Sept 20 2007 Thursday 24th Week Ordinary Time.
About the sources used.
The readings on this site are not official for the Mass of Roman Catholic Church, 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.
Official Readings of the Liturgy at – dead link removed – Go here for NAB translation
1 Timothy 4:12-16 Haydock NT
12 Let no man despise thy youth, but be thou an example of the faithful, in word, in conversation, in charity, in faith, in chastity. 13 Till I come, attend to reading, to exhortation, and to doctrine. 14 Neglect not the grace which is in thee, which was given thee by prophecy, with the imposition of the hands of the priesthood. 15 Meditate on these things: be wholly in these things: that thy proficiency may be manifest to all. 16 Attend to thyself and to doctrine, be earnest in them. For in doing this thou shalt both save thyself and them that hear thee.
Haydock Commentary 1 Tim 4:12-16
- Ver. 12. Let no man despise thy youth. That is, let thy behaviour be such that no one can have occasion to despise thee. He seems then about the age of forty. Wi.
- Ver. 13. Attend to reading, &c. He recommends to him the reading of the Holy Scriptures; which, says S. Amb. (l. 3. de fid. c. vii.) is the books of priests. Wi.
- Ver. 14. Neglect not the grace. The Greek seems to imply the gifts of the Holy Ghost, given by the sacraments, by prophecy; which may signify, when the figt of preaching or of expounding prophets was bestowed upon thee.—With the imposition of the hands of the priesthood. Some expound it, when thou didst receive the order of priesthood, or wast made bishop: but the sense rather seems to be, when the hands of preists of the first order (i.e. of bishops) were laid upon thee, according to S. Chrysostom. Wi.—S. Austin sayeth that no man can doubt whether holy orders be a sacrament; and that no one may argue that he uses the term improperly, and without due precision, he joineth this sacrament in nature and name with baptism. Cont. Ep. Parmen. 1. 2. c. xiii. S. Ambrose on this verse understands in the words imposition of hands, all the holy action and sacred words done and spoken over him when he was made a priest; where by, says the saint, he was designed to the work, and received authority that he durst offer sacrifice in our Lord’s stead unto God.
Gospel Reading – Luke 7:36-50 Haydock New Testament
36 And one of the Pharisees desired him to eat with him. And entering the house of the Pharisee, he sat down to meat. 37 And behold, a woman in the city, who was a sinner, when she knew that he sat at meat in the Pharisee’s house, brought an alabaster box of ointment: 38 And standing behind at his feet, she began to wash his feet with tears, and wiped them with the hairs of her head, and kissed his feet, and anointed them with the ointment.
39 And the Pharisee, who had invited him, seeing it, spoke within himself, saying: ‘This man, if he were a prophet, would know surely who and what kind of woman it is that toucheth him: for she is a sinner.’
40 And Jesus answering, said to him:
Simon, I have something to say to thee.
But he said:
Master, say it.
41 A certain creditor had two debtors; the one owed five hundred pence, and the other fifty. 42 And, whereas they had not wherewith to pay, he forgave them both. Which, therefore, of the two loveth him most?
43 Simon answering, said:
I suppose that he to whom he forgave most.
And he said to him:
Thou hast judged rightly.
44 And turning to the woman, he said to Simon:
Dost thou see this woman? I entered into thy house, thou gavest me no water for my feet: but she hath washed my feet with tears, and wiped them with her hair. 45 Thou gavest me no kiss: but she, since she came in, hath not ceased to kiss my feet. 46 My head, with oil, thou didst not anoint: but she, with ointment, hath anointed my feet.
47 Wherefore I say to thee: Many sins are forgiven her, because she hath loved much. But to whom less is forgiven, he loveth less.
48 And he said to her:
Thy sins are forgiven thee.
49 And they that sat with him at table began to say within themselves: Who is this that forgiveth sins also?
50 And he said to the woman:
Thy faith hath saved thee: go in peace.
Haydock Commentary Gospel Luke 7:36-50
- Ver. 36. And one of the Pharisees, by name Simon, as we learn in V. 40.
- Ver. 37. A woman in the city, who was a sinner. Some say she had only been of a vain airy carriage; one that loved to be admired for her beauty and wit; but the common exposition and more conformable to the text, is, that she had been of a lewd, debauched life and conversation. Wi.—Mary Magdalene.
- Ver. 38. Jesus Christ was then at table, after the manner of the Orientals, reclined at length on a couch, a little raised from the ground, having his face turned towards the table, and his feet extended. He had quitted his sandals, according to the custom of the country, before he had laid himself on the couch. V.
- Ver. 39. The Pharisee was egregiously deceived. 1. In thinking that Christ was ignorant of the character of the woman, when he not only clearly saw the past bad conduct of the woman, but the present unjust thoughts of the Pharisee. 2. in his erroneous inference that Christ could not be a prophet; for all things are not necessarily revealed by God to his prophets; 3. by judging of Christ, after his own and the other Pharisees’ treatment of sinners; who, elated with pride, and thinking themselves just, kept all public sinners at a respectful distance; whereas not those who are well, but such as are sick, need the physician. Menochius.
- Ver. 42. Which will love him most? As we read in the Protestant version, and in the Greek. But Christ, seeming to require love as a previous disposition to the remission of sins, as appears from v. 47 infra, the Catholic Church has adopted the version of S. Austin, hom. xxiii. In the present tense: quis ergo plus eum diligit? Jans. Comment. in Evang.
- Ver. 43. In proportion to our sins, should be our grief, says S. Cyprian: ut poenitentia non sit minor crimine. l. de lapsis.
- Ver. 47. Many sins are forgiven her, because she hath loved much. In the Scripture, an effect sometimes seems attributed to one only cause, when there are divers other concurring dispositions; the sins of this woman, in this verse, are said to be forgiven because she loved much; but Christ tells her, thy faith hath saved thee. In a true conversion are joined faith, hope, love, sorrow, and other pious dispositions. Wi.
- Ver. 50. This is one of those places upon which modern sectaries lay so much stress, in order to prove that faith alone can save us. But if they will attentively consider the different parts of this history, they will easily discover the fallacy of their argument. Because, before Christ spoke these words: thy faith, c. he had said to Magdalene: many sins are forgiven her, because she hath loved much. Therefore she was justified not so much through her faith, as her charity: still she had faith, or she would not have come to Jesus, to be delivered from her sins. It was therefore her faith, working by charity, that justified her: and this is the doctrine of the Catholic Church. Nevertheless, she had not that faith, which modern sectaries affirm to be necessary for their justification, viz. a belief that they are already justified, and that their sins are forgiven: this faith the woman here mentioned had not before Christ spoke those words to her; for it was to obtain the remission of her sins, that she performed so many offices of charity, washing his feet with her tears, &c. But it may be asked, why then does Christ attribute her salvation to her faith? The answer is easy, and has often been given, viz. that faith is the beginning of salvation; for it was her faith that brought her to Christ: for had not the woman believed in him, she never would have come to him to obtain the remission of her sins. Maldonatus.