Daily Bible Readings Monday August 31 2009 22nd Week in Ordinary Time

August 31 2009 Monday Twenty-Second Week in Ordinary Time
Saint of the Day – Sts. Joseph of Arimathea and Nicodemus

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/083109.shtml

1 Thessalonians 4:13-18
Haydock New Testament

And we will not have you ignorant, brethren, concerning them that are asleep, that you be not sorrowful, even as others who have no hope. For if we believe that Jesus died, and rose again, even so them who have slept through Jesus, God will bring with him. For this we say unto you in the word of the Lord, that we who are alive, who remain unto the coming of the Lord, shall not prevent them, who have slept. For the Lord himself shall come down from heaven with commandment, and with the voice of an Archangel, and with the trumpet of God: and the dead, who are in Christ, shall rise first. Then we who are alive, who are left, shall be taken up together with them in the clouds, to meet Christ in the air, and so shall we be always with the Lord. Wherefore comfort ye one another with these words.

Responsorial Psalm 95:1 and 3-5, 11-13 (Ps 96 NAB)
DR Challoner Text Only

Sing ye to the Lord a new canticle:
sing to the Lord, all the earth.
Declare his glory among the Gentiles:
his wonders among all people.
For the Lord is great, and exceedingly to be praised:
he is to be feared above all gods.
For all the gods of the Gentiles are devils:
but the Lord made the heavens.
Let the heavens rejoice, and let the earth be glad,
let the sea be moved, and the fulness thereof:
The fields and all things that are in them shall be joyful.
Then shall all the trees of the woods rejoice
before the face of the Lord, because he cometh:
because he cometh to judge the earth.
He shall judge the world with justice,
and the people with his truth.

The Holy Gospel of Jesus Christ According to Saint Luke 4:16-30
Haydock New Testament

And he came to Nazareth, where he was brought up, and he went into the synagogues, according to his custom, on the sabbath day, and he rose up to read. And the book of Isaias, the prophet, was delivered unto him. And as he unfolded the book, he found the place where it was written:

The Spirit of the Lord is upon me: wherefore he hath anointed me, to preach the gospel to the poor he hath sent me, to heal the contrite of heart, To preach deliverance to the captives, and sight to the blind, to set at liberty them that are bruised, to preach the acceptable year of the Lord, and the day of reward.

And when he had folded the book, he restored it to the minister, and sat down. And the eyes of all in the synagogue were fixed on him. And he began to say to them:

This day is fulfilled this Scripture in your ears.

And all gave testimony to him: and they wondered at the words of grace that proceeded from his mouth, and they said:

Is not this the son of Joseph?

And he said to them:

Doubtless you will say to me this similitude: Physician, heal thyself: as great things as we have heard done in Capharnaum, do also here in thy own country.

And he said:

Amen, I say to you, that no prophet is accepted in his own country. In truth I say to you, there were many widows in the days of Elias, in Israel, when heaven was shut up three years and six months: when there was a great famine through all the land: And to none of them was Elias sent, but to a widow at Sarepta of Sidon. And there were many lepers in Israel in the time of Eliseus, the prophet: and none of them was cleansed but Naaman, the Syrian.

And all they in the synagogue, hearing these things, were filled with anger. And they rose up, and thrust him out of the city: and they brought him to the brow of the hill, whereon their city was built, that they might cast him down headlong. But he passing through the midst of them, went his way.

Haydock Commentary 1 Thessalonians 4:13-18
Notes Copied From Haydock Commentary Site

• Ver. 15. With commandment.[3]  God’s command will in a moment raise and bring all to judgment. — And the dead, who are in Christ, in the grace of Christ, shall rise first, not as to time, but in dignity.  Wi. — Shall rise first. Not in order of time, for all shall rise in the twinkling of an eye, but first in order of dignity. S. Chrysostom, however, thinks that the elect rise before the reprobate, to go before the Lord; whereas the latter shall come behind him, only to appear before the tribunal of justice.  S. Chrys.

Haydock Commentary Luke 4:16-30

• Ver. 17. As he unfolded the book: and again, (v. 20) when he had folded the book. Books at that time where not like our now-a-days, but were skins or parchments, rolled or folded up.  Wi. — Some are of opinion that the Jews of Nazareth, having heard of the miracles and fame of Jesus, and that he was accustomed to teach in the synagogues, though he had never been instructed in any learning, when he rose to speak, purposely gave him the book of Isaias, which was esteemed the most difficult to be explained, in order to try his learning; though it is probable that it was done by the all-directing interposition of Divine Providence.  Maldonatus.
• Ver. 18. By the poor are to be understood the Gentiles; who might truly be called poor, since they possessed neither the knowledge of the true God, nor of the law, nor of the prophets.  Origen. — Isaias in this place speaks of himself, as a figure of the Messias.  The captivity of Babylon, which is the literal object of this prophecy, was a figure of the then state of mankind; the return from this captivity announced by the prophet, and effected by Cyrus, represented the redemption of man, effected by Jesus Christ.  V.
• Ver. 19. To set at liberty them that are bruised, or oppressed.  These words are not in the prophet; but are added by S. Luke, to explain the others. — To preach the acceptable year, as it were the jubilee year, when slaves used to be set at liberty.  Wi.
• Ver. 20. To observe and admire a person that had never learned letters, and who stood up amongst them an experienced teacher.  Menochius.  See John vii. 15. and Maldonatus.
• Ver. 21. By this Christ wished to shew that he was the Messias foretold by the prophet Isaias, whom they so anxiously expected: he declares himself to be the person pointed out by the prophet.  There seems also to be a secret reprehension in these words of Christ; as if he were to say: Why are you so desirous to behold the Messias, whom, when he is before your eyes, you will not receive?  Why do you seek him in the prophets, when you neither understand the prophets, nor perceive the truth of their predictions, when they are fulfilled before you eyes?  Maldonatus.
• Ver. 23. I see you will object to me this similitude, (parabolhn) or trite saying, applied to such as attended to the concerns of others, and neglected their own.  Menochius.
• Ver. 30. Passing through the midst of them, went his way. Perhaps by making himself on a sudden invisible, or by striking them with blindness, or by changing their minds, and hearts, as he pleased.  Wi. — All commentators observe on these words, that the evangelist wished to shew that Christ worked a miracle on this occasion, and by it proved his divinity.  This is the opinion of SS. Euthymius, Ambrose, and Thomas.  S. Ambrose says, we must observe that Christ did not suffer from necessity, but because he wished it.  He was not taken by the Jews, but delivered up himself; at his own pleasure he is seized, and at his own pleasure he escapes; when he wills it, he is condemned; and when he wills it, he is freed.  The most common opinion is, that he rendered himself invisible on this occasion; though others imagine that he changed their wills, or withheld their hands.  Maldon. — When we observe the outrageous treatment Jesus Christ met with from the people of Nazareth, we are not surprised that he should shut up the fountain of his beneficence against them for their incredulity, and return to Capharnaum.  A.

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Sunday Bible Readings August 16 2009 20th Sunday in Ordinary Time

August 16 2009 Twentieth Sunday in Ordinary Time

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/081609.shtml

Proverbs 9:1-6
Douay-Rheims Challoner

Wisdom hath built herself a house, she hath hewn her out seven pillars.
She hath slain her victims, mingled her wine, and set forth her table.
She hath sent her maids to invite to the tower, and to the walls of the city:
Whosoever is a little one, let him come to me. And to the unwise she said:
Come, eat my bread, and drink the wine which I have mingled for you.
Forsake childishness, and live, and walk by the ways of prudence.

Responsorial Psalm 33:2-7 (Ps 34 NAB)
DR Challoner Text Only

For David, when he changed his countenance before Achimelech,
who dismissed him, and he went his way.

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.

Ephesians 5:15-20
Haydock New Testament

See, therefore, brethren, how you walk circumspectly: not as unwise, But as wise: redeeming the time, for the days are evil. Wherefore become not unwise, but understanding what is the will of God. And be not drunk with wine, wherein is luxury, but be ye filled with the Holy Spirit, Speaking to yourselves in psalms and hymns, and spiritual canticles, singing, and making melody in your hearts to the Lord. Giving thanks always for all things, in the name of our Lord Jesus Christ, to God and the Father.

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The Holy Gospel of Jesus Christ According to Saint John 6:51-58
Haydock New Testament

Jesus said:

I am the living bread, which came down from heaven. If any man eat of this bread, he shall live for ever: and the bread which I will give, is my flesh for the life of the world.

The Jews, therefore, disputed among themselves, saying:

How can this man give us his flesh to eat?

Then Jesus said to them:

Amen, amen, I say to you: Unless you eat the flesh of the Son of man, and drink his blood, you shall not have life in you. He that eateth my flesh, and drinketh my blood, hath everlasting life: and I will raise him up at the last day. For my flesh, is meat indeed: and my blood, is drink indeed. He that eateth my flesh, and drinketh my blood, abideth in me, and I in him. As the living Father hath sent me, and I live by the Father: so he that eateth me, the same also shall live by me.

Haydock Commentary Proverbs 9:1-6
Notes Copied From Haydock Commentary Site

• Ver. 1. House. The sacred humanity, (S. Ignat. S. Aug. de Civ. Dei. xvii. 20.) or the Church. S. Greg. Mor. xxxiii. 15. — Here we may receive all instruction, the seven sacraments, and the gifts of the Holy Ghost. Pleasure had mentioned here attractions: now those of true wisdom are set before us. C. — God sent his pastors at all times, to invite people to embrace the latter. They are all included in the number seven, both before and under the law, as well as in the gospel, where S. Paul styles SS. Peter, James, and John, pillars. Gal. ii. This is the literal sense, on which the mystical is grounded, and both are intended by the Holy Ghost, intimating that the uncreated wisdom took flesh of the blessed Virgin, prepared the table of bread and wine, as Priest according to the order of Melchisedec, and chose the weak of this world to confound the strong, as S. Aug. explain this passage. Sup. and q. 51. W.
• Ver. 2. Victims. Moses ordered the blood to be poured out at the door of the tabernacle, and a part given to the priests, after which the rest might be taken away. The like was probably done at Jerusalem. Lev. xvii. 4. These victims are contrasted with those of pleasure. c. vii. 14. — Mingled. It was not customary for any but barbarians and the gods to take pure wine. Some mixed two, others three, five, or even twenty parts of water. But the scholiast of Aristophanes says, the best method was to have three parts water, and two of wine. Mercury complains that his wine was half water. Arist. Plut. v. Sun. i. — The Fathers often apply this text to the feast of Jesus Christ in the blessed Eucharist. C. — S. Cyprian (ep. iii.) citeth the whole passage of Christ’s sacrifice in the forms of bread and wine. W.
• Ver. 3. Maids. Sept. “servant men,” the pastors of the church, inviting all to piety in so public a manner, that none can plead ignorance. S. Greg. C. — To invite. Prot. “she crieth upon the highest places of the city.” H. — Christ enjoins his apostles to preach on the roofs. Matt. x. 37.
• Ver. 4. One. Simple, but not inconstant, like children. 1 Cor. xiv. 20. Pleasure addresses the same, (c. vii. 7.) but for their destruction. C.

Haydock Commentary Ephesians 5:15-20

Nothing

Haydock Commentary John 6:51-58

• Ver. 51. Christ now no longer calls the belief in him, or the preaching of the gospel, the bread that he will give them; but he declares that it is his own flesh, and that flesh which shall be given for the life of the world. Calmet. — This bread Christ then gave, when he gave the mystery of his body and blood to his disciples. Ven. Bede.
• Ver. 52. The bread which I will give, is my flesh for the life of the world.[2] In most Greek copies we read, is my flesh which I will give for the life of the world. Christ here promised what he afterwards instituted, and gave at his last supper. He promiseth to give his body and blood to be eaten; the same body (though the manner be different) which he would give on the cross for the redemption of the world. The Jews of Capharnaum were presently scandalized. How (said they) can this man give us his flesh to eat? But notwithstanding their murmuring, and the offence which his words had given, even to many of his disciples, he was so far from revoking, or expounding what he had said of any figurative or metaphorical sense, that he confirmed the same truth in the clearest and strongest terms. Amen, amen, I say to you, unless you eat, &c. And again, (v. 56.) For my flesh is meat indeed, and my blood is drink indeed. I cannot omit taking notice of what S. Chrysostom and S. Cyril, in their commentaries on this place, have left us on these words, How can this man do this? These words which call in question the almighty and incomprehensible power of God, which hinder them, says S. Chrysostom, from believing all other mysteries and miracles: they might as well have said: How could he with five loaves feed five thousand men? This question, How can he do this? Is a question of infidels and unbelievers. S. Cyril says that How, or, How can he do this? cannot, without folly, be applied to God. 2dly, he calls it a question of blasphemy. 3dly, a Jewish word, for which these Capharnaites deserved the severest punishments. 4thly, He confutes them by the saying of the prophet Isaias, (lv. 9.) that God’s thoughts and ways are as much above those of men, as the heavens are above the earth. But if these Capharnaites, who knew not who Jesus was, were justly blamed for their incredulous, foolish, blasphemous, Jewish saying, how can he give us his flesh to eat? much more blameable are those Christians, who, against the words of the Scripture, against the unanimous consent and authority of all Christian Churches in all parts of the world, refuse to believe his real presence, and have nothing to say, but with the obstinate Capharnaites, how can this be done? Their answers are the same, or no better, when they tell us that the real presence contradicts their senses, their reason, that they know it to be false. We may also observe, with divers interpreters, that if Christians are not to believe that Jesus Christ is one and the same God with the eternal Father, and that he is truly and really present in the holy sacrament of the Eucharist, it will be hard to deny but that Christ himself led men into these errors, which is blasphemy. For it is evident, and past all dispute, that the Jews murmured, complained, and understood that Christ several times made himself God, and equal to the Father of all. 2ndly, When in this chapter, he told them he would give them his flesh to eat, &c. they were shocked to the highest degree: they cried out, this could not be, that these words and this speech was hard and harsh, and on this very account many that had been his disciples till that time, withdrew themselves from him, and left him and his doctrine. Was it not then at least high time to set his complaining hearers right, to prevent the blasphemous and idolatrous opinions of the following ages, nay even of all Christian Churches, by telling his disciples at least, that he was only a nominal God, in a metaphorical and improper sense; that he spoke only of his body being present in a figurative and metaphorical sense in the holy Eucharist? If we are deceived, who was it that deceived us but Christ himself, who so often repeated the same points of our belief? His apostles must be esteemed no less guilty in affirming the very same, both as to Christ’s divinity, and his real presence in the holy sacrament, as hereafter will appear. Wi. — Compare the words here spoken with those he delivered at his last supper, and you will see that what he promises here was then fulfilled: “this is my body given for you.” Hence, the holy Fathers have always explained this chapter of S. John, as spoken of the blessed sacrament. See the concluding reflections, below.
• Ver. 53. Because the Jews said it was impossible to give them his flesh to eat, Christ answers them by telling them, that so far from being impossible, it is very necessary that they should eat it. “Unless you eat,” &c. S. Chrys. — It is not the flesh of merely a man, but it is the flesh of a God, able to make man divine, inebriating him, as it were, with the divinity. Theophy. See Maldonatus.
• Ver. 54. Unless you eat . . . and drink, &c. To receive both the body and blood of Christ, is a divine precept, insinuated in this text; which the faithful fulfil, though they receive but in one kind; because in one kind they receive both the body and blood, which cannot be separated from each other. Hence life eternal is here promised to the worthy receiving, though but in one kind: (ver. 52.) If any man eat of this bread he shall life for ever: and the bread which I will give, is my flesh for the life of the world: (ver. 58.) He that eateth me, the same also shall live by me: (ver. 59.) He that eateth this bread shall live for ever. Ch.
• Ver. 55. Jesus Christ, to confirm the notion his disciples had formed of a real eating of his body, and to remove all metaphorical interpretation of his words, immediately adds, “Unless you eat the flesh of the Son of man, and drink his blood, you shall not have life in you. . . . For my flesh is meat indeed, and my blood is drink indeed;” which could not be so, if, as sectarists pretend, what he gives us in the blessed sacrament is noting but a bit of bread; and if a figure, certainly not so striking as the manna.
• Ver. 58. As the living Father hath sent me, his only, his true Son, to become man; and I live by the Father, proceeding always from him; so he that eateth me, first by faith only, by believing in me; and secondly, he that eateth my body and blood, truly made meat and drink, though after a spiritual manner, (not in that visible, bloody manner as the Capharnaites fancied to themselves) shall live by me, and live for ever, happy in the kingdom of my glory. Wi.

Daily Bible Readings August 15 2009 Solemnity of the Assumption of the Blessed Virgin Mary – Vigil

August 15 2009 Saturday Solemnity of the Assumption of the Blessed Virgin Mary – Vigil
Saint of the Day – Assumption of Mary

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/081509.shtml

1 Chronicles 15:3-4, 15-16; 16:1-2 (Paralipomenon)
DR Challoner Text

And he gathered all Israel together into Jerusalem, that the ark of God might be brought into its place, which he had prepared for it. And the sons of Aaron also, and the Levites. And the sons of Levi took the ark of God as Moses had commanded, according to the word of the Lord, upon their shoulders, with the staves. And David spoke to the chiefs of the Levites, to appoint some of their brethren to be singers with musical instruments, to wit, on psalteries, and harps, and cymbals, that the joyful noise might resound on high.

So they brought the ark of God, and set it in the midst of the tent, which David had pitched for it: and they offered holocausts, and peace offerings before God. And when David had made an end of offering holocausts, and peace offerings, he blessed the people in the name of the Lord.

Responsorial Psalm 131:6-7, 9-10, 13-14 (Ps 132 NAB/Hebrew)
DR Challoner Text Only

Behold we have heard of it in Ephrata:
we have found it in the fields of the wood.
We will go into his tabernacle:
we will adore in the place where his feet stood.
Let thy priests be clothed with justice:
and let thy saints rejoice.
For thy servant David’s sake,
turn not away the face of thy anointed.
For the Lord hath chosen Sion:
he hath chosen it for his dwelling.
This is my rest for ever and ever:
here will I dwell, for I have chosen it.

1 Corinthians 15:54-57
Haydock New Testament

For this corruptible must put on incorruption: and this mortal must put on immortality. And when this mortal has put on immortality, then shall everything come to pass the saying that is written: Death is swallowed up in victory.

O death, where is thy victory? O death, where is thy sting?

Now the sting of death is sin: and the strength of sin is the law. But thanks be to God, who hath given us the victory through our Lord Jesus Christ.

The Holy Gospel of Jesus Christ According to Saint Luke 11:27-28
Haydock New Testament

And it came to pass, as he spoke these things, that a certain woman, from the crowd, lifting up her voice, said to him:

Blessed is the womb that bore thee, and the paps that gave thee suck.

But he said:

Yea, rather, blessed are they who hear the word of God, and keep it.

Haydock Commentary 1 Chronicles (Paralipomenon) 15:3-4, 15-16; 16:1-2
Notes Copied From Haydock Commentary Site

• CHAP. 16 Ver. 2. Lord, wishing them all felicity, and making them presents, like the master of a family, v. 43, and 2 K. vi. 18.  C. — Any superior may bless.  W.

Haydock Commentary 1 Corinthians 15:54-57

• Ver. 54. Death is swallowed up in victory, in regard of the saints and the elect, so that it may be said, O death, where is thy victory? O death, where is thy sting? over which the saints shall triumph, and also over sin and hell.  Wi.

Haydock Commentary Luke 11:27-28

• Ver. 28. Menounge, imo vero, yes indeed.  Our Saviour does not here wish to deny what the woman had said, but rather to confirm it: indeed how could he deny, as Calvin impiously maintained, that his mother was blessed?  By these words, he only wishes to tell his auditors what great advantage they might obtain by attending to his words.  For the blessed Virgin, as S. Augustine says, was more happy in having our Saviour in her heart and affections, than in having conceived him in her womb.  Tirinus.