Sunday Bible Readings November 15 2009 33rd Week in Ordinary Time

November 15 2009 Thirty Third 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/111509.shtml

Daniel 12:1-3
Douay-Rheims Challoner

Daniel heard this word of the Lord:

But at that time shall Michael rise up, the great prince, who standeth for the children of thy people: and a time shall come, such as never was from the time that nations began, even until that time. And at that time shall thy people be saved, every one that shall be found written in the book.

And many of those that sleep in the dust of the earth, shall awake: some unto life everlasting, and others unto reproach, to see it always.

But they that are learned, shall shine as the brightness of the firmament: and they that instruct many to justice, as stars for all eternity.

Responsorial Psalm 15:5, 8-11 (Ps 16 NAB)
DR Challoner Text Only

The Lord is the portion of my inheritance and of my cup:
it is thou that wilt restore my inheritance to me.
I set the Lord always in my sight:
for he is at my right hand, that I be not moved.
Therefore my heart hath been glad, and my tongue hath rejoiced:
moreover, my flesh also shall rest in hope.
Because thou wilt not leave my soul in hell;
nor wilt thou give thy holy one to see corruption.
Thou hast made known to me the ways of life,
thou shalt fill me with joy with thy countenance:
at thy right hand are delights even to the end.

Hebrews 10:11-14, 18
Haydock New Testament

And every priest indeed standeth daily ministering, and often offering the same sacrifices, which can never take away sins: But he offering one sacrifice for sins, for ever sitteth on the right hand of God, From henceforth expecting until his enemies be made his footstool. For by one oblation he hath perfected for ever them that are sanctified.

Now where there is remission of these, there is no more an offering for sin.

The Holy Gospel of Jesus Christ According to Saint Mark 13:24-32
Haydock New Testament

Jesus said:

But in those days, after that tribulation, the sun shall be darkened, and the moon shall not give her light. And the stars of heaven shall be falling down, and the powers that are in heaven, shall be moved. And then shall they see the Son of man coming in the clouds, with great power and glory.

And then shall he send his Angels, and shall gather together his elect from the four winds, from the uttermost part of the earth to the uttermost part of heaven. Now of the fig-tree learn ye a parable. When the branch thereof is now tender, and the leaves are come forth, you know that summer is very near: So you also, when you shall see these things come to pass, know ye that it is very nigh, even at the doors.

Amen, I say to you, that this generation shall not pass, until all these things be done. Heaven and earth shall pass away, but my words shall not pass away. But of that day or hour no man knoweth, neither the Angels in heaven, nor the Son, but the Father.

Haydock Commentary Daniel 12:1-3
Notes Copied From Haydock Commentary Site

• Ver. 1. Michael, “who is like God,” alludes to the name of the Machabees; Who is like unto thee among the gods? The archangel protected the Jews, while Epiphanes was engaged beyond the Euphrates. — Time. The nation was in the utmost distress. Only about seven thousand ill-armed men adhered to Judas: yet these delivered the country by God’s decree. — Book. God seemed to keep a register of his friends. C. — Michael, the guardian of the Church, will protect her against antichrist, as her pastors will do visibly. W.
• Ver. 2. Many. This shews the great number. All shall rise again. In a figurative sense, the Jews who seemed buried shall appear and fight. — To see. Heb. “everlasting.” C. — S. Jerom has not seen a d (H.) in the word. This text is express for eternal happiness or misery. C. — Some have understood, deraon, “stench,” or contempt, to denote the ignominy of the damned; but the prophet speaks of the times of the Machabees. Houbigant. — All shall rise in their bodies, but all shall not be changed for the better. 1 Cor. xv. 51. W.
• Ver. 3. Learned in the law of God and true wisdom, which consists in knowing and loving God. Ch. — Heb. “instructors.” — Instruct. Heb. “justify,” in the same sense. The Machabees and other priests, &c. who instructed people in the law, and stood up for its defence, may be meant. C. — “There is as much difference between a learned sanctity and a holy rusticity, as there is between heaven and the stars.” S. Jer. — Teachers, martyrs, and virgins are entitled to an aureola, or accidental reward, besides the essential beatitude. W. — Many. Th. and the Vulg. read, “and of the just many shall be like for an age and after.” S. Jer.

Haydock Commentary Hebrews 10:11-14, 18

• Ver. 14. By one oblation[5] he hath perfected or consummated for ever them that are sanctified, or justified, because this one oblation was sufficient to sanctify all men. He repeats this, to shew them the excellency of Christ’s sacrifice above those of the former law. Wi.
• Ver. 15-18. The Holy Ghost also doth testify to us, and assures us of this, by the prophet Jeremy, (C. xxxi. 33.) in the words above cited, (C. viii, v. 8.) when he promises to give a new testament, and that he will remember no more their sins. — Now where there is remission of these, there is no more an oblation for sin. That is, there is no need of any other oblation to redeem us from sin, after the price of our redemption from sin is paid. There is no need of any other different oblation; all that is wanting, is the application of the merits and satisfactions of Christ. No need of those sacrifices, which were ordered in the law of Moses. To convince them of this, is the main design of S. Paul in this place. The pretended reformers, from several expressions of S. Paul in this chapter, think they have clear proofs that no sacrifice at all ought to be offered after Christ’s one sacrifice on the cross; and that so many sacrifices and oblations of masses, are both needless and against the doctrine of the apostle, who says, that Christ by one oblation hath perfected for ever them that are sanctified. v. 14. And again, that where there is a remission of sins, now there is no more an oblation for sin. This objection, which is obvious enough, was not first invented by the Calvinists against them they nickname Papists: the same is found in the ancient Fathers; and by their answers, and what they have witnessed concerning the daily sacrifice of the mass, they may find their doctrine of a religion without a continued sacrifice evidently against the doctrine and practice of the Catholic Church from the first ages of the Christian religion, till they came to be reformers, not of manners, but of the Catholic belief. Hear S. Chrys. (hom. xvii.) in his commentary on this very chapter: “What then, saith he, do not we offer up (or make an oblation) every day? We offer up indeed, but with a remembrance of his death. And this oblation is one, and not many. How is it one, and not many? . . . because, as he that is offered many times, and in many places, is the same body, not many and different bodies, so is it one sacrifice. He (Christ) is our high priest, who offered this sacrifice, by which we are cleansed: we now offer up the same . . . He said: Do this in remembrance of me. We do not offer a different sacrifice, but the very same, as then our high priest.” S. Chrys. here says, and repeats it over and over again, that we offer up a sacrifice. 2. That we offer it up every day. 3. That the sacrifice which we daily offer is one and the same oblation, one and the same sacrifice, which our high priest, Christ, offered. 4. That in offering this sacrifice, which in all places, and at all times, is the same body of Christ, and the same sacrifice, we do, and offer it, as he commanded us at his last supper, with a remembrance of him. Is this the practice, and is this the doctrine of our dear countrymen, the English Protestants? But at least it is the constant doctrine, as well as practice, of the whole Catholic Church. The council of Trent, as we have already cited the words, (c. vii.) teacheth the very same as S. Chrys. who never says, as some one of late hath pretended, that what we offer is a remembrance only. As the sacrament of the Eucharist, according to the words of Christ in the gospel, is to be taken with a remembrance of him, and yet is not a remembrance only, but is his body and blood, so the sacrifice is to be performed with a remembrance of his benefits and sufferings, by his priests and ministers, but at the same time is a true and propitiatory sacrifice, the priests daily sacrifice, and offer up the same sacrifice, the manner only being different. The sacrifice and mass offered by Peter, is not different in the notion of a sacrifice or oblation from that of Paul, though the priests and their particular actions be different: the same sacrifice was offered by the apostles, and in all Christian ages; and the same sacrifice, according to the prophecy of Malachy, (c. i, v. 11.) shall be offered in all nations to the end of the world. This doctrine and practice is not only witnessed by S. Chrys. but generally by the ancient Fathers and interpreters, as we have taken notice in short in the annotations on S. Matt. See S. Ignatius, in his epistle to the people of Smyrna; S. Justin, in his dialogue with Tryphon; S. Iren. l. 4. c. xxxii. and xxxiv.; Tertull. lib. de Velandis Virg. Euseb. l. 1. de demonst. Evang. c. ult. S. Jerom ep. ad Evangelum; S. Amb. in Ps. xxxviii. and on 1 chap. of S. Luke; S. Aug. l. 16. de civ. Dei. c. xxii. l. cont. Advers. legis c. 22. and lib. ix. Confess. c. xii.; S. Chrys. hom. lx. ad Pop. Antiochenum. et hom. lxxii. in Matt. The first gen. coun. of Nice. — But from this one oblation on the cross and remission of sins, obtained by our Saviour Christ, will our adversaries pretend insisting on the bare letter, that Christ has done all for us, and that we need do nothing, unless perhaps endeavour to catch hold of the justifying cloak of Christ’s justice by faith only? At this rate the love of God and of our neighbour, a life of self-denials, such as Christ preached to every one in the gospel, the practices of prayer, fastings, almsdeeds, and all good works, the sacraments instituted by our Saviour Christ may be all safely laid aside; and we may conclude from hence, that all men’s sins are remitted before they are committed. Into what extravagances do men run, when their private spirit pretends to follow the letter of the Holy Scriptures, and when they make their private judgment the supreme guide in matter of divine faith? It is very true, that Christ hath paid the ransom of all our sins, and his satisfactions are infinite; but to partake of the benefit of this general redemption, the merits and satisfaction of Christ are to be applied to our souls, and this by the order of Providence is to be done not only by faith but by other virtues, by good works, by the sacraments, and by repeating the oblation and the same sacrifice, the manner only being different, according to the doctrine and practice of the Catholic Church from the apostle’s time. Wi. — Where there is a full remission of sins, as in baptism, there is no more occasion for a sin-offering to be made for such sins already remitted; and as for sins committed afterwards, they can only be remitted in virtue of the one oblation of Christ’s death. Ch.

Haydock Commentary Mark 13:24-42

• Ver. 24. In the day of judgment the luminaries of heaven shall be darkened, not by the privation of their light, but by the approach of the true light of the world, i.e. the great Judge. And what cause for wonder can there be, that man should be terrified at the thoughts of the last day, when the angelic powers shall tremble; or, how will these mortal habitations of ours stand the shock, when the very pillars of heaven shall be moved? what will the tender osier suffer, when the lofty cedars of Paradise bend their head! Ven. Bede.
• Ver. 32. But how can the Son be ignorant of that last day? Were this the case, we must thence conclude that his nature was imperfect: since he was under the necessity of a second coming, and yet was ignorant when that time should be. But we must remember, that the meaning of this sentence is not, that Christ was really ignorant of this circumstance, but only that it was not then a convenient time to disclose the secret. S. Austin. — Not as if Christ were ignorant himself, as certain Eutychian heretics, called Agnoitæ, held; but because he knew it not as our teacher, to teach it others, as being not expedient. S. Ambrose de fide, l. v. c. viii. — The Son of God is ignorant of this day, not according to his divinity, which sees and knows all things; but according to his humanity, which does not know it of itself, of its own light, but by revelation which is made to it by the divinity, which is intimately united to it. In naturâ quidem divinitatis novit, says S. Gregory, non ex naturâ humanitatis. See S. Matt. xxiv. 36.

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