A New Nephew

I’m now officially an uncle. My sister in law gave birth to a boy last night. My very happy brother went in with his camera to get a good shot, after everything was done. There was none of that craziness with the dad walking around the room with a video camera, that we’re aware of.

If I get behind on the readings… shouldn’t happen because there are several days already done and ready to publish… that’s why. I’m also chosen to be the God father, but I don’t know anything about that.  I guess it’s a matter of showing up when and where they tell me to.

All in all it was a good night. Everything went smoothly. I’m off to the hospital now. Good afternoon and God bless you. We could use a few prayers for the health and enduring faith of Kyle and for his happy parents.

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Magnificat

The recitation of this was slightly different than the Bible text. This is the text as it appears in the Haydock Bible. For consistency in recitation you might look for it on another site, although I don’t see why it can’t be recited as it appears below. At least the Virgin is a ‘handmaid’ here and not merely a ‘servant’.

Magnificat
The Canticle of the Blessed Virgin Mary

Haydock NT and Commentary.
Luke 1:46-55

And Mary said:
My soul doth magnify the Lord:
And my spirit hath rejoiced in God, my Saviour.
Because he hath regarded the humility of his handmaid:

For behold, from henceforth all generations will call me blessed.
For he that is mighty hath done great things to me:
And Holy is his name.

And his mercy is from generation to generations,
To them that fear him.

He hath shewed might in his arm:
He hath scattered the proud in the conceit of their heart.

He hath put down the mighty from their seat,
And hath exalted the humble.

He hath filled the hungry with good things:
And the rich he hath sent away empty.

He hath received Israel, his servant,
Being mindful of his mercy.
As he spoke to our fathers,
To Abraham, and to his seed, for ever.

 

1 Kings 2:1-10

The Canticle of Anna

My heart hath rejoiced in the Lord,
and my horn is exalted in my God:
my mouth is enlarged over my enemies:
because I have joyed in thy salvation.

There is none holy as the Lord is:
for there is no other beside thee,
and there is none strong like our God.

Do not multiply to speak lofty things, boasting:
let old matters depart from your mouth:
for the Lord is a God of all knowledge,
and to him are thoughts prepared.

The bow of the mighty is overcome,
and the weak are girt with strength.

They that were full before, have hired out themselves for bread:
and the hungry are filled,

so that the barren hath borne many:
and she that had many children is weakened.

The Lord killeth and maketh alive,
he bringeth down to hell, and bringeth back again.

The Lord maketh poor and maketh rich,
he humbleth and he exalteth:

He raiseth up the needy from the dust,
and lifteth up the poor from the dunghill:
that he may sit with princes, and hold the throne of glory.

For the poles of the earth are the Lord’s,
and upon them he hath set the world.

He will keep the feet of his saints,
and the wicked shall be silent in darkness;
because no man shall prevail by his own strength.

The adversaries of the Lord shall fear him:
and upon them shall he thunder in the heavens:

The Lord shall judge the ends of the earth,
and he shall give empire to his king,
and shall exalt the horn of his Christ.

 

Haydock Commentary Luke 1:46-55

  • Ver. 47. In God my Saviour, as appears by the Greek text, though literally in Latin, in God my salvation. Wi.
  • Ver. 48. The humility of his handmaid, i.e. the humble, low, and abject condition; as perhaps might be translated both in this and in v.52. For the blessed Virgin does not here commend and praise her own virtue of humility; as divers interpreters observe. See. S. Francis of Sales, in his introduction to a devout life, part 3, c. vi. Wi.—As death entered into the world by the pride of our first parents, so was it proper that the path to life should be opened by the humility of Mary. Ven. Bede.—Not Elizabeth only, but all nations of believers are to call her blessed. Theophy.
  • Ver. 51. The wise men of the Gentiles, the Pharisees and Scribes, were powerful; but these the Almighty cast down, and exalted those, who humbled themselves under his powerful hand. 1 Peter v. The Jews were proud in their strength, but their incredulity brought on them their humiliation; whilst, the low and mean among the Gentiles, have by faith ascended to the summit of perfection. S. Cyril Alex. In S. Thom. catena aurea. Wi.
  • Ver. 53. The Jews were rich in the possession of the law, and the doctrines of the prophets; but, as they would not humbly unite themselves to the incarnate word, they were sent away empty, without faith, without knowledge, deprived of all hopes of temporal goods, excluded from the terrestrial Jerusalem, and also from that which is in heaven. But the Gentiles, oppressed with hunger and thirst, by adhering to their Lord, were filled with all spiritual gifts. S. Basil in Ps. xxxiii.

 

Haydock Commentary 1 Kings 2:1-10 (1 Samuel 2:1-10)

  • Ver. 1. Rejoiced. LXX and Chal. “been strengthened.” Anna composed this canticle at the nativity of her son; or rather at his presentation in the tabernacle. She foretells the reign and glory of the Messias, and of his church. S. Aug. de C. xvii. 4.—Horn.­ The horn in the Scripture signifies strength, power, and glory: so the horn is said to be exalted, when a person receives an increase of strength or glory. Ch.—So Horace (3 Ode, 21) says, addis cornua pauperi.—Englarged. Chal. “I have opened my mouth, to speak great things against my enemies.” She has Phenenna principally in view, and compares her present glory with her former distress. C.—I may boast more on account of Samuel, than my rival can of her numerous offspring. M.
  • Ver. 2. Holy. This is frequently a title of God, the holy one of Israel. Isai i. 4. and v. 19. He is essentially holy.—Strong. Heb. “no rock like,” &c. The rocks of Palestine were the common fortresses of the nation, having caverns to which the people fled for refuge. Hence God is often called a rock, (C.) as none can afford such protection. H. Ps. xvii. 2. Deut. xxxii. 15.
  • Ver. 3. Old. Heb. hathak means also, “hard things.” D.—“Let arrogance come out of your mouth,” to return no more. Yet most people supply the negation from the former member; “Let not arrogance or hard things.” Chal. “blasphemy,” &c. C.—Cease to praise idols, as you have done. W.—Use not the malevolent language to which you have been accustomed.—Knowledge. The secrets of hearts are open to him.—And to him. Heb. “and by him actions are weighed,” as in scales; (H.) or, “thoughts (and actions) are not established.” Sym. The Syr. And Arab. Also read the negation, “there are no pretexts before him;” or, “are not actions founded upon him?” Will he not execute what he has wisely designed, in spite of opposition? H.—Sept. “and God prepares his thoughts;” C. (Greek reference here) or, “what is convenient for him.” H.—They have read lu, “of him” instead of la, “not,” as they are authorized to do by the Keri, (or various readings in the margin) and by several Heb. MSS. The Prot. think rightly, and suppose that la, “not,” has been omitted, “Let not arrogancy’” because we find it in Chal. Sept. Syr. and Arab. Versions. Lu is substituted for la, v. 16. When some have been pressed with the argument of variations, called Keri, they have said that they were rather explanations of obscure words in the text: but is there any obscurity in lu, ”to him,” and la, “not;” or can they explain each other? Leusden answers in the affirmative, v. 16! Kennicott.
  • Ver. 4. Overcome. Heb. “broken.” Sept. “he has weakened the bow,” having deprived it of its elasticity. H.
  • Ver. 5. Many. Heb. “seven,” which is often used in the same sense. Anna had never more than six children; *C.) whereas Phenenna had perhaps ten. C. i. 8. and iii. and 21. H.—The Rabbins pretend that she lost one every time that Anna brought forth. But the text says nothing of the kind. It only insinuates at most, that she had no more. This admirably represents the state of the Synagogue, compared to the Christian Church. S. Aug. sup. C. W.—The blessed Virgin conveys the same idea in other words. Luke i. M.
  • Ver. 6. Hell, (infernos,) “the lower regions.” God calls us out of this world, or restores the dead to life, as he thinks proper. H.—He easily makes the greatest prosperity succeed extreme distress, which is often denoted by death, hell, &c. So Seneca says, Mortis habet vices—Lentis cum trahitur vita gemitibus. The prodigal son is said to have come to life again, when his father received him, contrary to his expectations. Luke xv. 24. Ps. xxix. 4. &c. C.
  • Ver. 7. Exalteth. The same instances of God’s power and providence are related, Ps. cxii. 7. Luke i. 52. M.—Hesiod (op.) says, “Jupiter easily gives or takes away power,” &c.
  • Ver. 8. World. The Hebrews represented the earth as resting on a firm basis, or on pillars, or turning on poles. Ps. ciii. 5. Prov. viii. 25. &c. The magistrates of the earth may be also thus designated, as the world is entrusted to their care. God compares Jeremias to an iron pillar. Jer. i. 18. Apoc. iii. 12. C.—The last sentence is omitted in the Sept.
  • Ver. 9. Saints. Heb. “kind, merciful, pious ones;” (C.) those to whom he shews mercy, and who comply with his will in assisting others. Sept. “Granting their petition to those who ask him, and he has blessed the years of the just, because man is not strong by his own strength.” H.—Silent: condemned to death. Mox etiam Lemures animas dixere silentes. Ovid, Fast. v. Loca nocte silentia late. Virg. vi. Unable to act as they had done, and ashamed of themselves, (C.) they seek for the most obscure retreat, where they may not behold the glory of those whom they had despised. They will pray that the hills would fall upon them, and hide them from the indignation of the Lamb. H.
  • Ver. 10. Him. Sept. “The Lord will render his adversary weak. The holy Lord. Let not the prudent boast of his prudence,” &c. (H. which seems to be added from Jer. ix. 23. C.) “The Lord has mounted the heavens, and thundered. He judges the ends of the earth, and gives power to those who rule, as kings, over us,” &c. H.—Heavens. This prediction against the Philistines was exactly verified. C. vii. 10. It denotes the protections which God grants to his servants. Ps. xvii. 8. 14.—Christ. Chaldee, and the best interpreters, understand this of the Messias: “He will multiply the kingdom of his Messias.” Jonathan.—Anna might also have David in view, who was one of his most express figures. C.—But neither he, nor Solomon, ever ruled over all the earth, as Christ will. Ps. ii. 18. W.—Zachary seems to allude to this text. Luke i. 69. C.—The empire of Christ rose from the smallest beginnings. M.

 

Daily Bible Readings Commentary Sept 20 2007 Thursday 24th Week Ordinary Time.

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.