Daily Scripture Readings Thursday December 24 2009 Mass in the Morning

December 24 2009 Thursday Fourth Week of Advent
Mass in the Morning
Saint of the Day – Christmas at Greccio

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/122409.shtml

2 Samuel 7:1-5, 8b-12, 14a, 16
Douay-Rheims Challoner

And it came to pass when the king sat in his house, and the Lord had given him rest on every side from all his enemies, He said to Nathan the prophet:

Dost thou see that I dwell in a house of cedar, and the ark of God is lodged within skins?

And Nathan said to the king:

Go, do all that is in they heart: because the Lord is with thee.

But it came to pass that night, that the word of the Lord came to Nathan, saying:

Go, and say to my servant David: Thus saith the Lord: Shalt thou build me a house to dwell in?

I took thee out of the pastures from following the sheep to be ruler over my people Israel: And I have been with thee wheresoever thou hast walked, and have slain all thy enemies from before thy face: and I have made thee a great man, like unto the name of the great ones that are on the earth. And I will appoint a place for my people Israel, and I will plant them, and they shall dwell therein, and shall be disturbed no more: neither shall the children of iniquity afflict them any more as they did before, From the day that I appointed judges over my people Israel: and I will give thee rest from all thy enemies. And the Lord foretelleth to thee, that the Lord will make thee a house. And when thy days shall be fulfilled, and thou shalt sleep with thy fathers, I will raise up thy seed after thee, which shall proceed out of the bowels, and I will establish his kingdom. I will be to him a father, and he shall be to me a son.

And thy house shall be faithful, and thy kingdom for ever before thy face, and thy throne shall be firm for ever.

Responsorial Psalm 88:2-5, 27 and 29 (Ps 89 NAB)
DR Challoner Text Only

The mercies of the Lord I will sing for ever.
I will shew forth thy truth with my mouth to generation and generation.
For thou hast said: Mercy shall be built up for ever in the heavens:
thy truth shall be prepared in them.
I have made a covenant with my elect:
I have sworn to David my servant:
Thy seed will I settle for ever.
And I will build up thy throne unto generation and generation.
He shall cry out to me: Thou art my father:
my God, and the support of my salvation.
I will keep my mercy for him for ever:
and my covenant faithful to him.

The Holy Gospel of Jesus Christ According to Saint Luke 1:67-79
Haydock New Testament

And Zachary, his father, was filled with the Holy Ghost: and he prophesied, saying:

Blessed be the Lord God of Israel,
because he hath visited and wrought the redemption of his people:
And hath raised up a horn of salvation to us, in the house of David, his servant.
As he spoke by the mouth of his holy prophets, who are from the beginning:
Salvation from our enemies, and from the hand of all that hate us:
To shew mercy to our fathers: and to remember his holy covenant.
The oath which he swore to Abraham, our father, that he would grant to us:
That being delivered from the hand of our enemies, we may serve him without fear,
In holiness and justice before him, all our days.
And thou, child, shalt be called the prophet of the most High:
for thou shalt go before the face of the Lord, to prepare his way.
To give knowledge of salvation to his people, unto the remission of their sins.
Through the bowels of the mercy of our God:
in which the Orient, from on high, hath visited us.
To enlighten them that sit in darkness, and in the shadow of death:
to direct our feet into the way of peace.

Haydock Commentary 2 Samuel 7:1-5, 8b-12, 14a, 16 (2 Kings – Douay-Rheims)
Notes Copied From Haydock Commentary Site

• Ver. 1. Enemies, before he had made war upon the surrounding nations.  1 Par. xviii. 1.
• Ver. 2. Nathan. An admirable courier, (Grot.) and a great saint, Eccli. xlvii.  He was neither too rough, nor too complaisant. — Cedar. This was the most esteemed species of wood.  The palace of the Persian kings, at Ecbatana, was chiefly built of it, and of cypress wood.  Polyb. x. — Houses were not there built in such a solid manner, as they are in colder climates.  They consisted mostly of wood. — Skins. The outer veils of the tabernacle were made of skins, as others generally were.  C. — Heb. and Chal. “of curtains.”
• Ver. 3. Thee. David did not, perhaps, consult him as a prophet; and Nathan thought that the proposal was so just, that it might be safely carried into effect.  The prophets are not inspired in all their actions.  Joseph was of a different opinion from his father.  Gen. xlviii. 19.  Samuel supposed that Eliab should have been king; (1 K. xvi. 6,) and Eliseus confesses, that God had concealed from his the affliction of the woman with whom he lodged.  4 K. iv. 24.  C. — God afterwards sent the same Nathan to rectify his former decision, that he might not pass sentence, in future, without consulting him.  M.
• Ver. 10. Before, provided they be faithful.  These promises are conditional.
• Ver. 11. House, or give thee children, who shall hold the sceptre.  M.
• Ver. 12. I will establish his kingdom. This prophecy partly relates to Solomon; but much more to Christ, who is called the Son of David in Scripture, and the builder of the true temple, which is the Church, his everlasting kingdom, which shall never fail, nor be cast off for any iniquity of her children.  Ch. — God passes over all the children whom David had already, 3 K. ii. 15.  The temporal kingdom was enjoyed by David’s posterity for a long time, sufficient to verify the expression for ever, as it is often used in Scripture.  C. — But the spiritual kingdom of the Messias will last till the end of time, and be perfected in eternity.  H. — In these predictions we must always distinguish the type from the reality.  C.
• Ver. 14. Irrelevant to this reading
• Ver. 16. Faithful; or continue a long time.  M.  3 K. xi. 38. — Where is not the house of David? or how is this accomplished, except in the Church? — Thy face. Sept. “before me,” which is conformable to Ps. lxxxviii. 38.  David saw Solomon on the throne, and beheld the Messias in spirit.  C. — Souls departed still see what regards them, (Sa.) if they be happy.  H.

The Holy Gospel of Jesus Christ According to Saint Luke 1:67-79
Haydock New Testament

• Ver. 69. As Christ was born of the race of David, he is here called the horn of salvation in the house of David.  As Isaias says, a vineyard is planted in the horn, c. v. — A powerful salvation.[10]  According to the letter both of the Latin and Greek text, a horn of salvation. But as it is generally agreed, that by horn, in the phraseology of the Scriptures, is understood strength and power, and that horn sounds awkwardly in English, and other languages, I hope it may be literally enough translated, a powerful salvation. Wi.
• Ver. 71. That he would save us, &c.  Lit. salvation from our enemies. The construction and sense is, that God, as he had declared by his prophets, would grant us salvation, or would save us.  Wi. — This is not to be understood of temporal, but of spiritual enemies.  For the Lord Jesus, strong in battle, came to destroy all our enemies, and thus to deliver us from their snares and temptations.  Origen, hom. xvi. — He is that King of Glory, the Lord strong and powerful, the Lord powerful in battle. Ps. xxiii.
• Ver. 72. To remember his holy covenant, i.e. of his promise, or of the covenant made with Abraham, that he would bless all nations in his seed.  Wi. — At the coming of Christ, Abraham, Isaac and Jacob were made partakers of his mercy.  For, we cannot suppose that they who saw his day, and were glad, should not participate in the fruit of his coming; since S. Paul says: he maketh peace through the blood of the cross, both to the things that are on earth, and the things that are in heaven. Col. i. 20.  Origen, hom. x.
• Ver. 73-4. According to the oath which he swore.[11]  The words according to, are no addition to the letter of the text: they only barely express what is here signified; to wit, that God swore to Abraham, that he would grant us, or make it come to pass, that being delivered from our enemies, sin and the devil, we should be in a condition to serve him without fear, in holiness, &c.  Wi.
• Ver. 75. It is possible, we here see, to have true justice, not only in the sight of man, or by the imputation of God, but in his sight; and the coming of Christ was to give men such justice.
• Ver. 77. Jesus is our salvation, and S. John was sent to give to the people the knowledge of this salvation: he bore testimony of Christ; (Theophy.) by whom alone remission of sins can be obtained.
• Ver. 78. The rising light,[12] or the rising sun, hath visited us from on high.  The Rheims translation hath the Orient, the Prot. the day-spring. Both seem more obscure than they need be.  The Latin, as well as the Greek, hath a noun substantive, by which Christ himself is signified.  Yet the same word, in both languages, is sometimes taken for a rising light, and sometimes for a bud, or branch; in which latter sense it is expounded by S. Jerom.  Comment in Zachar. p. 1737, tom. 3, Ed. Ben.  But in this place it is rather taken for a light that riseth, by the following words, to enlighten them that sit in darkness, &c.  Wi. — The Orient. It is one of the titles of the Messias, the true light of the world, and the sun of justice.  Ch. — By this he shews that God has forgiven us our sins, not through our merits, but through his own most tender mercy; (Theophy.) and that we are to solicit this forgiveness through the bowels of his most tender mercy.
• Ver. 79. The Gentiles were in darkness, and given to the adoration of idols, till the light arose and dispelled the darkness, spreading on all sides the splendour of truth.  S. Basil on Isai. — With reason it is said in this place, who sit in darkness; for we did not walk in darkness, but sat down, as if destitute of all hopes of being delivered.  S. Chrys. hom. xiv. on S. Matt. . . . Then our steps are directed in the paths of peace, when in our every action we act conformably to the grace of the Almighty.  S. Greg. hom. xxxii.

Sunday Scripture Readings December 27 2009 Feast of the Holy Family of Jesus, Mary and Joseph

December 27 2009 Sunday The Holy Family of Jesus, Mary and Joseph

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/122709.shtml

All choices the readings are included.

Sirach 3:2-7, 12-14 (Ecclesiasticus)
Douay-Rheims Challoner

Children, hear the judgment of your father, and so do that you may be saved. For God hath made the father honourable to the children: and seeking the judgment of the mothers, hath confirmed it upon the children. He that loveth God, shall obtain pardon for his sins by prayer, and shall refrain himself from them, and shall be heard in the prayer of days. And he that honoureth his mother is as one that layeth up a treasure. He that honoureth his father shall have joy in his own children, and in the day of his prayer he shall be heard. He that honoureth his father shall enjoy a long life: and he that obeyeth the father, shall be a comfort to his mother.

Son, support the old age of thy father, and grieve him not in his life; And if his understanding fail, have patience with him, and despise him not when thou art in thy strength: for the relieving of the father shall not be forgotten. For good shall be repaid to thee for the sin of thy mother. And in justice thou shalt be built up, and in the day of affliction thou shalt be remembered: and thy sins shall melt away as the ice in the fair warm weather.

1 Samuel 1:20-22, 24-28
Douay-Rheims Challoner

And it came to pass when the time was come about, Anna conceived and bore a son, and called his name Samuel: because she had asked him of the Lord. And Elcana, her husband, went up, and all his house, to offer to the Lord the solemn sacrifice, and his vow. But Anna went not up: for she said to her husband:

I will not go till the child be weaned, and till I may carry him, that he may appear before the Lord, and may abide always there.

And after she had weaned him, she carried him with her, with three calves, and three bushels of flour, and a bottle of wine, and she brought him to the house of the Lord in Silo. Now the child was as yet very young: And they immolated a calf, and offered the child to Heli. And Anna said:

I beseech thee, my lord, as thy soul liveth, my lord: I am that woman, who stood before thee here praying to the Lord. For this child did I pray, and the Lord hath granted me my petition, which I asked of him. Therefore I also have lent him to the Lord all the days of his life, he shall be lent to the Lord.

And they adored the Lord there. And Anna prayed.

Psalm 127 Douay-Rheims or 128 NAB
Douay-Rheims Challoner. Text Only

Blessed are all they that fear the Lord: that walk in his ways.
For thou shalt eat the labours of thy hands:
blessed art thou, and it shall be well with thee.
Thy wife as a fruitful vine, on the sides of thy house.
Thy children as olive plants, round about thy table.
Behold, thus shall the man be blessed that feareth the Lord.
May the Lord bless thee out of Sion:
and mayst thou see the good things of Jerusalem all the days of thy life.
And mayst thou see thy children’s children, peace upon Israel.

Psalm 83:2-3, 5-6, 9-10 (Ps 84 NAB)
DR Challoner Text Only

How lovely are thy tabernacles, O Lord of hosts!
my soul longeth and fainteth for the courts of the Lord.
My heart and my flesh have rejoiced in the living God.
Blessed are they that dwell in thy house, O Lord:
they shall praise thee for ever and ever.
Blessed is the man whose help is from thee:
in his heart he hath disposed to ascend by steps,
O Lord God of hosts, hear my prayer: give ear, O God of Jacob.
Behold, O God our protector: and look on the face of thy Christ.

Colossians 3:12-21
Haydock New Testament

Put ye on, therefore, as the elect of God, holy and beloved, the bowels of mercy, benighnity, humility, modesty, patience: Bearing with one another, and forgiving one another, if any of you have a complaint against another: even as the Lord hath forgiven you, so do you also.

But above all these things have charity, which is the bond of perfection: And let the peace of Christ rejoice in your hearts, wherein also you are called in one body: and be ye thankful. Let the word of Christ dwell in you abundantly, in all wisdom, teaching, and admonishing one another in psalms, hymns, and spiritual canticles, singing in grace in your hearts to God. All whatsoever you do in word or in work, do all in the name of the Lord Jesus Christ, giving thanks to God and the Father by him.

Wives, be subject to your husbands, as it behoveth in the Lord. Husbands, love your wives, and be not bitter towards them. Children, obey your parents in all things: for this is pleasing to the Lord. Fathers, provoke not your children to anger, lest they be discouraged.

1 John 3:1-2, 21-24
Haydock New Testament

Behold what manner of charity the Father hath bestowed upon us, that we should be called, and should be the sons of God.  Therefore the world knoweth not us, because it hath not known him. Dearly beloved, we are now the sons of God: and it hath not yet appeared what we shall be.  We know, that, when he shall appear, we shall be like to him: because we shall see him as he is.

Dearly beloved, if our heart do not reprehend us, we have confidence towards God: And whatsoever we shall ask, we shall receive of him: because we keep his commandments, and do those things that are pleasing in his sight. And this is his commandment: that we should believe in the name of his Son, Jesus Christ: and love one another, as he hath given commandment unto us. And he that keepeth his commandments, abideth in him, and he in him: and in this we know that he abideth in us, by the Spirit which he hath given us.

The Holy Gospel of Jesus Christ According to Saint Luke 2:41-52
Haydock New Testament

And his parents went every year to Jerusalem, at the solemn day of the Pasch. And when he was twelve years old, they went up to Jerusalem, according to the custom of the feast. And after they had fulfilled the days, when they returned, the child, Jesus, remained in Jerusalem, and his parents knew it not. And thinking that he was in the company, they came a day’s journey, and sought him among their kinsfolks and acquaintance. And not finding him, they returned into Jerusalem, seeking him.

And it came to pass, that after three days they found him in the temple, sitting in the midst of the doctors, hearing them, and asking them questions. And all, that heard him, were astonished at his wisdom, and his answers. And seeing him, they wondered.  And his mother said to him:

Son, why hast thou done so to us? behold, thy father and I have sought thee, sorrowing.

And he said to them:

How is it that you sought me? did you not know, that I must be about the things that are my Father’s?

And they understood not the word that he spoke unto them. And he went down with them, and came to Nazareth: and was subject to them.  And his mother kept all these words in her heart. And Jesus increased in wisdom, and age, and grace with God and men.

Haydock Commentary Sirach (Ecclesiasticus) 3:2-7, 12-14
Notes Copied From Haydock Commentary Site

• Ver. 3. Seeking. Greek, “and hath confirmed the judgment,” &c.  H. — God will revenge any disrespect shewn to parents.  M.
• Ver. 7. Father. Greek, “Lord…mother (8.) and will serve them,” &c.  H. — Though you may feed your parents, you are still much in their debt.  S. Amb. in Lu. ii. and xviii.  Ex. xx. 12.  Job iv. 3.
• Ver. 12. Thee. Boast not of thy superior talents, nor say any thing disrespectful.
• Ver. 13. A father. Greek, “mother.”  Alexander was ashamed of having Philip for his father, pretending that he was the son of Jupiter Ammon.  His mother Olympias, with much ingenuity, wrote to him, that he would thus make Juno her powerful rival!

Haydock Commentary 1 Samuel 1:20-22, 24-28

• Ver. 20. About, at the expiration of the year, which term the ancients frequently allowed between the conception and the nativity.  Gen. xviii. 10. — Samuel. This name imports, asked of God. Ch. — Some letters are omitted for the easier pronunciation, as the Hebrews would now write it, Saul-meel; (C.) or it may signigy, “God placed him,” sum-hal. T. — Shaal means, “to ask.”  But Vatable thinks that Anna retained only the first letter.  M.
• Ver. 21. Vow, in consequence of his son’s nativity.  The sacrifice might be of precept, such as the paschal lamb, or for his wife’s purification and the redemption of his first-born, as they could not attend in person.  C. — Heb. “the victim of days and his vow,” which he had probably made in conjunction with Anna.  M.
• Ver. 22. Weaned. The mother of the Machabees weaned her children when they were three years old; (2 Mac. vii. 27.) which Gallien asserts as the proper time, though Avicenna fixes upon two years.  See Gen. xxi. 8.  Iremellius translates, “till the child be grown up.”  But we must not allow any long term, since he was very young when he was presented to the Lord.  v. 24.
• Ver. 24. Three calves. Sept. “a calf three years old,” such as Abraham sacrificed, Gen. xv. 9.  We only find one offered up, v. 25. — Bushels. Heb. epha, (C.) each of which contained three bushes or measures.  Ruth ii. 17.  H. — Bottle. Heb. nebel, a large measure containing above 87 pints.  C. — The sacrifices seem to have been for thanksgiving, accompanied with an ephi for each calf, and with wine.  Num. xv.  Ezec. xlvi. 7.
• Ver. 26. Liveth: a strong attestation.  M. — As sure as you live; or, may you enjoy a long and happy life.  See C. xvii. 55. and xx. 3.  Dan. iii. 9.  2 Esd. ii. 3.
• Ver. 28. Lent. This is equivalent to giving entirely.  Anna presents her son to the Lord, to serve in his tabernacle as long as God shall think proper.  He dispensed with his personal attendance, when he appointed him judge.  C. vii. 15.  C. — As much as depended on Samuel’s mother, he was consecrated for ever.  But he was at liberty to ratify the vow if he pleased.  M. — The expression, lent, seems to reserve the dominion of the thing, which Anna had entirely given up, so that we might translate the Heb. “Therefore I have him simply as one lent…he is a thing lent, which belongs to the Lord.”  C. — They. Heb. “he worshipped the Lord there.”  Grabe found not these words in the Alex. copy, which by comparison of this chapter with the the Vatican edition, appears, to be more accurate.  Both omit this sentence: but it is found in the Aldine edition of the Sept.  Proleg. C. iv.  The Targum adds, “and she prayed in the spirit of prophecy, and said.”  H.

Haydock Commentary Colossians 3:12-21

• Ver. 14. Above all these things have charity, the love of God, and of your neighbour, which is the bond of perfection, the end of all virtues, which unites the hearts of all to God.  Wi.
• Ver. 15. The peace of Christ rejoice:[2] reign, conquer, bear away the prize.  Wi.
• Ver. 16. Employ yourselves in studying and reading the Scriptures; meditating on what our Saviour has done and suffered for you.  It is a calumny of our enemies, that we forbid the reading of the Testament.  But the Church, fearing lest the faithful should read to their own destruction what was ordained for their salvation, wisely ordains that they should have recourse to their pastors, and receive from them those versions which she approves as most  conformable to the Latin Vulgate, which has received the sanction of the holy Catholic Church, and at the same time forbids them those which might corrupt their faith.  In this she acts the part of a good and provident mother, conducting her children to the rich and salutary pastures of peace and plenty, and carefully guarding then from others where tempting but noxious weeds luxuriantly grow up, watered with the baneful streams of polluted and poisoned sources.
  If pure be the steams from the fountain,
  As purely the river will flow;
  If noxious the stream from the mountain,
  It poisons the valley below.
• Ver. 17. Do all in the name of the Lord Jesus Christ. Let all be done for his honour and glory.  See 1 Cor. x. 31.  Wi.

Haydock Commentary 1 John 3:1-2, 21-24

• Ver. 1. Behold what manner of charity (or of love) the Father hath bestowed upon us. S. John had said in the last verse of the foregoing chap. that every one who doth justice, is born of him; i.e. is the son of God by adoption.  But the world knoweth us not, nor esteems and values us as such: and no wonder, because they have not known, nor acknowledged, nor reverenced God as they ought.  We indeed are the sons of God; we believe it, because God has assured us of it; but it hath not yet appeared what we shall be, (v. 2) to what glory or happiness we shall thereby be exalted hereafter, for neither the eye hath seen, nor the ear heard, nor hath it entered into the heart of man, what things God hath prepared for those who love him.  1 Cor. ix. 2.  We only know this, that his elect shall be like to him, because they shall see him as he is, when they shall enjoy him in heaven.  Wi.
• Ver. 24. We know that he abideth in us, by the Spirit which he hath given us. These words may be either referred to the body of the Church in general or to the apostles, or to every one in particular.  It is certain that God gave his Spirit to his Church and to the apostles, by the coming of the Holy Ghost in a visible manner, and by the miraculous gifts bestowed upon the apostles; but every one in particular has only a moral certainty that he has the Spirit of God, and his sanctifying grace in his soul.  Wi.

Haydock Commentary Luke 2:41-52

• Ver. 41. How can we account for what is related in this verse, that his parents went up every year to Jerusalem, during the childhood of Jesus, when, as we are taught in other parts, his parents did not dare to fix their abode in Jerusalem, for fear of Archelaus: but this, says S. Austin, will not be very difficult to answer; for, it might be easier for them to ascend up to Jerusalem on these particular occasions, without being noticed in so numerous a crowd, and privately return; though it might not be prudent for them to fix their habitation there, lest they might be too much noticed: and, as no one has yet informed us how long Archelaus continued to reign, what S. Luke relates might have taken place after the death of that prince.  S. Austin.
• Ver. 44. It may be asked how the blessed Virgin and S. Joseph could possibly have come so far without missing him; but we must take notice, that when the people went up to the temple from remote parts of Judea, the men went in one company, and the women in a separate company, whilst the children went in either company indifferently: so that S. Joseph imagined that he was with Mary, his mother, whilst she imagined he was with S. Joseph.  Nic. de Lyra.
• Ver. 49. I must be about the things that are my Father’s? By these words he shewed, that not S. Joseph, but only God, was his father.  Wi.
• Ver. 50. They understood not, &c.  That is, knew not when, or by what means, Christ designed to make himself known to the world.  Wi.
• Ver. 51. Was subject to them. Astonishing humility! which the Son of God was pleased to teach by his example, as also obedience to parents.  Wi. — The evangelist relates nothing of our Saviour from the age of twelve till the age of thirty, except that he was subject to S. Joseph and the blessed Virgin.  The divine Spirit shewing by this, that nothing is so great and amiable in Christians, as ready obedience to the directions of their superiors.  Barradius. — All children are hereby taught what subjection and obedience is due from them to their parents.
• Ver. 52. Not that he was wiser at any future period of his life, than he was at the moment of his conception, but this is said, because he chose to manifest increasing signs of wisdom as he increased in years. — In the same manner also he increased in grace, by displaying, as he advanced in age, the gifts of grace with which he was endowed; and by this excited men to the praise of God, from the consideration of favours God had bestowed upon him; and thus he conduced to the honour of God, and the salvation of men.  S. Greg. — The sun, always equally brilliant in itself, is said to increase in splendour, till it has reached its meridian brilliancy.

Daily Scripture Readings Wednesday December 23 2009 4th Week of Advent

December 23 2009 Wednesday Fourth Week of Advent
Saint of the Day – St. John of Kanty

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/122309.shtml

Malachi 3:1-4, 4:5-6
Douay-Rheims Challoner

Thus saith the Lord:

Behold I send my angel, and he shall prepare the way before my face. And presently the Lord, whom you seek, and the angel of the testament, whom you desire, shall come to his temple. Behold, he cometh, saith the Lord of hosts. And who shall be able to think of the day of his coming? and who shall stand to see him? for he is like a refining fire, and like the fuller’s herb: And he shall sit refining and cleansing the silver, and he shall purify the sons of Levi, and shall refine them as gold, and as silver, and they shall offer sacrifices to the Lord in justice. And the sacrifice of Juda and of Jerusalem shall please the Lord, as in the days of old, and in the ancient years.

Behold, I will send you Elias the prophet, before the coming of the great and dreadful day of the Lord. And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers: lest I come, and strike the earth with anathema.

Responsorial Psalm 24:4-5ab, 8-10 and 14 (Ps 25 NAB)
DR Challoner Text Only

Shew, O Lord, thy ways to me, and teach me thy paths.
Direct me in thy truth, and teach me; for thou art God my Saviour;
The Lord is sweet and righteous:
therefore he will give a law to sinners in the way.
He will guide the mild in judgment:
he will teach the meek his ways.
All the ways of the Lord are mercy and truth,
to them that seek after his covenant and his testimonies.
The Lord is a firmament to them that fear him:
and his covenant shall be made manifest to them.

The Holy Gospel of Jesus Christ According to Saint Luke 1:57-66
Haydock New Testament

Now Elizabeth’s full time of being delivered was come, and she brought forth a son. And her neighbours and kinsfolks heard that the Lord had shewed his great mercy towards her, and they congratulated with her. And it came to pass that on the eighth day they came to circumcise the child, and they called him by his father’s name, Zachary. And his mother answering, said:

Not so, but he shall be called John.

And they said to her:

There is none of thy kindred that is called by this name.

And they made signs to his father, how he would have him called. And demanding a tablet, he wrote, saying:

John is his name.

And they all wondered. And immediately his mouth was opened, and his tongue loosed, and he spoke, blessing God. And fear came upon all their neighbours: and all these words were divulged over all the mountainous country of Judea. And all they that had heard them, laid them up in their heart, saying:

What a one, think ye, shall this child be?

For the hand of the Lord was with him.

Haydock Commentary Malachi 3:1-4, 4:5-6
Notes Copied From Haydock Commentary Site

• Ver. 1. My angel, viz. John the Baptist, the messenger of God, and forerunner of Christ.  Ch. — His purity and office procure him this title.  W. — Afterwards Christ himself shall come, for the ruin and for the resurrection of many.  Lu. ii. 34.  Hence threats and promises are intermixed.  The evangelists read his face, making the Father speak, whereas the Son is introduced by the prophet, who however presently changes the person.  It is all the same which person of the blessed Trinity speaks, as all act together.  C. — Testament. The Messias, the mediator of the covenant with mankind, (W.) with Abraham, and Moses.  The latter calls him the prophet; (Deut. xviii. 18.) and Zacharias, alluding to this text, explains angel in the same sense.  Lu. i. 76. — Temple. The ancient Jews were convinced that the Messias would come to the temple of Zorobabel, and be its chief glory.  Agg. ii. 8.  C. — Their descendants put off the coming for some long time, though the prophet says presently, or on a sudden.  S. Jer. Basnage vi. 26. — Some take this temple to be the womb of the bless Virgin.  S. Cyr.  S. Aug. de Civ. Dei. xviii. 35.  C. — The Baptist was conceived, born, and preached first; and shortly after Christ appeared.  W.
• Ver. 2. Coming. This may be explained of the Baptist, (Lu. iii. 7.) or of the second coming of Christ; though his first coming shewed the hypocrisy of the Jews.  They would not acknowledge him, but sought his death, and brought on their own condemnation.  C. — Fuller’s. Sept. “washers’ herb.”  Borith is found in all the low places of Palestine, (S. Jer.) and probably denotes soda, (Jer. ii. 22.  C.) or fullers’ earth.  H. — Christ purified the religion of the Jews, or did what was requisite for that purpose.  The people would not obey.  Yet he established his Church in all purity.
• Ver. 3. Justice. This is spoken of the Christian priesthood, which far excels that of Levi, Heb. v. and vii. &c.  C. — Many Jewish priests embraced the gospel.  Acts vi. 7.  H.
• Ver. 4. Years. So in the mass we beg that God would receive the sacrifice, “as he received the presents of Abel.”  M.
• Ver. 5. Elias. Sept. add, “the Thesbite;” and S. Jerom (in Mat. xvii.) says, that Elias shall indeed come and restore all things. — Dreadful. Christ’s first coming was in all meekness; but he will judge in terror.  Hence the prophet’s meaning is not that S. John, but that Elias shall come before the great day of the Lord.  W. — Yet we may understand it of Christ coming into the world to preach, and again to judge.  His first coming proved terrible to the perfidious Jews, whose ruin presently ensued.  The destruction of Jerusalem was a figure of that which the world shall experience.  C. — This shall be preceded by the preaching of Elias.  N. Alex. Diss.vi. — This interpretation seems very striking and natural, though the prophet may have had the first coming of Christ and the ruin of the city chiefly in view.  Our Saviour testifies that the Elias whom the Jews expected was already come.  Mat. xi. 14. and xvii. 11.  Lu. ix. 8.  C.
• Ver. 6. Heart, &c.  By bringing over the Jews to the faith of Christ, he shall reconcile them to their fathers, viz. the patriarchs and prophets, whose hearts for many ages have been turned away from them, because of their refusing to believe in Christ.  C. — The antipathy of Jews and Gentiles shall cease.  Both shall enter the Church of Christ.  Is. xi. 13.  The Baptist strove to ameliorate the manners of the people, and to bring all to Christ, who reconciles all seeming contradictions in the Scriptures.  He came to put an end to all dissensions.  C. — Yet the wicked will still have war.  Mat. x. 35.  H. — Christ will convert those Jews at last, (Rom. xi. 26.  C.) who have not yet opened their eyes.  Their fathers, the apostles and first converts, have long ago shewn them the example.  H. — Anathema. In the Hebrew, cherem, that is, utter destruction. Ch. — Sept. “entirely,” (C.) or “suddenly;” ardhn.  S. Jer.  Deut. vii. 26. — This passage intimates that the ruin of Jerusalem is threatened.  If people should be converted, would that stop the general conflagration?  C. — Some of our crafty adversaries have inferred from the above explanation of anathema, that the Church means heretics to be destroyed: but her kingdom is not of this world: she speaks only of the soul, and exercises a spiritual power.  H.

Haydock Commentary Luke 1:57-66

• Ver. 63. As then in circumcision, so now in baptism, names are given.  And as we see here, and is all the Old Testament, great respect was had of names, so must we be aware of profane and secular names, and rather, according to the catechism of the council of Trent, take names of saints and holy persons, which may put us in mind of their virtues.  De Bap. in fine.

Catena Aurea Luke 1:57-66
From Catechetics Online

• AMBROSE; If you carefully observe, you will find that the word signifying fullness is no where used except at the birth of the righteous. Hence it is said, Now Elisabeth’s full time came. For the life of the righteous has fullness, but the days of the wicked are empty.
• CHRYS. And for that reason the Lord kept back the delivery of Elisabeth, that her joy might be increased, and her fame the greater. Hence it follows, And her neighbors and cousins heard, &c. For they who had known her barrenness were made the witnesses of the Divine grace, and no one seeing the child departed in silence, but gave praise to God, Who had vouchsafed him beyond their expectation.
• AMBROSE; For the bringing forth of saints causes the rejoicing of many; it is a common blessing; for justice is a public virtue, and therefore at the birth of a just man a sign of hi future life is sent beforehand and, the grace of the virtue which is to follow is represented, being foreshadowed by the rejoicing of the neighbors.
• CHRYS. The rite of circumcision was first delivered to Abraham as a sign of distinction, that the race of the Patriarch might be preserved in unmixed purity, and so might be able to obtain the promises. But now that the promise of the covenant is fulfilled, the sign attached to it is removed. So then through Christ circumcision ceased, and baptism came in its place; but first it was right that John should be circumcised; as it is said, And it came to pass, that on the eighth day, &c. For the Lord had said, Let the child of eight days be circumcised among you. But this measurement of time I conceive was ordered by Divine mercy for two reasons. First, because in its most tender years the child the more easily bears the cutting of the flesh. Secondly, that from the very operation itself we might be reminded that it was done for a sign; for the young child scarcely distinguishes any of the things that are around him. But after the circumcision, the name was conferred, as it follows, And they called him. But this was done because we must first receive the seal of the Lord, then the name of man. Or, because no man except he first cast aside his fleshly lusts, which circumcision signifies, is worthy to have his name written in the book of life.
• AMBROSE; The holy Evangelist has especially remarked, that many thought the child should be called after his father Zacharias, in order that we might understand, not that any name of his kinsfolk was displeasing to his mother, but that the same word had been communicated to her by the Holy Spirit, which had been foretold by the Angel to Zacharias. And in truth, being dumb, Zacharias was unable to mention his son’s name to his wife, but Elisabeth obtained by prophecy what she had not learnt from her husband. Hence it follows, And she answered, &c. Marvel not that the woman pronounced the name which she had never heard, seeing the Holy Spirit who imparted it to the Angel revealed it to her; nor could she be ignorant of the forerunner of the Lord, who had prophesied of Christ.
• And it well follows, And they said to her, &c. that you might consider that the name belongs not to the family, but to the Prophet. Zacharias also is questioned, and signs made to him, as it follows, And they made signs to the father, &c. But since unbelief had so bereft him of utterance and hearing, that he could not use his voice, he spoke by his hand-writing, as it follows, And he asked for a writing table, and wrote, saying, His name is John; that is, we give no name to him who has received his name from God.
• ORIGEN; Zacharias is by interpretation “remembering God,” but John signifies “pointing to.” Now “memory” relates to something absent, “pointing to,” to something present. But John was not about to set forth the memory of God as absent, but with his finger to point him out as present, saying, Behold the Lamb of God.
• CHRYS. But the name John is also interpreted the grace of God. Because then by the favor of Divine grace not by nature, Elisabeth conceived this son, they engraved the memory of the benefit on the name of the child.
• THEOPHYL. And because with the mother the dumb father also agreed as to the name of the child, it follows, And they all marveled. For there was no one of this name among their kinsfolk that any one could say that they had both previously determined upon it.
• GREG. NAZ. The birth of John then broke the silence of Zacharias, as it follows, And his mouth was opened. For it were unreasonable when the voice of the Word had come forth, that his father should remain speechless.
• AMBROSE; Rightly also, from that moment was his tongue loosed for that which unbelief had bound, faith set free. Let us then also believe, in order that our tongue, which has been bound by the chains of unbelief, may be loosed by the voice of reason. Let us write mysteries by the Spirit if we wish to speak. Let us write the forerunner of Christ, not on tables of stone, but on the fleshly tablets of the heart. For he who names John, prophesies Christ. For he who names John prophesies Christ. For it follows, And he spoke, giving thanks.
• THEOPHYL; Now in an allegory, the celebration of John’s birth was the beginning of the grace of the New Covenant. His neighbors and kinsfolk had rather give him the name of his father than that of John. For the Jews, who by the observance of the Law were united to him as it were by ties of kindred, chose rather to follow the righteousness which is the Law, than receive the grace of faith. But the name of John, (i.e. the grace of God,) his mother in word, his father in writing, suffice to announce, for both the Law itself as well as the Psalms and the Prophecies, in the plainest language foretell the grace of Christ; and that ancient priesthood, by the foreshadowing of its ceremonies and sacrifices, bears testimony to the same. And well does Zacharias speak on the eighth day of the birth of his child, for by the resurrection of the Lord, which took place on the eighth day, i.e. the day after the sabbath, the hidden secrets of the legal priesthood were revealed.
• THEOPHYL. AS at the silence of Zacharias the people marveled, so likewise when he spoke. Hence it is said, And fear came upon all; that from these two circumstances all might believe there was something great in the child that was born. But all these things were ordained, to the end that he who was to bear witness of Christ might also be esteemed trustworthy. Hence it follows, And all they that heard them laid them up in their heart, saying What manner of child, &c.
• THEOPHYL; For fore-running signs prepare the way for the forerunner of the truth, and the future prophet is recommended by auspices sent before him; hence it follows, For the hand of the Lord was with him.
• GREEK EX. For God worked miracles in John which he did not himself, but the right hand of God in him.
• GLOSS. But mystically, at the time of our Lord’s resurrection, by the preaching of the grace of Christ, a wholesome dread shook the hearts not only of the Jews, (who were neighbors, either from the place of their dwelling, or from the knowledge of the law,) but of the foreign nations also. The name of Christ surmounts not only the hilly country of Judea, but all the heights of worldly dominion and wisdom.

Christmas Scripture Readings Friday December 25 2009 Mass During the Day

December 25 2009 Friday Christmas Mass During the Day
Solemnity of the Nativity of the Lord

About the sources used. The readings on this site are from the Haydock Bible according to the daily Lectionary readings for the American Roman Catholic Church. The Haydock Bible contains traditional Catholic commentary and is free from copyright. Due to verse numbering differences and pastoral deletions in the actual Lectionary, these readings may at times vary from the actual readings.

Official Readings of the Liturgy at – http://www.usccb.org/nab/122509c.shtml

Isaiah 52:7-10
Douay-Rheims Challoner

How beautiful upon the mountains are the feet of him that bringeth good tidings, and that preacheth peace: of him that sheweth forth good, that preacheth salvation, that saith to Sion: Thy God shall reign! The voice of thy watchmen: they have lifted up their voice, they shall praise together: for they shall see eye to eye when the Lord shall convert Sion. Rejoice, and give praise together, O ye deserts of Jerusalem: for the Lord hath comforted his people: he hath redeemed Jerusalem. The Lord hath prepared his holy arm in the sight of all the Gentiles: and all the ends of the earth shall see the salvation of our God.

Psalm 97:1-6 Latin/Greek (98 NAB)
Douay-Rheims Challoner

Sing ye to the Lord a new canticle:
because he hath done wonderful things.
His right hand hath wrought for him salvation, and his arm is holy.
The Lord hath made known his salvation:
he hath revealed his justice in the sight of the Gentiles.
He hath remembered his mercy
and his truth toward the house of Israel.
All the ends of the earth have seen the salvation of our God.
Sing joyfully to God, all the earth;
make melody, rejoice and sing.
Sing praise to the Lord on the harp, on the harp,
and with the voice of a psalm:
With long trumpets, and sound of cornet.
Make a joyful noise before the Lord our king:

Hebrews 1:1-6
Haydock New Testament

God having spoken at different times and in many ways, in times past, to the fathers, by the prophets: last of all, In these days hath spoke to us by his Son, whom he hath appointed heir of all things, by whom also he made the world: Who being the splendour of his glory, and the figure of his substance, and upholding all things by the word of his power, making purgation of sins, sitteth on the right hand of the majesty on high: Being made so much better than the Angels, as he hath inherited a more excellent name than they.

For, to which of the Angels hath he said at any time:

Thou art my Son, this day have I begotten thee?

And again:

I will be to him a Father, and he shall be to me a Son?

And again, when he introduceth the first begotten into the world, he saith:

And let all the Angels of God adore him.

The Gospel According to Saint John 1:1-18
Haydock NT

In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by Him: and without Him was made nothing that was made. In Him was life, and the life was the Light of men. And the Light shineth in darkness, and the darkness did not comprehend it.

There was a man sent from God, whose name was John. This man came for a witness, to bear witness of the Light, that all men might believe through Him. He was not the Light, but was to bear witness of the Light. That was the true Light, which enlighteneth every man that cometh into this world. He was in the world, and the world was made by Him, and the world knew Him not. He came unto His own, and His own received Him not. But as many as received Him, He gave to them power to be made the sons of God, to them that believe in His Name. Who are born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.

And the Word was made flesh, and dwelt among us: and we saw His glory, the glory as of the only begotten of the Father, full of grace and truth. John beareth witness of Him: and crieth out, saying: This was He of whom I spoke, He that shall come after me, is preferred before me, because He was before me. And of His fulness we all have received, and grace for grace. For the law was given by Moses, grace and truth came by Jesus Christ. No man hath seen God at any time: the only begotten Son who is in the bosom of the Father, He hath declared Him.

Haydock Commentary Isaiah 52:7-10

• Ver. 7. Peace. He comes like a conqueror to save his people. It may also be applied to the prophets and apostles, (C.) as S. Paul explains it. Rom. 10:15. M.
• Ver. 8. Watchmen, prophets. The angels sung at the birth of Christ. Luke 2:14.
• Ver. 10. Arm. The Saviour. Luke. 1:51.

Haydock Commentary Hebrews 1:1-6

• Ver. 1. At different times, and in many ways. The first word signifies that God revealed the incarnation of his Son, as it were, by parcels, and by degrees, at different times, and to different persons, to Adam, to Abraham, to Moses, to David, &c. The latter word expresseth the different ways and manners, as by angels, by immediate inspirations, and revelations, by types, figures, and ceremonies.—Last of all, by his Son, his true, natural, eternal Son, of whom we must always take notice, that being both true God, and true man, by the union of the divine and human nature to one and the same divine persons, S. Paul speaks of him sometimes as God, sometimes mentions what applies to him as man, sometimes as our Redeemer, both God and man. This must necessarily happen in speaking of Christ; but when we find things that cannot be understood of one that is a pure or mere man only, or that cannot be true but of him, who is truly God, these are undeniable proofs against the errors of the Arians and Socinians.
• Ver. 2. Whom he hath appointed heir of all things. Heir is here not taken for one that succeeds another at his death, but for the same as Master or Lord. And though Christ be inseparably God and man, yet this applies to him, as man, because as God, he was not constituted in time, but was always from eternity, Lord of all things, with the Father and the Holy Ghost: by whom also he made the world. That is, all created beings, and in such a manner that all creatures were equally produced by the three divine persons. See. Jo. 1:3 and the annotations on that place. Wi.
• Ver. 3. Who being the splendour, or brightness of his glory, not as beams or rays are derived from a lightsome body, but by a necessary and eternal communication of the same substance, and of the whole light; in which sense the council of Nice understood the eternal Son of God to be light of light. This partly helps us to conceive the eternal generation of the Son from the Father, because the brightness is at the same time without the sun, though all comparisons fall short of this mystery. Wi.—We may here observe the two natures of Christ. As God, he is the creator of all things; as man, he is constituted heir of the goods of God. Not content to possess the inheritance of his Father in his own person, he will have us as coheirs to share it also with him. May we so live as to hear one day that happy sentence: Come, ye blessed of my Father, &c—And the figure of his substance. In the Greek is the character of his substance; which might be translated, the express image. There are different ways by which a thing may be said to be a figure or image of another: here it is taken for such a representation of the substance of the Father, that though the Father and Son be distinct persons, and the Son proceed from the Father, yet he is such a figure and image, as to have the same nature and substance with the Father, as the Catholic Church always believed and declared against the ancient heretics, and particularly against the Arians. Their words may be partly seen in Petavius, 1. ii. de Trin. c. 11. 1. iv. c. 6. 1. vi. c. 6. being too prolix for these short notes. And this may be understood by the following words concerning the Son: and upholding or preserving all things by the word of his power. As he had said before, that all things were made by him, so all things are preserved by him, equally with the Father. See Col. i. 16, 17. See also v. 10. of this chapter, and the annot. Jo. i. 3. Wi.—Figure. This does not exclude the reality. So Christ’s body in the Eucharist, and his mystical death in the Mass, though called a figure, image, or representation of Christ’s visible body and sacrifice upon the cross, yet may be and is the self-same substance. B.—Sitteth on the right hand of the majesty on High. This also may be taken to express the equality of the Son with the Father, if considered as God; but this sitting on the right hand of God, both here, in S. Mark, c. xvi. and in the apostles’ creed, express what agrees with Christ, as our Redeemer, God made man by his incarnation, and who as man is made the head of his Church, the judge of the living and of the dead; and so S. Stephen said, (Acts vii.) I see the heavens open, and the Son of man standing at the right hand of God. Wi.
• Ver. 4. Being made so much better, &c. The Arians pretended from hence that Christ was made, or created. But the apostle speaks of Christ as man, and tells us that Christ, even as man, by his ascension was exalted above the Angels.—As he hath inherited a more excellent name. That is, both the dignity and name of the Son of God, of his only Son, and of his true Son. See 1 Jo. v. 20. Wi.
• Ver. 5. Thou art my Son, this day have I begotten thee. These words, though commonly expounded of the eternal generation of the Son of God in the day or moment of eternity, yet may be truly applied either to Christ made man by his incarnation, or to Christ risen from the dead, as they are used by S. Paul, (Acts xiii. 33.) because the same Christ both these ways is the Son of God. It was the only true and natural Son of God, who was made flesh, who was made man, who rose from the dead; and the eternal Father manifested his eternal Son by his incarnation, and shewed him triumphing over death by his resurrection.—I will be to him a father, &c. Although these words might be literally spoken of Solomon, yet in the mystical sense (chiefly intended by the Holy Ghost) they are to be understood of Christ, who in a much more proper sense is the Son of God. Wi.
• Ver. 6. Let all the Angels of God adore him. These words seem to be cited out of Ps. xcvi. 7. according to the Sept. And they seem to be an invitation, and a command to the Angels to adore Jesus Christ, when at the end of the world he shall come to judgment. This is one of the proofs which S. Paul here brings, to shew that the Angels are inferior to Christ, because they are commanded to adore him. Wi.—God shews the superiority of his divine Son over the Angels, in ordering the latter to adore him. Wherever the person of Christ is, there it ought to be adored by both men and Angels, therefore in the blessed sacrament.

Haydock Commentary John 1:1-18

• Ver. 1. In the beginning was the Word: or rather, the Word was in the beginning. The eternal Word, the increated Wisdom, the second Person of the Blessed Trinity, the only begotten Son of the Father, as he is here called (v. 14) of the same nature and substance, and the same God, with the Father and the Holy Ghost. This Word was always; so that it was never true to say, he was not, as the Arians blasphemed. This word was in the beginning. Some, by the beginning, expound the Father himself, in whom he was always. Others give this plain and obvious sense, that the Word, or the Son of God, was, when all other things began to have a being; He never began, but was from all eternity.—And the Word was with God; i.e. was with the Father; and as it is said, (v. 18.) in the bosom of the Father; which implies, that he is indeed a distinct person, but the same in nature and substance with the Father and the Holy Ghost. This is repeated again in the second verse, as repetitions are very frequent in S. John.—And the Word was God. This without question is the construction; where, according to the letter we read, and God was the Word. Wi.—The Greek for the Word signifies not only the exterior Word, but also the interior Word, or thought; and in this latter sense it is taken here. V.—Philo Judæus, in the apostolic age, uses the word to personify the wisdom and the power of God. By a similar metonymy, Jesus Christ is called the Way, the Truth, the Life, the Resurrection.—And the Word was God. Here the eternity and the divinity of the second Person are incontrovertibly established; or, we must say that language has no longer a fixed meaning, and that it is impossible to establish any point whatever from the words of Scripture. A.
• Ver. 2. The same was in the beginning with God. In the text is only, “this was in the beginning;” but the sense and construction certainly is, this word was in the beginning. Wi.
• Ver. 3. All things were made by Him, and without Him was made nothing that was made. These words teach us, that all created beings, visible, or invisible on earth, every thing that ever was made, or began to be, were made, produced, and created by this eternal Word, or by the Son of God. The same is truly said of the Holy Ghost; all creatures being equally produced, created, and preserved by the three Divine Persons as, by their proper, principal, and efficient cause, in the same manner, and by the same action: not by the Son, in any manner inferior to the Father; nor as if the Son produced things only ministerially, and acted only as the minister, and instrument of the Father, as the Arians pretended. In this sublime mystery of one God and three distinct Persons, if we consider the eternal processions, and personal proprieties, the Father is the first Person, but not by any priority of time, or of dignity; all the three divine Persons being eternal, or co-eternal, equal in all perfections, being one in nature, in substance, in power, in majesty: in a word, one and the same God. The Father in no other sense is called the first Person, but because he proceeds from none, or from no other person: and the eternal Son is the second Person begotten, and proceeding from him, the Father, from all eternity, proceeds now, and shall proceed from him for all eternity; as we believe that the third divine Person, the Holy Ghost, always proceeded without any beginning, doth now proceed, and shall proceed for ever, both from the Father and the Son. But when we consider and speak of any creatures, of any thing that was made, or had a beginning, all things were equally created in time, and are equally preserved, no less by the Son, and by the Holy Ghost, than by the Father. For which reason S. John tells us again in this chapter, (v. 10) that the world was made by the Word. And our Saviour Himself (jo. v. 19) tells us, that whatsoever the Father doth, these things also in like manner, or in the same manner, the Son doth. Again the apostle, (Heb. i. v. 2) speaking of the Son, says, the world was made by him: and in the same chapter, (v. 10.) he applies to the Son these words, (Ps. ci:26) And thou, O Lord, in the beginning didst found the earth: and the heavens are the works of thy hands, &c. TO omit other places, S. Paul again, writing to the Colossians, (C. i. v. 16. 17.) and speaking of God’s beloved Son, as may be seen in that chapter, says, that in him all things were created, visible and invisible—all things were created in Him, and by Him, or, as it is in the Greek, unto Him, and for Him; to shew that the Son was not only the efficient cause, the Maker and Creator of all things, but also the last end of all. Which is also confirmed by the following words: And he is before all, and all things subsist in him, or consist in him; as in the Rheims and Protestant translations (KJV?). I have, therefore, in this third verse, translated all things were made by Him, with all English translations and paraphrases, whether made by Catholics or Protestants; and not all things were made through him, lest through should seem to carry with it a different and a diminishing signification; or as if, in the creation of the world, the eternal word, or the Son of God, produced things only ministerially, and in a manner, inferior to the Father, as the Arians and Eunomians pretended; against whom, on this very account, wrote S. Basil, lib. de spiritu Sto. S. Chrysostom, and S. Cyril, on this very verse; where they expressly undertake to shew that the Greek text in this verse no ways favours these heretics. The Arians, and now the Socinians, who deny the Son to be true God, or that the word God applies as properly to him as to the Father, but would have him called God, that is, a nominal god, in an inferior and improper sense; as when Moses is called the god of Pharao; (Exod. vii. 1) or as men in authority are called gods; (Ps. lxxxi. 6.) pretend, after Origen, to find another difference in the Greek text; as if, when mention is made of the Father, he is styled the God; but that the Son os only called God, or a God. This objection S. Chrysostom, S. Cyril, and others, have shewn to be groundless: that pretended significant Greek article being several times omitted, when the word God is applied to God the Father; and being found in other places, when the Son of God is called God. See this objection fully and clearly answered by the author of a short book, published in the year 1729, against Dr. Clark and Mr. Whiston, P. 64. and seq. Wi.—Were made, &c. Mauduit here represents the word: —“1. As a cause, or principle, acting extraneously from himself upon the void space, in order to give a being to all creatures:” whereas there was no void space before the creation. Anti omnia Deus erat solus, ipse sibi et mundus et locus, et omnia. Tert. 1. cont. Prax. c. v. And S. Aug. in Ps. cxxii. Says: antequam faceret Deus Sanctos, ubi habitabat In se habitabat, apud se habitabat.—The creation of all things, visible and invisible, was the work of the whole blessed Trinity; but the Scriptures generally attributes of the Son, are displayed most in it. Calmet.—What wonderful tergiversations the Arians used to avoid the evidence of this text, we see in S. Austin, 1. iii. de doct. Christ. c. 2; even such as modern dissenters do, to avoid the evidence of This is my Body, concerning the Blessed Eucharist. B.
• Ver. 4. In Him: i.e. in this Word, or Son of God, was life; because he gives life to every living creature. Or, as Maldonatus expounds it, because he is the author of grace, which is the spiritual life of our souls.—And the life was the light of men, whether we expound it of a rational soul and understanding, which he gives to all men; or of the spiritual life, and those lights of graces, which he gives to Christians. Wi.
• Ver. 5. And the light shineth, or did shine, in darkness. Many understand this, that the light of reason, which God gave to every one, might have brought them to the knowledge of God by the visible effects of his Providence in this world: but the darkness did not comprehend it, because men, blinded by their passions, would not attend to the light of reason. Or we may again understand it, with Maldonatus, of the lights of grace, against which obstinate sinners willfully shut their eyes. Wi.
• Ver. 7. That all men might believe through him; i.e. by John’s preaching, who was God’s instrument to induce them to believe in Jesus the Christ, or the Messiah, their only Redeemer. Wi.
• Ver. 8-9. He; that is, John, was not the true light: but the Word was the true light. In the translation, it is necessary to express that the Word was the true light, lest any one should think that John the Baptist was this light. Wi.
• Ver. 10. He was in the world, &c. Many of the ancient interpreters understand dthis verse of Christ as God, who was in the world from its first creation, producing and governing all things: but the blind sinful world did not know and worship him. Others apply these words to the Son of God made man; whom even God’s own chosen people, the Jews, at his coming, refused to receive and believe in him. Wi.
• Ver. 11. His own. This regards principally the Jews. Jesus came to them as into his own family, but they did not receive him. It may likewise be extended to the Gentiles, who had groaned so long a time in darkness, and only seemed to wait for the rising sun of justice to run to its light. They likewise did not receive him. These words, through apparently general, must be understood with restriction; as there were some, through comparatively few, of both Jews and Gentiles, who embraced the faith. Calmet.
• Ver. 12. He gave to the power to be made the adoptive sons of God, and heirs of the kingdom of heaven. They are made the children of God by believing, and by a new spiritual birth in the sacrament of baptism, not of blood; (literally, not of bloods) not by the will, and desires of the flesh, not by the will of men, nor by human generation, as children are first born of their natural parents, but of God, by faith and divine grace. Wi.
• Ver. 14. And the Word was made flesh. This Word, or Son of God, who was in the beginning, from all eternity, at the time appointed by the divine decrees, was made flesh, i.e. became man, by a true and physical union of his divine person, (from which the divine nature was inseparable) to our human nature, to a human soul, and a human body, in the womb, and of the substance, of his Virgin Mother. From the moment of Christ’s incarnation, as all Christians are taught to believe, he that was God from eternity, became also truly man. In Jesus Christ, our blessed Redeemer, we believe one divine Person with two natures, and two wills; the one divine, the other human: by which substantial union, one and the same Person became truly both God and man; not two persons, or two sons, as Nestorius, the heretic, pretended. By this union, and a mutual communication of the proprieties of each nature, it is true to say, that the Son of God, remaining unchangeably God, was made man; and therefore that God was truly conceived and born of the Virgin Mary, who, on this account, was truly the Mother of God: that God was born, suffered, and died on the cross, to redeem and save us. The Word, in this manner made man, dwelt in us, or among us, by this substantial union with our human nature, not morally only, nor after such a manner, as God is said to dwell in a temple; nor as he is in his faithful servants, by a spiritual union, and communication of his divine graces; but by such a real union, that the same person is truly both God and man.—And we saw his glory, manifested to the world by many signs and miracles; we in particular, who were present at his transfiguration. Matt. xvii.—Full of grace and truth. These words, in the construction, are to be joined in this manner: the Word dwelt in us, full of grace and truth; and we have seen his glory, &c. This fulness of grace in Christ Jesus, infinitely surpassed the limited fulness, which the Scripture attributes to S. Stephen (Acts vi. or to the Blessed Virgin Mother: (Lk 1:28) they are said to be full of grace, only because of an extraordinary communication and greater share of graces than was given to other saints. But Christ, even as man, had a greater abundance of divine graces: and being truly God as well as man, his grace and sanctity were infinite, as was his person.—As of the only begotten of the Father. If we consider Christ in himself, and not only as he was made known to men by outward signs and miracles, S. Chrysostom and others take notice that the word as, no ways diminisheth the signification; and that the sense is, we have seen the glory of him, who is truly from all eternity the only begotten Son of the Father: who, as the Scriptures assure us, is his true, his proper Son, his only begotten, who was sent into the world, who descended from heaven, and came from the Father, and leaving the world, returned where he was before, returned to his Father. We shall meet with many such Scripture texts, to shew him to be the eternal Son of his eternal Father; or to shew that the Father was always his Father, and the Son always his Son: as it was the constant doctrine of the Catholic Church, and as such declared in the general council of Nice (Nicaea), that this, his only Son, was born or begotten of the Father before all ages… God from God, the true God from the true God. It was by denying this truth, “that the Son was the Son always, and the Father always, and from all eternity, the Father;” that the blaspheming Arius began his heresy in his letter to Eusebius of Nicomedia, against his bishop of Alexandria, S. Alexander. See the letter copied by S. Epiphan. Hær. 69. p. 731. Ed. Petavii. Wi.—Dwelt among us. In a material body, like ours, clothe with our nature. He is become mortal, and like us in every thing, but sin and concupiscence. The Greek, literally translated, is, he has pitched his tent amongst us, like a stranger and passenger, who makes no long stay in one place. The body in Scripture, is sometimes called a tent or tabernacle, in which the soul dwells, as 2. Peter. 1:14. Calmet.
• Ver. 15. Is preferred before me. Lit. is made before me. The sense, says S. Chrys. is, that he is greater in dignity, deserves greater honour, &c. through born after me, he was from eternity. Wi.
• Ver. 16. And of his fulness we all have received; not only Jews, but also all nations.—And grace for grace. It may perhaps be translated grace upon grace, as Mr. Blackwell observes, and brings a parallel example in Greek out of Theognis, p. 164. It implies abundance of graces, and greater graces under the new law of Christ than in the time of the law of Moses; which exposition is confirmed by the following verse. Wi.—Before the coming of the Messiah all men had the light of reason. The Greeks had their philosophy, the Jews the law and prophets. All this was a grace and favour bestowed by God, the author of all good. But since the word was made flesh, God has made a new distribution of graces. He has given the light of faith, and caused the gospel of salvation to be announced to all men; he has invited all nations to the faith and knowledge of the truth. Thus he has given us one grace for another; but the second is infinitely greater, more excellent, and more abundant than the first. The following verse seems to insinuate, that the evangelist means the law by the first grace, and the gospel by the second. Compare likewise Rom. i. 17. The Jews were conducted by faith to faith; by faith in God and the law of Moses, to the faith of the gospel, announced by Christ. Calmet.
• Ver. 18. No man hath seen God. No mortal in this life by a perfect union and enjoyment of him. Nor can any creature perfectly comprehend his infinite greatness: non but his only begotten divine Son, who is in the bosom of his Father, not only by an union of grace, but by an union and unity of substance and nature; of which Christ said, (Jo. xiv. 11) I am in the Father, and the Father in me. Wi.

Christmas Scripture Readings Friday December 25 2009 Mass at Dawn

December 25 2009 Friday Christmas Mass at Dawn
Solemnity of the Nativity of the Lord

About the sources used. The readings on this site are from the Haydock Bible according to the daily Lectionary readings for the American Roman Catholic Church. The Haydock Bible contains traditional Catholic commentary and is free from copyright. Due to verse numbering differences and pastoral deletions in the actual Lectionary, these readings may at times vary from the actual readings.

Official Readings of the Liturgy at – http://www.usccb.org/nab/122509b.shtml

Isaiah 62:11-12
Douay-Rheims Challoner

Behold the Lord hath made it to be heard in the ends of the earth, tell the daughter of Sion: Behold thy Saviour cometh: behold his reward is with him, and his work before him. And they shall call them, The holy people, the redeemed of the Lord. But thou shalt be called: A city sought after, and not forsaken.

Psalm 96:1, 6, 11-12 (Ps 97 NAB)
Douay-Rheims Challoner

The Lord hath reigned, let the earth rejoice:
let many islands be glad.
The heavens declared his justice:
and all people saw his glory.
Light is risen to the just,
and joy to the right of heart.
Rejoice, ye just, in the Lord:
and give praise to the remembrance of his holiness.

Titus 3:4-7
Haydock New Testament

But when the goodness and kindness of our Saviour, God, appeared: Not by the works of justice, which we have done, but according to his mercy he saved us, by the laver of regeneration, and renovation of the Holy Ghost, Whom he hath poured forth upon us abundantly, through Jesus Christ, our Saviour: That being justified by his grace, we may be heirs according to the hope of life everlasting.

The Gospel According to Saint Luke 2:15-20
Haydock NT

And it came to pass that after the Angels departed from them into heave, the shepherds said one to another:

Let us go over to Bethlehem, and let us see this word that is come to pass, which the Lord hath shewed to us.

And they came with haste: and they found Mary and Joseph, and the infant lying in a manger. And seeing, they understood of the word that had been spoken to them concerning this child. And all they that heard wondered: and at those things that were told them by the shepherds. But Mary kept all these words, pondering them in her heart. And the shepherds returned, glorifying and praising God, for all the things they have heard, and seen, as it was told unto them.

Haydock Commentary Isaiah 62:11-12

• Ver. 11. Work the redemption of mankind. H.—Though Cyrus was a figure of Christ, he was as much beneath him as earth is below heaven. Zac. ix. 9. C.

Haydock Commentary Titus 3:4-7

• Ver. 4. The goodness and kindness. Lit. humanity of our Saviour. By humanity some expound Christ’s appearing in his human nature, but by the Greek is meant the love of God towards mankind. Wi.
• Ver. 5. Not by the works, &c S. Paul in this verse alludes to the sacrament of baptism. This text is brought by divines to prove that baptism, like every other sacrament, produces its effects by its own power, (or, as it is termed in the schools, ex opera operato) independently of any disposition on the part of the receiver. We are saved, says the apostle, not by the works of justice, or any good works we have performed, but our salvation must be attributed solely to the mercy of our Saviour, God, manifested to us by the washing itself of regeneration and renovation of the Holy Ghost.—By the laver of regeneration, &c. That is, of baptism, by which we are born anew the adoptive children of God, by the grace of the Holy Ghost, whom he hath poured, &c.
• Ver. 6. All presumption of human merits, which have not the grace of Jesus Christ for their principle, is here completely confounded; and the whole glory of our salvation is justly attributed to the mercy of God, through Jesus Christ. A new birth, new creature, new spirit. The effusion of the water upon the body in baptism, is a figure of the salutary effusion of the holy Spirit in the soul to renew it, and to make of it a child of God.
• Ver. 7. This admirable, and I may say divine adoption, is the sole foundation of a Christian’s hope, as the eternal life of the blessed is the sole end of this adoption.

Haydock Commentary Luke 2:15-20

• Ver. 15. The word which always was, let us see how it is made for us; that which we could not see, when it was the word, let us see because it is made flesh. V. Bede.—See how particularly the Scripture weighs the meaning of every word. The shepherds hastened to see the word, for when the flesh of the Lord is seen, the word is seen, which is the Son. S. Ambrose.
• Ver. 17. They saw this with the eyes of their body, but with their internal eyes they discovered other wonders, viz. that he, who lay there in such great poverty, was their Messiah, their great King, and the Son of God. Barradius.
• Ver. 19. Mary kept all these things, and compared what was accomplished in her, concerning the Lord, with what had been written of him by the prophets. V. Bede.—She considered in her heart the arguments of faith. S. Ambrose.

Catena Aurea Luke 2:15-20
From Catechetics Online

• GREEK EX. The shepherds were filled with astonishment at the things that they saw and heard, and so they left their sheepfolds, and set out by night to Bethlehem, seeking for the light of the Savior; and therefore it is said, They spoke one to another, &c.
• THEOPHYL; As men who were truly watching, they said not, Let us see (the child; but) the word which has come to pass, i.e. the Word which was from the beginning, let us see how it has been made flesh for us, since this very Word is the Lord. For it follows, Which the Lord has made, and has shown to us; i.e. Let us see how the Lord has made Himself, and has shown His flesh to us.
• AMBROSE; How remarkably Scripture weighs the import of each word. For when we behold the flesh of the Lord, we behold the Word, which is the Son. Let not this seem to you a slight example of faith, because of the humble character of the shepherds. For simplicity is sought for, not pride. It follows, And they came in haste. For no one indolently seeks after Christ.
• ORIGEN; But because they came in haste, and not with loitering steps, it follows, They found Mary, (i.e. her who had brought Jesus into the world,) and Joseph, (i.e. the guardian of our Lord’s birth,) and the babe lying in the manger, (i.e. the Savior Himself.)
• THEOPHYL; It seems to succeed in due order, that after having rightly celebrated the incarnation of the Word, we should at length come to behold the actual glory of that Word. Hence it follows: But when they saw it, they made known the word which had been spoken to them.
• GREEK EX. Beholding with hidden faith indeed the happy events which had been told them, and not content with marveling at the reality of those things which at the very first they saw and embraced when the Angel told them, they began to relate them not only to Mary and Joseph, but to the others also (and what is more they impressed them on their minds,) as it follows, And all who heard it marveled. For how could it be otherwise, at the sight of one of the heavenly host upon earth, and earth in peace reconciled to heaven; and that ineffable Child binding together in one, by His divinity, heavenly things, by His humanity, earthly things, and by this conjunction of Himself ejecting a wonderful union!
• GLOSS. Not only do they marvel at the mystery of the incarnation, but also at so wonderful an attestation of the shepherds, men who could not have devised these unheard of things, but were with simple eloquence proclaiming the truth.
• AMBROSE; Esteem not the words of the shepherds as mean and despicable For from the shepherds Mary increases her faith, as it follows: Mary kept all these sayings, and pondered them in her heart. Let us learn the chastity of the sacred Virgin in all things, who no less chaste in her words than in her body, gathered up in her heart the materials of faith.
• THEOPHYL; For keeping the laws of virgin modesty, she who had known the secrets of Christ would divulge them to no one, but comparing what she had read in prophecy with what she now acknowledged to have taken place, she did not utter them with the mouth, but preserved them shut up in her heart.
• GREEK EX. Whatever the Angel had said to her, whatever she had heard from Zacharias, and Elisabeth, and the shepherds, she collected them all in her mind, and comparing them together, perceived in all one harmony. Truly, He was God who was born from her.
• ATHANAS. But every one rejoiced in the nativity of Christ, not with human feelings, as men are wont to rejoice when a son is born, but at the presence of Christ and the luster of the Divine light. As it follows: And the shepherds returned, glorifying and praising God for every thing they had heard, &c.
• THEOPHYL; That is to say, from the Angels, and had seen, i.e. in Bethlehem, as it was told them, i.e. they glory in this, that when they came they found it even as it was told them, or as it was told them they give praise and glory to God. For this they were told by the Angels to do, not in very word commanding them, but setting before them the form of devotion when they sung glory to God in the highest.
• THEOPHYL; To speak in a mystery, let the shepherds of spiritual flocks, (nay, all the faithful,) after the example of, these shepherds, go in thought even to Bethlehem, and celebrate the incarnation of Christ with due honors. Let us go indeed casting aside all fleshly lusts, with the whole desire of the mind even to the heavenly Bethlehem, (i.e. the house of the living bread,) that He whom they saw crying in the manger we may deserve to see reigning on the throne of His Father. And such bliss as this is not to be sought for with sloth and idleness, but with eagerness must we follow the footsteps of Christ. When they saw Him they knew Him; and let us haste to embrace in the fullness of our love those things which were spoken of our Savior, that when the time shall come that we shall see with perfect knowledge we may be able to comprehend them.
• THEOPHYL; Again, the shepherds of the Lord’s flock by contemplating the life of the fathers who went before them, (which preserved the bread of life,) enter as it were the gates of Bethlehem, and find therein none other than the virgin beauty of the Church, that is, Mary; the manly company of spiritual doctors, that is, Joseph; and the lowly coming of Christ contained in the pages of Holy Scripture, that is, the infant child Christ, laid in the manger.
• ORIGEN; That was the manger which Israel knew not, according to those words of Isaiah, The ox knows his owner, and the ass his master’s crib.
• THEOPHYL; The shepherds did not hide in silence what they knew, because to this end have the Shepherds of the Church been ordained, that what they have learned in the Scriptures they might explain to their hearers.
• THEOPHYL; The masters of the spiritual flocks also, while others sleep, at one time by contemplation enter into the heavenly places, at another time pass around them by seeking the examples of the faithful, at another time by teaching return to the public duties of the pastoral office.
• THEOPHYL; Every one of us, even he who is supposed to live as a private person, exercises the office of shepherd, if, keeping together a multitude of good actions and pure thoughts, he strive to rule them with due moderation, to feed them with the food of the Scriptures, and to preserve them against the snares of the devil.