November 27 2009 Friday Thirty Fourth Week in Ordinary Time
Saint of the Day – St. Francesco Antonio Fasani

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/112709.shtml

Daniel 7:2-14
Douay-Rheims Challoner

I saw in my vision by night, and behold the four winds of the heavens strove upon the great sea. And four great beasts, different one from another, came up out of the sea. The first was like a lioness, and had the wings of an eagle: I beheld till her wings were plucked off, and she was lifted up from the earth, and stood upon her feet as a man, and the heart of a man was given to her. And behold another beast, like a bear, stood up on one side: and there were three rows in the mouth thereof, and in the teeth thereof, and thus they said to it: Arise, devour much flesh.

The Ancient of Days William Blake

After this I beheld, and lo, another like a leopard, and it had upon it four wings, as of a fowl, and the beast had four heads, and power was given to it. After this I beheld in the vision of the night, and lo, a fourth beast, terrible and wonderful, and exceeding strong, it had great iron teeth, eating and breaking in pieces, and treading down the rest with his feet: and it was unlike to the other beasts which I had seen before it, and had ten horns. I considered the horns, and behold another little horn sprung out of the midst of them: and three of the first horns were plucked up at the presence thereof: and behold eyes like the eyes of a man were in this horn, and a mouth speaking great things.

I beheld till thrones were placed, and the ancient of days sat: his garment was white as snow, and the hair of his head like clean wool: his throne like flames of fire: the wheels of it like a burning fire. A swift stream of fire issued forth from before him: thousands of thousands ministered to him, and ten thousand times a hundred thousand stood before him: the judgment sat, and the books were opened. I beheld, because of the voice of the great words which that horn spoke: and I saw that the beast was slain, and the body thereof was destroyed, and given to the fire to be burnt: And that the power of the other beasts was taken away: and that times of life were appointed them for a time, and a time.

I beheld, therefore, in the vision of the night, and lo, one like the Son of man came with the clouds of heaven, and he came even to the ancient of days: and they presented him before him. And he gave him power, and glory, and a kingdom: and all peoples, tribes, and tongues shall serve him: his power is an everlasting power that shall not be taken away: and his kingdom that shall not be destroyed.

Responsorial Psalm Daniel 3:75-81
DR Challoner Text Only

Mountains and hills, bless the Lord:
praise and exalt him above all forever.
O all ye things that spring up in the earth, bless the Lord:
praise and exalt him above all for ever.
O ye fountains, bless the Lord:
praise and exalt him above all for ever.
O ye seas and rivers, bless the Lord:
praise and exalt him above all for ever.
O ye whales, and all that move in the waters, bless the Lord:
praise and exalt him above all for ever.
O all ye fowls of the air, bless the Lord:
praise and exalt him above all for ever.
O all ye beasts and cattle, bless the Lord:
praise and exalt him above all for ever.

The Holy Gospel of Jesus Christ According to Saint Luke 21:29-33
Haydock New Testament

And he spoke to them a similitude:

See the fig-tree, and all the trees: When they now shoot forth their fruit, you know that summer is nigh. So you also, when you shall see these things come to pass, know that the reign of God  is at hand. Amen, I say to you, this generation shall not pass away, till all things be fulfilled. Heaven and earth shall pass away: but my words shall not pass away.

Haydock Commentary Daniel 7:2-14
Notes Copied From Haydock Commentary Site

• Ver. 2. Winds, to imply the tumults occasioned by fresh kingdoms (W.) in the world.  Theod.
• Ver. 3. Four great beasts; viz. the Chaldean, Persian, Grecian, and Roman empires.  But some rather choose to understand the fourth beast of the successors of Alexander the great, more especially of them that reigned in Asia and Syria, (Ch.) or in
• Egypt.  C. ii. 40.  H.
• Ver. 4. Man. The emperors of Babylon were forced to confess that they were nothing more.  C. — Their cruel and rapid conquests (W.) are denoted by this monstrous animal.  Its wings shew how the lands were divided between the Medes and Persians.  Perhaps Neriglissor, &c. shared a part.  C. v. 1.  C.
• Ver. 5. Bear, which is cruel, and eats what is set before it greedily.  W. — Side. Cyrus did not attack the Jews.  S. Jer. — He stood ready to attack the Chaldeans. — Three. He ruled over the Medes and Chaldeans, as well as over the Persians.  C. — Rows. Gr. “wings or sides” of an animal, (H.) or “bones.”  Grot. — Cyrus was always at war; and Justin (1.) says, that Tomyris II. of Scythia, ordered his head to be cut off, and thrown into a vessel full of blood.  His troops are styled robbers, Jer. li. 48.  The ambition of Cambyses, Hystaspes, &c. are insatiable.
• Ver. 6. Leopard, a small spotted beast, may denote the size and disposition of Alexander, as well as his rapid conquests.  When he was asked how he had subdued so many, he answered, “by never putting off.”  C. — Four. He led his forces on all sides; (H.) and after his death, his empire was divided into four, (W.) Egypt, Syria, Asia, and Macedon, (Theod.) as he had united in his person the empire of the Chaldees, Medes, Persians, and Greeks.  C.
• Ver. 7. Unlike. It is not named: but shews the incomparable power of the Romans, governed by kings, consuls, tribunes, dictators, emperors, at different times.  W. — This in the opinion generally received, which we shall explain.  Yet many think that the kingdoms of Syria and Egypt are designated, as C. ii. 40.  S. Jerom acknowledged that what is understood of antichrist, had been partly verified in Epiphanes, his figure.  The beast was to be slain before the coming of the Son of man.  v. 11, 26.  It would persecute for three years and a half; but God would grant victory to his saints, as he did to the Machabees.  Yet they only exhibited a faint idea of what has been done by the Church.  The same subject is treated, C. xi.  Many things caused the dominion of the successors of Alexander to be unlike that of others.  It was never united, and was very destructive to the Jews.  C. — Horns. That is, ten kingdoms, (as Apoc. xvii. 12.) among which the empire of the fourth beast shall be parcelled: or ten kings of the number of the successors of Alexander, as figures of such as shall be about the time of antichrist.  Ch. — Epiphanes was the eighth king, and Laomedon, Antigonus, and Demetrius, had been governors of Syria before.  Most understand this of antichrist, whom Epiphanes foreshewed.  Others think that it points out Vespasian, the tenth successor of Cæsar, who made war on the Jews.  The same prediction may regard different events, as the abomination (C. ix.) may allude to the profanations committed by Epiphanes, by the Romans at the last siege, and by antichrist.  Others apply this to the Turkish empire, which may be paving the way for the great antagonist of Christ.  C.  Dioclesian and Julian may also be meant, as well as other forerunners of the man of sin. H. — He shall overcome many, but his fury shall continue but a short time.  v. 25.  W.
• Ver. 8. Little horn. This is commonly understood of antichrist.  It may also be applied to that great persecutor, Antiochus Epiphanes, as a figure of antichrist.  Ch. — He was the youngest son of Antiochus the great, and was a hostage of Rome.  While he was returning, his elder brother died, and Epiphanes excluded his son Philometor, of Egypt, and the usurper Heliodorus.  He also defeated three, Philometor, on the south; Artaxias, king of Armenia, on the east; and the strength, or God’s people, v. 24. and C. viii. 9. — Man. He gained several at first, by his affability. — Things: blasphemy.  1 Mac. i. 23. 43.  C.
• Ver. 9. Ancient. The Son is born of the Father, and the Holy Ghost proceeds from both, yet all three are coeternal.  W. — Hence the Father is sometimes painted in this manner, though he be a pure spirit.  His throne resembled that seen by Ezechiel, C. i.  H. — He takes cognizance of all, and punishes accordingly.  C.
• Ver. 10. Fire. Ps. xcvi. 3. — Thousands. Gr. implies one million and one hundred millions.  M. — The angels are very numerous, particularly the  highest, styled assistants.  S. Tho.  W.
• Ver. 11. Spoke. I wished to see how the king would be punished.  He felt the hand of God as he was going to destroy all the Jews, when he pretended to repent.  1 Mac. vi. and 2 Mac. ix. 4.  His successors could not much disturb the Jews.  v. 13.  C.
• Ver. 12. Time. Each of the four empires had its period assigned.  That of Rome attracted the prophet’s attention most, and is mentioned first.  M.
• Ver. 13. Heaven. Christ appeared about sixty years after the subversion of the Syrian monarchy.  Yet these expressions literally refer to his second coming.  Mat. xxvi. 64.  C. — He had the form of man, as he had the nature.  M. — He is clearly predicted.  by his power antichrist is overthrown.  W.
• Ver. 14. Destroyed. The eternal dominion of Christ could not be expressed in stronger terms.  He seems to allude to them, Mat. xxviii. 18.  C.

Haydock Commentary Luke 21:29-33

• Nothing

Catena Aurea Luke 21:29-33
From Catechetics Online

• EUSEB. He speaks these things to His disciples, not as to those who would continue in this life to the end of the world, but as if uniting in one body of believers in Christ both themselves and us and our posterity, even to the end of the world.
• GREG. That the world ought to be trampled upon and despised, He proves by a wise comparison, adding, Behold the fig tree and all the trees, when they now put forth fruit, you know that summer is near. As if He says, as from the fruit of the tree the summer is perceived to be near, so from the fall of the world the kingdom of God is known to be at hand. Hereby is it manifested that the world’s fall is our fruit. For hereunto it puts forth buds, that whomever it has fostered in the bud it may consume in slaughter. But well is the kingdom of God compared to summer; for then the clouds of our sorrow flee away, and the days of life brighten up under the clear light of the Eternal Sun.
• AMBROSE; Matthew speaks of the fig-tree only, Luke of all the trees. But the fig-tree shadows forth two things, either the ripening of what is hard, or the luxuriance of sin; that is, either that, when the fruit bursts forth in all trees and the fruitful fig-tree abounds, (that is, when every tongue confesses God, even the Jewish people confessing Him,) we ought to hope for our Lord’s coming, in which shall be gathered in as at summer the fruits of the resurrection. Or, when the man of sin shall clothe himself in his light and fickle boasting as it were the leaves of the synagogue, we must then suppose the judgment to be drawing near. For the Lord hastens to reward faith, and to bring an end of sinning.
• AUG. But when He says, When you shall see these things to come to pass, what can we understand but those things which were mentioned above. But among them we read, And then shall they see the Son of man coming. When therefore this is seen, the kingdom of God is not yet, but nigh at hand. Or must we say that we are not to understand all the things before mentioned, when He says, When you shall see these things, &c. but only some of them; this for example being excepted, And then shall they see the Son of man. But Matthew would plainly have it taken with no exception, for he says, And so you, when you see all these things, among which is the seeing the coming of the Son of man; in order that it may be understood of that coming whereby He now comes in His members as in clouds, or in the Church as in a great cloud.
• TIT. BOST. Or else, He says, the kingdom of God is at hand, meaning that when these things shall be not yet shall all things come to their last end, but they shall be already tending towards it. For the very coming of our Lord itself, casting out every principality and power, is the preparation for the kingdom of God.
• EUSEB. For as in this life, when winter dies away, and spring succeeds, the sun sending forth its warm rays cherishes and quickens the seeds hid in the ground, just laying aside their first form, and the young plants sprout forth, having put on different shades of green; so also the glorious coming of the Only-begotten of God, illuminating the new world with His quickening rays shall bring forth into light from more excellent bodies than before the seeds that have long been hidden in the whole world, i.e. those who sleep in the dust of the earth. And having vanquished death, He shall reign from henceforth the life of the new world.
• GREG. But all the things before mentioned are confirmed with greet certainly, when He adds, Verily I say to you, &c.
• BEDE; He strongly commends that which he thus foretell. And, if one may so speak, his oath is this, Amen, I say to you. Amen is by interpretation “true.” Therefore the truth says, I tell you the truth, and though He spoke not thus, He could by no means lie. But by generation he means either the whole human race, or especially the Jews.
• EUSEB. Or by generation He means the new generation of His holy Church, showing that the generation of the faithful would last up to that time, when it would see all things, and embrace with its eyes the fulfillment of our Savior’s words.
• THEOPHYL. For because He had foretold that there should be commotions, and wars and changes, both of the elements and in other things, lest any one might suspect that Christianity itself also would perish, He adds, Heaven and earth shall pass away, but my words shall not pass away: as if He said, Though all things should be shaken, yet shall my faith fail not. Whereby He implies that He sets the Church before the whole creation. The creation shall suffer change, but the Church of the faithful and the words of the Gospel shall abide for ever.
• GREG. Or else, The heaven and, earth shall pass away, &c. As if He says, All that with us seems lasting, does not abide to eternity without change, and all that with Me seems to pass away is held fixed and immovable, for My word which passes away utters sentences which remain unchangeable, and abide for ever.
• BEDE; But by the heaven which shall pass away we must understand not the ethereal or the starry heaven, but the air from which the birds are named “of heaven.” But if the earth shall pass away, how does Ecclesiastes say, The earth stands for ever? Plainly then the heaven and earth in the fashion which they now have shall pass away, but in essence subsist eternally.

November 26 2009 Thursday Thanksgiving Day
Saint of the Day – St. Catherine of Alexandria

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/112609.shtml

Sirach 50:22-26
Douay-Rheims Challoner

Then coming down, he lifted up his hands over all the congregation of the children of Israel, to give glory to God with his lips, and to glory in his name: And he repeated his prayer, willing to shew the power of God. And now pray ye to the God of all, who hath done great things in all the earth, who hath increased our days from our mother’s womb, and hath done with us according to his mercy. May he grant us joyfulness of heart, and that there be peace in our days in Israel for ever: That Israel may believe that the mercy of God is with us, to deliver us in his days.

Responsorial Psalm 137:1-5 (Ps 138 NAB)
DR Challoner Text Only

I will praise thee, O Lord, with my whole heart:
for thou hast heard the words of my mouth.
I will sing praise to thee in the sight of the angels:
I will worship towards thy holy temple,
and I will give glory to thy name.
For thy mercy, and for thy truth:
for thou hast magnified thy holy name above all.
In what day soever I shall call upon thee, hear me:
thou shalt multiply strength in my soul.
May all the kings of the earth give glory to thee:
for they have heard all the words of thy mouth.
And let them sing in the ways of the Lord:
for great is the glory of the Lord.

1 Corinthians 1:3-9
Haydock New Testament

Grace to you, and peace from God, our Father, and from the Lord Jesus Christ. I give thanks to my God always for you, for the grace of God, that is given you in Christ Jesus: That in all things you are made rich in him, in all speaking, and in all knowledge: As the testimony of Christ was confirmed in you: So that nothing is wanting to you in any grace, waiting for the manifestation of our Lord Jesus Christ, Who also will confirm you unto the end without crime, in the day of the coming of our Lord Jesus Christ. God is faithful: by whom you are called unto the fellowship of his Son, Jesus Christ, our Lord.

The Holy Gospel of Jesus Christ According to Saint Luke 17:11-19
Haydock New Testament

And it came to pass, as he was going to Jerusalem, that he passed through the midst of Samaria and Galilee. And as he entered into a certain town, there met him ten men, that were lepers, who stood afar off: And they lifted up their voice, saying:

Jesus, master, have mercy on us.

And when he saw, he said:

Go, shew yourselves to the priests.

And it came to pass, that as they went, they were cleansed. And one of them, when he saw that he was cleansed, went back, with a loud voice, glorifying God. And he fell on his face before his feet, giving thanks: and this man was a Samaritan. And Jesus answering, said,

Were there not ten made clean? and where are the nine? There is no one found to return and give glory to God, but this stranger.

And he said to him:

Arise, go thy way: for thy faith hath made thee whole.

Haydock Commentary Sirach 50:22-26 (Ecclesiasticus)
Notes Copied From Haydock Commentary Site

• Ver. 23. Prayer. Gr. “adoration, that they might receive a blessing from the Most High.”  H. — Power. In keeping Philopator out of the temple.  God granted his request, (C.  litaneiaV) “and scourged him who was so insolent and bold…throwing him like a reed, unable to move, and speechless on the pavement.”  2 Mac. ii. 26.  After Philopator’s guards had removed him, the high priest congratulated the people, (v. 26.) expressing his abhorrence of their enemies in general, though the only mentions three neighbouring nations which had shewn a particular enmity to the Jews, when a contrary behaviour might have been expected.  v. 28.  H.
• Ver. 24. Now. A the sight of these wonders, the author exhorts the people to be grateful, and full of hope.  C.
• Ver. 26. His, Simon’s, (M.) or God’s days. When he may judge it convenient.  H.

Haydock Commentary 1 Corinthians 1:3-9

• Ver. 4. That is given you in, or by Christ Jesus.[1]  Where we may take notice with S. Chrys. for the understanding of other places, that in, is many times put for by or through.
• Ver. 5. Rich in him in all knowledge. The apostles never addressed any epistle, except to persons who had been previously converted to the faith.  Nor is it reasonable to expect, that infidel and pagan nations, merely by reading the inspired writings, will be able, by the light that is in them, to elicit from the said book the truths of religion.  Would they not be tempted to worship the wily serpent, that succeeded in deceiving Eve? and how will they know that this serpent is the devil?  A.
• Ver. 6. As the testimony of Christ, what Christ testified and taught was confirmed in you, that is, your faith in Christ hath been confirmed by those graces and gifts which you received from the Holy Ghost at your baptism, and when by imposition of hands you were confirmed by me, or some other bishop.  Wi.

Haydock Commentary Luke 17:11-19

• Ver. 14. To the priests. Jesus sends them to the priests, to convince the latter of the reality of the cures which he wrought, and oblige them by that to acknowledge him for their Messias; 2ndly, that the lepers might enjoy the fruit of their cure, by returning to the society of their fellow men, after they had been declared clean, and satisfied all the demands of the law; for there were may ceremonies previous to be gone through.  Calmet. — And lastly, to shew that in the new law, such as are defiled with the leprosy of sin, should apply to the priests.  Hence, says S. Austin, let no one despise God’s ordinance, saying that it is sufficient to confess to God alone.  Lib. de visit. infirm.
• Ver. 19. Thy faith hath made thee whole. Were not the others also made whole?  They were cleansed indeed from their leprosy, but it no where appears that they were justified in their souls like this Samaritan, of whom it said, thy faith hath made thee whole; whereas it was said of the others, that they were made clean, viz. of their leprosy in their body, though not justified in their soul: this the Samaritan alone seems to have obtained.  Maldonatus.

November 29 2009 First Sunday of Advent

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/112909.shtml

Jeremiah 33:14-16
Douay-Rheims Challoner

Behold the days come, saith the Lord, that I will perform the good word that I have spoken to the house of Israel, and to the house of Juda. In those days, and at that time, I will make the bud of justice to spring forth unto David, and he shall do judgment and justice in the earth. In those days shall Juda be saved, and Jerusalem shall dwell securely: and this is the name that they shall call him, The Lord our just one.

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

Let all them be confounded that act unjust things without cause.
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;
and on thee have I waited all the day long.
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.

1 Thessalonians 3:12-4:2
Haydock New Testament

And may the Lord multiply you, and make you abound in charity towards one another, and towards all men: as we do also towards you, To confirm your hearts without blame, in holiness, before God and our Father, at the coming of our Lord Jesus Christ with all his saints.  Amen.

For the rest therefore, brethren, we pray and beseech you in the Lord Jesus, that as you have received from us, how you ought to walk, and to please God, so also you would walk, that you may abound the more. For you know what commandments I have given to you by the Lord Jesus.

The Holy Gospel of Jesus Christ According to Saint Luke 21:25-28, 34-36
Haydock New Testament

Jesus said:

And there shall be signs in the sun, and in the moon, and in the stars: and upon the earth distress of nations, by reason of the confusion of the roaring of the sea and of the waves: Men withering away for fear, and expectation of what shall come upon the whole world.  For the powers of heaven shall be moved. And then they shall see the Son of Man coming in a cloud with great power and majesty. But when these things begin to come to pass, look up, and lift up your heads: because your redemption is at hand.

And take heed to yourselves, lest perhaps your hearts be overcharged with surfeiting, and drunkenness, and the cares of this life: and that day come upon you suddenly. For as a snare it shall come upon all that sit upon the face of the whole earth. Watch ye, therefore, praying at all times, that you may be accounted worthy to escape all these things that are to come, and to stand before the Son of Man.

Haydock Commentary Jeremiah 33:14-16
Notes Copied From Haydock Commentary Site

• Ver. 15. Bud, or orient, Christ, (C.) of whom Zorobabel was a figure.  Theodoret.   All cannot be verified of the latter.  v. 16.  C. — The Jews themselves explain this of the Messias.  Calov. — It evidently refer to him, as he was born of David, whose posterity should continue till Christ, the founder of an eternal kingdom.  W.
• Ver. 16. Him. Sept. Chal. &c.  The Heb. has “her” Jerusalem, or the Church, which receives all its beauty from Christ.  C. — See C. xxiii. 5. where all read him. H.

Haydock Commentary 1 Thessalonians 3:12-4:2

• Ver. 12. And may the Lord multiply you. That is, increase the number of Christians among you.  Wi.
• 1 THESSALONIANS 4
• CHAPTER IV.
• Ver. 1. In this chapter the apostle begins to remind them of their obligation of always striving to increase in virtue.  Though he praises them through the whole epistle, he still thinks it necessary to warn them not to be surprised in uncleanness.  He repeats what he had taught them before; first, that there is vengeance awaiting the workers of evil; and secondly, that the favour of God is the reward of those who deal with the brethren in simplicity, and preserve themselves from the defilements of the Gentiles.  S. Ambrose, Comment. hic.

Haydock Commentary Luke 21:25-28, 34-36

• Ver. 26. The powers of heaven, &c.  Some explain this of the angels, who shall be terrified and tremble at the sight of so many calamities.  Others understand it of the heavenly bodies, the sun, moon, stars, &c. which shall in some sort, likewise, be confused in the general dissolution.  The prophets often make use of such expressions, when speaking of the fall of monarchies, or the ruin of nations.  The heavens shall be astonished and moved, &c.  Ezech. xxxii. 7.  Joel iii. 15.  Calmet.
• Ver. 27. The Jews shall not see him corporally, but at the last judgment.  Then, says the Scripture, (Zach. xii. 10.) They shall see him whom they pierced with nails.  But in the ruin of Jerusalem, all who will compare his predictions with the event, can evidently see that this was the day of his coming, so plainly marked in his words.  Every body could see that this was evidently the hand of God that punished them.  Calmet.

Catena Aurea Luke 21:25-28, 34-36
From Catechetics Online

• BEDE; The events which were to follow the fulfillment of the times of the Gentiles He explains in regular order, saying, There shall be signs in the sun, and in the moon, and in the stars.
• AMBROSE; All which signs are more clearly described in Matthew, Then shall the sun be darkened, and the moon shall not give her light, and the stars shall fall from heaven.
• EUSEB. For at that time when the end of this perishing life shall be accomplished, and, as the Apostle says, The fashion of this world passes away, then shall succeed a new world in which instead of sensible light, Christ Himself shall shine as a sunbeam, and as the King of the new world, and so mighty and glorious will be His light, that the sun which now dazzles so brightly, and the moon and all the stars, shall be hidden by the coming of a far greater light.
• CHRYS For as in this world the moon and the stars are soon dimmed by the rising of the sun, so at the glorious appearance of Christ shall the sun become dark, and the moon not shed her ray, and the stars shall fall from heaven, stripped of their former attire, that they may put on the robe of a better light.
• EUSEB. What things shall befall the world after the darkening of the orbs of light, and whence shall arise the straitening of nations, He next explains as follows, And of the earth distress of nations, by reason of the confusion of the roaring of the sea. Wherein He seems to teach, that the beginning of the universal change will be owing to the failing of the watery substance. For this being first absorbed or congealed, so that no longer is heard the roaring of the sea, nor do the waves reach the shore because of the exceeding drought, the other parts of the world, ceasing to obtain the usual vapor which came forth from the watery matter, shall undergo a revolution. Accordingly since the appearance of Christ must put down the prodigies which resist God, namely, those of Antichrist, the beginnings of wrath shall take their rise from droughts, such as that neither storm nor roaring of the sea be any more heard.
• And this event shall be succeeded by the distress of the men who survive; as it follows, Men’s hearts being dried up for fear, and looking after those things which shall come upon the whole world. But the things that shall then come upon the world He proceeds to declare, adding, For the powers of heaven shall be shaken.
• THEOPHYL. Or else, When the higher world shall be changed, then also the lower elements shall suffer loss; whence it follows, And on the earth distress of nations, &c. As if He said, the sea shall roar terribly, and its shores shall be shaken with the tempest, so that of the people and nations of the earth there shall be distress, that is, a universal misery, so that they shall pine away from fear and expectation of the evils which are coming upon the world.
• AUG. But you will say, your punishment compels you to confess that the end is now approaching, seeing the fulfillment of that which was foretold. For it is certain there is no country, no place in our time, which is not affected or troubled. But if those evils which mankind now suffer are sure signs that our Lord is now about to come, what means that which the Apostle says, For when they shall say peace and safety. Let us see then if it be not perhaps better to understand the words of prophecy to be not so fulfilled, but rather that they will come to pass when the tribulation of the whole world shall be such that it shall belong to the Church, which shall be troubled by the whole world, not to those who shall trouble it. For they are those who shall say, Peace and safety. But now these evils which are counted the greatest and most immoderate, we see to be common to both the kingdoms of Christ and the Devil. For the good and the evil are alike afflicted with them, and among these great evils is the yet universal resort to licentious feasts. Is not this the being dried up from fear, or rather the being burnt up from lust?
• THEOPHYL. But not only shall men be tossed about when the world shall be changed, but angels even shall stand amazed at the terrible revolutions of the universe. Hence it follows, And the powers of heaven shall be shaken.
• GREG. For whom does He call the powers of heaven, but the angels, dominions, principalities, and powers? which at the coming of the strict Judge shall then appear visibly to our eyes, that they may strictly exact judgment of us, seeing that now our invisible Creator patiently bears with us.
• EUSEB. When also the Son of God shall come in glory, and shall crush the proud empire of the son of sin, the angels of heaven attending Him, the doors of heaven which have been shut from the foundation of the world shall be opened, that the things that are on high may be witnessed.
• CHRYS. Or the heavenly powers shall be shaken, although themselves know it not. For when they see the innumerable multitudes condemned, they shall not stand there without trembling.
• BEDE; Thus it is said in Job, the pillars of heaven tremble and are afraid at his reproof. What then do the boards do, when the pillars tremble? what does the shrub of the desert suffer, when the cedar of Paradise is shaken?
• EUSEB. Or the powers of heaven are those which preside over the sensible parts of the universe, which indeed shall then be shaken that they may attain to a better state. For they shall be discharged from the ministry with which they serve God toward the sensible bodies in their perishing condition.
• AUG. But that the Lord may not seem to have foretold as extraordinary those things concerning His second coming, which were wont to happen to this world even before His first coming, and that we may not be laughed at by those who have read more and greater events than these in the history of nations, I think what has been said may be better understood to apply to the Church. For the Church is the sun, the moon, and the stars, to whom it was said, Fair as the moon, elect as the sun. And she will then not be seen for the unbounded rage of the persecutors.
• AMBROSE; While many also fall away from religion, clear faith will be obscured by the cloud of unbelief, for to me that Sun of righteousness is either diminished or increased according to my faith; and as the moon in its monthly wanings, or when it is opposite the sun by the interposition of the earth, suffers eclipse, so also the holy Church when the sins of the flesh oppose the heavenly light, cannot borrow the brightness of divine light from Christ’s rays. For in persecutions, the love of this world generally shuts out the light of the divine Sun; the stars also fall, that is, men who shine in glory fall when the bitterness of persecution waxes sharp and prevails. And this must be until the multitude of the Church be gathered in, for thus are the good tried and the weak made manifest.
• AUG. But in the words, And upon the earth distress of nations, He would understand by nations, not those which shall be blessed in the seed of Abraham, but those which shall stand on the left hand.
• AMBROSE; So severe then will be the manifold fires of our souls, that with consciences depraved through the multitude of crimes, by reason of our fear of the coming judgment, the dew of the sacred fountain will be dried upon us. But as the Lord’s coming is looked for, in order that His presence may dwell in the whole circle of mankind or the world, which now dwells in each individual who has embraced Christ with his whole heart, so the powers of heaven shall at our Lord’s coming obtain an increase of grace, and shall be moved by the fullness of the Divine nature more closely infusing itself. There are also heavenly powers which proclaim the glory of God, which shall be stirred by a fuller infusion of Christ, that they may see Christ.
• AUG. Or the powers of heaven shall be stirred, because when the ungodly persecute, some of the most stout-hearted believers shall be troubled.
• THEOPHYL. It follows, And then shall they see the Son of man coming in the clouds. Both the believers and unbelievers shall see Him, for He Himself as well as His cross shall glisten brighter than the sun, and so shall be observed of all.
• AUG. But the words, coming in the clouds, may be taken in two ways. Either coming in His Church as it were in a cloud, as He now ceases not to come. But then it shall be with great power and majesty, for far greater will His power and might appear to His saints, to whom He will give great virtue, that they may not be overcome in such a fearful persecution. Or in His body in which He sits at His Father’s right hand He must rightly be supposed to come, and not only in His body, but also in a cloud, for He will come even as He went away, And a cloud received him out of their sight.
• CHRYS. For God ever appears in a cloud, according to the Psalms, clouds and darkness are round about him. Therefore shall the Son of man come in the clouds as God, and the Lord, not secretly, but in glory worthy of God. Therefore He adds, with great power and majesty.
• CYRIL; Great must be understood in like manner. For His first appearance He made in our weakness and lowliness, the second He shall celebrate in all His own power.
• GREG. For in power and majesty will men see Him, whom in lowly stations they refused to hear, that so much the more acutely they may feel His power, as they are now the less willing to bow the necks of their hearts to His sufferings.
• GREG. Having in what has gone before spoken against the reprobate, He now turns His words to the consolation of the elect; for it is added, When these things begin to be, look up, and lift up your heads, for your redemption draws nigh; as if he says, When the buffetings of the world multiply, lift up your heads, that is, rejoice your hearts, for when the world closes whose friends you are not, the redemption is near which you seek. For in holy Scripture the head is often put for the mind, for as the members are ruled by the head, so are the thoughts regulated by the mind. To lift up our heads then, is to raise up our minds to the joys of the heavenly country.
• EUSEB. Or else, To those that have passed through the body and bodily things, shall be present spiritual and heavenly bodies: that is, they will have no more to pass the kingdom of the world, and then to those that are worthy shall be given the promises of salvation. For having received the promises of God which we look for, we who before were crooked shall be made upright, and we shall lift up our heads who were before bent low; because the redemption which we hoped for is at hand; that namely for which the whole creation waits.
• THEOPHYL. That is, perfect liberty of body and soul. For as the first coming of our Lord was for the restoration of our souls, so will the second be manifested to the restoration of our bodies.
• EUSEB. He speaks these things to His disciples, not as to those who would continue in this life to the end of the world, but as if uniting in one body of believers in Christ both themselves and us and our posterity, even to the end of the world.
• THEOPHYL. Our Lord declared above the fearful and sensible signs of the evils which should overtake sinners, against which the only remedy is watching and prayer, as it is said, And take heed to yourselves, lest at any time, &c.
• BASIL; Every animal has within itself certain instincts which it has received from God, for the preservation of its own being. Wherefore Christ has also given us this warning, that what comes to them by nature, may be ours by the aid of reason and prudence: that we may flee from sin as the brute creatures shun deadly food, but that we seek after righteousness, as they wholesome herbs. Therefore said He, Take heed to yourselves, that is, that you may distinguish the noxious from the wholesome. But since there are two ways of taking heed to ourselves, the one with the bodily eyes, the other by the faculties of the soul, and the bodily eye does not reach to virtue; it remains that we speak of the operations of the soul. Take heed, that is, Look around you on all sides, keeping an ever watchful eye to the guardianship of your soul. He says not, Take heed to your own or to the things around, but to yourselves. For you are mind and spirit, your body is only of sense. Around you are riches, arts, and all the appendages of life, you must not mind these, but your soul, of which you must take especial care. The same admonition tends both to the healing of the sick, and the perfecting of those that are well, namely, such as are the guardians of the present, the providers of the future, not judging the actions of others, but strictly searching their own, not suffering the mind to be the slave of their passions but subduing the irrational part of the soul to the rational. But the reason why we should take heed He adds as follows, Lest at any time your hearts be overcharged, &c.
• TIT. BOST. As if He says, Beware lest the eyes of your mind wax heavy. For the cares of this life, and surfeiting, and drunkenness, scare away prudence, shatter and make shipwreck of faith.
• CLEM. ALEX. Drunkenness is an excessive use of wine; crapula is the uneasiness, and nausea attendant on drunkenness, a Greek word so called from the motion of the head. And a little below. As then we must partake of food lest we suffer hunger, so also of drink lest we thirst, but with still greater care to avoid falling into excess. For the indulgence of wine is deceitful, and the soul when free from wine will be the wisest and best, but steeped in the fumes of wine is lost as in a cloud.
• BASIL; But carefulness, or the care of this life, although it seems to have nothing unlawful in it, nevertheless if it conduce not to religion, must be avoided. And the reason why He said this He shows by what comes next, And so that day come upon you unawares.
• THEOPHYL. For that day will not come when men are expecting it, but unlooked for and by stealth, taking as a snare those who are unwary. For as a snare shall it come upon all them that sit upon the face of the earth. But this we may diligently keep far from us. For that day will take those that sit on the face of the earth, as the unthinking and slothful. But as many as are prompt and active in the way of good, not sitting and loitering on the ground, but rising from it, saying to themselves, Rise up, be gone, for here there is no rest for you. To such that day is not as a perilous snare, but a day of rejoicing.
• EUSEB. He taught them therefore to take heed to the things we have just before mentioned, lest they fall into the indolence resulting therefrom. Hence it follows, Watch you therefore, and pray always, that you may be accounted worthy to escape all those things that shall come to pass.
• THEOPHYL. Namely, hunger, pestilence, and such like, which for a time only threaten the elect and others, and those things also which are hereafter the lot of the guilty for ever. For these we can in no wise escape, save by watching and prayer.
• AUG. This is supposed to be that flight which Matthew mentions; which must not be in the winter or on the sabbath day. To the winter belong the cares of this life, which are mournful as the winter, but to the sabbath surfeiting and drunkenness, which drowns and buries the heart in carnal luxury and delight, since on that day the Jews are immersed in worldly pleasure, while they are lost to a spiritual sabbath.
• THEOPHYL. And because a Christian needs not only to flee evil, but to strive to obtain glory, He adds, And to stand before the Son of man. For this is the glory of angels, to stand before the Son of man, our God, and always to behold His face.
• BEDE; Now supposing a physician should bid us beware of the juice of a certain herb, lest a sudden death overtake us, we should most earnestly attend to his command; but when our Savior warns us to shun drunkenness and surfeiting, and the cares of this world, men have no fear of being wounded and destroyed by them; for the faith which they put in the caution of the physician, they disdain to give to the words of God.

November 25 2009 Wednesday 34^th Week in Ordinary Time
Saint of the Day – St. Columban

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/112509.shtml

Daniel 5:1-6, 13-14, 16-17, 23-28
Douay-Rheims Challoner

Baltasar, the king, made a great feast for a thousand of his nobles: and every one drank according to his age. And being now drunk, he commanded that they should bring the vessels of gold and silver, which Nabuchodonosor, his father, had brought away out of the temple, that was in Jerusalem, that the king and his nobles, and his wives, and his concubines, might drink in them. Then were the golden and silver vessels brought, which he had brought away out of the temple that was in Jerusalem: and the king and his nobles, his wives, and his concubines, drank in them. They drank wine, and praised their gods of gold, and of silver, of brass, of iron, and of wood, and of stone.

In the same hour there appeared fingers, as it were of the hand of a man, writing over against the candlestick, upon the surface of the wall of the king’s palace: and the king beheld the joints of the hand that wrote. Then was the king’s countenance changed, and his thoughts troubled him: and the joints of his loins were loosed, and his knees struck one against the other.

Then Daniel was brought in before the king. And the king spoke, and said to him:

Art thou Daniel, of the children of the captivity of Juda, whom my father, the king, brought out of Judea? I have heard of thee, that thou hast the spirit of the gods, and excellent knowledge, and understanding, and wisdom are found in thee. And now the wise men, the magicians, have come in before me, to read this writing, and shew me the interpretation thereof; and they could not declare to me the meaning of this writing. But I have heard of thee, that thou canst interpret obscure things, and resolve difficult things: now if thou art able to read the writing, and to shew me the interpretation thereof, thou shalt be clothed with purple, and shalt have a chain of gold about thy neck, and shalt be the third prince in my kingdom.

To which Daniel made answer, and said before the king:

Thy rewards be to thyself, and the gifts of thy house give to another: but the writing I will read to thee, O king, and shew thee the interpretation thereof.

But hast lifted thyself up against the Lord of heaven: and the vessels of his house have been brought before thee: and thou, and thy nobles, and thy wives, and thy concubines, have drunk wine in them: and thou hast praised the gods of silver, and of gold, and of brass, of iron, and of wood, and of stone, that neither see, nor hear, nor feel: but the God who hath thy breath in his hand, and all thy ways, thou hast not glorified. Wherefore, he hath sent the part of the hand which hath written this that is set down. And this is the writing that is written: MANE, THECEL, PHARES. And this is the interpretation of the word.

• MANE: God hath numbered thy kingdom, and hath finished it.
• THECEL: thou art weighed in the balance, and art found wanting.
• PHARES: thy kingdom is divided, and is given to the Medes and Persians.

Responsorial Psalm Daniel 3:62, 63, 64, 65, 66, 67
DR Challoner Text Only

O ye sun and moon, bless the Lord: praise and exalt him above all for ever.
O ye stars of heaven, bless the Lord: praise and exalt him above all for ever.
O every shower and dew, bless ye the Lord: praise and exalt him above all for ever.
O all ye spirits of God, bless the Lord: praise and exalt him above all for ever.
O ye fire and heat, bless the Lord: praise and exalt him above all for ever.
O ye cold and heat, bless the Lord, praise and exalt him above all for ever.

The Holy Gospel of Jesus Christ According to Saint Luke 21:12-19
Haydock New Testament

Jesus said:

But before all these things they will lay their hands on you, and persecute you, delivering you up to synagogues and into prisons, dragging you before kings and governors, for my name`s sake: And it shall happen to you for a testimony.

Lay it up, therefore, in your hearts, not to meditate before how you shall answer. For I will give you a mouth and wisdom, which all your adversaries shall not be able to resist and gainsay. And you shall be betrayed by your parents and brethren, and kinsmen and friends: and some of you they will put to death. And you shall be hated by all men, for my name’s sake. But a hair of your head shall not perish. In your patience you shall possess your souls.

Haydock Commentary Daniel 5:1-6, 13-14, 16-17, 23-28
Notes Copied From Haydock Commentary Site

• Ver. 1. Baltassar. He is believed to be the same as Nabonides, the last of the Chaldean kings, grandson to Nabuchodonosor.  He is called his son v. 2, 11, &c. according to the style of the Scriptures, because he was a descendant from him.  Ch.  S. Jer. in Is. xiii.  Usher, &c. — Some think that he was brother of Evilmerodac.  v. 11.  Bar. i. 11.  But he seems rather to have been his son.  Jer. xxvii. 7.  Profane authors place Neriglissor and Laborosoarchod between them.  They were not of the royal family, and might be looked upon as usurpers, or reigned in some other place; or they did not meddle with the Jews.  C. — It is wonderful that Josephus should prefer these authors; (T.) yet he abandons the dates given by them.  Ant. x. 12. & c. Ap. 1.  They represent Nabonides as a simple Babylonian raised to the throne, defeated by Cyrus, and suffered to retire into Carmania; whereas, Baltassar was slain.  v. 29.  C. — The others were of a different lineage, and are mentioned by Eus. &c.  Evilmerodac certainly preceded him on the throne, and honoured Joachim in the 37th years of his captivity. W. — Thousand; or, “for his officers over a thousand men.”  Theodot. — Every. Chal. “and drank wine before the thousand,” more than any, for this was deemed a great perfection; or he drank in their presence, but apart.  C. — The Persian monarchs used to sit in a separate apartment, with a veil before the door, so that they could see the guests without being seen.  A great chandelier was before them; (Athen. iv. 10.) probably on the outside, otherwise it would have defeated their purpose.  Light sufficient would appear for Baltassar to see the hand-writing on his chamber wall.  v. 5.  H. — According to the order of time, this chapter should be placed after the vii. and viii.  C. — But those contain visions.  H.
• Ver. 6. Loosed, so that he quaked for fear.  Ezec. xxix. 7.  C. — He was not so drunk as to be deprived of sense.  H. — This happened in the 17th and last year of his reign, when Daniel was about a hundred years old, (W.) though we have no certain account of his age.  H. — He might be eighty-two when he died.  C.
• Ver. 16. Difficult. Lit. “things which are tied,” or perplexing.  H. — The Persians still used the like expressions, to imply an intelligent governor.  Chardin.
• Ver. 17. Another. He does not refuse the offers, but civilly replies that he will give satisfaction without regard to any recompense.
• Ver. 23. Vessels. Only part had been returned to Sedecias: (C. i. 2.) but they were taken again, and kept in the palace, or in the temple of Bel.  H. — Breath, or soul.  Gen. ii. 7.  C.
• Ver. 25. Phares. These words consist of three letters, mona, thokol, pros, as we add o merely for pronunciation.  Being unconnected and almost destitute of vowels, (H.) it is not easy even for the learned to read these words, or to ascertain their meaning.  Thus d b r being placed in a similar situation, it would be impossible to determine the sense; as it may have ten different meanings, according as it is pronounced.  v. 8.   C. — Mane is twice repeated, to shew the certainty and exactitude of the numbering.  M. — Yet in the sequel each word occurs once and unconnected, as it is here in the Vulg.; not Mene, Mene, Tekel, Upharsin, (Prot.  H.) “He hath numbered, weighed, and the dividers or the Persians” are upon thee, (T.) as Dalila said to Samson.  Only three words (H.) were written.  S. Jer. — The rest contain the prophet’s explanation.  The Chaldean empire had now attained its utmost height.  Its king brought ruin upon himself by his wicked life.  H. — He would soon be divided with the sword, and his kingdom shared between the Medes and Persians.  S. Jer.
• Ver. 28. Persians. Those who confound Baltassar with Nabonides, say that Cyrus made himself master of all the empire.  How then was it divided?  Darius rather took possession of the greatest part while Cyrus had Persia, (C.) till his uncle’s death.  H.

Haydock Commentary Luke 21:12-19

• Ver. 12. This verse is spoken to the apostles alone; and was verified, by most of them having been martyred and put to death, before the destruction of Jerusalem.  Calmet.
• Ver. 15. I will give, &c.  In some parts it is said, that Christ himself will speak by the mouths of his disciples, as in this passage of S. Luke; in other places, as S. Matt. C. xvi. that the Father will speak; and S. Matt. C. x. that the Spirit of the Father will speak.  In these different texts there is no contradiction, but a most perfect harmony.  What one of the divine Persons says, all three say; for the voice of the Trinity is only one.  S. Ambrose.
• Ver. 18. A hair of your head, &c.  A hair shall not perish from the head of the disciples of Christ; because not only their most heroic actions, and their public confessions of his name, but even their passing thoughts shall be crowned with adequate rewards.  Ven. Bede.
• Ver. 19. In your patience, &c.  We then truly possess our souls, when we live in all things perfect, and from the citadel of virtue command and control all the motions of the mind and heart.  S. Greg. Mag. Moral. v. c. 13.

November 24 2009 Tuesday Memorial of Saint Andrew Dung-Lac,
priest and martyr, and his companions, martyrs
Saint of the Day – St. Andrew Dung-Lac and Companions

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/112409.shtml

Daniel 2:31-45
Douay-Rheims Challoner

Daniel said to Nabuchodonosor:

Thou, O king, sawest, and behold there was as it were a great statue: this statue, which was great and high, tall of stature, stood before thee, and the look thereof was terrible. The head of this statue was of fine gold, but the breast and the arms of silver, and the belly and the thighs of brass. And the legs of iron, the feet part of iron and part of clay.

Thus thou sawest, till a stone was cut out of a mountain without hands: and it struck the statue upon the feet thereof that were of iron and clay, and broke them in pieces. Then was the iron, the clay, the brass, the silver, and the gold broken to pieces together, and became like the chaff of a summer’s threshing floor, and they were carried away by the wind: and there was no place found for them: but the stone that struck the statue became a great mountain, and filled the whole earth.

This is the dream: we will also tell the interpretation thereof before thee, O king. Thou art a king of kings: and the God of heaven hath given thee a kingdom, and strength, and power, and glory: And all places wherein the children of men, and the beasts of the field do dwell: he hath also given the birds of the air into thy hand, and hath put all things under thy power: thou, therefore, art the head of gold. And after thee shall rise up another kingdom, inferior to thee, of silver: and another third kingdom of brass, which shall rule over all the world. And the fourth kingdom shall be as iron. As iron breaketh into pieces, and subdueth all things, so shall that break, and destroy all these.

And whereas thou sawest the feet, and the toes, part of potter’s clay, and part of iron: the kingdom shall be divided, but yet it shall take its origin from the iron, according as thou sawest the iron mixed with the miry clay. And as the toes of the feet were part of iron, and part of clay: the kingdom shall be partly strong, and partly broken. And whereas thou sawest the iron mixed with miry clay, they shall be mingled indeed together with the seed of man, but they shall not stick fast one to another, as iron cannot be mixed with clay. But in the days of those kingdoms, the God of heaven will set up a kingdom that shall never be destroyed, and his kingdom shall not be delivered up to another people: and it shall break in pieces, and shall consume all these kingdoms: and itself shall stand for ever.

According as thou sawest, that the stone was cut out of the mountain without hands, and broke in pieces the clay and the iron, and the brass, and the silver, and the gold, the great God hath shewn the king what shall come to pass hereafter, and the dream is true, and the interpretation thereof is faithful.

Responsorial Psalm Daniel 3:57, 58, 59, 60, 61
DR Challoner Text Only

All ye works of the Lord, bless the Lord:
praise and exalt him above all for ever.
O ye angels of the Lord, bless the Lord:
praise and exalt him above all for ever.
O ye heavens, bless the Lord:
praise and exalt him above all for ever.
O all ye waters that are above the heavens, bless the Lord:
praise and exalt him above all for ever.
O all ye powers of the Lord, bless the Lord:
praise and exalt him above all for ever.

The Holy Gospel of Jesus Christ According to Saint Luke 21:5-11
Haydock New Testament

And as some were saying of the temple, that it was adorned with goodly stones and gifts, he said:

These things which you see, the days will come, in which there shall not be left a stone upon a stone, that shall not be thrown down.

And they asked him, saying:

Master, when shall these things be: and what shall be the sign when they shall begin to come to pass?

He said:

Take heed that you be not seduced; for many will come in my name, saying, I am he: and the time is at hand: go ye not, therefore, after them. And when you  shall hear of wars and seditions, be not terrified: these things must first come to pass, but the end is not yet immediately.

Then he said to them:

Nation shall rise against nation, and kingdom against kingdom. And there shall be great earthquakes in divers places, and pestilences and famines, and terrors from heaven, and there shall be great signs.

Haydock Commentary Daniel 2:31-45
Notes Copied From Haydock Commentary Site

• Ver. 31. Terrible, or unusual.  C. — The statue denoted the four great empires of the Chaldees, Persians, Greeks and Romans.  The metals did not mean that the empire of gold was greater than the rest, as that signified by iron was far more powerful; but only that the empire of the Chaldees was then the greatest, and that the Persians would acquire still more power and be surpassed by the Greeks, as they were by the Romans, till the kingdom of Christ should be spread over all the earth.  W.
• Ver. 37. Of kings. This title was used by the Persians.  Nabuchodonosor was at that time the most potent monarch on earth.  He conquered many nations, and greatly embellished the city of Babylon, surrounding it with three walls in fifteen days, and building hanging gardens, which were the wonder of the world.  See Eus. præp. ix. 41. and x. 42. &c.  C.
• Ver. 39. Another kingdom; viz. that of the Medes and Persians.  Ch. — Inferior; later, of less duration and extent.  C. — Third, &c.  That of Alexander the Great.  Ch. — World. Alexander received ambassadors at Babylon, from the most distant nations, testifying their submission.  He conquered beyond the river Indus, &c.  Diod. A. 1.  Olym. 14.  C.
• Ver. 40. The fourth kingdom, &c.  Some understand this of the successors of Alexander, the kings of Syria and Egypt: others, of the Roman empire and its civil wars.  Ch. — The former supposition seems best, though the latter is almost universally received, and will be explained hereafter.  C. — The Roman empire did not immediately rise out of Alexander’s, and had no relation to the Jews, &c.  Grot.  L’Empereus. — But it surely swallowed up all that he had left to his generals, and proved the greatest scourge to the Jewish nation; which has been ever since scattered, while the kingdom of Christ gains ground, and will flourish till that of Rome shall be no more.  Antichrist will then appear to cast a cloud over, but not destroy it for three years and a half.  It is the opinion of many Fathers, &c. that the Roman empire will subsist till that event take place; (see 2 Thes. ii. 3. 7.) and thus it may be said, that the fourth empire shall not be given to another people. For antichrist will not strive to exalt a particular nation, but to rule over all.  Yet his dominion will be short, and will end in the general dissolution of nature; so that the Roman empire maybe deemed to last for a long time, or even for ever. v. 44.  Those who adopt the former system, allow (H.) that the stone designates both the Roman empire and that of Christ; so that some parts of the prediction may refer to one and some to the other.  The origin and progress of the Roman empire, might be a figure of the spiritual power of the Church.  It is certain that the successors of Alexander owed their dominion to their valour, and established it by the slaughter of many great generals.  The kings who followed Seleucus and Ptolemy were remarkable for a mixture of good and bad qualities.  Their efforts to preserve their power by intermarriages, proved abortive.  The prophet seems also to have had them in view, C. vii. 7. and viii. 22.  C.
• Ver. 41. Clay. The iron was in a rude state, mixed with earth.  The Roman power was at last partly exercised by consuls and partly by emperors.  M. — Florus (l.) compares it to the four states of a man, infancy, childhood, youth, and old age.  Its youth may be dated from the conquest of all Italy to Tiberius; afterwards it fell to decay, while the eternal kingdom of Christ was forming.  v. 44.
• Ver. 43. Man. Pompey and Cæsar, Anthony and Augustus, married each other’s relations; but they soon quarrelled, and the race of the Cæsars was extinct in Nero.  But this is better understood of the kings of Syria and of Egypt.  C.
• Ver. 44. Kingdom of Christ, in the Catholic Church, which cannot be destroyed.  Ch. — This alone cannot be destroyed.  W. — All other empires change.  The Catholic Church has stood for seventeen centuries in the midst of persecutions, which gives us an assurance that she will continue for ever.  C. — “Then,” says Munster, “was the kingdom of Christ set up, not by arms,…but by the divine power.”  This interpretation arises from the  improper version, without hands; whereas the sequel shews that the empire here spoken of, is attended with the like violence as the four others, which it destroys.  The Roman empire was in no degree connected with others by marriage.  In the following verse, Munster improperly turns to the second coming of our Saviour.  Grotius here asserts that the stone alludes to the Roman armies, prefiguring the Son of man, whose gospel is indicated by the progress of the Roman empire, as both sprung from small beginnings.  But who informed him that there were such figures in that empire as in the Old Testament?  All empires begin in that manner, and types should have some greater resemblance with the reality.  The Church meddles not with the temporal powers.  It is therefore plain that the prophet speaks of empires which shall succeed each other.  Houbigant. perf. Prop. 340. — Kingdoms. That of Rome comprised all the former.  The persecuting emperors are forced to yield, and the colossal power of infidelity and vice falls before the gospel.  Christ’s dominion is spiritual, exercised against wickedness; (C.) is heavenly and eternal.  H. — The blood of martyrs was more efficacious in the establishing of Christianity, than fire and sword had been in forming other empires.  M.
• Ver. 45. Hands. Prot. marg. “mountain, which was not in hand.”  H. — Christ was born of a virgin; and his kingdom was not established by ambition, like others.  Yet it presently became a mountain, and filled the earth.  S. Just. dial.  S. Aug. tr. 9. in Jo. — God himself sets up this kingdom. C.

Haydock Commentary Luke 21:5-11

• Ver. 6. It was by the divine dispensation of Providence that this city and temple were destroyed; for had the ancient rites and sacrifices continued, some that were but weak in their faith, might have been filled with astonishment at the sight of these different modes of worship, existing at the same time, and thus have been lead astray from the path of truth.  Ven. Bede.
• Ver. 7. Master, when shall these things be? &c.  See the annotations, Matt. xxiv. 3.  Wi.
• Ver. 8. In my name. They shall not say that they belong to me, or that I sent them: but they shall take to themselves my name, viz. Christ, or Messias, which title is incommunicable to any but myself.  In effect, in less than two centuries, there appeared many false Christs and impostors, who pretended to be the one that was to come, the desired of nations.  Calmet. — Perhaps this prophecy is yet to be more expressly fulfilled before the dissolution of the world.  Many pious and learned Christians suppose this passage to refer to the time of Antichrist.  A.
• Ver. 11. Terrors from heaven. Josephus, in his history of this war, in which Jerusalem was destroyed by Titus, (lib. vii, c. 12) relates, at length, many of the prodigies which were the forerunners of the dreadful end of this unfortunate city.  During a whole year a meteor, like a flaming sword, was seen impending over the city.  There were likewise seen in the air, appearances of chariots and numerous armies, which pressed one upon another.  On the night of Pentecost, the priests, after a confused noise, heard distinctly these words, “Let us go hence;” which are supposed to have been spoken by the angels, who had hitherto guarded and protected the holy city, but now were taking their leave of it.  Josephus was in the Roman camp, before the city, during the siege, and an eye-witness of what passed on the occasion.  A.

November 23 2009 Monday The Solemnity of Our Lord Jesus Christ the King
Saint of the Day – Blessed Miguel Agustín Pro

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/112309.shtml

Daniel 1:1-6, 8-20
Douay-Rheims Challoner

In the third year of the reign of Joakim, king of Juda, Nabuchodonosor, king of Babylon, came to Jerusalem, and beseiged it. And the Lord delivered into his hands Joakim, the king of Juda, and part of the vessels of the house of God: and he carried them away into the land of Sennaar, to the house of his god, and the vessels he brought into the treasure house of his god.

And the king spoke to Asphenez, the master of the eunuchs, that he should bring in some of the children of Israel, and of the king’s seed, and of the princes, Children in whom there was no blemish, well favoured, and skilful in all wisdom, acute in knowledge, and instructed in science, and such as might stand in the king’s palace, that he might teach them the learning, and tongue of the Chaldeans. And the king appointed them a daily provision, of his own meat, and of the wine of which he drank himself, that being nourished three years, afterwards they might stand before the king. Now there was among them of the children of Juda, Daniel, Ananias, Misael, and Azarias. And the master of the eunuchs gave them names: to Daniel, Baltassar: to Ananias, Sidrach: to Misael, Misach: and to Azarias, Abdenago.

But Daniel purposed in his heart that he would not be defiled with the king’s table, nor with the wine which he drank: and he requested the master of the eunuchs that he might not be defiled. And God gave to Daniel grace and mercy in the sight of the prince of the eunuchs. And the prince of the eunuchs said to Daniel: I fear my lord, the king, who hath appointed you meat and drink: who if he should see your faces leaner than those of the other youths, your equals, you shall endanger my head to the king. And Daniel said to Malasar, whom the prince of the eunuchs had appointed over Daniel, Ananias, Misael, and Azarias:

Try, I beseech thee, thy servants for ten days, and let pulse be given us to eat, and water to drink: And look upon our faces, and the faces of the children that eat of the king’s meat: and as thou shalt see, deal with thy servants.

And when he had heard these words, he tried them for ten days. And after ten days, their faces appeared fairer and fatter than all the children that ate of the king’s meat. So Malasar took their portions, and the wine that they should drink: and he gave them pulse. And to these children God gave knowledge, and understanding in every book, and wisdom: but to Daniel the understanding also of all visions and dreams. And when the days were ended, after which the king had ordered they should be brought in: the prince of the eunuchs brought them in before Nabuchodonosor. And when the king had spoken to them, there were not found among them all such as Daniel, Ananias, Misael, and Azarias: and they stood in the king’s presence. And in all matters of wisdom and understanding, that the king enquired of them, he found them ten times better than all the diviners, and wise men, that were in all his kingdom.

Responsorial Psalm Daniel 3:52, 53, 54, 55, 56
DR Challoner Text Only

Blessed art thou, O Lord, the God of our fathers;
and worthy to be praised, and glorified, and exalted above all for ever:
and blessed is the holy name of thy glory:
and worthy to be praised and exalted above all, in all ages.
Blessed art thou in the holy temple of thy glory:
and exceedingly to be praised and exalted above all for ever.
Blessed art thou on the throne of thy kingdom,
and exceedingly to be praised, and exalted above all for ever.
Blessed art thou that beholdest the depths, and sittest upon the cherubims:
and worthy to be praised and exalted above all for ever.
Blessed art thou in the firmament of heaven:
and worthy of praise, and glorious for ever.

The Holy Gospel of Jesus Christ According to Saint Luke 21:1-4
Haydock New Testament

And looking on, he saw the rich men cast their gifts into the treasury. And he saw also a certain poor widow casting in two brass mites. And he said:

Verily I say to you, that this poor widow hast cast in more than they all. For all these have, of their abundance, cast into the offerings of God: but she, of her want, hast cast in all her living that she had.

Haydock Commentary Daniel 1:1-6, 8-20
Notes Copied From Haydock Commentary Site

• Ver. 1. Third, at the conclusion, so that it is called the fourth. Jer. xxv. 1.  A. Lap.  M. — Nabuchodonosor began his expedition into Syria a year before he was king; (Salien, A. 3428.  Jos. &c.) or he had the title before his father Nabopolassar’s death.  Usher, A. 3397. — The following year he took Joakim, with a design to convey him to Babylon; but left him on hard terms, and seized many of the sacred vessels, Daniel, &c. C. — Joakim reigned other eight years.  2 Par. xxxvi. 5.  W.
• Ver. 2. His god; Bel, or Belas, the principal idol of the Chaldeans.  Ch. — The king pretended to derive his pedigree from Belus, (Abyd.  Eus. præp. 1.) and greatly enriched his temple, (C.) which Xerxes demolished.  Arrian. — God. Some part might be kept in the palace. C. v. 10. and 2 Par. xxxvi. 7.
• Ver. 3. Eunuchs, or chief officers.  The Jews assert that Daniel was made an eunuch.  Is. xxxix. 7.  But he might be so styled on account of his dignity.  C. — Princes. Lit. “tyrants.”  H. — This name was afterwards only rendered odious by the misconduct of several kings.  C. — Heb. parthemim, (H.) seems to be of Greek derivation, alluding to protimoi, or protoi, “the first or most honoured.”  Drus. — We find here other Greek words.  C.
• Ver. 4. Blemish. Deformed people were excluded the throne, or the king’s presence.  Procop. 1. — Science; well educated, or apt to learn.  They were first to be taught the Chaldee letters, which then differed from the Hebrew.  C.
• Ver. 5. Meat: more exquisite.  De Dieu. — All was first served on the king’s table.  Athen. vi. 14.
• Ver. 6. Juda. It is thought all four were of royal blood.  C. — Others were also kept at court.  M.
• Ver. 7. Baltassar, or as Chaldees (C. or Masorets.  H.) pronounce, Beltesasar, “the treasurer of Baal.”  The names were changed to testify their subjection, (C.) and that they might embrace the manners of the Chaldees.  M. — The new names alluded to the sun.  C.
• Ver. 8. Daniel, as head and nearer the throne, gave good example to the rest. W. — Defiled, either by eating meat forbidden by the law, or which had before been offered to idols.  Ch. — It was customary among the pagans to make an offering of some parts to their gods, or throw it into the fire.  Theod.  C. — These reasons determined the pious youths, (H.) who desired also to keep free from gluttony and other vices.  Theod.  W.
• Ver. 11. Malassar, another inferior officer.  It means also one appointed over the mouth or provisions, (C.) and might be Asphenez.  v. 3, 9.  H.
• Ver. 12. Pulse. That is, pease, beans, and such like.  Ch. — S. Basil hence shews the advantages of fasting; and Catholics, who imitate Daniel, may expect the like reward in heaven: and the hope that such a pattern would not displease their dissenting brethren, but rather screen them from their profane sarcasms.  H.
• Ver. 17. Dreams. He was learned in all the sciences of the country, like Moses.  Acts vii. 22.  C. — They studies these things, in order to refute what was erroneous: discunt…ut judicent. S. Jer. — The Chaldeans paid great attention to dreams.  Daniel acquired the knowledge of such as were sent from heaven by the gift of God, as Joseph had done.  To pay any regard to common dreams would be childish (C.) and sinful, if the person depend on them for the knowledge of futurity.  H.
• Ver. 20. Diviners, or fortune-tellers. — Wise men. Sept. “philosophers.”  C. — Heb. Ashaphim, may come from the Gr. sophoi. Grot. — They had been educated three years.  v. 5.  H.

Haydock Commentary Luke 21:1-4

• Ver. 3. Whatever we offer to the Almighty with a good intention is acceptable to him; for he regards not the gift, but the heart of the giver.  Ven. Bede. — God does not appreciate the smallness of the gift, but the greatness of the affection with which it is offered.  S. Chrys. hom. i. ad Hebræos.

Catena Aurea Luke 21:1-4
From Catechetics Online

• GLOSS. Our Lord having rebuked the covetousness of the Scribes who devoured widows’ houses, commends the almsgiving of a widow; as it is said, And he looked up, and saw the rich men casting into the treasury, &c.
• BEDE; In the Greek language, signifies to keep, and gaza in Persian means riches, hence gazophylacium is used for the name of the place in which money is kept. Now there was a chest with an opening at the top placed near the altar, on the right hand of those entering the house of God, into which the Priests cast all the money, which was given for the Lord’s temple. But our Lord as He overthrows those who trade in His house, so also He remarks those who bring gifts, giving praise to the deserving, but condemning the bad. Hence it follows, And he saw also a certain poor widow casting in there two mites.
• CYRIL; She offered two oboli, which with the sweat of her brow she had earned for her daily living, or what she daily begs for at the hands of others she gives to God, showing that her poverty is fruitful to her. Therefore does she surpass the others, and by a just award receives a crown from God; as it follows, Of a truth I say to you, that this poor widow has cast in more, &c.
• BEDE; For whatever we offer with an honest heart is well pleasing to God, who has respect to the heart, not the substance, nor does He weigh the amount of that which is given in sacrifice, but of that from which it is taken as it follows, For all these have cast in of their abundance, but she all that she had.
• CHRYS. For God regarded not the scantiness of the offering, but the overflowing of the affection. Almsgiving is not the bestowing a few at things out of many, but it is that of the widow emptying herself of her whole substance. But if you cannot offer as much as the widow, at least give all that remains over.
• BEDE; Now mystically, the rich men who cast their gifts into the treasury signify the Jews puffed up with the righteousness of the law; the poor widow, the simplicity of the Church which is called poor, because it has either cast away the spirit of pride, or its sins, as if they were worldly riches. But the Church is a widow, because her Husband endured death for her. She cast two mites into the treasury, because in God’s sight, in whose keeping are all the offerings of our works, she presents her gifts, whether of love to God and her neighbor, or of faith and prayer. And these excel all the works of the proud Jews, for they of their abundance cast into the offerings of God, in that they presume on their righteousness, but the Church casts in all her living, for every thing that has life she believes to be the gift of God.
• THEOPHYL. Or the widow may be taken to mean any soul bereft as it were of her first husband, the ancient law, and not worthy to be united to the Word of God. Who brings to God instead of a dowry faith and a good conscience, and so seems to offer more than those who are rich in words, and abound in the moral virtues of the Gentiles.

November 22 2009 The Solemnity of Christ the King

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/112209.shtml

Daniel 7:13-14
Douay-Rheims Challoner

I beheld, therefore, in the vision of the night, and lo, one like the Son of man came with the clouds of heaven, and he came even to the ancient of days: and they presented him before him. And he gave him power, and glory, and a kingdom: and all peoples, tribes, and tongues shall serve him: his power is an everlasting power that shall not be taken away: and his kingdom that shall not be destroyed.

Responsorial Psalm 92:1-2, 5 (Ps 93 NAB)
DR Challoner Text Only

The Lord hath reigned, he is clothed with beauty:
the Lord is clothed with strength, and hath girded himself.
For he hath established the world which shall not be moved.
My throne is prepared from of old: thou art from everlasting.
Thy testimonies are become exceedingly credible:
holiness becometh thy house, O Lord, unto length of days.

Revelation 1:5-8
Haydock New Testament

And from Jesus Christ, who is the faithful witness, the first begotten of the dead, and the prince of the kings of the earth: who hath loved us, and washed us from our sins in his own blood, And hath made us a kingdom, and priests to God and his Father: to him be glory and empire, for ever and ever. Amen.

Behold, he cometh with the clouds, and every eye shall see him, and they that pierced him. And all the tribes of the earth shall bewail themselves because of him: Even so: Amen.

I am Alpha and Omega, the beginning and the end, saith the Lord God, who is, and who was, and who is to come, the Almighty.

The Holy Gospel of Jesus Christ According to Saint John 18:33-37
Haydock New Testament

Pilate, therefore, went into the hall again, and called Jesus, and said to him;

Art thou the king of the Jews?

Jesus answered;

Sayest thou this thing of thyself, or have others told it thee of me?

Pilate answered;

Am I a Jew? Thy nation and the chief priests have delivered thee up to me: what hast thou done?

Jesus answered;

My kingdom is not of this world. If my kingdom were of this world, my servants would certainly strive that I should not be delivered to the Jews: but now my kingdom is not from hence.

Pilate, therefore, said to him;

Art thou a king then?

Jesus answered;

Thou sayest that I am a king. For this was I born, and for this came I into the world, that I should give testimony to the truth: every one that is of the truth, heareth my voice.

Haydock Commentary Daniel 7:13-14
Notes Copied From Haydock Commentary Site

• Ver. 13. Heaven. Christ appeared about sixty years after the subversion of the Syrian monarchy. Yet these expressions literally refer to his second coming. Mat. xxvi. 64. C. — He had the form of man, as he had the nature. M. — He is clearly predicted. by his power antichrist is overthrown. W.
• Ver. 14. Destroyed. The eternal dominion of Christ could not be expressed in stronger terms. He seems to allude to them, Mat. xxviii. 18. C.

Haydock Commentary Revelation 1:5-8

• Ver. 5-6. And from Jesus Christ,[2] made man, and the Redeemer of mankind, whom S. John here names after the seven spirits, because he continues his discourse about Christ, who is the faithful witness; testified and approved of God by so many miracles, prophecies, &c. He is the chief of the martyrs or witnesses, as the Greek word signifies. — The first begotten of the dead, both first in dignity, and first that rose to an immortal life. — The prince of the kings of the earth, whose power is infinitely greater than all theirs; and this to put the suffering Christians in mind, that they needed not to fear the persecuting emperors, who have no power after this life. — And Christ hath made us a kingdom, inasmuch as by his grace he has made us members of his true Church, called the kingdom of God, and promised us to reign with him in his glorious kingdom in heaven. — And hath made us priests to God, and his Father, to offer up spiritual sacrifices. See 1 Pet. ii. 9. — To him be, or is due, glory and empire, for ever and ever. Amen. That is, to Jesus Christ. Wi.
• Ver. 7. Behold he cometh, or is to come at the day of judgment. Wi.
• Ver. 8. I am Alpha, and Omega. These, the first and last letters of the Greek alphabet, signify the same as what follows, the beginning, and the end, the first cause and last end of all intelligent beings, who is, and who was, and who is to come, the Almighty. These words agree only to him, who is the true God, and here are applied to our blessed Redeemer, who is to come and judge all. Wi.

Haydock Commentary John 18:33-37

• Ver. 35. It pleased God, that Christ, who was to die both for the Jews and the Gentiles, should be betrayed by the one, and put to death by the other. B.

Catena Aurea John 18:33-37
From Catechetics Online

• CHRYS. Pilate, wishing to rescue Him from the hatred of the c Jews, protracted the trial a long time. Then Pilate entered into the judgment hall, and called Jesus.
• THEOPHYL. i.e. Apart, because he had a strong suspicion that He was innocent, and thought he could examine Him more accurately, away from the crowd: and said to Him, Are you the King of the Jews?
• ALCUIN. Wherein Pilate shows that the Jews had charged Him with calling Himself King of the Jews.
• CHRYS. Or Pilate had heard this by report; and as the Jews had no charge to bring forward, began to examine Him himself with respect to the things commonly reported of Him. Jesus answered him, Say you this thing of yourself, or did others tell it you of Me?
• THEOPHYL. He intimates here that Pilate was judging blindly and indiscreetly: If you say this thing of yourself, He says, bring forward proofs of My rebellion; if you have heard it from others, make regular inquiry into it.
• AUG. Our Lord knew indeed both what He Himself asked, and what Pilate would answer; but He wished it to be written down n for our sakes.
• CHRYS. He asks not in ignorance, but in order to draw from Pilate himself an accusation against the Jews: Pilate answered Bred, Am I a Jew? Your own nation and the chief priests have delivered you to me.
• AUG. He rejects the imputation that He could have said it of Himself; Your own nation and the chief priests have delivered you to me: adding, what have you done? Whereby he shows that this charge had been brought against Him, for it is as much as to say, If you deny that you are a King, what have you done to be delivered up to me? As if it were no wonder that He should be delivered up, if He called Himself a King.
• CHRYS. He then tries to bring round the mind of Pilate, not a very bad man, by proving to him, that He is not a mere man, but God, and the Son of God; and overthrowing all suspicion of His having aimed at a tyranny, which Pilate was afraid of, Jesus answered, My kingdom is not of this world.
• AUG. This is what the good Master wished to teach us. But first it was necessary to show the falsity of the notions of both Jews and Gentiles as to His kingdom, which Pilate had heard of; as if it meant that He aimed at unlawful power; a crime punishable with death, and this kingdom were a subject of jealousy to the ruling power, and to be guarded against as likely to be hostile either to the Romans or Jews. Now if our Lord had answered immediately Pilate’s question, He would have seemed to have been answering not the Jews, but the Gentiles only. But after Pilate’s answer, what He says is an answer to both Gentiles and Jews: as if He said, Men, i.e. Jews and Gentiles, I hinder not your dominion in this world. What more would you have? Come by faith to the kingdom which is not of this world. For what is His kingdom, but they that believe in Him, of whom He says, you are not of the world: although He wished that they should be in the world. In the same way, here He does not say, My kingdom is not in this world; but, is not of this world. Of the world are all men, who created by God are born of the corrupt race of Adam. All that are born again in Christ, are made a kingdom not of this world. Thus hath God taken us out of the power of darkness, and translated us to the kingdom of His dear Son.
• CHRYS. Or He means that He does not derive His kingdom from the same source that earthly kings do; but that He has his sovereignty from above; inasmuch as He is not mere man, but far greater and more glorious than man: If My kingdom were of this world, then would My servants fight, that I should not be delivered to the Jews. Here He shows the weakness of an earthly kingdom, has its strength from its servants, whereas that higher kingdom is sufficient to itself, and wanting in nothing. And if His kingdom was thus the greater of the two, it follows that He was taken of His own will, and delivered up Himself.
• AUG, After showing that His kingdom was not of this world, He adds, But now My kingdom is not from here. He does not say, Not here, for His kingdom is here to the end of the world, having within it the tares mixed with the wheat until the harvest. But yet it is not from here, since it is a stranger in the world.
• THEOPHYL, Or He says, from here, not, here; because He reigns in the world, and carries on the government of it, and disposes all things according to His will; but His kingdom is not from below, but from above, and before all ages.
• CHRYS. Heretics infer from these words that our Lord is a different person from the Creator of the world. But when He says, My kingdom is not from here, He does not deprive the world of His government and superintendence, but only shows that His government is not human and corruptible.
• Pilate therefore said to Him, Are you a King then? Jesus answered, you say that I am a King.
• AUG. He did not fear to confess Himself a King, but so replied as neither to deny that He was, nor yet to confess Himself a King in such sense as that His kingdom should be supposed to be of this w world. He says, you say, meaning, you being carnal say it carnally. He continues, To this end was I born, and for this cause came I into the world, that 1 should bear witness to the truth. The pronoun here, in hoc, must not be dwelt long on as if it meant, in hâc re, but shortened, as if it stood, ad hoc, natus sum, as the next words are, ad hoc veni in mundum. Wherein it is evident He alludes to His birth in the flesh not to that divine birth which never had beginning.
• THEOPHYL. Or, to Pilate’s question whether He w as a King our Lord answers, To this end was I born, i.e. to be a King, That I am born from a King. proves that I am a King.
• CHRYS. If then He was a King by birth, He has nothing which He has not received from another. For this I came, that I should bear witness to the truth, i.e. that I should make all men believe it. We must observe how He shows His humility here: when they accused Him as a malefactor, He bore it in silence; but when He is asked of His kingdom, then He talks with Pilate, instructs him, and raises his mind to higher things. That I should bear witness to the truth shows that He had no crafty purpose in what He did.
• AUG But when Christ bears witness to the truth, He bears witness to Himself; as He said above, I am the truth. But inasmuch as all men have not faith, He adds, Everyone that is of the truth hears My voice: hears, that is, with the inward ear; obeys My voice, believes Me. Every one that is of the truth, has reference to the grace by which He calls according to His purpose. For as regards the nature in which we are created, since the truth created all, all are of the truth. But it is not all to whom it is given the truth to obey the truth. For had He even said, Everyone one that hears My voice is of the truth, it still would be thought that such were of the truth, because they obeyed the truth But He does not say this, but Everyone that is of the truth hears My voice. A man then is not of the truth, because he hears His voice, but hears His voice because he is of the truth. This grace is conferred upon him by the truth.

November 21 2009 Saturday Thirty Third Week in Ordinary Time
Saint of the Day – Memorial of the Presentation of the Blessed Virgin Mary

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

Official Readings of the Liturgy at – http://www.usccb.org/nab/readings/112109.shtml

1 Maccabees 6:1-13
Douay-Rheims Challoner

Now king Antiochus was going through the higher countries, and he heard that the city of Elymais in Persia, was greatly renowned, and abounding in silver and gold, And that there was in it a temple exceeding rich; and coverings of gold, and breastplates, and shields, which king Alexander, son of Philip, the Macedonian, that reigned first in Greece, had left there.

So he came, and sought to take the city and to pillage it; but he was not able, because the design was known to them that were in the city. And they rose up against him in battle, and he fled away from thence, and departed with great sadness, and returned towards Babylonia. And whilst he was in Persia there came one that told him how the armies that were in the land of Juda were put to flight: And that Lysias went with a very great power, and was put to flight before the face of the Jews, and that they were grown strong by the armour, and power, and store of spoils which they had gotten out of the camps which they had destroyed: And that they had thrown down the abomination which he had set up upon the altar in Jerusalem, and that they had compassed about the sanctuary with high walls as before, and Bethsura also, his city.

And it came to pass, when the king heard these words, that he was struck with fear, and exceedingly moved: and he laid himself down upon his bed, and fell sick for grief, because it had not fallen out to him as he imagined. And he remained there many days: for great grief came more and more upon him, and he made account that he should die. And he called for all his friends, and said to them:

Sleep is gone from my eyes, and I am fallen away, and my heart is cast down for anxiety:

And I said in my heart:

Into how much tribulation am I come, and into what floods of sorrow wherein now I am: I that was pleasant and beloved in my power! But now I remember the evils that I did in Jerusalem, from whence also I took away all the spoils of gold, and of silver, that were in it, and I sent to destroy the inhabitants of Juda without cause. I know, therefore, that for this cause these evils have found me: and behold I perish with great grief in a strange land.

Responsorial Psalm 9:2-3, 4 and 6, 16 and 19
DR Challoner Text Only

I will give praise to thee, O Lord, with my whole heart:
I will relate all thy wonders. I will be glad, and rejoice in thee:
I will sing to thy name, O thou most high.
When my enemy shall be turned back:
they shall be weakened, and perish before thy face.
Thou hast rebuked the Gentiles, and the wicked one hath perished;
thou hast blotted out their name for ever and ever.
I will rejoice in thy salvation:
the Gentiles have stuck fast in the destruction which they prepared.
Their foot hath been taken in the very snare which they hid.
For the poor man shall not be forgotten to the end:
the patience of the poor shall not perish for ever.

The Holy Gospel of Jesus Christ According to Saint Luke 20:27-40
Haydock New Testament

And there came to him some of the Sadducees, who deny that there is any resurrection, and they asked him, Saying:

Master, Moses wrote unto us: If any man’s brother die, having a wife, and he leave no children, that his brother should take her to wife, and raise up seed to his brother. There were therefore seven brethren: and the first took a wife, and died without children. And the next took her to wife, and he also died childless. And the third took her.  And in like manner all the seven, and they left no seed, and died. Last of all the woman died also. In the resurrection, therefore, whose wife of them shall she be? since the seven had her to wife.

And Jesus said to them:

The children of this world marry, and are given in marriage: But they that shall be accounted worthy of that world, and of the resurrection from the dead, shall neither be married, nor take wives. Neither can they die any more: for they are equal to the Angels, and are the children of God, being the children of resurrection. Now that the dead rise again, Moses also shewed at the bush, when he calleth the Lord, The God of Abraham, and the God of Isaac, and the God of Jacob: For he is not the God of the dead, but of the living: for all live to him.

And some of the Scribes answering, said to him:

Master, thou hast said well.

And after that they durst not ask him any more questions.

Haydock Commentary 1 Maccabees 6:1-13
Notes Copied From Haydock Commentary Site

• Ver. 1. Higher, beyond the Euphrates.  C. iii. 30. 37.  C. — The city. Gr. Alex. &c. “a city in Elymais,” &c.  The Rom. copy, Syr. Jos. style the place Elymais, where the temple was.  C. — Profane authors agree that this temple was very rich, and that Epiphanes attempted to plunder it.  S. Jer. in Dan. xi. — Nanea. Venus or Diana was the deity there adored, whom the king pretended he would marry.  2 Mac. i. 13. and ix. 2.  C. — The account of the death of Epiphanes is given to v. 16. and 2 B. ix.  W.
• Ver. 4. Battle. it is not known whether Elymais belonged to the king.  Strabo (16) observes it was very jealous of its liberty, which it maintained against the Persians and the successors of Alexander.  C. — Babylonia. At last  he returned toward the country of Babylon.  But before he arrived, the news of his generals’ bad success in Judea filled him with vexation, and brought on desperate diseases.  v. 8, and 2 B. ix. 5.  W. — He intended to pass by the country or city of Babylon, but was prevented by illness on the mountains which dived it from Persia.
• Ver. 5. Persia, at Ecbatana.  He expired at Tabis, having fallen from his chariot, &c.  2 B. ix.  C.
• Ver. 12. Evils. All this repentance was fictitious.  2 B. ix.  W.

Haydock Commentary Luke 20:27-40

• Ver. 36. The children of resurrection; i.e. of the just, who shall rise to a happy resurrection: not but that the wicked shall also rise, but to their condemnation and greater misery.  Wi. — Jesus Christ begins with stating the wide difference between the state of things in this mortal life and in that which is to come: that marriage necessary here, will be unnecessary hereafter.  For, in this life, they are children of men, subject to death, and therefore under the necessity of continuing their race by generation; but in the next life, they shall be children of resurrection, living for eternity, never to die, and consequently sons of God, and immortal.  Resurrection is a kind of regeneration to immortality.  Hence S. Paul explains to our Saviour’s rising again, these words of the 2nd Psalm: Thou art my Son, this day have I begotten thee. Calmet.
• Ver. 39. The Scribes, seeing the Sadducees thus silenced, seemed to side entirely with our Saviour saying: Master, thou hast said well.  And, apprehensive of being exposed to a similar disgrace and discomfiture themselves, they were afraid to ask him any more questions.  But this was only an apparent and false conformity; for they afterwards procured him to be put to death by the Romans.  Thus mortal hatred or envy may indeed be smothered for a time, but can hardly ever be extinguished.  Theophylactus.

November 20 2009 Friday Thirty Third Week in Ordinary Time
Saint of the Day – St. Rose Philippine Duchesne

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/112009.shtml

1 Maccabees 4:36-37, 52-59
Douay-Rheims Challoner

Then Judas, and his brethren said:

Behold our enemies are discomfited: let us go up now to cleanse the holy places, and to repair them.

And all the army assembled together, and they went up into Mount Sion. And they arose before the morning on the five and twentieth day of the ninth month, (which is the month of Casleu) in the hundred and forty-eighth year. And they offered sacrifice, according to the law, upon the new altar of holocausts which they had made. According to the time, and according to the day wherein the heathens had defiled it, in the same was it dedicated anew with canticles, and harps, and lutes, and cymbals. And all the people fell upon their faces, and adored, and blessed up to heaven, him that had prospered them. And they kept the dedication of the altar eight days, and they offered holocausts with joy, and sacrifices of salvation, and of praise. And they adorned the front of the temple with crowns of gold, and escutcheons, and they renewed the gates, and the chambers, and hanged doors upon them. And there was exceeding great joy among the people, and the reproach of the Gentiles was turned away. And Judas, and his brethren, and all the church of Israel decreed, that the day of the dedication of the altar should be kept in its season from year to year for eight days, from the five and twentieth day of the month of Casleu, with joy and gladness.

Responsorial Psalm 1 Chronicles 29:10bcd, 11abc, 11d-12a, 12bcd
DR Challoner Text Only

Blessed art thou, O Lord the God of Israel,
our father from eternity to eternity.
Thine, O Lord, is magnificence, and power, and glory, and victory:
and to thee is praise: for all that is in heaven, and in earth, is thine:
thine is the kingdom, O Lord, and thou art above all princes.
Thine are riches, and thine is glory,
thou hast dominion over all,
in thy hand is power and might:
in thy hand greatness, and the empire of all things.

The Holy Gospel of Jesus Christ According to Saint Luke 19:45-48
Haydock New Testament

And entering into the temple, he began to cast out them that sold therein, and them that bought, Saying to them: It is written:

My house is the house of prayer.  But you have made it a den of thieves.

And he was teaching daily in the temple.  And the chief priests, and the Scribes, and the rulers of the people sought to destroy him: And they found not what to do to him.  For all the people heard him attentively.

Haydock Commentary 1 Maccabees 4:36-37, 52-59
Notes Copied From Haydock Commentary Site

• Ver. 52. Year. The temple was purified a little more than two years after it had been profaned.  A. 145.  W. — The sacrifices had been interrupted just three years.  The Second Book (x. 3.) specifies two years; whence some infer, that the temple was twice dedicated.  But these two years most probably refer to the administration of Judas.  S. Tho. or some other com.  Usher, A. 3840.  T.  C.  Salien.  M.
• Ver. 57. Excutcheons, or bucklers of gold, taken from the soldiers of Antiochus.  C. vi. 39.  Such ornaments were placed in temples, to testify the gratitude of the people.  They wished to restore as much as possible when had been taken away.  C. i. 23.  On this occasion the Jews carried branches in memory of what they had suffered in desert places for three years.  Hence they style it the feast of tabernacles of Casleu.  2 B. i. 9. and x. 6.  C.
• Ver. 59. Decreed. Our Saviour observed this festival, which was appointed so long after Moses.  John x. 22.  W. — It was styled Encœnia, and kept in winter while Solomon’s temple was dedicated in Tisri, and Zorobabel’s in Adar.  The Jews light lamps, (C.) to testify their joy.  Jos. Ant. xii. 11. — The Rabbins add, that a small bottle of oil had been preserved by the high priest, which multiplied so as to supply the lamps during the whole octave.  Hence they still have lights at their windows on this festival.  Seld. Syn. iii. 13.

Haydock Commentary Luke 19:45-48

• Ver. 48. All the people, as they heard him with so great attention.  So Virgil said:
  —–pendetque iterum narrantis ab ore. Wi.
  — The original Greek, exekremato autou akouwn, shews how eagerly they catched the words that dropped from his sacred lips, all enraptured with the wisdom of his answers, and the commanding superiority of his doctrines.  Seneca (Controv ix. 1.) uses a similar turn of expression: Ex vultu discentis pendent omnium vultus.  The chief priests and rulers were all apprehension lest the people, who followed Jesus with such avidity, and who had conceived such high sentiments of his character, might prevent the execution of their murderous designs. . . .

November 19 2009 Thursday Thirty Third Week in Ordinary Time
Saint of the Day – St. Agnes of Assisi

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/111909.shtml

1 Maccabees 2:15-29
Douay-Rheims Challoner

And they that were sent from king Antiochus, came thither, to compel them that were fled into the city of Modin, to sacrifice, and to burn incense, and to depart from the law of God. And many of the people of Israel consented and came to them: but Mathathias and his sons stood firm. And they that were sent from Antiochus, answering, said to Mathathias:

Thou art a ruler, and an honourable, and great man in this city, and adorned with sons, and brethren. Therefore, come thou first, and obey the king’s commandment, as all nations have done, and the men of Juda, and they that remain in Jerusalem: and thou, and thy sons shall be in the number of the king’s friends, and enriched with gold, and silver, and many presents.

Then Mathathias answered, and said with a loud voice:

Although all nations obey king Antiochus, so as to depart every man from the service of the law of his fathers, and consent to his commandments: I and my sons, and my brethren will obey the law of our fathers. God be merciful unto us: it is not profitable for us to forsake the law, and the justices of God: We will not hearken to the words of king Antiochus, neither will we sacrifice and transgress the commandments of our law, to go another way.

Now as he left off speaking these words, there came a certain Jew in the sight of all to sacrifice to the idols upon the altar in the city of Modin, according to the king’s commandment. And Mathathias saw, and was grieved, and his reins trembled, and his wrath was kindled according to the judgment of the law, and running upon him he slew him upon the altar: Moreover the man whom king Antiochus had sent, who compelled them to sacrifice, he slew at the same time, and pulled down the altar, And shewed zeal for the law, as Phinees did by Zamri, the son of Salomi. And Mathathias cried out in the city with a loud voice, saying:

Every one that hath zeal for the law, and maintaineth the testament, let him follow me.

So he and his sons fled into the mountains, and left all that they had in the city. Then many that sought after judgment, and justice, went down into the desert

Responsorial Psalm 49:1b-2, 5-6, 14-15 (Ps 50 NAB)
DR Challoner Text Only

The God of gods, the Lord hath spoken:
and he hath called the earth.
From the rising of the sun, to the going down thereof:
Out of Sion the loveliness of his beauty.
Gather ye together his saints to him:
who set his covenant before sacrifices.
And the heavens shall declare his justice: for God is judge.
Offer to God the sacrifice of praise:
and pay thy vows to the most High.
And call upon me in the day of trouble:
I will deliver thee, and thou shalt glorify me.

The Holy Gospel of Jesus Christ According to Saint Luke 19:41-44
Haydock New Testament

And when he drew near, seeing the city, he wept over it, saying:

If thou also hadst known, and that in this thy day, the things that are for thy peace: but now they are hidden from thy eyes. For the days shall come upon thee; and thy enemies shall cast a trench about thee, and compass thee round, and straiten thee on every side, And beat thee flat to the ground, and thy children who are in thee: and they shall not leave in thee a stone upon a stone: because thou hast not known the time of thy visitation.

Haydock Commentary 1 Maccabees 2:15-29
Notes Copied From Haydock Commentary Site

• Ver. 18. They. Josephus mentions Apelles.  Persecutors have thus frequently attempted to delude the faithful; first by flattery, and then by torments.
• Ver. 21. Profitable. But quite the reverse both for this world and for the next.  It is a dreadful crime.
• Ver. 22. Way. Gr. “to the right or to the left.”  H.
• Ver. 24. Law. Deut. xi. 6. M. and xiii. 9.  Those who attempted to introduce the worship of idols, were to be slain without farther trial.  C. — Mathathias was then judge and high priest.  W. — He acted not though private revenge.  S. Cyp. exhort. 5.  S. Bern. ep. 158.  W.
• Ver. 29. And justice. The ceremonial and moral law, (C.) or to live piously.  M.

Haydock Commentary Luke 19:41-44

• Ver. 41. He wept. S. Epiphanius tells us, that some of the orthodox of his time, offended at these words, omitted them in their copies, as if to shed tears, were a weakness unworthy of Christ: but this true reading of the evangelist is found in all copies, and received by all the faithful; and the liberty which those who changed them took, was too dangerous ever to be approved of by the Church.  Neither do these tears argue in Jesus Christ any thing unworthy of his supreme majesty or wisdom.  Our Saviour possessed all the human passions, but not the defects of them.  The Stoics, who condemned the passions in their sages, laboured to make statues or automata of man, not philosophers.  The true philosopher moderates and governs his passions; the Stoic labours to destroy them, but cannot effect his purpose.  And when he labours to overcome one passion, he is forced to have recourse to another for help.  Calmet. — Our Saviour is said to have wept six times, during his life on earth: 1st, At his birth, according to many holy doctors; 2ndly, at his circumcision, according to S. Bernard and others; 3rdly, when he raised Lazarus to life, as is related in S. John, c. xi.; 4thly, in his entry into Jerusalem, described in this place; 5thly, during his agony in the garden, just before his apprehension, when, as S. Luke remarks, (C. xxii.) his sweat was as drops of blood trickling down upon the ground; and 6thly, during his passion, when he often wept, on account of his great distress of mind, occasioned principally by the knowledge he had of the grievousness of men’s sins, and the bad use they would make of the redemption he was, through so many sufferings, procuring for them.  Dionysius.
• Ver. 42. If thou also hadst known. It is a broken sentence, as it were in a transport of grief; and we may understand, thou wouldst also weep. Didst thou know, even at this day, that peace and reconciliation which God still offers to thee.  Wi. — What can be more tender than the apostrophe here made use of by our Saviour!  Hadst thou but known, &c. that is, didst thou but know how severe a punishment is about to be inflicted upon thee, for the numberless transgressions of thy people, thou likewise wouldst weep; but, alas! hardened in iniquity, thou still rejoicest, ignorant of the punishment hanging over thy head.  Just men have daily occasion to bewail, like our blessed Redeemer, the blindness of the wicked, unable to see, through their own perversity, the miserable state of their souls, and the imminent danger they are every moment exposed to, of losing themselves for ever.  Of these, Solomon cries out; (Prov. ii. 13.) They leave the right way, and walk through dark ways. We ought to imitate this compassion of our blessed Redeemer; and, as he wept over the calamities of the unfortunate Jerusalem, though determined on his destruction; so we ought to bewail the sins not only of our friends, but likewise of our enemies, and daily offer up our prayers for their conversion.  D. Dionysius.
• Ver. 43. And compass thee, &c.  Christ’s prophecy is a literal description of what happened to Jerusalem, under Titus.  Wi.