in my office.  Wi.
• Ver. 8. A crown of justice, which the Lord, the just judge, will render to me. These words confirm the Catholic doctrine, that good works performed with the assistance of God’s grace, deserve and are meritorious of a reward in heaven: it is what is signified, 1. by a crown of justice, 2. from a just judge, 3. which he will render or give as a reward. Yet we own with S. Aug. that we have no merit, but what is also a gift of God from his grace and mercy, and grounded on his promises.  Wi. — “A crown of justice,” which the Protestant translate, of righteousness; but let us see how the learned S. Austin, 1400 years ago, expounds the apostle’s meaning: “How should he repay as a just judge, unless he had first given as a merciful Father?”  De grat. et lib. arb. c. vi.  See Heb. vi. 10.  God is not unjust, that he should forget your works; the the Protestants change into, God is not unrighteous.
• Ver. 17. The Lord stood, &c.  All agree that Nero is here meant by the lion.  S. Chrys. thinks that S. Paul was set at liberty after this first justification of his conduct, but that having afterwards converted the cupbearer of Nero, he was by him beheaded.  S. Chrys. hom. x. p. 611. — But the Lord assisted and fortified me on this occasion by a vision, in which he assured me that he would prolong my life for the more perfect preaching of the gospel.  V. — The times predicted by the apostle in this epistle, (v. 3. and 4.) are now arrived; and the warnings he gives to Timothy and to all preachers of the word, should be sedulously attended to: preach the word: be instant in season and out of season; reprove, entreat, rebuke with all patience and doctrine. There will arrive a time when men will not bear sound doctrine; eager in the extreme to hear what flatters, they will have recourse to a variety of teachers not lawfully sent or ordained, calculated to tickle their ears: Assentatores populi, multitudinis levitatem voluptate quasi titillantes.  Cic.  In the same sense Plutarch says: ta wta apoknaiousin.  It is yours, adds S. Paul, wV kaloV stratiwthV Cristou Ihsou, as a valiant soldier of Jesus Christ, to oppose yourself as a wall to all these evils, to attend every branch of your ministerial duty, not to yield to either opponents or dangers, and to see that the gospel is both preached and practised in all its purity.  Thus may the Church find in you, and in her other ministers, what she is soon to lose in me, knowing as I do that my course is nearly run. — That by me the preaching may be accomplished, (or fulfilled) and that all the Gentiles may hear it. This is an argument that he wrote this letter in his first imprisonment. — And I was delivered from the mouth of the lion; that is, according to the common exposition, from Nero.  Wi.

Haydock Commentary Matthew 16:13-19

• Ver. 13. Cæarea Philippi, was first called Paneades, and was afterwards embellished and greatly enlarged by Philip the tetrarch, son of Herod the great, and dedicated in honour of Augustus, hence its name.  There was moreover another Cæsarea, called Straton, situated on the Mediterranean: and not in this, but in the former, did Christ interrogate his disciples. He first withdrew them from the Jews, that they might with more boldness and freedom deliver their sentiments.  S. Chry. hom. lv. — The Cæsarea here mentioned continued to be called by heathen writers Panea, from the adjoining spring Paneum, or Panium, which is usually taken for the source of the Jordan.
• Ver. 14. Some say, &c.  Herod thought that Christ was the Baptist, on account of his prodigies.  S. Mat. xiv. 2.  Others that he was Elias: 1st. because they expected he was about to return to them, according to the prophecy of Malachias; behold I will send  you Elias; 2d. on account of the greatness of his miracles; 3d. on account of his invincible zeal and courage in the cause of truth and justice.  Others again said he was Jeremias, either on account of his great sanctity, for he was sanctified in his mother’s womb; or, on account of his great charity and love for his brethren, as it was written of Jeremias: he is a lover of his brethren. Or, again, one of the prophets, viz. Isaias, or some other noted for eloquence; for it was the opinion of many of the Jews, as we read in S. Luke, that one of the ancient prophets had arisen again.  Dion. Carth.
• Ver. 15. Whom do you say that I am? You, who have been continually with me; you, who have seen me perform so many more miracles; you, who have yourselves worked miracles in my name?  From this pointed interrogation, Jesus Christ intimates, that the  opinion men had formed of him was very inadequate to the exalted dignity of his person, and that he expects they will have a juster conception of him.  Chry. hom. lv.
• Ver. 16. Simon Peter answering. As Simon Peter had been constituted the first in the college of apostles, (Matt. x. 2.) and therefore surpasseth the others in dignity as much as in zeal, without hesitation, and in the name of all, he answers: thou art the Christ, the Redeemer promised to the world, not a mere man, not a mere prophet like other prophets, but the true and natural Son of the living God.  Thus SS. Chrys. Cyril, Ambrose, Austin, and Tirinus.  When our Saviour inquired the opinion of him, Peter, as the mouth of the rest, and head of the whole college, steps forth, and prevents the others.  Chrys. hom. lv. — Tu es Christus, filius Dei vivi; or, as it is in the Greek, o cristoV, o uioV; The Christ, the Son, the Christ formerly promised by the law and the prophets, expected and desired by all the saints, the anointed and consecrated to God: o uios, the Son, not by grace only, or an adoptive filiation like prophets, to whom Christ is here opposed, but by natural filiation, and in a manner that distinguishes him from all created beings. — Thou art[1] Christ, the Son of the living God, not by grace only, or by adoption, as saints are the sons of God, but by nature, and from all eternity, the true Son of the living God.  Wi.
• Ver. 17. Blessed art thou, Simon Bar-Jona. Simon is undoubtedly Sumewn, as written 2 Pet. i. 1.  Bariwna is son of Jona, or John, an abridgment for Bariwanna.  Bar, in Chaldaic, is son; hence S. Peter is called, in John xi, 16. and 17, Simon, son of John. It was customary with the Jews to add to a rather common name, for the sake of discrimination, a patrwnumikon, or patronymic, as appears from Matt. x. 3. and xxiii. 35.  Mark ii. 14.  John vi. 42.  P.
• Ver. 18. Kagw.  And I say to thee, and tell thee why I before declared, (John i. 42.) that thou shouldst be called Peter, for thou art constituted the rock upon which, as a foundation, I will build my Church, and that so firmly, as not to suffer the gates (i.e. the powers) of hell to prevail against its foundation; because if they overturn its foundation, (i.e. thee and thy successors) they will overturn also the Church that rests upon it.  Christ therefore here promises to Peter, that he and his successors should be to the end, as long as the Church should last, its supreme pastors and princes. T. — In the Syriac tongue, which is that which Jesus Christ spoke, there is no difference of genders, as there is in Latin, between patra, a rock, and Petrus, Peter; hence, in the original language, the allusion was both more natural and more simple.  V. –Thou art Peter;[2] and upon this (i.e. upon thee, according to the literal and general exposition of the ancient Fathers) I will build my church. It is true S. Augustine, in one or two places, thus expounds these words, and upon this rock, (i.e. upon myself:) or upon this rock, which Peter hath confessed: yet he owns that he had also given the other interpretation, by which Peter himself was the rock.  Some Fathers have also expounded it, upon this faith, which Peter confessed; but then they take not faith, as separated from the person of Peter, but on Peter, as holding the true faith.  No one questions but that Christ himself is the great foundation-stone, the chief corner-stone, as S. Paul tells the Ephesians; (C. ii, v. 20.) but it is also certain, that all the apostles may be called foundation-stones of the Church, as represented Apoc. xxi. 14.  In the mean time, S. Peter (called therefore Cephas, a rock) was the first and chief foundation-stone among the apostles, on whom Christ promised to build his Church.  Wi. — Thou art Peter, &c.  As S. Peter, by divine revelation, here made a solemn profession of his faith of the divinity of Christ, so in recompense of this faith and profession, our Lord here declares to him the dignity to which he is pleased to raise him: viz. that he, to whom he had already given the name of Peter, signifying a rock, (John i. 42.) should be a rock indeed, of invincible strength, for the support of the building of the church; in which building he should be next to Christ himself, the chief foundation-stone, in quality of chief pastor, ruler, and governor; and should have accordingly all fulness of ecclesiastical power, signified by the keys of the kingdom of heaven. — Upon this rock, &c.  The words of Christ to Peter, spoken in the vulgar language of the Jews, which our Lord made use of, were the same as if he had said in English, Thou art a rock, and upon this rock I will build my church. So that, by the plain course of the words, Peter is here declared to be the rock, upon which the church was to be built; Christ himself being both the principal foundation and founder of the same.  Where also note, that Christ by building his house, that is, his Church, upon a rock, has thereby secured it against all storms and floods, like the wise builder.  Matt. vii. 24, 25. — The gates of hell, &c.  That is, the powers of darkness, and whatever Satan can do, either by himself or his agents.  For as the Church is here likened to a house, or fortress, the gates of which, i.e. the whole strength, and all the efforts it can make, will never be able to prevail over the city or Church of Christ.  By this promise we are fully assured, that neither idolatry, heresy, nor any pernicious error whatsoever shall at any time prevail over the Church of Christ.  Ch. — The gates, in the Oriental style, signify the powers; thus, to this day, we designate the Ottoman or Turkish empire by the Ottoman port. The princes were wont to hold their courts at the gates of the city.  V.
• Ver. 19. And I will give to thee the keys, &c.  This is another metaphor, expressing the supreme power and prerogative of the prince of the apostles.  The keys of a city, or of its gates, are presented or given to the person that hath the chief power.  We also own a power of the keys, given to the other apostles, but with a subordination to S. Peter and to his successor, as head of the Catholic Church. — And whatsoever thou shalt bind, &c.  All the apostles, and their successors, partake also of this power of binding and loosing, but with a due subordination to one head invested with the supreme power.  Wi. — Loose on earth. The loosing the bands of temporal punishments due to sins, is called an indulgence: the power of which is here granted.  Ch. — Although Peter and his successors are mortal, they are nevertheless endowed with heavenly power, says S. Chry. nor is the sentence of life and death passed by Peter to be attempted to be reversed, but what he declares is to be considered a divine answer from heaven, and what he decrees, a decree of God himself. He that heareth you, heareth me, &c.  The power of binding is exercised, 1st. by refusing to absolve; 2d. by enjoining penance for sins forgiven; 3d. by excommunication, suspension or interdict; 4th. by making rules and laws for the government of the Church; 5th. by determining what is of faith by the judgments and definitions of the Church.  T. — The terms binding and loosing, are equivalent to opening and shutting, because formerly the Jews opened the fastenings of their doors by untying it, and they shut or secured their doors by tying or binding it.  V. — Dr. Whitby, a learned Protestant divine, thus expounds this and the preceding verse: “As a suitable return to thy confession, I say also to thee, that thou art by name Peter, i.e. a rock; and upon thee, who art this rock, I will build my making laws to govern my Church.” (Tom. i, p. 143.) Dr. Hammond, another Protestant divine, explains it in the same manner.  And p. 92, he says: ” What is here meant by the keys, is best understand by Isaias xxii. 22, where they signified ruling the whole family or house of the king: and this being by Christ accommodated to the Church, denotes the power of governing it.”

Daily Bible Readings Monday June 29 2009 Solemnity of Sts Peter and Paul – Vigil Mass

Saints Peter and Paul - Bartolomeo Vivarini

June 29 2009 Monday Solemnity of Saints Peter and Paul, Apostles – Vigil
Saint of the Day – Sts. Peter and Paul

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/readings/062909.shtml

Acts of the Apostles 3:1-10
Haydock New Testament

NOW Peter and John went up to the temple at the ninth hour of prayer. And a certain man who was lame from his mother’s womb, was carried; whom they laid daily at the gate of the temple, which is called the Beautiful, that he might beg alms of them that went into the temple. He, when he had seen Peter and John about to go into the temple, begged to receive an alms. But Peter, with John, fixing his eyes upon him, said;

Look upon us.

But he looked earnestly upon them, hoping he should receive something from them. But Peter said;

Silver and gold I have none: but what I have, I give thee: in the name of Jesus Christ, of Nazareth, rise up, and walk.

And having taken him by the right hand, he lifted him up, and forthwith his feet and sole became firm. And he leaping up, stood, and walked: and entered with them into the temple, walking and leaping, and praising God. And all the people saw him walking and praising God. And they knew him, that it was he who sat for alms at the Beautiful gate of the temple: and they were filled with wonder and amazement at that which had happened to him.

Responsorial Psalm 18:2-5 (Ps 19 NAB/Hebrew)
DR Challoner Text Only

The heavens shew forth the glory of God,
and the firmament declareth the work of his hands.
Day to day uttereth speech,
and night to night sheweth knowledge.
There are no speeches nor languages,
where their voices are not heard.
Their sound hath gone forth into all the earth:
and their words unto the ends of the world.

The Epistle of St Paul to the Galatians 1:11-20
Haydock New Testament
note: The text below uses the word “conversations.” This word means “actions” here. This is why we have modern translations.

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 the revelation of Jesus Christ. For you have heard of my conversation  in time past in the Jews’ religion: how that, beyond measure, I persecuted the church of God, and laid it waste, and I made progress in the Jews’ religion, above many of my equals in my own nation, being more abundantly zealous for the traditions of my fathers. But when it pleased him, who separated me from my mother’s womb, and called me by his grace, to reveal his Son in me, that I might preach him among the Gentiles: immediately I condescended not to flesh and blood.

Neither went I to Jerusalem to the apostles, who were before me; but I went into Arabia, and again I returned to Damascus: Then after three years, I came to Jerusalem to see Peter, and abode with him fifteen days: But other of the apostles I saw none, except James, the brother of the Lord. Now the things which I write to you, behold, before God, I lie not.

The Holy Gospel of Jesus Christ According to Saint John 21:15-19
Haydock New Testament

When, therefore, they had dined, Jesus saith to Simon Peter;

Simon, son of John, lovest thou me more than these?

He saith to him;

Yea, Lord, thou knowest that I love thee.

He saith to him;

Feed my lambs.

He saith to him again;

Simon, son of John, lovest thou me?

He saith to him;

Yea, Lord, thou knowest that I love thee.

He saith to him;

Feed my lambs.

He saith to him the third time;

Simon, son of John, lovest thou me?

Peter was grieved, because he said to him the third time, Lovest thou me? And he said to him;

Lord, thou knowest all things: thou knowest that I love thee.

He said to him;

Feed my sheep.

Amen, amen, I say to thee: when thou wast younger thou didst gird thyself, and didst walk where thou wouldst: But when thou shalt be old, thou shalt stretch forth thy hands, and another shall gird thee, and lead thee whither thou wouldst not.

And this he said, signifying by what death he should glorify God. And when he had said this, he saith to him;

Follow me.

Haydock Commentary Acts 3:1-10
Notes Copied From Haydock Commentary Site

• Ver. 1. To the temple. Though the Jewish ceremonies wee shortly to cease, yet it was not unlawful to follow them; and they went to the temple as a proper place for prayer.  Wi. — The ninth hour, that is, about three in the afternoon.  But we must here observe, that the Hebrews divided the light into twelve hours, and the dark into twelve hours; so that their hours would be of unequal length: longer in summer, shorter in winter.  Menochius. — The custom of praying three times in the day, is ancient among the Jews.  Daniel at Babylon opened his window on the side which looked towards the temple of Jerusalem, and three times a day bent his  knees before the Lord.  The ancient Fathers of the Church have strongly recommended this established custom of praying three times in the day, morning, noon, and evening.  It is indeed not a precept, but a religious observation, to which she invites all her children.  See S. Clem. of Alex. Constit. lib. vii. c. 24.  Tertullian de Jejuniis, &c. — In Catholic countries, the toll of a bell at morning, noon, and evening, announces the time for the recital of the Angelus Domini, a short prayer, in honour of the incarnation.  At these moments, all, however employed, whether at labour in the field, or at home, all cease from their employment, till they have recited the prayer.  The repetition of this, and similar practices, cannot be too strongly recommended to Catholics of the present day.  They are of singular advantage in recalling the soul, which is too easily dissipated and distracted, to God, her first beginning, and her last end.  A.
• Ver. 4. Look upon us. S. Peter said this to raise his attention and expectation, but the poor man thought of nothing but an alms.  Wi.
• Ver. 6. But what I have, I give thee. Though S. Luke told us, (c. ii. 43.) that the apostles did many miracles and prodigies, yet this is the first specified.  In the name of Jesus of Nazareth, (known by that name, though of Bethlehem) arise, and walk. In the name of Jesus, lately nailed to a cross.  Wi. — This is not the shadow of a great name, magni nominis umbra, but the truth of what it signifies, a Saviour. Not without reason is this name in the Canticles compared to oil, in its three-fold properties, of affording light, food, and medicine.  When preached, it enlightens; thought on, it feeds us; and called on, it assuages our grief.  Whence has such a sudden light of faith spread over the world, but in preaching the name of Jesus?  How did this light shine, and attract the eyes of all, when proceeding like lightning from the mouth of Peter, it strengthened the weakness of the lame man’s feet, and enlightened the minds of many spiritually blind?  Did he not then scatter fire, when he exclaimed, in the name of our Lord Jesus Christ, arise and walk?  This name is food too.  Are you not refreshed, as often as you recall it to your mind?  What is as powerful in consoling the mind?  What so soon repairs our wearied senses, and gives new vigour to our strength; encourages virtues, cherishes chaste affections?  All food is dry to me, if not seasoned with this oil; insipid, unless sprinkled with this salt.  If you write, I relish it not, unless I read the name of Jesus.  If your read, or speak, I take no pleasure in it, unless I hear the name of Jesus.  Jesus is honey in the mouth, music to the ear, but ecstasy to the heart.  This is also my medicine.  Are you sad?  let Jesus enter your heart, and thence ascend upon your tongue.  And behold, at the rising of this star, every cloud will retire, and serenity return.  Do you fall into a crime, or run on the brink of despair: call on this name of life, and you shall be restored to life, &c.  S. Bernard, Serm. xv. super Cant. prope medium.

Haydock Commentary Galatians 1:11-20

• Ver. 14. He here alludes to his being a Pharisee, as he himself mentions more openly in Acts xxiii. 6. A Pharisee, and son of Pharisees. This sect always distinguished itself by its zeal for ancient traditions, which shews evidently that he was very far from being instructed in a religion of which he was the sworn enemy; nor since his conversion did he apply for instruction.  What he delivered, he learned not of man, but of God.  See below.
• Ver. 16. I condescended not to flesh and blood. Lit. I did not acquiesce to flesh and blood. I had no regard to temporal friends or advantages.  Some expound it, I did not think it necessary to consult the other apostles, men who were my countrymen: and so it follows, I came not to Jerusalem to the apostles, to be instructed by them, having been instructed by Christ himself.  Wi.
• Ver. 17. So far from receiving his apostleship from the other apostles, he saw none of them, till he had spent three years in announcing the word of God.  Calmet. — In this epistle to the Galatians, S. Paul treats the same matter as in his epistle to the Romans; to the former he writes less exactly and more briefly, as very rude and uncivilized; to the latter, with more precision, and with greater copiousness, as replenished with all knowledge: repleti  omni scientia.  Rom. xv. 14.
• Ver. 18. Then three years after, I came to Jerusalem to see (and as S. Chrys. says, out of respect to make a visit to) Peter, but staid only at Jerusalem fifteen days, and saw none of the apostles except him, and James, the brother, or cousin of our Lord; so that I was yet unknown by face to the Christian churches in Judea.  Wi.

Haydock Commentary John 21:15-19

• Ver. 15. Simon, son of John, lovest thou me more than these? That is, more than any one of these love me.  Christ puts this question thrice to S. Peter, that this triple protestation of love, says S. Aug. might correspond to his triple denial.  S. Peter did not answer that he loved him more than the rest did, which he could not know, but modestly said: yea, Lord, thou knowest I love thee: and the third time, thou knowest all things, and the hearts of all men, thou knowest how much I love thee. At each protestation, Jesus answered, feed my lambs; and the third time, feed my sheep. To feed, in the style of the Scriptures, is to guide, rule, and govern.  S. Ambrose and some others take notice, as if by the lambs, might be understood the people, and by the sheep, those placed over them, as bishops, priests, &c. but others make no such difference in this place, betwixt lambs and sheep, only as comprehending all the members of Christ’s Church, of what condition soever, even the rest of the apostles.  For here it was that Christ gave to S. Peter that power which he had promised him, (Matt. xvi. 18.) that is, He now made S. Peter head[1] of his whole Church, as he had insinuated at the first meeting, when S. Andrew brought him to our Saviour, when he changed his name from Simon to Peter: again, when he chose him, and made him the first of his twelve apostles; but particularly, when he said, thou art Peter, (a rock) and upon this rock will I build my Church, &c.  Upon this account the Catholic Church, from the very first ages, hath always reverenced, and acknowledged the supreme power of the successors of S. Peter, in spirituals, over all Christian Churches.  This appears also by the writings of Tertullian, of S. Irenæus, of S. Cyprian, of the greatest doctors and bishops, both of the west and east, of S. Jerom, S. Augustin, of S. Chrysostom, in several places, of the first general Councils, particularly of the great Council of Chalcedon, &c.  Wi. — Simon (son) of John. The father’s name is here added, to discriminate him from Simon Thaddeus, that every one might know that the chief care of the universal Church was not given to any other apostle but Peter.  This Simon of John is the same as Simon Bar-jona.  See Matt. xvi. 17.  Menochius. — S. Peter had three times renounced his master; and Jesus, to give him an opportunity of repairing  his fault by a triple confession, three several times demanded of him, if he loved him more than these?  That, as S. Augustin remarks, he who had thrice denied through fear might thrice confess through love. Calmet.
• Ver. 16-17. The lambs and the sheep of our Saviour here mean the faithful, who compose his Church, without any distinction of Jew or Gentile.  S. Peter, by these words, is appointed to take charge of the whole flock, as being the chief and prince of the apostles.  He is, in some manner, the pastor, not of the sheep only, but of the pastors themselves.  They have each their own flock to look after; but to him is committed the care of all; he alone is the pastor of all.  Calmet. — Feed my sheep. Our Lord had promised the spiritual supremacy to S. Peter; (S. Matt. xvi. 19.) and here he fulfils that promise, by charging him with the superintendency of all his sheep, without exception; and consequently of his whole flock, that is, of his whole Church.  Ch.
• Ver. 18. Thou shalt stretch forth thy hands . . . signifying by what death he should glorify God; that is, that a cross should be the instrument of his death and martyrdom. — Whither thou wouldst not: which is no more than to say, that a violent death is against the natural inclination of any man, even though he be ever so willing, and disposed to undergo it.  Wi. — By this is meant the martyrdom of S. Peter, which took place thirty-four years after this.  He was first cast into prison, and then led out to punishment as Christ had foretold him.  He stretched out his arms to be chained, and again he stretched them out, when he was crucified; for he died on the cross, as the ancients assure us.  Calmet.