Sunday Readings 22nd Sunday Ordinary Time Sept 2 2007

Please look here. Many people are coming via search engine. Google is sending people to last year’s readings. Please check the date. If you are on the wrong year please CLICK HERE and then check the calendar to the left. Sunday readings are usually posted on the previous Wednesday and then again on the proper Sunday. Thank you, and I apologize for the inconvenience.

Sunday Mass Readings for 9/2/2007

Not including Psalms. About the sources Please read that link if you’re unsure of the text I use.

Official Readings (removed dead link) – Note.

Sirach (Ecclesiasticus) 3:17-29
(Official readings are snippets of this text and get the point across with fewer words – adjusted words becauseth I hateth 16th century words)

17 And in justice thou shalt be built up, and in the day of affliction thou shalt be remembered: and thy sins shall melt away as the ice in the fair warm weather. 18 Of what an evil fame is he that forsakes his father: and he is cursed of God that angers his mother.
19 My son, do thy works in meekness, and thou shalt be beloved above the glory of men.
20 The greater thou art, the more humble thyself in all things, and thou shalt find grace before God: 21 For great is the power of God alone, and he is honoured by the humble. 22 Seek not the things that are too high for thee, and search not into things above thy ability: but the things that God hath commanded thee, think on them always, and in many of his works be not curious. 23 For it is not necessary for thee to see with thy eyes those things that are hid. 24 In unnecessary matters be not over curious, and in many of his works thou shalt not be inquisitive. 25 For many things are shown to thee above the understanding of men. 26 And the suspicion of them hath deceived many, and hath detained their minds in vanity.
27 A hard heart shall fear evil at the last: and he that loves danger shall perish in it. 28 A heart that goes two ways shall not have success, and the perverse of heart shall be scandalized therein. 29 A wicked heart shall be laden with sorrows, and the sinner will add sin to sin.

Haydock Commentary Sirach 3:17-29

  • Ver. 18. Of. Greek, “Like a blasphemer is,” &c. C.—He who reviles his father, meditates blasphemy against the Deity. Menander.
  • Ver. 19. Meekness. Here a new subject begins. Goodness begets love. S. Amb. Off. Ii. 7.
  • Ver. 20. Greater. The dignity of a person should be the measure of his humility, (S. Amb. De virg. 31.) as the most elevated are the most exposed to pride. Humility is taught only by true wisdom and the gospel. Matt. Xi. 29. Philosophy may inspire us with the contempt of riches, &c. C—Yet humility is the most indispensable duty, and no less essential than delivery to an orator. S. Aug. ep. 118. ad Diosc.—All human greatness comes from God, who requires us to show our gratitude by humility. W.
  • Ver. 22. In, &c. The mysterious nature of God, and providence, cannot be comprehended: and in many things we must confess our ignorance. Life is often spent in idle researches.
  • Ver. 26. Suspicion. Gr. Comp. “their vain suspicion hath deceived many and their wicked thought has ruined their judgment. Not having the apples of the eye, thou wilt be deprived of light; and being ignorant, do not speak.” The latter sentence is marked by Grabe as wanting in his copy, as it is in the Vat. If we may believe the London edit. (H.) which, however, is not an exact copy, no more than any of the other editions, of that famous MS. Grabe.
  • Ver. 27. Heart. Which fears neither God nor man. S. Bern. Cons. 1.—Those who have not shown mercy, can expect none. H.—The impenitent see their folly, like Antiochus, when it is too late. C.—They have loved the danger, which shall overtake them. Prov. i. 26. He seems to refute those who believe in fate, and would take no precautions. C.—Those who live in sin, tempting God to the last hour, generally perish. W.

Hebrews 12:18-24 – Haydock NT text

18 For you are not come to a mountain that might be touched, and a burning fire, and a whirlwind, and darkness, and tempest, 19 and the sound of a trumpet, and the voice of words, which they that heard excused themselves, that the word might not be spoken to them. 20 For they did not endure that which was said: And if a beast shall touch the mountain, it shall be stoned. 21 And so terrible was that which was seen, Moses said: “I am frightened, and tremble.” 22 But you are come to Mount Sion, and to the city of the living God, the heavenly Jerusalem, and to the company of many thousands of Angels, 23 and to the church of the first-born, who are written in heaven, and to God, the judge of all, and to the spirits of the just made perfect, 24 and to Jesus, the Mediator of the New Testament, and to the sprinkling of blood, which speaketh better than that of Abel.

Haydock Commentary Hebrews 12:18-24

  • Ver. 18 For you are not come to a mountain,**&c. That is, to a mountain on earth that can be touched; to wit, to Mount Sinai, where the law was givento Moses, where the mountain seemd all on fire, with dreadful thunder and lightning, whirlwinds, darkness, tempests, sounding of trumpets, voices, &c. which they who heard excused themselves, begging that Moses only, and not God, might speak to them, for they could not without exceeding consternation think of what was then said; that if any man, or even a beast, should touch the mountain, he should be stoned to death. Ex. xix. 15. Nay Moses himself, trembling, was frightened. This particular is nowhere mentioned in the scripture, but the apostle might know it by revelation, or by some tradition among the Jews. Wi.
  • Ver. 22. But you are come to Mount Sion, where not a law of fear, like that of Moses, but a new law of love and mercy hath been given you, preached by our Saviour Himself, and by His apostles, testified by the coming of the Holy Ghost, and by the effusion of God’s spirit upon the believers. Here you are called to the city of the living God, (to the Christian Church on earth) and even to the celestial Jerusalem, there to be for ever happy in the company of many millions of Angels; to the church of the first-born, who are written in heaven, (v.23) to be happy with those who have been chosen by a special mercy of God, and blessed with an endless happiness; to be there in the presence of God, the judge of all men, with all the celestial spirits and souls of the just and perfect in the kingdom of God. Jesus Christ is the mediator of this new testament, the redeemer of mankind by his death on the cross, by the sprinkling and effusion of his blood, which speaketh better than that of Abel: the blood of Abel cried to heaven for vengeance, and the blood of Christ for mercy and pardon. Wi.

Luke 14:1, 7-14 Haydock NT text.

(This appears to be broken for a good reason, to separate parables for the purpose of matching the other readings)

1 And it came to pass, when Jesus went into the house of a certain chief of the Pharisees, on the Sabbath-day, to ear bread, and they were watching him.

7 And he spoke a parable also to them that were invited, marking how they chose the first seats at the table, saying to them: 8 “When thou art invited to a wedding, sit not down in the highest place, lest perhaps one more honourable than thou be invited by him: 9 And he who invited thee, and him, come and say to thee: “Give place to this man”; and then thou begin, with blushing, to take the lowest place. 10 But when thou art invited, go sit down in the lowest place; that when he who invited thee cometh, he may say to thee: “Friend, go up higher.” Then shalt thou have glory before them that sit at table with thee. 11 Because every one that exalteth himself, shall be humbled: and he that humbleth himself, shall be exalted.”

12 And he said to him that had invited him: “When thou makest a dinner, or a supper, call not they friends, nor thy brethren, nor they kinsmen, nor they neighbours who are rich; lest they also invite thee again, and a recompense be made to thee. 13 But when thou makest a feast, call the poor, the feeble, the lame, and the blind: 14 And thou shalt be blessed, because they have not wherewith to make thee recompense: for recompense shall be made thee at the resurrection of the just.”

Haydock Commentary Luke 14:1, 7-14

  • Ver. 1. This was the Hebrew expression for taking a meal; their frugality probably suggested this method of expression, bread being the principal part of their repast. Calmet. –What a contrast here between the actions of the Pharisees and those of our Saviour! They watched all his actions, in order to have an opportunity of accusing him, and of putting him to death; whilst he, on the contrary, seeks after nothing but the salvation of his enemies souls. Tirin.
  • Ver. 7. A parable. What parable? In the text there is no parable, but only instruction. Maldonatus thinks that our Saviour spoke a parable on this occasion, which S. Luke has omitted, giving us only the moral and the substance of the instruction conveyed by it. Calmet.—To take the lowest place at a feast, according to our Saviour’s injunctions, is certainly very becoming; but imperiously to insist upon it, is far from acting according to our Saviour’s wishes, particularly when it is destructive of regularity, and productive of discord and contention. S. Basil.
  • Ver. 9. The lowest place. A person of the first quality is not to do this literally, which would be preposterous; but it is to teach every one humility of heart and mind. Wi.
  • Ver. 12. Christ does not here forbid the invitation of friends and relatives, since that would be acting directly contrary to his own maxims and spirit, which breath nothing but charity and union. He merely wishes to purify our motives in the disposal of our charity, by insinuating that there is more merit in giving to the indigent , from whom we can expect no remuneration. Calmet.—It is only an effect of avarice, to be liberal to those who will repay us, says S. Ambrose. It is our duty as acknowledged even by heathens (Cicero de Off. l. i.) to assist those who stand most in need of it; but our practice says the same author, is to be most obsequious to those from whom we expect most, though they want our services the least. S. Ambrose, Ven. Bede, and S. Chrys. Are of the same opinion.

Traditional Latin Mass

This is already known by anyone who has been paying attention, but we should be telling everyone we think will be interested that EWTN is planning to broadcast a Traditional Latin High Mass on September 14, 2007 at 8am Eastern Time. This should be worth watching.


Daily Bible Readings and Commentary Thursday 21st Week Ordinary Time

Please look here. Many people are coming via search engine. Google is sending people to last year’s readings. Please check the date. If you are on the wrong year please CLICK HERE and then check the calendar to the left. Sunday readings are usually posted on the previous Wednesday and then again on the proper Sunday. Thank you, and I apologize for the inconvenience.

Aug302007 21st Week Ordinary Time – Thursday

About the sources used.

The readings on this site are not official. They are here to present the current readings alongside traditional Catholic commentary as published in the Haydock Bible.

Official Readings – (dead link removed) –

1 Thes 3:7-13

7 Therefore we were comforted, brethren, in you, in all our distress and tribulation, by your faith; 8 For now we live, if you stand in the Lord.

9 For what thanks can we return to God for you, in all the joy wherewith we rejoice for you before our God. 10 Night and day, praying more abundantly, that we may see your face, and may accomplish those things that are wanting to your faith?

11 Now God himself and our Father, and our Lord Jesus Christ direct our way unto you: 12 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, 13 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.

Haydock Commentary 1 Thessalonians 3:7-13

  • Ver. 3. That we are appointed thereunto. That is, meet with trials and troubles in this world, as our Saviour Christ foretold. Wi.
  • Ver. 8. We live. That is, we live in joy and comfort, if you stand firm in the faith of Christ, as you ought. Wi.—The news that you stand steadfast in the Lord, reanimates me under all my sufferings, and as it were raises me to life again from the shadow of death, under which I am placed. O that I could see you, to complete the work of instructing you in the faith, which I have begun.
  • Ver.10. That we may see your face. Though epistles in absence give great comfort, and help to confirm the faith once delivered, it is by preaching that the faith of Jesus Christ and true religion are both begun and accomplished.—And may accomplish those things that are wanting to your faith? That is, give you fuller instructions. Wi.
  • Ver. 12. And may the Lord multiply you. That is, increase the number of Christians among you. Wi.

Mt 24:42-51

42 Watch ye, therefore, because you know not at what hour your Lord will come. 43 But this know ye, that if the master of the house knew at what hour the thief would come, he would certainly watch, and would not suffer his house to be broken open. 44 Wherefore be ye also ready, because at what hour you know not, the Son of man will come.

45 Who, thinkest thou, is a faithful and wise servant whom his lord hath set over his family, to give them meat in season? 46 Blessed is that servant, whom, when his lord shall come, he shall find so doing. 47 Amen, I say to you, he shall set him over all his goods. 48 But if that evil servant shall say in his heart: “My lord is long a coming:” 49 and shall begin to strike his fellow servants, and shall eat, and drink with drunkards: 50 The lord of that servant shall come, in a day that he expecteth not, and in an hour that he knoweth not: 51 and shall separate him, and appoint his portion with the hypocrites. There shall be weeping and gnashing of teeth.

Haydock Commentary Matthew 24:42-51

Ver. 42. Watch ye, therefore. That men might not be attentive for a time only , but preserve a continual vigilance, the Almighty conceals from them the hour of their dissolution: they ought therefore to be ever expecting it, and ever watchful. But to the eternal infamy of Christians be it said, much more diligence is used by the worldly wise for the preservation of their wealth, than by the former for the salvation of their immortal souls. Though they are fully aware that the Lord will come, and like a thief in the night, when they least expect him, they do not persevere watching, nor guard against the irreparable misfortunate of quitting the present life without previous preparation. Therefore will the day come to the destruction of such as are reposed in sleep. S. Chrys. hom. lxxviii. On S. Mat.—Of what importance is it then that we should be found watching, and properly attentive to the one thing necessary, the salvation of our immortal souls. For what will it avail us, if we have gained the whole world, which we must then leave, and lose our immortal souls, which, owing to our supine neglect to these admonitions of Jesus Christ, must suffer in hell-flames for all eternity? A.

Psalm 89 (Vulgate/Septuagint/Douay-Rheims)
(90 in newer interpretations such as Masoretic/NAB/etc)

1 A prayer of Moses the man of God. Lord, thou hast been our refuge from generation to generation.

2 Before the mountains were made, or the earth and the world was formed; from eternity and to eternity thou art God.

3 Turn not man away to be brought low: and thou hast said: Be converted, O ye sons of men.

4 For a thousand years in thy sight are as yesterday, which is past. And as a watch in the night,

5 Things that are counted nothing, shall their years be.

6 In the morning man shall grow up like grass; in the morning he shall flourish and pass away: in the evening he shall fall, grow dry, and wither.

7 For in thy wrath we have fainted away: and are troubled in thy indignation.

8 Thou hast set our iniquities before thy eyes: our life in the light of thy countenance.

9 For all our days are spent; and in thy wrath we have fainted away. Our years shall be considered as a spider:

10 The days of our years in them are threescore and ten years. But if in the strong they be fourscore years: and what is more of them is labour and sorrow. For mildness is come upon us: and we shall be corrected.

11 Who knoweth the power of thy anger, and for thy fear

12 Can number thy wrath? So make thy right hand known: and men learned in heart, in wisdom.

13 Return, O Lord, how long? and be entreated in favour of thy servants.

14 We are filled in the morning with thy mercy: and we have rejoiced, and are delighted all our days.

15 We have rejoiced for the days in which thou hast humbled us: for the years in which we have seen evils.

16 Look upon thy servants and upon their works: and direct their children.

17 And let the brightness of the Lord our God be upon us: and direct thou the works of our hands over us; yea, the work of our hands do thou direct.

Haydock Commentary Psalm 89/90
(I copied the following from the Haydock site in order to quickly correct my own error)

· Ver. 1. God. This characterizes the Jewish legislator [Moses]. (Berthier) (Deuteronomy xxxiii. 1.) (Du Hamel) — David composed it in his [Moses’] name, (Menochius) or it bears some analogy with his writings. St. Jerome maintains, that he [Moses] was the author of the nine following psalms, (Calmet) which have no title in Hebrew. (Tirinus) — But St. Augustine thinks they would then have formed a part of the pentateuch. (Calmet) — The life of man was longer in the days of Moses than seventy or eighty years. (Bellarmine; ver. 10.) — Moses cannot be the author of the 94th and 95th psalms. (Worthington) — In Psalm xcviii. 6., Samuel is mentioned, and it is not necessary to haver recourse to the prophetic spirit. One of the descendants of Moses, during the captivity, may have been the author, (Calmet) or David may have predicted that event. (Haydock)

· Ver. 2. Formed. Hebrew, “brought forth,” Job xxxviii. 8. (Calmet) — Here Origen improperly concluded the sentence. (St. Jerome, Ep. ad Cypr.) — God, is not in Septuagint, Syriac, or ancient Latin psalters. (Calmet) — Al signifies both God, and not, and seems to be twice explained in the Vulgate, as Hebrew omits not, ver. 3. (Haydock) — The sentence would be very striking, if God were left out, as it is done by Houbigant. The eternity of matter is refuted by this text. (Berthier) (Worthington) — God’s eternity is contrasted with man’s short life. (Calmet) — New gods must of course be false. (Menochius) — Plato asserted, that “the creator of all must be unbegotten and eternal.” (Plut. Conviv. viii.)

· Ver. 3. Turn not man away, &c. Suffer him not quite to perish from thee, since thou art pleased to call upon him to be converted to thee. (Challoner) — God wills not the death of the sinner. (Worthington) — Give him grace not to yield to his base passions. (St. Augustine) — Hebrew, “thou humblest man,” (Haydock) that he may enter into himself. (Calmet)

· Ver. 4. For, &. This thought naturally tends to convert the sinner. — Watch. Consisting of three hours, (Berthier) which were of unequal length, according to the seasons. (Calmet) — A thousand years seem not so long to God. (Haydock) — What them must be the short life of man? See Job vii. 8. (Calmet) — None ever lived one thousand years. Yet what would that be, compared with eternity? (Worthington)

· Ver. 5. Their years be. Hebrew, “thou strikest, (Calmet) or inundatest them: they are a dream.” But our version is accurate. (Berthier)

· Ver. 6. Fall. Hebrew, “it is cut down and dries.” The heat of the climate caused the flowers to decay ver soon, Isaias xl. 6. Man’s youth touches on old age. (Calmet) — The present moment is all we can call our own. (Berthier) — “A young man may die soon: an old man cannot live long,” says an English proverb. (Worthington)

· Ver. 8. Life. Literally, “age.” Thou clearly discernest all our proceedings. (Haydock) — Man is condemned for Adam’s sin. The Israelites who were fit for arms, and gave way to murmuring, were sentenced to die in the desert. He may allude to this event. (Berthier) — Hebrew may signify also, “our hidden things,” or “youth,” (Calmet) or “mistakes,” (Houbigant) or “negligences.” (St. Jerome) — From these we should always pray to be delivered, Psalm xxiv. 7. (Haydock) — Sin occasions the shortness of life, (Worthington) as man was created to be immortal. (Haydock) — Before the deluge, men lived indeed longer. (Menochius)

· Ver. 9. As a spider. As frail and weak as a spider’s web; and miserable withal, whilst, like a spider, we spend our bowels in weaving webs to catch flies. (Challoner) — Meditabuntur is here used in a passive sense. (Tirinus) — Hebrew, “we have spent our years like one speaking a word.” (St. Jerome) — When he has done, the sound is no more: so their memory has perished with a sound, Psalm ix. 8. (Haydock) — Hebrew, Chaldean, &c., do not mention the spider: Yet it seems to have been originally in the text, as it is recognized by the Syriac, Septuagint, and the other Greek interpreters, and makes the sense more complete. (Calmet) — The transcribers might more easily omit than the Septuagint, &c., could insert this word. (Berthier)

· Ver. 10. In them. Years, (Calmet) “in the world.” Chaldean, “together.” Symmachus, years. This was the usual term of man’s life in David’s time, (Haydock) and about the captivity, when this was written. Many lived above one hundred years when Moses wrote. (Calmet) — Yet this proves nothing, as there are still instances of equal longevity, though it is true, that people in general seldom live above seventy, or eighty, or if they do, their days ar a burden to them. The same might be the case under Moses. He probably alludes to those warriors, who were cut off in the wilderness, few of whom would survive 80. (Berthier) — The author of Ecclesiasticus, (xviii. 8.) gives one hundred, for the utmost limits of life. The pagan sages speak in the same style as the psalmist. (Calmet) — Strong. Septuagint, “in dominion.” But here it means in a vigorous constitution. (Bellarmine) — Princes lived no longer than others. Hebrew and Vulgate may be “the prime, or most of them,” as even a great part of the time before seventy, as well as after, (Haydock) is usually spent in misery, Genesis xlvii. 9. (Calmet) — Mildness. God’s mildness corrects us: in as much as he deals kindly with us, in shortening the days of this miserable life; and so weaning our affections from all its transitory enjoyments, and teaching us true wisdom. (Challoner) — Hebrew, “we pass quickly and fly away, (St. Jerome) like birds of passage, (Calmet) or “it is cut down soon,” (Montanus) “in silence,” (Drusius) tacitisque senescimus annis. (Haydock) — St. Jerome wonders, that the Septuagint should have translated as they have done: But they are followed by Theodotion, and the Sext. edition, who may have had different copies, equally good. (Berthier) — Corrected (corripiemur) or “hurried away,” Genebrard. — But this is not the sense of the Septuagint. (Amama) — “We grow tired.” (Houbigant) — It is a mercy of God to shorten men’s lives, (Menochius) as many would sin more, if they had a probability of continuing upon earth. (Worthington)

· Ver. 11. Anger? God must punish actual sin severely, since he thus condemns mankind on account of original sin. (Worthington)

· Ver. 12. Thy right hand. Your Messias, to liberate and instruct us. (St. Augustine) — “Make us know how to number our days thus, and we shall come to thee with a wise heart.” (St. Jerome) (Ecclesiasticus vii. 40.) (Haydock) — Septuagint have read iminoc for yamenu, “our days.” (Amama) — Make us truly wise, (Sa) or acquainted with teachers of truth. (Bellarmine) (Menochius)

· Ver. 14. We are. Hebrew, “Fill us.” (Montanus) — But the psalmist feels interiorly, that his petition has been granted. (Berthier) — The prospect of a glorious immortality fills us with hope in proportion to our sufferings for the truth. (Worthington)

· Ver. 17. Yea, the work. Each in particular. Roman Septuagint, &c., omit this sentence, which Houbigant improperly deems useless. (Berthier) — Charity must direct all. (St. Augustine) (Worthington)

Sunday Mass Readings Aug 26 2007

Please look here. Many people are coming via search engine. Google is sending people to last year’s readings. Please check the date. If you are on the wrong year please CLICK HERE and then check the calendar to the left. Sunday readings are usually posted on the previous Wednesday and then again on the proper Sunday. Thank you, and I apologize for the inconvenience.

Not including Psalms. 21st Sunday Ordinary Time. About the sources.

These are unofficial because I’m using sources that are public domain.

Official Readings (dead link removed)

Isaiah (Isaias) 66:18 – 21

18 But I know their works and their thoughts. I am arriving, so that I may gather them together with all nations and languages. And they will approach, and they will see my glory. 19 And I will set a sign among them. And I will send some of those who will have been saved to the Gentiles in the sea, to Africa, and to those who draw the bow in Lydia, to Italy and Greece, to islands far away, to those who have not heard of me, and to those who have not seen my glory. And they will announce my glory to the Gentiles. 20 And they will lead all of your brothers from all of the Gentiles as a gift to the Lord, on horses, and in four-horse chariots, and on stretchers, and on mules, and in coaches, to my holy mountain Jerusalem, says the Lord, in the same manner that the sons of Israel would carry an offering in a pure vessel into the house of the Lord.
21 And I will take from them to be priests and Levites, says the Lord.

Haydock Commentary Isaias 66: 18-21

  • Ver. 18. Gather them, thoughts, &c. All is personified in poetry. The Gentiles shall witness my judgments. C.
  • Ver. 19. Sign; the cross, which Christ left to enlighten us, (Ezec. ix S. Jer. W.) or the Gospel, with the power of working miracles. Some Jews [note bottom of article] shall be saved, and shall preach to others, as God’s servants. — Sea. Heb. “Tharsia, to Phul in Thebais, Lud, (Ethiopians. Bochart) who were expert archers.” Sept. “Mosoch.” — Italy. Heb. “Thubal;” denoting Italy, Spain, Iberia, &c. — Greece. Heb. “Javan;” who peopled Ionia and the Archipelago. Islands, near Asia, (C.) and all distant places. Parkhurts, p.4 H. — Men of all nations shall be converted, and brought by angels to the Church. S. Jer. W.
  • Ver. 20. Brethren, as the converts may justly be styled. C.–Coaches, (carrucis.) Heb. circaroth, (H.) “dromedaries,” (Bochart) “with songs of praise.” Chal. &c. The precise import is unknown. Truth shall shew its sweet force. — Offering; the first-fruits, brought by all with great solemnity. Deut xxvi. 4. and 2 Thess. ii. 12. C.
  • Ver. 21. Of them, Gentiles; (v.19.) some of whom alone will be properly priests, though all enjoy the title in a figurative sense. 1 Pet. ii. 9. The Jews [see note at bottom of post] strive in vain to elude this text. C. — Under the law one family alone enjoyed this honour: but Christ chooses the most deserving pastors. W.

Hebrews 12:5 – 13

5 And you have forgotten the consolation which speaketh to you, as to children, saying:

My son, neglect not the discipline of the Lord: neither be thou wearied whilst thou art rebuked by him. 6 For who the Lord loveth he chastiseth: and he scourgeth every son whom he receiveth.

7 Persevere in discipline. God offereth himself to you as to sons: for what son is there, whom the father doth not correct? 8 But if you be without discipline, whereof all are made partakers: then are you bastards, and not sons. 9 Moreover we have had indeed for instructors, the fathers of our flesh, and we reverenced them: shall we not much more obey the Father of spirits and live? 10 And indeed for a few days instructed us according to their own will: but he, for our profit, that we might be partakers of his holiness. 11 Now all discipline for the present indeed seemeth to bring not joy, but sorrow: but afterwards it will yield to them that are exercised by it, the most peaceable fruit of justice.

12 Wherefore lift up the hands which hang down, and the feeble knees,
13 And make straight steps with your feet: that no one halting may go astray, but rather be healed.

Haydock Commentary Hebrews 12:5-13

  • Ver. 5. You have forgotten the consolation, &c. He puts them in mind, that it ought to be a subject of great comfort to them, that God calls them his children, his sons, and treats them as his true and legitimate children, when he admonished them to live under discipline and obedience to him, when, to correct their disobedient and sinful ways, he sends them afflictions and persecutions in this world, which they ought to look upon as marks of his fatherly tenderness; for this is what a prudent kind father does to his legitimate children, of whom he takes the greatest care: and not to use these corrections, is to neglect them, as if they were illegitimate children. We reverence the fathers of our flesh, (v. 10.) our parents in this world, when they instruct and correct us, how much more ought we to obey the Father and Creator of spirits, (i.e. of our souls) that being truly sanctified by him, we may live and obtain life everlasting. Wi.
  • Ver. 8. In these last four verses we may observe as many subjects of consolation under afflictions. Go, our Father, is the author of them; the chastisement he inflicts is the proof of his love; it is the sign or mark of our divine adoption; it is a necessary condition to our being adopted.
  • Ver. 11. It is true all discipline, all corrections, and sufferings in this present life, are disagreeable to our nature, because they bring not joy, but trouble and grief with teh; yet afterwards, they who have been exercised with them, will reap the most peaceable fruit of justice, eternal peace and happiness in heaven. Wi. — We must not judge of sufferings by the smart they occasion, but by the fruits of peace, justice, and eternal glory they produce in such as submit to them with patience.
  • Ver. 12-14. Wherefore lift up the hands, &c. Be fervent in piety, walk firmly in the way of virtue, make straight steps, without declining to one aide or the other, without halting or going astray, and strive to be healed from your sins by his grace. —Follow and seek peace, as much as lies in you, with all men, and purity of life, without which no man shall see and enjoy God. Wi.

Luke 13:22 – 30

22 And he went through the cities and towns teaching, and making his journey to Jerusalem.
23 And a certain man said to him: Lord, are they few that are saved? But He said to them: 24 Strive to enter by the narrow gate: for many, I say to you, shall seek to enter, and shall not be able. 25 But when the master of the house shall be gone in, and shall shut the door, you shall begin to stand without, and knock at the door, saying: Lord, open to us: and he answering, shall say to you: I know you not whence you are. 26 Then you shall begin to say: We have eaten and drunk in thy presence, and thou has taught in our streets. 27 And he shall say to you: I know you not whence you are: depart from me, all ye workers of iniquity. 28 There shall be weeping and gnashing of teeth: when you shall see Abraham, and Isaac, and Jacob, and all the prophets, in the kingdom of God, and you yourselves thrust out. 29 And there shall come from the east, and the west, and the north, and the south, and shall sit down in the kingdom of God. 30 And behold they are last who shall be first, and they are first who shall be last.

Haydock Commentary Luke 13:22-30

  • Ver. 24. Shall seek, &c. Shall desire to be saved; but for want of taking sufficient pains, and not being thoroughly in earnest, shall not attain to it. Ch. — Our Lord answers here in the affirmative: viz. that the number of those who are saved, is very small, for a few only can enter by the narrow gate. Therefore does he say, according to S. Matthew, (C. vii.) Narrow is the way that leadeth to life, and few there are that enter therein. This does not contradict what is said in the 8th chapter of S. Matthew: That many shall come from the east, and sit down in the kingdom of God; for many indeed shall join the blessed company of the angels, but when considered with the number of the slain, they will appear but few. S. Aust. ser. xxxii. de Verb. Dei
  • Ver. 25. When the Almighty casts any off, he is said not to know them: in the same manner as a lover of truth may be said not to know how to tell a falsehood, being withheld powerfully from it by his love of truth. S. Greg. more. c. 8.
  • Ver. 26. These words are addressed particularly to the Jews, because Christ was born of them according to the flesh, eat and drank with them, and taught publicly in their streets; but they apply to us Christians also, for we eat the body of Christ, and drink his blood, when each day we approach the mystical table, and we hear him teaching us in the streets of our souls. Theophylactus. — Many very fervent at the beginning afterwards grow lukewarm; and many, though at first frozen, have suddenly glowed with virtue; many, who in this world were contemned, have received glory in the next; while others, in honour amongst men, have passed to eternal torments. Ven. Bede.

Note: About the comments about Jews presented here. I’m transcribing a text that’s over 150 years old. I do not mean offense by these texts, but that’s what is written here and it’s written in a scriptural mind, hoping that Jews would convert to the Catholic faith. I hope that you can read it with understanding of their intention and without taking offense because none is intended.

Mass Readings 8-19-2007 – Unofficial

Notes on these passages and every Mass Reading HERE

Jeremiah 38:4-10

4 And the princes said to the king. We beseech thee that this man may be put to death: for on purpose he weakeneth the hands of the men of war, that remain in this city, and the hands of the people, speaking to them according to these words: for this man seeketh not peace to this people, but evil. 5 And king Sedecias said: Behold he is in your hands: for it is not lawful for the king to deny you any thing. 6 Then they took Jeremiah and cast him into the dungeon of Melchias the son of Amelech, which was in the entry of the prison: and they let down Jeremiah by ropes into the dungeon, wherein there was no water, but mire. And Jeremiah sunk into the mire.
7 Now Abdemelech the Ethiopian, an eunuch that was in the king’s house, heard that they had put Jeremiah in the dungeon: but the king was sitting in the gate of Benjamin. 8 And Abdemelech went out of the king’s house, and spoke to the king, saying: 9 My lord the king, these men have done evil in all that they have done against Jeremiah the prophet, casting him into the dungeon to die there with hunger, for there is no more bread in the city. 10 Then the king commanded Abdemelech the Ethiopian, saying: Take from hence thirty men with thee, and draw up Jeremiah the prophet out of the dungeon, before he die.

  • Haydock Commentary for Jeremiah 38:4-10
  • Ver. 5. Lawful. This is a compliment, or Sedecias complains indirectly that they had only left him the name of king. He grieved at the treatment of the prophet. C.
  • Ver. 6. Mire, up to the neck; so that he would soon have been smothered. Jos. Ant. x. 10.
  • Ver. 7. Eunuch. Officer over 30. v. 10. H. –He was afterwards rewarded. C. xxxix. 15. C.–God moves some to pity the distressed, till he recompense their patience. W.
  • Ver. 9. City. It was useless, therefore, to add the torment of the dungeon, since he must soon have perished. C.

Hebrews 12:1 – 4 – Haydock/Troy NT

1 AND therefore we also having so great a cloud of witnesses over us, laying aside every weight, and the sin that surroundeth us, let us run by patience to the fight proposed to us: 2 Looking on Jesus the author and finisher of faith, who having joy proposed to him, underwent the cross, despising the shame, and sitteth on the right hand of the throne of God. 3 For reflect upon him who endured such opposition from sinners against humself: that you be not wearied, fainting in your minds, 4 For you have not yet resisted unto blood, striving against sin:

Haydock Commentary Hebrews 12:1-4

  • Ver. 1. Laying aside every weight;* i.e. all that may hinder us when we run in the way of virtue.– To the fight proposed to us. In the Greek it is ore clear: let us run the proposed race. He compares the condition of Christians to those who run a race, who fight or strive for a prize in the Olympic games, who strip themselves, and make themselves as light as possible, the better to run and fight. Wi. — This Christian’s life is both a race and a combat. In baptism we enter the lists; therefore we must fight in running to Jesus Christ, for he is the term, the goal, and the prize. To run well, we must be as light and disengaged as possible; and the same if we hope to combat with success. We should look up to the battles fought by our captain, Jesus Christ, and contemplate the glory he now enjoys on that account; for this he means to share with us, if we imitate his virtues: let us then rejoice to suffer with our Captain (?) here, and we shall be glorified with him hereafter.
  • Ver. 2. Who having joy * proposed to him, underwent the cross. The sense seems to be, who by reason of the joy he had to perform the will of his eternal Father, for which he knew he should be exalted above all creatures, underwent willingly the ignominy and death of the cross. Wi.
  • Ver. 4. You have not yet resisted unto blood. Though you have met with some persecutions, you have not yet shed your blood for his sake who laid down his life, and shed every drop of his blood for you. Wi.

Luke 12:49-53 – Haydock/Troy NT

49 I am come to send fire on the earth, and what will I but that it be kindled? 50 And I have a baptism, wherewith I am to be baptised: and how am I straitened until it be accomplished? 51 Think ye that I am come to give peace on earth: I tell you no, but separation: 52 For there shall be from henceforth five in one house divided, three against two, and two against three 53 Shall be divided: the father against the son, and the son against his father, the mother against the daughter, and the daughter against the mother, the mother-in-law against her daughter-in-law, and the daughter-in-law against her mother-in-law.

Haydock Commentary Luke 12:49-53

  • Ver. 49. I am come to send fire on the earth. By this fire, some understand the light of the gospel, and the fire of charity and divine love. Others, the fire of trials and persecutions. Wi. — What is the fire, which Christ comes to send upon the earth! Some understand it of the Holy Ghost, of the doctrine of the gospel, and the preaching of the apostles, which has filled the world with fervour and light, and which was signified by the flames of fire which appeared at the descent of the Holy Ghost upon the apostles. My words, says the Lord, in Jeremias, (C. xxiii. 29.) are as a fire, and as a hammer, that breaketh the rock in pieces. Others understand it of the fire of charity, which Christ came to enkindle upon the earth, and which the apostles carried throughout the whole world. But the most simple and literal opinion seems to be, the fire of persecution and war. Fire is often used in Scripture for war: and our Saviour declares in S. Matt. that he is come to bring the sword, and not peace; that is, the doctrine of the Gospel shall cause divisions, and bring persecutions, and almost an infinity of other evils, upon those who shall embrace and maintain it. But it is by these means that heaven must be acquired, it is thus that Jesus Christ destroys the reign of Satan, and overturns idolatry, superstition, and error, in the world. So great a change could not be made without noise, tumult, fire and war. Calmet.
  • Ver. 50. I am to be baptised, with troubles and suffereings. — And how am I straitened &c. not with fear, but with an earnest desire of suffering. Wi.

DeuteroCanonicals in the New Testament

These books are referenced in the New Testament as is the Greek text they are linked to. If they’re not in your Bible then you may not realize it, but you may recognize the references once you read them, especially if you’ve read your New Testament.

Where to find these books if they’re missing from your Bible –

First – Online Bibles

For not so easy reading – The KJV with the DeuteroCanonicals – The KJV isn’t really easy reading, but it’s the only bible some people trust. I prefer the DR Challoner and any Catholic Bible over this.

For easier reading – The NAB – New American Bible (Catholic Bible) – the print version of this Bible has excellent cross referencing. The online version isn’t quite the same. A lot of people are critical of this Bible. I think it’s OK, but it’s easy to understand where the critics are coming from when you read footnotes and introductions within the text that make you wonder if the people translating it actually believe in it. A version of this Bible is used for the lectionary in the USA. Readings from this Bible would match and any American Catholic Church will use this or a Catholic version of the RSV for Bible study. In most cases, this Bible will be used.

The New Jerusalem Bible – The NJB online doesn’t have the Deuterocanonical books, from what I can tell. I found a used NJB on Amazon for about $10+shipping. The NJB and JB are both very good (but I cannot recommend the Jerusalem Bible because of verses like Philippians 3:19). They were written for literary value, but the NJB is also considered a literal translation by many. The ordinary {no version name} NJB has extensive notes. The readers edition, any compact edition, the leather edition and the standard edition have either no notes or they are far less. The one you want has a picture of the Transfiguration on the cover. These are Catholic Bibles. They are accurate. With these Bibles you should find the stories in the Bible enjoyable rather than dry and torturous, although some parts of the Bible are more difficult than others to liven up. They are easy to read and draw you into the stories. If I were to buy just one Bible I’d get this one. Amazon has it HERE.

For not so easy reading – Douay Rheims Challoner Revision

Another good Bible for Catholics is online. A new translation of the Latin Vulgate – Catholic Public Domain Bible – I don’t think this Bible has an imprimatur or nihil obstat just yet. It should be faithful. I like it because it’s a translation of the Vulgate in modern English which makes it easier to read.

Haydock’s Catholic Bible Commentary, 1859 edition. – This is an outstanding resource to complement your Bible reading. You can buy a new Haydock Bible from (best price I’ve seen). If you can handle a Douay-Rheims then you can handle the Haydock and you will love the footnotes. Footnotes are by Bishop Challoner, Fr Haydock and by Sts Augustine, Aquinas, Bede and a lot more. Curious Protestants might also be interested in it. The free online version is good but not quite done, and and now complete, but you don’t have the notes right in front of you while you’re reading it and they’re not quite as portable. It’s over $100 with shipping no matter where you go. In terms of cost per value, when compared to other study Bibles it’s a good value for the money. The Navarre Bible is more substantial, but it’s also around $400.

If you’re Catholic, the RSV 2nd Catholic Edition is also alright, easy to read although not as easy as the NAB and has corrections to the original RSV text that was criticized when it was released. I think you have to buy it as I have not seen it online. Even non-Catholics should find this a useful Bible. The only thin’g I re’a’lly don’t ca’re f’or is the o’er’abunda’nce of apo’s’tro’phes, whi’ch makes diff’i’cul’t nam’es even more di’ff’i’cult to r’ead.

That’s it for the Bibles. There are plenty of other sources, but those are fine.

Sites that did the hard work so you don’t have to.



A note by another Catholic about Martin Luther’s decision and the legitimacy of the deuterocanonical books

What does WikiPedia say? (I know some of you don’t like Wikipedia. If you don’t like it then edit it)

Wikipedia says Septuagint was used by the New Testament writers, including the DeuteroCanonical or so called “Apocrypha”.

Quote from Wikipedia:

The large majority of Old Testament references in the New Testament are taken from the Greek Septuagint which includes the deuterocanonical books as well as apocrypha, both of which are called collectively anagignoskomena. Several appear to have been written originally in Hebrew, but the original text has long been lost. Archaeological finds in the last century, however, have provided a text of almost ⅔ of the book of Sirach, and fragments of other books have been found as well. The Septuagint was widely accepted and used by Jews in the first century, even in the region of Roman Iudaea Province, and therefore naturally became the text most widely used by early Christians.

In the New Testament, Hebrews 11:35 refers to an event that was only explicitly recorded in one of the deuterocanonical books (2 Maccabees 7). Even more tellingly, 1 Cor 15:29 “Else what shall they do which are baptized for the dead, if the dead rise not at all? why are they then baptized for the dead?”, is an allusion to 2 Maccabees 12: 44, “for if he were not expecting the fallen to rise again, it would have been useless and foolish to pray for them in death”. 1 Cor 15:29 is an obvious reference to suffering to help the dead be loosed from their sins. (Baptism also means salvific suffering for others in the New Testament, cf. Mat 20:22-23, Mk 10:38-39 and Lk 12:50)

However, Josephus (a Jewish historian) completely rejected the deuterocanonical books[3], while Athanasius believed that they were useful for reading, but that, except for Baruch and the Letter of Jeremiah, they were not in the canon.[4]

More WikiPedia on the Septuagint

Eucharistic Adoration

Video by Steve Silvia. Steve makes nice videos. You could click on the video itself and it will take you to YouTube where you can see more.

I never understood Eucharistic Adoration until I went last Wednesday. It wasn’t quite an hour, but that almost hour of being in His presence was …. I can’t explain it rationally.