Daily Bible Readings January 1 2009 Solemnity of the Blessed Virgin Mary, the Mother of God

January 1 2009 Thursday Solemnity of the Blessed Virgin Mary, the Mother of God
8th Day in the Christmas Octave

Happy New Year

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

Official Readings of the Liturgy at – http://www.usccb.org/nab/readings/090101.shtml

Numbers 6:22-27
Douay-Rheims Challoner

And the Lord spoke to Moses, saying:

Say to Aaron and his sons:

Thus shall you bless the children of Israel, and you shall say to them: The Lord bless thee, and keep thee. The Lord shew his face to thee, and have mercy on thee. The Lord turn his countenance to thee, and give thee peace. And they shall invoke my name upon the children of Israel, and I will bless them.

Responsorial Psalm 66:2-3, 5-6, 8 (Ps 67 NAB)
DR Challoner Text Only

May God have mercy on us, and bless us:
may he cause the light of his countenance to shine upon us,
and may he have mercy on us.
That we may know thy way upon earth:
thy salvation in all nations.
Let the nations be glad and rejoice:
for thou judgest the people with justice,
and directest the nations upon earth.
Let the people, O God, confess to thee:
let all the people give praise to thee:
May God bless us: and all the ends of the earth fear him.

Galatians 4:4-7
Haydock New Testament

But when the fulness of the time was come, God sent his Son, made of a woman, made under the law: That he might redeem those who were under the law: that we might receive the adoption of sons. And because you are sons, God hath sent the Spirit of his Son into your hearts, crying:

Abba, Father.

Therefore, now he is no more a servant, but a son. And if a son, an heir also through God.

The Holy Gospel of Jesus Christ According to Saint Luke 2:16-21
Haydock New Testament

And they came with haste: and they found Mary and Joseph, and the infant lying in a manger. And seeing, they understood of the word that had been spoken to them concerning this child. And all they that heard wondered: and at those things that were told them by the shepherds. But Mary kept all these words, pondering them in her heart. And the shepherds returned, glorifying and praising God, for all the things they have heard, and seen, as it was told unto them. And after eight days were accomplished, that the child should be circumcised: his name was called Jesus, which was called by the Angel, before he was conceived in the womb.

Haydock Commentary Numbers 6:22-27
Notes Copied From Haydock Commentary Site

  • Ver. 23. Sons. The three forms of benediction for the high priests, have all the same meaning, and they might choose which they pleased. Grotius observes, that they pronounced them aloud standing, with their hands lifted up. The books of Moses are the ritual of the priests.
  • Ver. 25. Show. Heb. “make his face shine,” joyful and serene, (C.) like a light to direct thy steps. Ps. lxvi. 2.
  • Ver. 26. Turn. With loving mercy, may he comfort and protect thee. M.
  • Ver. 27. Invoke. Heb. “they shall name my name (Yehovah, in pronouncing blessings) upon the sons of Israel,” which I will ratify. H. — “They shall place the blessing of my name,” &c. Chal. They shall praise my name. C. — God authorizes us to use a determinate from of blessing, and grants the effect, when his minister pronounces it, (W.) if no obstacle be put by the party. H.

Haydock Commentary Galatians 4:4-7

  • Ver. 4. The fulness of the time. That is, the time decreed by Divine Providence. God sent his Son made of a woman, who took a true human body of his virgin Mother. Under the law, as he was man, because he was pleased to make himself so. Wi.
  • Ver. 6. Crying, Abba. That is, Father; Christ taught us in prayer to call God our Father, he having made us his adoptive sons by his grace, and heirs of heaven. Wi.

Haydock Commentary Luke 2:16-21

  • Ver. 17. They saw this with the eyes of their body, but with their internal eyes they discovered other wonders, viz. that he, who lay there in such great poverty, was their Messias, their great King, and the Son of God. Barradius.
  • Ver. 19. Mary kept all these things, and compared what was accomplished in her, concerning the Lord, with what had been written of him by the prophets. V. Bede. She considered in her heart the arguments of faith. S. Ambrose.
  • Ver. 21. Should be circumcised; which might be done not only in the temple, or in a synagogue, but in any house. Wi. Many reasons may be alleged why our Saviour submitted to the painful and humbling knife of circumcision: 1. to manifest to the whole world the reality of his human nature, and the difference between his divinity and humanity; 2. to shew he approved of circumcision, which he had instituted; 3. to prove that he was of the seed of Abraham; 4. to teach us humility and obedience, by observing the law to which he was not bound; 5. that by receiving the burthen of the law, he might free those that were under the law, (Gal. iii.); and lastly, that the Jews might have no excuse for rejecting him, because he was uncircumcised. S. Epiph. and Nic. de Lyra.

Daily Bible Readings Wednesday December 31 2008 Seventh Day of Christmas

December 31 2008 Wednesday
7th Day in the Christmas Octave

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

Official Readings of the Liturgy at – http://www.usccb.org/nab/123108.shtml

1 John 2:18-21
Haydock New Testament

Little children, it is the last hour: and as you have heard that antichrist cometh, and now there are many antichrists: whereby we know that it is the last hour. They went out from us, but they were not of us. For if they had been of us, they would have certainly remained with us: but that they may be manifest, that they are not all of us. But you have an unction from the Holy One, and you know all things. I have not written to you as to those who know not the truth, but as to those who know it: and that no lie is of the truth.

Responsorial Psalm 95:1-2, 11-13 (Ps 96 NAB)
DR Challoner Text Only

Sing ye to the Lord a new canticle:
sing to the Lord, all the earth.
Sing ye to the Lord and bless his name:
shew forth his salvation from day to day.
Let the heavens rejoice, and let the earth be glad,
let the sea be moved, and the fulness thereof:
The fields and all things that are in them shall be joyful.
Then shall all the trees of the woods rejoice
before the face of the Lord, because he cometh:
because he cometh to judge the earth.
He shall judge the world with justice,
and the people with his truth.

The Holy Gospel of Jesus Christ According to Saint John 1:1-18
Haydock New Testament

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

There was a man sent from God, whose name was John. This man came for a witness, to bear witness of the light, that all men might believe through him. He was not the light, but was to bear witness of the light. That was the true light, which enlighteneth every man that cometh into this world.

He was in the world, and the world was made by him, and the world knew him not. He came unto his own, and his own received him not. But as many as received him, he gave to them power to be made the sons of God, to them that believe in his name. Who are born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.

And the Word was made flesh, and dwelt among us: and we saw his glory, the glory as of the only begotten of the Father, full of grace and truth. John beareth witness of him: and crieth out, saying:

This was he of whom I spoke, He that shall come after me, is preferred before me, because he was before me.

And of his fullness we all have received, and grace for grace. For the law was given by Moses, grace and truth came by Jesus Christ. No man hath seen God at any time: the only begotten Son who is in the bosom of the Father, he hath declared him.

Haydock Commentary 1 John 2:18-21
Notes Copied From Haydock Commentary Site

Ver. 18. It is the last hour. That is, according to the common interpretation, the last age of the world, from the coming of Christ to the day of judgment, and the end of the world, which S. Paul calls the end and consummation of ages. Heb. ix. 26. And as you have heard that antichrist (the great antichrist) cometh, or is to come in this last age: now there are already many antichrists; i.e. as the word signifies, many adversaries to Christ, who are forerunners of the great and last antichrist. Wi. Many antichrists; that is, many heretics, enemies of Christ and his Church, and forerunners of the great antichrist. Ch. S. Cyprian says all are called antichrists that have divided themselves from the charity and unity of the Catholic Church. Ep. lxxvii. ad Magnum. Whereby we know that it is the last hour, it being foretold that many false prophets should rise in the last days. Mat. xxiv. 11. &c. Wi.

Ver. 19. They were not of us, true and profitable members; though it can scarce be doubted but that some of them, at least for some time, truly believed: and by their going off, God was pleased to make it manifest that they were not of his faithful members. Such were Simon Magus, Cerinthus, Ebion, Nicolas of Antioch, &c. Wi. They, &c. That is, they were not solid, steadfast, genuine Christians, otherwise they would have remained in the Church. Ch. The true note or mark of heresy, is the going out of or leaving the Catholic Church. God permitteth some to go out, that the true and tried faithful may be known.

Ver. 20. You have an unction from the holy one. You are sufficiently instructed by the grace and spirit of God against such false teachers. Wi. An unction, &c. That is, grace and wisdom from the Holy Ghost. Ch. And you know all things, as to what you ought to believe and practise, and therefore I have not written to you as to ignorant persons. Wi. The true children of God’s Church, remaining in unity, under the guidance of their lawful pastors, partake of the grace of the Holy Ghost, promised to the Church and her pastors; and have in the Catholic Church all necessary knowledge and instruction, so as to have no need to seek it elsewhere, since it can be only found in that society of which they are members. Ch.

Haydock Commentary John 1:1-18

Ver. 1. In the beginning was the word:[1] or rather, the word was in the beginning. The eternal word, the increated wisdom, the second Person of the blessed Trinity, the only begotten Son of the Father, as he is here called (v. 14.) of the same nature and substance, and the same God, with the Father and Holy Ghost. This word was always; so that it was never true to say, he was not, as the Arians blasphemed. This word was in the beginning. Some, by the beginning, expound the Father himself, in whom he was always. Others give this plain and obvious sense, that the word, or the Son of God, was, when all other things began to have a being; he never began, but was from all eternity. And the word was with God; i.e. was with the Father; and as it is said, (v. 18) in the bosom of the Father; which implies, that he is indeed a distinct person, but the same in nature and substance with the Father and the Holy Ghost. This is repeated again in the second verse, as repetitions are very frequent in S. John. And the word was God. This without question is the construction; where, according to the letter we read, and God was the word. Wi. The Greek for the word is LogoV, which signifies not only the exterior word, but also the interior word, or thought; and in this latter sense it is taken here. V. Philo Judæus, in the apostolic age, uses the word LogoV, p. 823, to personify the wisdom and the power of God. LogoV estin eikwn Qeou di ou sumpaV o KosmoV edhmiourgeito. By a similar metonymy, Jesus Christ is called the way, the truth, the life, the resurrection. And the word was God. Here the eternity and the divinity of the second Person are incontrovertibly established; or, we must say that language has no longer a fixed meaning, and that it is impossible to establish any point whatever from the words of Scripture. A.

Ver. 2. The same was in the beginning with God. In the text is only, “this was in the beginning;” but the sense and construction certainly is, this word was in the beginning. Wi.

Ver. 3. All things were made by him,[2] and without him was made nothing that was made. These words teach us, that all created being, visible or invisible on earth, every thing that ever was made, or began to be, were made, produced, and created by this eternal word, or by the Son of God. The same is truly said of the Holy Ghost; all creatures being equally produced, created, and preserved by the three divine Persons as, by their proper, principal, and efficient cause, in the same manner, and by the same action: not by the Son, in any manner inferior to the Father; nor as if the Son produced things only ministerially, and acted only as the minister, and instrument of the Father, as the Arians pretended. In this sublime mystery of one God and three distinct Persons, if we consider the eternal processions, and personal proprieties, the Father is the first Person, but not by any priority of time, or of dignity; all the three divine Persons being eternal, or co-eternal, equal in all perfections, being one in nature, in substance, in power, in majesty: in a word, one and the same God. The Father in no other sense is called the first Person, but because he proceeds from none, or from no other person: and the eternal Son is the second Person begotten, and proceeding from him, the Father, from all eternity, proceeds now, and shall proceed from him for all eternity; as we believe that the third divine Person, the Holy Ghost, always proceeded without any beginning, doth now proceed, and shall proceed for ever, both from the Father and the Son. But when we consider and speak of any creatures, of any thing that was made, or had a beginning, all things were equally created in time, and are equally preserved, no less by the Son, and by the Holy Ghost, than by the Father. For this reason S. John tells us again in this chapter, (v. 10.) that the world was made by the word. And our Saviour himself (Jo. v. 19.) tells us, that whatsoever the Father doth, these things also in like manner, or in the same manner, the Son doth. Again the apostle, (Heb. i. v. 2.) speaking of the Son, says, the world was made by him: and in the same chapter, (v. 10.) he applies to the Son these words, (Psalm ci. 26.) And thou, O Lord, in the beginning didst found the earth: and the heavens are the works of thy hands, &c. To omit other places, S. Paul again, writing to the Colossians, (C. i. v. 16, 17.) and speaking of God’s beloved Son, as may be seen in that chapter, says, that in him all things were created, visible and invisibleall things were created in him, and by him, or, as it is in the Greek, unto him, and for him; to shew that the Son was not only the efficient cause, the Maker and Creator of all things, but also the last end of all. Which is also confirmed by the following words: And he is before all, and all things subsist in him, or consist in him; as in the Rheims and Protestant translations. I have, therefore, in this third verse, translated, all things were made by him, with all English translations and paraphrases, whether made by Catholics or Protestants; and not all things were made through him, lest through should seem to carry with it a different and a diminishing signification; or as if, in the creation of the world, the eternal word, or the Son of God, produced things only ministerially, and, in a manner, inferior to the Father, as the Arians and Eunomians pretended; against whom, on this account, wrote S. Basil, lib. de spiritu Sto. S. Chrysostom, and S. Cyril, on this very verse; where they expressly undertake to shew that the Greek text in this verse no ways favours these heretics. The Arians, and now the Socinians, who deny the Son to be true God, or that the word God applies as properly to him as to the Father, but would have him called God, that is, a nominal god, in an inferior and improper sense; as when Moses called the goa of Pharao; (Exod. vii. 1.) or as men in authority are called gods; (Psalm lxxxi. 6.) pretend, after Origen, to find another difference in the Greek text; as if, when mention is made of the Father, he is styled the God; but that the Son is only called God, or a God. This objection S. Chrysostom, S. Cyril, and others, have shewn to be groundless: that pretended significant Greek article being several times omitted, when the word God is applied to God the Father; and being found in other places, when the Son of God is called God. See this objection fully and clearly answered by the author of a short book, published in the year 1729, against Dr. Clark and Mr. Whiston, p. 64, and seq. Wi. Were made, &c. Mauduit here represents the word: “1. As a cause, or principle, acting extraneously from himself upon the void space, in order to give a being to all creatures:” whereas there was no void space before the creation. Ante omnia Deus erat solus, ipse sibe et mundus et locus, et omnia. Tertullian, l. cont. Prax. c. v. And S. Aug. in Ps. cxxii. says: antequam faceret Deus Sanctos, ubi habitabat? In se habitabat, apud se habitabat. The creation of all things, visible and invisible, was the work of the whole blessed Trinity; but the Scriptures generally attribute it to the word; because wisdom, reason, and intelligence, which are the attributes of the Son, are displayed most in it. Calmet. What wonderful tergiversations the Arians used to avoid the evidence of this text, we see in S. Austin, l. iii. de doct. Christ. c. 2; even such as modern dissenters do, to avoid the evidence of This is my Body, concerning the blessed Eucharist. B.

Ver. 4. In him: i.e. in this word, or Son of God, was life; because he give life to every creature. Or, as Maldonatus expounds it, because he is the author of grace, which is the spiritual life of our souls. And the life was the light of men, whether we expound it of a rational soul and understanding, which he gives to all men; or of the spiritual life, and those lights of graces, which he gives to Christians. Wi.

Ver. 5. And the light shineth, or did shine, in darkness. Many understand this, that the light of reason, which God gave to every one, might have brought them to the knowledge of God by the visible effects of his Providence in this world: but the darkness did not comprehend it, because men, blinded by their passions, would not attend to the light of reason. Or we may again understand it, with Maldonatus, of the lights of grace, against which obstinate sinners wilfully shut their eyes. Wi.

Ver. 7. That all men might believe through him; i.e. by John the Baptist’s preaching, who was God’s instrument to induce them to believe in Jesus the Christ, or the Messias, their only Redeemer. Wi.

Ver. 8-9. He; that is John the Baptist, was not the true light: but the word was the true light. In the translation, it is necessary to express that the word was the true light, lest any one should think that John the Baptist was this light. Wi.

Ver. 10. He was in the world, &c. Many of the ancient interpreters understand this verse of Christ as God, who was in the world from its first creation, producing and governing all things: but the blind sinful world did not know and worship him. Others apply these words to the Son of God made man; whom even God’s own chosen people, the Jews, at his coming, refused to receive and believe in him. Wi.

Ver. 11. His own. This regards principally the Jews. Jesus came to them as into his own family, but they did not receive him. It may likewise be extended to the Gentiles, who had groaned so long a time in darkness, and only seemed to wait for the rising sun of justice to run to its light. They likewise did not receive him. These words, though apparently general, must be understood with restriction; as there were some, though comparatively few, of both Jews and Gentiles, who embraced the faith. Calmet.

Ver. 12. He gave to them power to be made the adoptive sons of God, and heirs of the kingdom of heaven. They are made the children of God by believing and by a new spiritual birth in the sacrament of baptism, not of blood; (literally, no of bloods) not by the will, and desires of the flesh, not by the will of men, nor by human generation, as children are first born of their natural parents, but of God, by faith and divine grace. W.

Ver. 14. And the word was made flesh. This word, or Son of God, who was in the beginning, from all eternity, at the time appointed by the divine decrees, was made flesh, i.e. became man, by a true and physical union of his divine person, (from which the divine nature was inseparable) to our human nature, to a human soul, and a human body, in the womb, and of the substance, of his virgin Mother. From the moment of Christ’s incarnation, as all Christians are taught to believe, he that was God from eternity, became also true man. In Jesus Christ, our blessed Redeemer, we believe one divine Person with two natures, and two wills; the one divine, the other human: by which substantial union, one and the same Person became truly both God and man; not two persons, or two sons, as Nestorius, the heretic, pretended. By this union, and a mutual communication of the proprieties of each nature, it is true to say, that the Son of God, remaining unchangeably God, was made man; and therefore that God was truly conceived and born of the virgin Mary, who, on this account, was truly the Mother of God: that God was born, suffered, and died on the cross, to redeem and save us. The word, in this manner made man, dwelt in us, or among us, by this substantial union with our human nature, not morally only, nor after such a manner, as God is said to dwell in a temple; nor as he is in his faithful servants, by a spiritual union, that the same person is truly both God and man. And we saw his glory, manifested to the world by many signs and miracles; we in particular, who were present at his transfiguration. Matt. xvii. Full of grace and truth. These words, in the construction, are to be joined in this manner: the word dwelt in us, full of grace and truth; and we have seen his glory, &c. This fulness of grace in Christ Jesus, infinitely surpassed the limited fulness, which the Scripture attributes to S. Stephen, (Acts vi. 8.) or to the blessed virgin Mother: (Luke i. 28.) they are said to be full of grace, only because of an extraordinary communication and greater share of graces than was given to other saints. But Christ, even as man, his grace and sanctity were infinite, as was his person. As of the only begotten of the Father.[3] If we consider Christ in himself, and not only as he was made known to men by outward signs and miracles, S. Chrysostom and others take notice that the word as, no ways diminisheth the signification; and that the sense is, we have seen the glory of him, who is truly from all eternity the only begotten Son of the Father: who, as the Scriptures assure us, is his true, his proper Son, his only begotten, who was sent into the world, who descended from heaven, and came from the Father, and leaving the world, returned where he was before, returned to his Father. We shall meet with many such Scripture texts, to shew him to be the eternal Son of his eternal Father; or to shew that the Father was always his Father, and the Son always his Son: as it was the constant doctrine of the Catholic Church, and as such declared in the general council of Nice, that this, his only Son, was born or begotten of the Father before all ages . . . God from God, the true God from the true God. It was by denying this truth, “that the Son was the Son always, and the Father always, and from all eternity, the Father;” that the blaspheming Arius began his heresy in his letter to Eusebius of Nicomedia, against his bishop of Alexandria, S. Alexander. See the letter copied by S. Epiphan. Hær. 69. p. 731. Ed. Petavii. Wi. Dwelt among us. In a material body, like ours, clothed with our nature. He is become mortal, and like us in every thing, but sin and concupiscence. The Greek literally translated, is, he has pitched his tent amongst us, like a stranger and passenger, who makes no long stay in one place. The body in Scripture, is sometimes called a tent or tabernacle, in which the soul dwells, as 2 Pet. i. 14. Calmet.

Ver. 15. Is preferred before me.[4] Lit. is made before me. The sense, says S. Chrys. is, that he is greater in dignity, deserves greater honour, &c. though born after me, he was from eternity. Wi.

Ver. 16. And of his fulness we all have received; not only Jews, but also all nations. And grace for grace.[5] It may perhaps be translated grace upon grace, as Mr. Blackwall observes, and brings a parallel example in Greek out of Theognis, p. 164. It implies abundance of graces, and greater graces under the new law of Christ than in the time of the law of Moses; which exposition is confirmed by the following verse. Wi. Before the coming of the Messias all men had the light of reason. The Greeks had their philosophy, the Jews the law and prophets. All this was a grace and favour bestowed by God, the author of all good. But since the word was made flesh, and caused the gospel of salvation to be announced to all men; he has invited all nations to the faith and knowledge of the truth. Thus he has given us one grace for another; but the second is infinitely greater, more excellent, and more abundant than the first. The following verse seems to insinuate, that the evangelist means the law by the first grace, and the gospel by the second. Compare likewise Rom. i. 17. The Jews were conducted by faith to faith; by faith in God and the law of Moses, to the faith of the gospel, announced by Christ. Calmet.

Ver. 18. No man hath seen God. No mortal in this life by a perfect union and enjoyment of him. Nor can any creature perfectly comprehend his infinite greatness: none but his only begotten divine Son, who is in the bosom of his Father, not only by an union of grace, but by an union and unity of substance and nature; of which Christ said, (Jo. xiv. 11.) I am in the Father, and the Father in me. Wi.

Daily Bible Readings Tuesday December 30 2008 6th Day in the Octave of Christmas

December 30 2008 Tuesday
6th Day in the Christmas Octave

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

Official Readings of the Liturgy at – http://www.usccb.org/nab/123008.shtml

1 John 2:12-17
Haydock New Testament

I write to you, little children, because your sins are forgiven you for his name’s sake. I write to you, fathers, because you have known him, who is from the beginning. I write to you, young men, because you have overcome the wicked one. I write to you, infants, because you have known the Father. I write to you, young me, because you are strong, and the word of God abideth in you, and you have overcome the wicked one. Love not the world, nor those things which are in the world. If any man love the world, the charity of the Father is not in him: For all that is in the world, is the concupiscence of the flesh, and the concupiscence of the eyes, and the pride of life: which is not of the Father, but is of the world. And the world passeth away, and the concupiscence thereof. But he that doth the will of God, abideth for ever.

Responsorial Psalm 95:7-8a, 8b-9, 10 (Ps 96 NAB)
DR Challoner Text Only

Bring ye to the Lord, O ye kindreds of the Gentiles,
bring ye to the Lord glory and honour:
Bring to the Lord glory unto his name.
Bring up sacrifices, and come into his courts:
Adore ye the Lord in his holy court.
Let all the earth be moved at his presence.
Say ye among the Gentiles, the Lord hath reigned.
For he hath corrected the world, which shall not be moved:
he will judge the people with justice.

The Holy Gospel of Jesus Christ According to Saint Luke 2:36-40
Haydock New Testament

And there was on Anna, a prophetess, the daughter of Phanuel, of the tribe of Aser: she was far advanced in years, and had lived with her husband seven years from her virginity. And she was a widow until fourscore and four years: who departed not from the temple, by fastings and prayers serving night and day. Now she at the same hour coming in, gave praise to the Lord: and spoke of him to all that looked for the redemption of Israel. And after they had performed all things according to the law of the Lord, they returned into Galilee, to their own city Nazareth. And the child grew and waxed strong, full of wisdom, and the grace of God was in him.

Haydock Commentary 1 John 2:12-17
Notes Copied From Haydock Commentary Site

  • Ver. 12. I write to you, little children, &c. S. Aug. and divers others think that by these different words, he only means Christians more or less instructed and advanced in the knowledge and practice of the Christian faith. Others expound it with a regard also to their different ages and advancement in years. Wi.
  • Ver. 15. If any man love the world, this wicked world, or any thing in it, as pleasures, riches, honours, so that his affections be more upon these then upon God, the charity of the Father (or of God) is not in him. Wi.
  • Ver. 16-17. All that is in the world, is the concupiscence of the flesh, under which is comprehended all that pleaseth the senses, or the concupiscence of the eyes; i.e. a longing after such things which enter by the eyes, as of riches in gold and silver, in apparel, in houses and palaces, train and equipage, &c. curiosity as to vain arts and sciences; or, the pride of life, as to honours, dignities, and preferments. But the world passeth away, and all these things that belong to it. He that doth the will of God, abideth for ever, with God in heaven. Wi.

Haydock Commentary Luke 2:36-40

  • Ver. 36. Anna, a prophetess. She was another witness that Jesus was the Messias, venerable for age, and more for her piety. And had lived with her husband seven years from her virginity; i.e. had been seven years a wife: and from the death of her husband, had remained always a widow: now 84 years of age: who departed not from the temple, but was constantly there at the times of prayer, with fastings and prayers, serving God day and night. Wi.
  • Ver. 40. The child grew, and waxed strong, full of wisdom, and (52) increased in wisdom and age. The Arians from this, pretend to prove that Christ was not truly God, who cannot advance or increase in wisdom. The true meaning is, that Jesus, as he advanced in age as man, gave greater marks of his divine wisdom, and discovered himself full of knowledge, wisdom, &c. Wi.

Daily Bible Readings Monday December 29 2008 5th Day of Christmas

December 29 2008 Monday
5th Day in the Christmas Octave
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About the sources used. The readings on this site are from the Haydock Bible according to the daily Lectionary readings for the American Roman Catholic Church. The Haydock Bible contains traditional Catholic commentary and is free from copyright. Due to verse numbering differences and pastoral deletions in the actual Lectionary, these readings may at times vary from the actual readings.

Official Readings of the Liturgy at – http://www.usccb.org/nab/122908.shtml

1 John 2:3-11
Haydock New Testament

And in this we know that we have known him, if we keep his commandments. He that saith he knoweth him, and keepeth not his commandments, is a liar, and the truth is not in him. But he that keepeth his word, in him the charity of God is truly perfect: and by this we know that we are in him. He that saith he abideth in him, ought himself also to walk even as he walked.

Dearly beloved, I write not a new commandment to you, but an old commandment, which you have from the beginning: The old commandment is the word which you have heard. Again, a new commandment I write to you, which thing is true both in him, and in you: because the darkness is past, and the true light now shineth. He that saith he is in the light, and hateth his brother, is in darkness even until now. He that loveth his brother, abideth in the light, and there is no scandal in him. But he that hateth his brother, is in darkness, and walketh in darkness, and knoweth not whither he goeth: because the darkness hath blinded his eyes.

Psalm 95:1-6 (Ps 96 Hebrew)
Douay-Rheims Challoner Text

Sing ye to the Lord a new canticle: sing to the Lord, all the earth.
Sing ye to the Lord and bless his name: shew forth his salvation from day to day.
Declare his glory among the Gentiles: his wonders among all people.
For the Lord is great, and exceedingly to be praised: he is to be feared above all gods.
For all the gods of the Gentiles are devils: but the Lord made the heavens.
Praise and beauty are before him: holiness and majesty in his sanctuary.

The Gospel According to Saint Luke 2:22-35
Haydock NT

And after the days of her purification, according to the law of Moses, were accomplished, they carried him to Jerusalem, to present him to the Lord, As it is written in the law of the Lord: that every male opening the womb shall be called holy to the Lord. And to offer a sacrifice, according as it is written in the law of the Lord, a pair of turtle-doves, or two young pigeons.

And behold there was a man in Jerusalem named Simeon, and this man was just and devout, waiting for the consolation of Israel, and the Holy Ghost was in him. And he had received an answer from the Holy Ghost, that he should not see death, before he had seen the Christ of the Lord. And he came by the spirit into the temple. And when his parents brought in the child Jesus, to do for him according to the custom of the law; He also took him into his arms, and blessed God, and said:

Now thou dost dismiss thy servant, O Lord, according to thy word, in peace: Because my eyes have seen thy salvation, Which thou hast prepared before the face of all people: A light to the revelation of the Gentiles, and the glory of thy people, Israel.

And his father and mother were wondering at these things which were spoken concerning him. And Simeon blessed them, and said to Mary, his mother:

Behold, this child is set for the ruin, and for the resurrection of many in Israel, and for a sign which shall be contradicted. And thy own soul a sword shall pierce, that out of many hearts thoughts may be revealed.

Haydock Commentary 1 John 2:3-11

  • Ver. 3. We have known him, if we keep his commandments. He speaks of that practical knowledge by love and affection, which can be only proved by our keeping his commandments; and without which we cannot be said to know God, as we should. Ch.
  • Ver. 4. He that says he knoweth him, &c. To know, in this and many other places, is not taken for a speculative knowledge alone, but is joined with a love of God, and an earnest desire of serving him and keeping his commandments. Wi.
  • Ver. 5. The charity of God is truly perfect. Notwithstanding his lesser failings, he retains the habit of charity and grace, by which he remains united to God.—And bythis we know that we are in him; i.e. we are morally, though not absolutely, certain that we are in the state of grace. Wi.
  • Ver. 7-8. An old commandment…. And again, a new commandment. He means the commandment of charity, or of the love of God and the love of our neighbour. This he calls both an old and a new precept. It may be called old, not only as being a precept of the law of nature, and always obligatory, but because S. John and the apostles had delivered it to them long ago, i.e. when these persons were first converted. It may also be called a new precept, S. John recommending it anew to them in this epistle, and declareing it to be enjoined in a particular manner by our Saviour Christ, after it had been misconstrued and neglected, especially as it regards our neighbour, that is, ever one without exception; so that if any one hate another, it is in vain that he pretends to walk in the light of the gospel. Wi.—A new commandment; viz. the commandment of love, which was given in the old law, but was renewed and extended by Christ. See John xiii 33. Ch.

Haydock Commentary Luke 2:22-35

  • Ver. 22. Of her purification. The blessed Virgin mother stood not in need of this ceremony, to which she submitted herself, as her Son did to that of circumcision. Wi.—Whence S. Laur. Justin. In his sermon on the purification, very well observes: grace raise the Virgin above the law; humility subjected her to it. Jesus Christ, in subjecting himself to the law of Moses, has left an example to princes and magistrates, to obey their own laws; for then they may expect them to be observed by others, when themselves shew respect to them. Barradius.
  • Ver. 23. Every male opening the womb. This translation is more conformable to the doctrine of the Fathers, that Christ was born without opening the womb; which Bede calls the doctrine of the Catholic Church. Wi.—See Exod. xiii. 2. and Num. 8:16
  • Ver. 24. This was the offering of the poor classes.
  • Ver. 25. A man… named Simeon, whom some conjecture to have been one of the Jewish priests.—Waiting for the consolation of Israel, for the happy coming of the Messiah.—And the Holy Ghost was in him, by the spirit of grace and of prophecy. Wi.—The consolation here expected by Holy Simeon, was the coming of the Messiah, and the consequent redemption of mankind from sin and the devil; not a redemption only, as some carnal Jews thought, from the power of temporal enemies. These supposed the Messiah was to come in order to raise them in power above all nations, to whom before his coming they had been subject. S. Greg. of Nyssa in Diony.—Many have pretended that Simeon was a priest, the best and oldest interpreters say he was a laic. V.
  • Ver. 26. And he had received an answer, … that he should not see death; i.e. die. Wi.
  • Ver. 27. And he came by the spirit, or moved by the holy Spirit. Wi.
  • Ver. 30. Thy salvation; i.e. the Saviour, whom thou hast sent. Wi.
  • Ver. 31. Before the face of all people; not of Israel only, but also as a light to be revealed to the Gentiles, the spiritual children of Abraham: to whom also the promises were made. Wi.
  • Ver. 33. In the Greek, Joseph and the mother of Jesus. V.
  • Ver. 34. Is set for the ruin. Christ came for the redemption and salvation of all men: but Simeon prophesies what would happen in consequences of the willful blindness and obstinacy of many. Wi.—Not that God sent his Son for the fall of any man; but that many, by their own perverseness, in wilfully refusing to receive and obey him, would take occasion of falling. Ch.—And for a sign which shall be contradicted, to signify that Christ, and his doctrine, should be as it were a mark, or butt, against whom the Jews should discharge the arrows and darts of their malice. Wi.—Hence S. Paul, (2. Cor. ii. 16.) We are to one the odour of death unto death, but to the other the odour of life unto life.
  • Ver. 35. And thy own soul a sword shall pierce. These words, which figuratively express the grief of the blessed Virgin mother, when present at the death of her Son, are to be taken by way of a parenthesis.—That out of many hearts thoughts may be revealed, and these are to be joined with what went before; to wit, that child shall be a sign of contradiction, set unto the fall and resurrection of many, that the thoughts of many hearts may be revealed and disclosed; when some shall believe, and others remain in their obstinacy. Wi.—Bede, and most others, understand this of the sharp sorrow, which wounded the soul of the blessed Virgin Mary, at the time of Christ’s passion. Barradius.—Carthusianus and Jansenius explain this passage as follows: Behold, this child is placed for a sign that shall be contradicted, which as a sword of most poignant grief will pierce thy soul, O Virgin! But Christ shall be contradicted, that the thoughts of the Jews may be revealed from many hearts, and it may appear who among them are good, and who are wicked and hypocrites. Barradius.

Sunday Bible Readings Feast of the Holy Family December 28 2008 with Traditional Catholic Commentary

December 28 2008 Sunday Feast of The Holy Family
4th Day in the Christmas Octave

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

Official Readings of the Liturgy at – http://www.usccb.org/nab/122808.shtml

There were a large number of possible variant readings. All are included, or complete readings are offered where a choice exists between complete and truncated readings.

Sirach 3:2-7, 12-14 (Ecclesiasticus)
Douay-Rheims Challoner
These are not a perfect match. I came as close as I could.

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

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

Or
Genesis 15:1-6; 21:1-3

DR Challoner

Now when these things were done, the word of the Lord came to Abram by a vision, saying:

Fear not, Abram, I am thy protector, and thy reward exceeding great.

And Abram said:

Lord God, what wilt thou give me? I shall go without children: and the son of the steward of my house is this Damascus Eliezer.

And Abram added:

But to me thou hast not given seed: and lo my servant born in my house, shall be my heir.

And immediately the word of the Lord came to him, saying :

He shall not be thy heir: but he that shall come out of thy bowels, him shalt thou have for thy heir.

And he brought him forth abroad, and said to him: Look up to heaven and number the stars if thou canst. And he said to him:

So shall thy seed be.

Abram believed God, and it was reputed to him unto justice. And the Lord visited Sara, as he had promised: and fulfilled what he had spoken. And she conceived and bore a son in her old age, at the time that God had foretold her. And Abraham called the name of his son, whom Sara bore him, Isaac.

Psalm 127 LXX/Latin or 128 Hebrew
Douay-Rheims Challoner. Text Only
A gradual canticle.

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

Ps 104:1-6, 8-9 (Ps 105 NAB)
DR Challoner Text Only

Give glory to the Lord, and call upon his name:
declare his deeds among the Gentiles.
Sing to him, yea sing praises to him:
relate all his wondrous works.
Glory ye in his holy name:
let the heart of them rejoice that seek the Lord.
Seek ye the Lord, and be strengthened:
seek his face evermore.
Remember his marvellous works which he hath done;
his wonders, and the judgments of his mouth.
O ye seed of Abraham his servant;
ye sons of Jacob his chosen.
He hath remembered his covenant for ever:
the word which he commanded to a thousand generations.
Which he made to Abraham; and his oath to Isaac:

Colossians 3:12-21
Haydock New Testament

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

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

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

Hebrews 11:8, 11-12, 17-19
Haydock New Testament

By faith he that is called Abraham, obeyed, to go out into a place which he was to receive for an inheritance: and he went out not knowing whither he went.

By faith also Sara herself, being barren, received strength to conceive seed, even past the time of age: because she believed that he was faithful who had promised. For which cause there spring, even from one (and him as dead) as the stars of heaven in multitude, and as the sand which is by the sea-shore, innumerable.

By faith Abraham, when he was tried, offered Isaac; and he who had received the promises, offered up his only begotten son: To whom is was said: That in Isaac shall seed be called to thee: Accounting that God is able to raise up even from the dead: from whence also he received him for a parable.

The Holy Gospel of Jesus Christ According to Saint Luke 2:22-40
Haydock New Testament

And after the days of her purification, according to the law of Moses, were accomplished, they carried him to Jerusalem, to present him to the Lord, As it is written in the law of the Lord: that every male opening the womb shall be called holy to the Lord. And to offer a sacrifice, according as it is written in the law of the Lord, a pair of turtle-doves, or two young pigeons. And behold there was a man in Jerusalem named Simeon, and this man was just and devout, waiting for the consolation of Israel, and the Holy Ghost was in him. And he had received an answer from the Holy Ghost, that he should not see death, before he had seen the Christ of the Lord. And he came by the spirit into the temple. And when his parents brought in the child Jesus, to do for him according to the custom of the law; He also took him into his arms, and blessed God, and said:

Now thou dost dismiss thy servant, O Lord, according to thy word, in peace: Because my eyes have seen thy salvation, Which thou hast prepared before the face of all people: A light to the revelation of the Gentiles, and the glory of thy people, Israel.

And his father and mother were wondering at these things which were spoken concerning him. And Simeon blessed them, and said to Mary, his mother:

Behold, this child is set for the ruin, and for the resurrection of many in Israel, and for a sign which shall be contradicted. And thy own soul a sword shall pierce, that out of many hearts thoughts may be revealed.

And there was on Anna, a prophetess, the daughter of Phanuel, of the tribe of Aser: she was far advanced in years, and had lived with her husband seven years from her virginity. And she was a widow until fourscore and four years: who departed not from the temple, by fastings and prayers serving night and day. Now she at the same hour coming in, gave praise to the Lord: and spoke of him to all that looked for the redemption of Israel. And after they had performed all things according to the law of the Lord, they returned into Galilee, to their own city Nazareth. And the child grew and waxed strong, full of wisdom, and the grace of God was in him.

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

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

Haydock Commentary Genesis 15:1-6

  • Ver. 1. Fear not. He might naturally be under some apprehensions, lest the four kings should attempt to be revenged upon him. — Reward, since thou hast so generously despised earthly riches. H. — Abram was not asleep, but saw a vision of exterior objects. v. 5.
  • Ver. 2. I shall go. To what purpose should I heap up riches, since I have no son to inherit them? Abram knew that God had promised him a numerous posterity; but he was not apprized how this was to be verified, and whether he was to adopt some other for his son and heir. Therefore, he asks modestly, how he out to understand the promise. — And the son, &c. Heb. is differently rendered, “and the steward of my house, this Eliezer of Damascus.” We know not whether Eliezer or Damascus be the proper name. The Sept. have “the son of Mesech, my handmaid, this Eliezer of Damascus.” Most people suppose, that Damascus was the son of Eliezer, the steward. The sentence is left unfinished, and must be supplied from the following verse, shall be my heir. The son of the steward, filius procurationis, may mean the steward himself, as the son of perdition denotes the person lost. C.
  • Ver. 6. Reputed by God, who cannot judge wrong; so that Abram increased in justice by this act of faith, believing that his wife, now advanced in years, would have a child; from whom others should spring, more numerous than the stars of heaven. H. — This faith was accompanied and followed by many other acts of virtue. S. Jam. ii. 22. W.

Haydock Commentary Genesis 21:1-3

  • Ver. 1. Visited, either by the angel, C. xviii. 10, or by enabling her to have what he had promised, at the return of the season.
  • Ver. 3. Isaac. This word signifies laughter; (Ch.) or “he shall laugh,” and be the occasion of joy to many, as S. John was. Luke i. 14; and thus Sara seems to explain it, v. 6.

Haydock Commentary Colossians 3:12-21

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

Haydock Commentary Hebrews 11:8, 11-12, 17-19

  • Ver. 8. By faith he that is called Abraham, &c. He commends his faith, who believing God, left his own country, lived in Chanaan as in a strange country, waiting for the promise and for a city, whose builder and maker is God; i.e. for an habitation in the kingdom of heaven. Wi.
  • Ver. 11. By faith also Sara, &c. Though Sara seemed at first incredulous, yet she presently believed, and conceived Isaac when she was past the age of having children. Wi.
  • Ver. 12. Hid as dead: dead in a manner in that respect, and incapable of having children by Sara. Wi.
  • Ver. 17. By faith Abraham . . . . offered up Isaac; i.e. was ready and willing to do it, when Isaac was his only son, by whom God had promised to give him a numberless progeny, but by faith he considered that God, who had miraculously given him a son, could if he pleased raise him to life again. Wi.
  • Ver. 19. Whence also he received him for a parable.[7] Some understand by this, that both Abraham and his son became hereby an example of a perfect obedience to God, which all nations should admire. S. Chrys. says, that Abraham received again his son safe in a figure, by being ordered to sacrifice for him a ram, which was a figure of Isaac. Others, that Abraham received again his son Isaac, who was a figure of Christ sacrificed on the cross, and risen again. Christ carried the cross on which he was to suffer, as Isaac carried the wood up to the mountain where he was to have been offered. Wi. Parable; that is, as a figure of Christ slain and coming to life again. Ch.

Haydock Commentary Luke 2:22-40

  • Ver. 22. Of her purification. The blessed Virgin mother stood not in need of this ceremony, to which she submitted herself, as her Son did to that of circumcision. Wi. Whence S. Laur. Justin. in his sermon on the purification, very well observes: grace raised the Virgin above the law; humility subjected her to it. Jesus Christ, in subjecting himself to the law of Moses, has left us an example to princes and magistrates, to obey their own laws; for then they may expect them to be observed by others, when themselves shew respect to them. Barradius.
  • Ver. 23. Every male opening the womb.[2] This translation is more conformable to the doctrine of the Fathers, that Christ was born without opening the womb; which Bede calls the doctrine of the Catholic Church. Wi. See Exod. xiii. 2. and Num. viii. 16.
  • Ver. 24. This was the offering of the poorer classes.
  • Ver. 25. A man . . . named Simeon, whom some conjecture to have been one of the Jewish priests. Waiting for the consolation of Israel, for the happy coming of the Messias. And the Holy Ghost was in him, by the spirit of grace and of prophecy. Wi. The consolation here expected by Holy Simeon, was the coming of the Messias, and the consequent redemption of mankind from sin and the devil; not a redemption only, as some carnal Jews thought, from the power of temporal enemies. These supposed the Messias was to come in order to raise them in power above all nations, to whom before his coming they had been subject. S. Greg. of Nyssa in Diony. Many have pretended that Simeon was a priest; the best and oldest interpreters say he was a laic. V.
  • Ver. 26. And he had received an answer, . . . that he should not see death; i.e. die. Wi.
  • Ver. 27. And he came by the spirit, or moved by the holy Spirit. Wi.
  • Ver. 30. Thy salvation; i.e. the Saviour, whom thou hast sent. Wi.
  • Ver. 31. Before the face of all people; not of Israel only, but also as a light to be revealed to the Gentiles, the spiritual children of Abraham: to whom also the promises were made. Wi.
  • Ver. 33. In the Greek, Joseph and the mother of Jesus. V.
  • Ver. 34. Is set for the ruin. Christ came for the redemption and salvation of all men: but Simeon prophesies what would happen in consequence of the wilful blindness and obstinacy of many. Wi. Not that God sent his Son for the fall of any man; but that many, by their own perverseness, in wilfully refusing to receive and obey him, would take occasion of falling. Ch. And for a sign which shall be contradicted, to signify that Christ, and his doctrine, should be as it were a mark, or butt, against whom the Jews should discharge the arrows and darts of their malice. Wi. Hence S. Paul, (2 Cor. ii. 16.) We are to one the odour of death unto death, but to the other the odour of life unto life.
  • Ver. 35. And thy own soul a sword shall pierce. These words, which figuratively express the grief of the blessed Virgin mother, when present at the death of her Son, are to be taken by way of a parenthesis. That out of many hearts thoughts may be revealed, and these are to be joined with what went before; to wit, that child shall be a sign of contradiction, set unto the fall and resurrection of many, that the thoughts of many hearts may be revealed and disclosed; when some shall believe, and others remain in their obstinacy. Wi. Bede, and many others, understand this of the sharp sorrow, which wounded the soul of the blessed Virgin Mary, at the time of Christ’s passion. Barradius. Carthusianus and Jansenius explain this passage as follows: Behold, this child is placed for a sign that shall be contradicted, which as a sword of most poignant grief will pierce thy soul, O Virgin! But Christ shall be contradicted, that the thoughts of the Jews may be revealed from many hearts, and it may appear who among them are good, and who are wicked and hypocrites. Barradius.
  • Ver. 36. Anna, a prophetess. She was another witness that Jesus was the Messias, venerable for age, and more for her piety. And had lived with her husband seven years from her virginity; i.e. had been seven years a wife: and from the death of her husband, had remained always a widow: now 84 years of age: who departed not from the temple, but was constantly there at the times of prayer, with fastings and prayers, serving God day and night. Wi.
  • Ver. 40. The child grew, and waxed strong, full of wisdom, and (52) increased in wisdom and age. The Arians from this, pretend to prove that Christ was not truly God, who cannot advance or increase in wisdom. The true meaning is, that Jesus, as he advanced in age as man, gave greater marks of his divine wisdom, and discovered himself full of knowledge, wisdom, &c. Wi.

Daily Bible Readings Saturday December 27 2008 Feast of St John the Apostle Third Day of Christmas

December 27 2008 Saturday Feast of Saint John, Apostle and evangelist
3rd Day in the Christmas Octave
Click Here for Other Christmas Mass Readings and Times

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

Official Readings of the Liturgy at – http://www.usccb.org/nab/122708.shtml

1 John 1:1-4
Haydock New Testament

That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the word of life; For the life was manifested: and we have seen, and do bear witness, and declare unto you the eternal life, which was with the Father, and hath appeared to us: That which we have seen and have heard, we declare unto you, that you also may have fellowship with us, and our fellowship may be with the Father, and with his Son, Jesus Christ. And these things we write to you, that you may rejoice, and your joy may be full.

Psalm 96 (LXX/Latin) or 97 (Hebrew)
Douay-Rheims Challoner
For the same David, when his land was restored again to him.

The Lord hath reigned, let the earth rejoice:
let many islands be glad.
Clouds and darkness are round about him:
justice and judgment are the establishment of his throne.
A fire shall go before him,
and shall burn his enemies round about.
His lightnings have shone forth to the world:
the earth saw and trembled.
The mountains melted like wax, at the presence of the Lord:
at the presence of the Lord of all the earth.
The heavens declared his justice: and all people saw his glory.
Let them be all confounded that adore graven things,
and that glory in their idols.
Adore him, all you his angels:
Sion heard, and was glad.
And the daughters of Juda rejoiced,
because of thy judgments, O Lord.
For thou art the most high Lord over all the earth:
thou art exalted exceedingly above all gods.
You that love the Lord, hate evil:
the Lord preserveth the souls of his saints,
he will deliver them out of the hand of the sinner.
Light is risen to the just, and joy to the right of heart.
Rejoice, ye just, in the Lord:
and give praise to the remembrance of his holiness.

The Gospel According to Saint John 20:1-8
Haydock NT

And on the first day of the week, Mary Magdalene cometh in the morning, it being yet dark, to the sepulchre: and she saw the stone taken away from the sepulchre. She ran, therefore, and cometh to Simon Peter, and to the other disciple whom Jesus loved, and saith to them;

They have taken away the Lord out of the sepulchre, and we know not where they have laid him.

Peter, therefore, went out, and that other disciple, and they came to the sepulchre. And they both ran together, and that other disciple out-ran Peter, and came first to the sepulchre. And when he stopped down, he saw the linen clothes lying; but yet he went not in. Then cometh Simon Peter, following him, and went into the sepulchre, and saw the linen cloths lying, And the napkin, that had been about his head, not lying with the linen cloths, but apart, wrapt up into one place.

Then the other disciple also went in, who came first to the sepulchre; and he saw, and believed.

Haydock Commentary 1 John 1:1-4

  • Ver. 1. The first two verses and part of the third have a great conformity with the beginning of S. John’s gospel. The construction is somewhat obscure, unless we observe that the second verse is to be taken by way of a parenthesis, and the sense is not complete till these words, we declare to you, &c. The whole may be expressed in this literal paraphrase: We declare and preach to you the eternal and always living word, which was from the beginning, (for this word which was with the Father from eternity, hath appeared, and manifested himself to us, when he took upon him our human nature, and was made flesh.) This word I say, incarnate, we have seen with out eyes, we have heard him preach his gospel, we have touched his true body with our hands, as we witness and declare to you, that you may have fellowship with us, and be made partakers of the graces which God came from heaven to bestow upon mankind, to make us his adoptive sons and heirs of heaven. Wi.

Haydock Commentary John 20:1-8

  • Ver. 1. As our Saviour had been interred in great haste, the holy women who had before accompanied Jesus in all his journeys, brought perfumes to embalm his sacred body again, in a manner more proper, than Nicodemus and Joseph of Arimathea had been able to do before. S. John makes mention of Mary Magdalene only, because it was his intention to give a particular relation of all that she did: but we learn from the other evangelists, that there were three holy women at the sepulchre together, viz. Mary Magdalene, Mary, the mother of James, and Salome. Calmet.—This was on the first day of the week, the morrow of the Sabbath. V.—Christ rose again, leaving the stone and seals still lying on the sepulchre. But as this was to be believed by others also, after the resurrection, the tomb was opened, and thus the belief of what had taken place, propagated. This it was that struck Magdalene; for as soon as she saw the stone rolled from the sepulchre, without entering, or even looking into it, she immediately ran, in the ardour of her affection, to carry the news to the disciples. S. Chrys. hom. lxxxiv. in Joan.
  • Ver. 5. He saw the linens cloths lying. S. Chrys. takes notice, that Christ’s body being buried with myrrh, the linen would stick as fast to the body as pitch, so that it would be impossible to steal, to take away the body without the linen cloths. Wi.
  • Ver. 8. He saw and believed. He did not yet believe that Jesus was risen from the dead, because he was still ignorant that he was to rise from the dead. For although the apostles had so often heard their divine Master speak in the most plain terms of his resurrection, still being so much accustomed to parables, they did not understand, and imagined something else was meant by these words. S. Aug. tract. 120. in Joan.

Daily Bible Readings in Friday December 26 2008 Feast of St Stephen the First Martyr and the Second Day of the Christmas Octave

December 26 2008 Friday Feast of Saint Stephen, first martyr
2nd Day in the Christmas Octave
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About the sources used. The readings on this site are from the Haydock Bible according to the daily Lectionary readings for the American Roman Catholic Church. The Haydock Bible contains traditional Catholic commentary and is free from copyright. Due to verse numbering differences and pastoral deletions in the actual Lectionary, these readings may at times vary from the actual readings.

Official Readings of the Liturgy at – http://www.usccb.org/nab/122608.shtml

Acts of the Apostles 6:8-10, 7:54-59
Haydock New Testament

Now Stephen, full of grace and fortitude, did great wonders and miracles among the people. But some of the synagogue, that is called of the Libertines, and of the Cyreneans, and of the Alexandrians, and of those that were of Cilicia, and Asia, rose up disputing with Stephen: And they were not able to resist the wisdom and the spirit which spoke.

Now hearing these things, they were cut to the heart, and they gnashed with their teeth at him. But he being full of the Holy Ghost, looking up steadfastly to heaven, saw the glory of God, and Jesus standing at the right hand of God. And he said:

Behold I see the heavens opened, and the Son of man standing at the right hand of God.

And they crying out with a loud voice, stopped their ears, and with one accord rushed violently upon him. And casting him out of the city, they stoned him: and the witnesses laid down their garments at the feet of a young man, whose name was Saul. And they stoned Stephen, invoking and saying;

Lord Jesus, receive my spirit.

And falling on his knees, he cried out with a loud voice, saying;

Lord, lay not this sin to their charge.

And when he had said this, he fell asleep in the Lord. And Saul was consenting to his death.

Responsorial Psalm 30:3cd-4, 6 and 8ab, 16bc and 17 (Ps 31 in Hebrew)
Douay-Rheims Challoner. Text Only.

Be thou unto me a God, a protector,
and a house of refuge, to save me.
For thou art my strength and my refuge;
and for thy name’s sake thou wilt lead me, and nourish me.
Into thy hands I commend my spirit:
thou hast redeemed me, O Lord, the God of truth.
I will be glad and rejoice in thy mercy.
Deliver me out of the hands of my enemies;
and from them that persecute me.
Make thy face to shine upon thy servant;
save me in thy mercy.

The Gospel According to Saint Matthew 10:17-22
Haydock NT

And Jesus told the twelve disciples:

But beware of men. For they will deliver you up in councils, and they will scourge you in their synagogues. And you shall be brought before governors, and before kings, for my sake, for a testimony to them, and to the Gentiles. But when they shall deliver you up, be not thoughtful how or what to speak: for it shall be given you in that hour what to speak. For it is not you that speak, but the spirit of your Father that speaketh in you. The brother also shall deliver up the brother to death, and the father the son: and the children shall rise up against their parents, and shall put them to death. And you shall be hated by all men for my name’s sake: but he that shall persevere unto the end, he shall be saved.

Haydock Commentary Acts 6:8-10, 7:54-59

  • Ver. 9. Called of the Libertines. That is, of the synagogue of those, whose fathers had been made slaves under Pompey, and the Romans, but who had again been restored to their liberty, and had been made free. There were other synagogues for the Jews of Cyrene of Alexandria, &c. No doubt but S. Stephen had converted many of them; and the chiefs of these synagogues, not being able to dispute with him, or to answer the spirit of wisdom, which directed him, they suborned witnesses. Wi.
  • Ver. 54. They were cut to the heart: exasperated even to rage and madness. See c. v. v. 33. gnashing their teeth with indignation. Wi.
  • Ver. 55. This is the comfort of all martyrs. B.—This the support of every Christian under the severest trials of either mind or body: this the sweetener of every burthen and cross.
  • Ver. 56. Stopped their ears, crying out, blasphemy: and they stoned him to death. He praying for them, and saying, Lord Jesus, receive my spirit, in imitation of his Lord and Master, our Saviour Christ. And reposed in the Lord. Lit. slept. In most Greek copies, are now wanting, in the Lord; but it is no doubt the sense. Wi.—Rushed in violently upon him. This proceeding, without any sentence, or form of law, was altogether irregular; and never used in the better times of Jewish government. This was called, judgment of zeal, and only allowed in one instance, viz. when any one came to draw the people to idolatry. Afterwards, this kind of proceeding was extended to other crimes. See Deut. xiii. 6. Num. xxiv. 1 Mac. xi. 24. &c.
  • Ver. 58. Invoking. See with what arms S. Stephen defended himself against the fury of his enemies. He put on charity for a breast-plate, and by that came off victorious. By his love of God, he resisted the enraged Jews; by the love he bore his neighbour, he prayed for those that stoned him. Through charity, he admonished them of their errors, in order to their amendment; through charity, he besought the divine goodness not to punish their crimes against him. Leaning on charity, he overcame the cruelty of Saul, and merited to have him a companion in heaven, who had been his chief persecutor on earth. S. Fulgentius, Serm. de S. Steph.—We here again see the powerful intercession of the saints;
    “for,” says S. Augustine, “if Stephen had not thus prayed, the Church would not have to glory in a S. Paul. Si Stephanus non sic orasset, Ecclesia Paulum non haberet.” Serm. i. de. S. Steph.

Haydock Commentary Matthew 10:17-22

  • Ver. 17. They will deliver you up in councils. Christ, in this and the following verse, warns his apostles of the many troubles and persecutions to which the preaching of the faith would expose them. S. Chrysostom assigns several reasons for him choosing to foretell them such sufferings: 1st that he might shew that he had the gift of prophecy; 2nd that they might not think such evils came upon them on account of his weakness; 3rd that knowing beforehand the great trials to which they would be exposed, they might not be discouraged when they happened. S. Chrysostom, in S. Thos. Aquin.
  • Ver. 18. For a testimony to them, &c. That is, that by suffering with fortitude and constancy, you may bear testimony of me, as men must know, that it is not any vain thing for which they see you are prepared to die. Or the sense may be, that this may be fore you a testimony against them in the day of judgment, and may render them inexcusable, since they will be unable to say that they have not heard the gospel. M.
  • Ver. 19. Be not thoughtful, with too great a concern of mind. Wi.—That the apostles might not be discouraged at the description, which our Saviour gave them in the two preceding verses, of the troubles which they would have to sustain in their ministry, he now endeavours to console them. When you are called before councils, says he, do not think how or what to speak, for it shall be given you in that hour what to speak. A truly comfortable thought for all who should afterwards engage in the ministry of Christ. Whatever troubles, whatever persecutions may fall to your lot, if even you should be cited before kings and councils to answer for your faith, do not be troubled. You engage in the conflict, I will fight: you speak, but I will tell you what you ought to say. A.
  • Ver. 22. He that shall persevere, &c. We are here told, that to be saved it is not sufficient that we were once virtuous, we must persevere to the end. We are also assured of the same truth in Ezekiel. If the just man shall turn away from his justice, and shall commit iniquity, he shall die in his sins, and his justices which he hath done shall not be remembered. C. iii, v. 20. A.—Some, says S. Chrysostom, are accustomed to be fervent at the beginning of their conversion, but afterwards grow remiss; of what advantage are seed that flourish in the beginning, but afterwards wither and die? S. Chrysostom. S. Thos Aquinas.