Daily Bible Readings Saturday January 31 2009 Memorial of St John Bosco Priest

January 31 2009 Saturday Memorial of Saint John Bosco, priest
Saint of the Day – St. John Bosco

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/013109.shtml

Hebrews 11:1-2, 8-19
Haydock New Testament

NOW faith is the substance of things to be hoped for, the evidence of things that appear not. For by this the ancients obtained a testimony.

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 he dwelt in the land of promise, as in a strange country, dwelling in cottages, with Isaac and Jacob, the heirs with him of the same promise. For he looked for a city that hath foundations: whose builder and maker is God. 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. All these died according to faith, not having received the promises, but beholding them afar off, and saluting them, and confessing, that they are pilgrims and strangers on the earth. For they that say these things, do signify that they seek a country.

And truly if they had been mindful of that from whence they came out, they had doubtless time to return: But now they desire a better, that is to say, a heavenly one. Therefore God is not ashamed to be called their God: for he hath prepared for them a city. By faith Abraham, when he was tried, offered Isaace; and he who had received the promises, offered up his only begotten son: To whom it 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.

Responsorial Psalm Luke 1:69-75
Haydock New Testament

And hath raised up a horn of salvation to us,
in the house of David, his servant.
As he spoke by the mouth of his holy prophets,
who are from the beginning:
Salvation from our enemies,
and from the hand of all that hate us:
To shew mercy to our fathers:
and to remember his holy covenant.
The oath which he swore to Abraham, our father,
that he would grant to us:
That being delivered from the hand of our enemies,
we may serve him without fear,
In holiness and justice before him, all our days.

The Holy Gospel of Jesus Christ According to Saint Mark 4:35-41
Haydock New Testament

And he saith to them that day, when evening was come:

Let us pass over to the other side.

And sending away the multitude, they take him even as he was in the ship: and there were other ships with him. And there arose a great storm of wind, and the waves beat into the ship, so that the ship was filled. And he was in the hinder part of the ship, sleeping upon a pillow; and they awake him, and say to him:

Master, doth it not concern thee that we perish?

And rising up, he rebuked the wind, and said to the sea:

Peace; be still.

And the wind ceased; and there was made a great calm. And he said to them:

Why are you fearful? Have you not faith yet?

And they feared exceedingly, and they said one to another:

Who is this (thinkest thou) that both wind and sea obey him?

Haydock Commentary Hebrews 11:1-2, 8-19
Notes Copied From Haydock Commentary Site

  • Ver. 1. All this chapter is a commendation and recommendation of faith, which is the substance[1] of things hoped for, giving as it were a substance in our minds to such things as we are in hopes and in expectation of hereafter, and making them present to us before they come to pass. It is also a sure conviction[2] of things that appear not. For when God has revealed things, and we believe them upon the divine and infallible authority of the revealer, we have a greater certainty of them than any demonstration can afford us. By this virtue of faith, they of old, our forefathers, obtained[3] a testimony from God that their actions were pleasing to him. Wi. Faith is the basis, the foundation supporting hope; for unless there be faith, there cannot possibly be any hope. Menochius.
  • 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. 10. The Patriarchs, who lived to a great age, dwelt not in fixed dwellings, but in moveable tents, as pilgrims; whereas their descendants, the period of whose existence is greatly curtailed, pass their time in building and planning as if they were never to die. This earth is a place of our exile, heaven is our true country: let us then live here as strangers and pilgrims, looking forward with anxious desires for our true country, the land of the living, in the bosom of our God.
  • 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. 13. All these died in the faith of God’s promises; that is, of their posterity, being to be introduced into the promised land of Chanaan, but chiefly into the happy country of heaven. For had they only aspired and wished for the country of Chaldea, out of which Abraham came, they had time enough to have returned thither. Wi. A metaphor taken from sailors, who, after a long and dangerous voyage, no sooner descry their native country, but they hail it with transports of joy: this in Virgil:
  • Italiam, Italiam, primus conclamat Achates.
  • Thus the Patriarchs, when beholding at a distance, and through faith, their heavenly country, hailed it with joyous and repeated accents, eagerly desiring to reach the envied port.
  • 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 1:69-75

  • Ver. 69. As Christ was born of the race of David, he is here called the horn of salvation in the house of David. As Isaias says, a vineyard is planted in the horn, c. v. A powerful salvation.[10] According to the letter both of the Latin and Greek text, a horn of salvation. But as it is generally agreed, that by horn, in the phraseology of the Scriptures, is understood strength and power, and that horn sounds awkwardly in English, and other languages, I hope it may be literally enough translated, a powerful salvation. Wi.
  • Ver. 71. That he would save us, &c. Lit. salvation from our enemies. The construction and sense is, that God, as he had declared by his prophets, would grant us salvation, or would save us. Wi. This is not to be understood of temporal, but of spiritual enemies. For the Lord Jesus, strong in battle, came to destroy all our enemies, and thus to deliver us from their snares and temptations. Origen, hom. xvi. He is that King of Glory, the Lord strong and powerful, the Lord powerful in battle. Ps. xxiii.
  • Ver. 72. To remember his holy covenant, i.e. of his promise, or of the covenant made with Abraham, that he would bless all nations in his seed. Wi. At the coming of Christ, Abraham, Isaac and Jacob were made partakers of his mercy. For, we cannot suppose that they who saw his day, and were glad, should not participate in the fruit of his coming; since S. Paul says: he maketh peace through the blood of the cross, both to the things that are on earth, and the things that are in heaven. Col. i. 20. Origen, hom. x.
  • Ver. 73-4. According to the oath which he swore.[11] The words according to, are no addition to the letter of the text: they only barely express what is here signified; to wit, that God swore to Abraham, that he would grant us, or make it come to pass, that being delivered from our enemies, sin and the devil, we should be in a condition to serve him without fear, in holiness, &c. Wi.
  • Ver. 75. It is possible, we here see, to have true justice, not only in the sight of man, or by the imputation of God, but in his sight; and the coming of Christ was to give men such justice.

Haydock Commentary Mark 4:35-41


Catena Aurea Mark 4:35-41
From Catechetics Online

  • PSEUDO-JEROME; After His teaching, they come from that place to the sea, and are tossed by the waves. Wherefore it is said, And the same day, when the even was come, &c.
  • REMIG. For the Lord is said to have had three places of refuge, namely, the ship, the mountain, and the desert. As often as He was pressed upon by the multitude, he used to fly to one of these. When therefore the Lord saw many crowds about Him, as man, He wished to avoid their importunity, and ordered His disciples to go over to the other side. There follows: And sending away the multitudes, they took him, &c.
  • CHRYS. The Lord took the disciples indeed, that they might be spectators of the miracle which was coining, but He took them alone, that no others might see that they were of such little faith. Wherefore, to show that others went across separately, it is said, And there were also with him other ships. best again the disciples might be proud of being alone taken, He permits them to be in danger; and besides this, in order that they might learn to bear temptations manfully. Wherefore it goes on, And there arose a great storm of wind; and that He might impress upon them a greater sense of the miracle which was to be done, He gives time for their fear, by sleeping. Wherefore there follows, And he was himself in the hinder part of the ship, &c. For if He had been awake, they would either not have feared, nor have asked Him to save them when the storm arose, or they would not have thought that He could do any such things.
  • THEOPHYL. Therefore He allowed them to fall into the fear of danger, that they might experience His power in themselves, who saw others benefited by Him. But He was sleeping upon the pillow of the ship, that is, on a wooden one.
  • CHRYS. Showing His humility, and thus teaching us many lessons of wisdom. But not yet did the disciples who remained about Him know His glory; they thought indeed that if He arose He could command the winds, but could by no means do so reposing or asleep. And therefore there follows, And they awake him, and say to him, Master, care you not that we perish?
  • THEOPHYL. But He arising, rebukes first the wind, which was raising the tempest of the sea, and causing the waves to swell, and this is expressed in what follows, And he arose, and rebuked the wind; then He commands the sea; wherefore it goes on, And he said to the sea, Peace, be still.
  • GLOSS. For from the troubling of the sea there arises a certain sound, which appears to be its voice threatening danger, and therefore, by a sort of metaphor, He fitly commands tranquillity by a word signifying silence: just as in the restraining of the winds, which trouble the sea with their violence, He uses a rebuke. For men who are in power are accustomed to curb those, who rudely disturb the peace of mankind, by threatening to punish them; by this, therefore, we are given to understand, that, as a king can repress violent men by threats, and by his edicts soothe the murmurs of his people, so Christ, the king of all creatures, by His threats restrained the violence of the winds, and compelled the sea to be silent. And immediately the effect followed, for it continues, And the wind ceased, which He had threatened, and there arose a great calm, that is, in the sea, to which He had commanded silence.
  • THEOPHYL. He rebuked His disciples, for not having faith; for it goes on, And he said to them, Why are you so fearful? How is it that you have not faith? For if they had had faith, they would have believed that even when sleeping, The could preserve them safe. There follows, And they feared with a great fear, and said one to another, &c. For they were in doubt about Him, for since He stilled the sea, not with a rod like Moses, nor with prayers as Elisha at the Jordan, nor with the ark as Joshua, the son of Nun, on this account they thought Him truly God, but since He was asleep they thought Him a man.
  • PSEUDO-JEROME; Mystically, however, the hinder part of the ship is the beginning of the Church, in which the Lord sleeps in the body only for He never sleeps who keeps Israel for the ship with its skins of dead animals keeps in the living, and keeps out the waves, and is bound together by wood, that is, by the cross and the death of the Lord the Church is saved. The pillow is the body of the Lord, on which His Divinity, which is as His head, has come down. But the wind and the sea are devils and persecutors, to whom He says Peace, when he restrains the edicts of impious kings, as He will. The great calm is the peace of the Church after oppression, or a contemplative after an active life.
  • BEDE; Or else the ship into which He embarked, is taken to mean the tree of His passion, by which the faithful attain to the security of the safe shore. The other ships which are said to have been with the Lord, signify those who are imbued with faith in the cross of Christ, and are not beaten about by the whirlwind of tribulation, or who after the storms of temptation, are enjoying the security of peace. And whilst His disciples are sailing on, Christ is asleep because the time of our Lord’s Passion came on His faithful ones, when they were mediating on the rest of His future reign. Wherefore it is related, that it took place late, that not only the sleep of our Lord, but the hour itself of departing light, might signify the setting of the true Sun. Again, when He ascended the cross, of which the stern of the ship was a type, His blaspheming persecutors rose like the waves against Him, driven on by the storms of the devils, by which, however, His own patience is not disturbed, but His foolish disciples are struck with amazement. The disciples awake the Lord, because they sought, with most earnest wishes, the resurrection of Him whom they had seen die. Rising up, He threatened the wind, because when He had triumphed in His resurrection, He prostrated the pride of the devil. He ordered the sea to be still, that is, in rising again, He cast down the rage of the Jews. The disciples are blamed, because after His resurrection, He chid them for their unbelief. And we also when being marked with the sign of the Lord’s cross, we determine to quit the world, embark in the ship with Christ; we attempt to cross the sea; but, He goes to sleep, as we are sailing amidst the roaring of the waters, when amidst the strivings of our virtues, or amidst the attacks of evil spirits, of wicked men, or of our own thoughts, the flame of our love grows cold. Amongst storms of this sort, let us diligently strive to awake Him; He will soon restrain the tempest, pour down peace upon us, give us the harbor of salvation.

Daily Bible Readings Friday January 30 2009 Third Week in Ordinary Time

January 30 2009 Friday Third Week in Ordinary Time
Saint of the Day – St. Hyacintha of Mariscotti

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/013009.shtml

Hewbrews 10:32-39
Haydock New Testament

But call to mind the former days, wherein, being illuminated, you sustained a great conflict of afflictions, And on the one part indeed, by reproaches and tribulations made a spectacle: and on the other, made companions of them that were so treated. For you also had compassion on those who were in chains, and received with joy the plundering of your goods, knowing that you have a better and permanent substance. Do not therefore lose your confidence, which hath a great reward. For patience is necessary for you: that doing the will of God, you may receive the promise. For yet a very little while, and he that is to come will come, and will not delay. But my just man liveth by faith: but if he withdraw himself, he shall not please my soul. But we are not the children of withdrawing unto perdition, but of faith to the salvation of the soul.

Responsorial Psalm 36:3-6, 23-24, 39-40 (Ps 37 NAB)
DR Challoner Text Only

Trust in the Lord, and do good,
and dwell in the land,
and thou shalt be fed with its riches.
Delight in the Lord,
and he will give thee the requests of thy heart.
Commit thy way to the Lord,
and trust in him, and he will do it.
And he will bring forth thy justice as the light,
and thy judgment as the noonday.
With the Lord shall the steps of a man be directed,
and he shall like well his way.
When he shall fall he shall not be bruised,
for the Lord putteth his hand under him.
But the salvation of the just is from the Lord,
and he is their protector in the time of trouble.
And the Lord will help them and deliver them:
and he will rescue them from the wicked,
and save them because they have hoped in him.

The Holy Gospel of Jesus Christ According to Saint Mark 4:26-34
Haydock New Testament

And he said:

So is the kingdom of God, as if a man should cast seed into the earth, And should sleep, and rise, and night and day, and the seed should not spring, and grow up whilst he knoweth not. For the earth of itself bringeth forth fruit, first the blade, then the ear, afterwards the full corn in the ear: And when the fruit is brought forth, immediately he putteth in the sickle, because the harvest is come.

And he said:

To what shall we liken the kingdom of God? Or to what parable shall we compare it? It is as a grain of mustard-seed, which when it is sown in the earth, is less than all the seeds that are in the earth: And when it is sown, it growth up, and becometh greater than all herbs, and shooteth out great branches, so that the birds of the air may dwell under the shadow thereof.

And with many such parables he spoke to them the word, according as they were able to hear. And without parable he did not speak unto them: but apart, he explained all things to his disciples.

Haydock Commentary Hebrews 10:32-39
Notes Copied From Haydock Commentary Site

  • Ver. 32. But call to mind the former days, &c. After having laid before them the severity of God’s judgments, he comforts them with the hopes they may have of their eternal salvation, from what they had already suffered soon after they received the light of the gospel, and were illuminated by baptism. Wi.
  • Ver. 36. He encourages them to patience in the short time of this mortal life. Wi.
  • Ver. 37. Yet a very little while, and the judge that is to come, and who is to judge every one, will come. Wi. O ercomenoV, he who is coming. It is observed by commentators, that this is the appellation given by the Jews to the Messias. See Matt. xi. 3. and xxi. 9.
  • Ver. 38. But my[8] just man, he that liveth according to the doctrine I have taught, liveth by faith, which is the groundwork and foundation of a good life. But if he withdraw himself, and fall from this faith of Christ, he shall not please my soul. It is a Hebrew way of speaking, and as it were in the person of God. Wi. Luther and Calvin teach that faith alone is sufficient for justification, and they define this faith to be an assured confidence that their sins are forgiven them wholly by Christ’s passion. No text, however, in Scripture teaches that a man is justified by faith only. In Romans, (ii.) Luther makes S. Paul say that a man is justified by faith only, without the works of the law: the authorized Protestant version has omitted the word only, foisted into the German translations. Solifidians vainly cite this text, as its obvious meaning is, that neither the works of the written law, done by the Jew, nor the works of the law of nature, done by the Gentiles, before either of them believe in Christ, can without faith in Christ justify any one. Saving faith is a faith working through charity in Jesus Christ, a faith which includes hope, love, repentance, and the use of the sacraments. Hence S. James (C. ii.) declares, that a man may have faith but not works, but that faith without works will not save him. S. Paul teaches the same, 1 Cor. xiii. 2. “If I should have all faith, so as to move mountains, and have not charity, I am nothing;” where we should observe the word all faith.
  • Ver. 39. But we are not the children of withdrawing;[9] i.e. we are not such as withdraw ourselves in this manner from the true faith to perdition, but remain constant in the faith and law of Christ. Wi.

Haydock Commentary Mark 4:26-34

  • Ver. 26. So it is with him who announces the gospel of the kingdom of God, as with the sower. For whether he sleep or rise, the see will grow up while he knoweth not; and the well prepared soil will, by the blessing of God, be productive: so the word of God she abroad in the heart of man, will increase and fructify independently of all the preacher’s solicitude, till he who has received it, being arrived at the measure of the age and fulness of Christ, shall be withdrawn by God from this world, and be called to himself. V.
  • Ver. 29. When the fruit is brought forth: lit. when the fruit[1] hath produced. By the fruit is here meant the seed; i.e. when the seed by degrees hath produced the blade, then the ear, and lastly the corn, which is become ripe. Wi. This is a secondary sense of the text, when the fruit hath come to maturity, and by no means a forced interpretation.
  • Ver. 33. This seems to contradict what was said v. 12, that seeing they may not see, &c.; but we must observe, that parables have more explanations than one, some more easy, whilst others are more difficult to be understood. In parables, the multitude understood the more literal interpretation, whilst Christ explains the more abstruse and hidden sense to his apostles. Hence there is no contradiction in these texts. Nic. de Lyra.

Catena Aurea Mark 4:26-34
From Catechetics Online

  • PSEUD-CHRYS. A parable occurred, a little above, about the three seeds which perished in various ways, and the one which was saved; in which last He also shows three differences, according to the proportion of faith and practice Here however, He puts forth a parable concerning those only who are saved. Wherefore it is said, And he said, So is the kingdom of God, as if a man should cast seed into the ground, &c.
  • PSEUDO-JEROME; The kingdom of God is the Church which is ruled by God, and herself rules over men, amid treads down the powers which are contrary to her, and all wickedness.
  • PSEUD-CHRYS. Or else He calls by the name of kingdom of God, faith in Him, and in the economy of His Incarnation; which kingdom indeed is as if a man should throw seed. For He Himself being God and the Son of God, having without change been made man, has cast seed upon time earth, that is, He has enlightened the whole world by the word of divine knowledge.
  • PSEUDO-JEROME; For the seed is the word of life, the ground is the human heart, and the sleep of the man means the death of the Savior. The seed springs up night and day, because after the sleep of Christ, the number of Christians, through calamity and prosperity, continued to flourish more and more in faith, and to wax greater in deed.
  • PSEUD-CHRYS. Or Christ himself is the man who rises, for He sat waiting with patience, that they who received seed should bear fruit. He rises, that is, by, the word of His love, He makes us grow to the bringing forth fruit, by the armor of righteousness on the right hand, by which is meant the day, and on the left, by which is meant the night of persecution; for by these the seed springs up and does not wither.
  • THEOPHYL. Or else Christ sleeps, that is, ascends into heaven, where, though He seem to sleep, yet He rises by night, when through temptations He raises us up to the knowledge of Himself; and in the day time, when on account of our prayers, He sets in order our salvation.
  • PSEUDO-JEROME; But when He says, He knows not how, He is speaking in a figure; that is, He does not make known to us, who amongst us will produce fruit to the end.
  • PSEUD-CHRYS. Or else He says, He knows not, that He may show free-will of those who receive the word, for He commits a work to our will, and does not work the whole Himself alone, lest the good should seem involuntary. For the earth brings forth fruits of its own accord, that is, she is brought to hear fruit without being compelled by a necessity contrary to inner will. First the blade.
  • PSEUDO-JEROME; That is, fear. For the fear of God is the beginning of wisdom. Then the full corn in the ear; that is, charity, for charity is the fulfilling of the Law.
  • PSEUD-CHRYS. Or, first it produces the blade, in the law of nature, by degrees growing up to advancement; afterwards it brings forth the ears, which are to be collected into a bundle, and to be offered on an altar to the Lord, that is, in the law of Moses; afterwards the full-fruit, in the Gospel. Or because we must not only put forth leaves by obedience, but also learn prudence, and, like the stalk of corn, remain upright without minding the winds which blow us about. We must also take heed to our soul by a diligent recollection, that, like the ears, we may bear fruit, that is, show forth the perfect operation of virtue.
  • THEOPHYL. For we put forth the blade, when we show a principle of good; then the ear, when we can resist temptations; then comes the fruit, when a man works something perfect. It goes on: and when it has brought forth the fruit, immediately he sends the sickle, because the harvest is come.
  • PSEUDO-JEROME; The sickle is death or the judgment, which cuts down all things; the harvest is the end of the world.
  • GREGORY; Or else; Man casts seed to the ground, when he places a good intention in his heart; and he sleeps, when he already rests in the hope which attends on a good work. But he rises night and day because he advances amidst prosperity and adversity, though he knows it not for he is as yet unable to measure his increase, and yet virtue, once conceived, goes on increasing. When therefore we conceive good desires, we put seed into the ground; when we begin to work rightly, we are the blade. When we increase to the perfection of good works, we arrive at the ear; when we are firmly fixed in the perfection of the same working, we already put forth the full corn in the ear.
  • GLOSS. After having narrated the parable concerning the coming forth of the fruit from the seed of the Gospel, he here subjoins another parable, to show the excellence of the doctrine of the Gospel before all other doctrines. Wherefore it is said, And he said, Whereto shall life liken the kingdom of God?
  • THEOPHYL. Most brief indeed is the word of faith; Believe in God, and you shall he saved. But the preaching of it has been spread far and wide over the earth, and increased so, that time birds of heaven, that is, contemplative men, sublime in understanding and knowledge, dwell under it. For how many wise men among the Gentiles, quitting their wisdom, have found rest in the preaching of the Gospel! Its preaching then is greater than all.
  • CHRYS. And also because the wisdom spoken amongst the perfect expands, to a extent greater than all other sayings, that which was told to men in short discourses, for there is nothing greater than this truth.
  • THEOPHYL. Again, it put forth great boughs, for the Apostles were divided off as the boughs of a tree, some to Rome, some to India, some to other parts of the world
  • PSEUDO-JEROME; Or else, that seed is very, small in fear, but great when it has grown into charity, which is greater than all herbs; for God is love, whilst all flesh is grass. But the boughs which it puts forth are those of mercy and compassion, since under its shade the poor of Christ, who are meant by the living creatures of the heavens, delight to dwell.
  • BEDE; Again, the man who sows is by many taken to mean the Savior Himself, by others, man himself sowing in his own heart.
  • CHRYS. Then after this, Mark, who delights in brevity, to show the nature of the parables, subjoins, And with many such parables spoke he the word to them as they could hear him.
  • THEOPHYL. For since the multitude was unlearned, he instructs them from objects of food and familiar names, and for this reason he adds, But without a parable spoke he not to them, that is, in order that they might be induced to approach and to ask Him. It goes on And when they were alone, he expounded all things to his disciples, that is, all things about which they were ignorant and asked Him, not simply all, whether obscure or not.
  • PSEUDO-JEROME; For they were worthy to hear mysteries apart, in the most secret haunt of wisdom, for they were men, who, removed from the crowds of evil thoughts, remained in the solitude of virtue; and wisdom is received in a time of quiet.

Daily Bible Readings Thursday January 29 2008 Third Week in Ordinary Time with Catholic Commentary

January 29 2009 Thursday Third Week in Ordinary Time
Saint of the Day – Servant of God Brother Juniper

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/012909.shtml

Hebrews 10:19-25
Haydock New Testament

Having therefore, brethren, a confidence in the entering into the sanctuary by the blood of Christ, A new and living way, which he hath dedicated for us through the veil, that is to say, his flesh, And a high priest over the house of God: Let us draw near with a true heart in fulness of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with clean water. Let us hold fast the confession of our hope without wavering (for he is faithful who hath promised), And let us consider one another to provoke unto charity and to good works. Not forsaking our assembly as some are accustomed, but comforting one another, and so much the more as you see the day approaching.

Responsorial Psalm 23:1-2, 3-4ab, 5-6 (Ps 24 NAB)
DR Challoner Text Only

The earth is the Lord’s and the fulness thereof:
the world, and all they that dwell therein.
For he hath founded it upon the seas;
and hath prepared it upon the rivers.
Who shall ascend into the mountain of the Lord:
or who shall stand in his holy place?
The innocent in hands, and clean of heart,
who hath not taken his soul in vain,
nor sworn deceitfully to his neighbour.
He shall receive a blessing from the Lord,
and mercy from God his Saviour.
This is the generation of them that seek him,
of them that seek the face of the God of Jacob.

The Holy Gospel of Jesus Christ According to Saint Mark 4:21-25
Haydock New Testament

And he said to them:

Doth a candle come to be put under a bushel, or under a bed? And not to be set on a candlestick? For there is nothing hid, which shall not be made manifest: neither was it made secret, but that it may come abroad. If any man have ears to hear, let him hear.

And he said to them:

Take heed what you hear: With what measure you shall mete, it shall be measured to you again, and more shall be given you. For he that hath, to him shall be given: and he that hath not, that also which he hath, shall be taken away from him.

Haydock Commentary Hebrews 10:19-25
Notes Copied From Haydock Commentary Site

  • Ver. 19. Having therefore, brethren, a confidence. Here begins as it were the second part of his epistle, in which the apostle exhorts the Hebrews to the practice of Christian virtues, to a firm hope, and confidence of entering with Christ into the holy of holies; i.e. into heaven. Wi.
  • Ver. 20. A new and living way; that is, having a new way, which he hath traced out and opened us, by entering himself first into heaven, through the veil, i.e. through his flesh, or by taking upon him, our flesh or human nature. He speaks with an allusion and comparison with the high priest of the former law, who to enter into the sanctuary, was to pass through the veil of separation. He compares Christ’s flesh or body to this veil, inasmuch as Christ entered into the sanctuary of heaven by his sufferings in the flesh, and by the death of his body on the cross; or, inasmuch as the divinity of Christ was hidden from us by the veil of his human nature, as the sanctuary was hidden from the people by its veils. Wi.
  • Ver. 21. And a high priest; i.e. and having a great priest, to wit, Christ, over the house of God, that is, over the Church, or over all the faithful, both in the Church militant on earth and in the Church triumphant in heaven. Wi.
  • Ver. 22. Let us draw near with a full and firm faith, our hearts being cleansed and sprinkled from sin. He again alludes to that ceremony, by which the high priest of the Jews on the feast, called of expiation, sprinkled the people with the blood of the victim offered. Wi. En plhroforia pistewV. The Protestant version gives erroneously, in full assurance of faith. See Ward’s Errata.
  • Ver. 25. Not forsaking our assembly.[6] S. Chrys. understands the assemblies of Christians, where they met to celebrate the divine mysteries. Others expound it of not leaving the faith and communion of the Catholic Church by turning apostates: this is confirmed by the following words: for if we sin wilfully, . . . there is now left no sacrifice for sins. The Novatian heretics understood no pardon for sins after baptism. S. Chrys. and others understood no second baptism, wherewith to be cleansed in the same manner as before; but the most probable interpretation, and most agreeable to the text and doctrine of S. Paul, seems to be, that now remained no sacrifice for sins, i.e. no other sacrifice but that of Christ, which the apostate renouncing, by quitting and abandoning his faith, thereby cuts himself off from the very groundwork and foundation of salvation, as long as he continues in his apostacy. So that nothing remains for him but a dreadful expectation[7] of God’s just and severe judgments. Wi.

Haydock Commentary Mark 4:21-25

  • Ver. 22. All my parables, doctrines, and actions, which appear now to you so full of mystery, shall not always be so: in due time they shall all be publicly expounded by you, my apostles, and by your successors. Tirinus.
  • Ver. 23. And let him learn that he is not to bury in unjust silence the instructions or examples I give him; but must exercise them for the light and direction of others. V.
  • Ver. 24. Pay attention then to what you hear this day, that you may retain it, and communicate it to others, you brethren; for as you measure to others, so shall it be meted unto you; yes, more shall be given to you, who receive the word of God, if you be attentive to preserve it yourselves, and to communicate it to your brethren. V.
  • Ver. 25. They who do not profit by the knowledge of the word of God, shall in punishment of their neglect, lose the advantage which they may seem to have, since it will turn in the end to their greater condemnation: and moreover, by trusting to their own judgment, they interpret the word in a perverse sense, and thus also lose what they seem to have. Nic. de Lyra. Let those who talk so much about Scripture, and interpret it according to their own private spirit or fancy, see lest this also attach to them. A.

Catena Aurea Mark 4:21-25
From Catechetics Online

  • CHRYS. After the question of the disciples concerning the parable, and its explanation, He well subjoins, And he said to them, Is a candle brought, &c. As if he said, A parable is given, not that it should remain obscure, and hidden as if under a bed or a bushel, but that it should be manifested to those who are worthy. The candle within us is that of our intellectual nature, and it shines either clearly or obscurely according to the proportion of our illumination. For if meditations which feed the light, and the recollection with which such a light is kindled, are neglected, it is presently extinguished.
  • PSEUDO-JEROME; Or else the candle is the discourse concerning the three sorts of seed. The bushel or the bed is the hearing of the disobedient. The Apostles are the candlestick, whom the word of the Lord has enlightened; wherefore it goes on, For there is nothing hidden, &c. The hidden and secret thing is the parable of the seed, which comes forth to light, when it is spoken of by the Lord.
  • THEOPHYL. Or else the Lord warns His disciples to be as light, in their life and conversation; as if He said, As a candle is put so as to give light, so all will look to your life. Therefore be diligent to lead a good life; sit not in corners, but be you a candle. For a candle gives light, not when placed under a bed, but on a candlestick; this light indeed must be placed on a candlestick, that is, on the eminence of a godly life, that it may be able to give light to others. Not under a bushel, that is, in things pertaining to the palate, nor under a bed, that is, in idleness. For no one who seeks after the delights of his palate and loves rest can be a light shining over all.
  • BEDE; Or, because the time of our life is contained under a certain measurement of Divine Providence, it is rightly compared to a bushel. But the bed of the soul is the body, in which it dwells and reposes for a time. He therefore who hides the word of God under the love of this transitory life, and of carnal allurements, covers his candle with a bushel or a bed. But be puts his light on a candlestick, who employs his body in the ministry of the word of God; therefore under these words He typically teaches them a figure of preaching. Wherefore it goes on, For there is nothing hidden, which shall not be revealed, nor is there any thing made secret, which shall not come abroad. As if He said, Be not afraid of the Gospel, but amidst the darkness of persecution raise the light of the word of God upon the candlestick of your body, keeping fixedly in your mind that day, when the Lord will throw light upon the hidden places of darkness, for then everlasting praise awaits you, and everlasting punishment your adversaries.
  • CHRYS. Or else, There is nothing hid; as if He said, If you conduct your life with care, accusation will not be aide to obscure your light.
  • THEOPHYL. For each of us, whether he have done good or evil, is brought to light in this life, much more in that which is to come. For what can be more hidden than God, nevertheless He Himself is manifested in the flesh. It continues, If any man have ears to ear, let him hear.
  • BEDE; That is, if any man have a sense for understanding. the word of God, let him not withdraw himself, let him not turn his ear to fables, but let him lend his ear to search those things which truth has spoken, his hands for fulfilling them, his tongue for preaching them. There follows, And he said to them, Take heed what you hear.
  • THEOPHYL. That is, that none of those things which are said to you by me should escape you. With what measure you mete, it shall be measured to you, that is, whatsoever degree of application you bring, in that degree you will receive profit.
  • BEDE; Or else, If you diligently endeavor to do all the good which you can, and to teach it to your neighbors, the mercy of God will come in, to give you both in the present life a sense to take in higher things, and a will to do better things, and will add for the future an everlasting reward. And therefore it is subjoined, And to you shall more be given.
  • PSUEDO-JEROME; According. to the measure of his faith the understanding of mysteries is divided to every man, and the virtues of knowledge will also be added to them. It goes on: For he that has, to him shall be given; that is, he who has faith shall have virtue, and he who has obedience to the word, shall also have the understanding of the mystery. Again, he who, on the other hand, has not faith, fails in virtue; and he who has not obedience to the word, shall not have the understanding of it; and if he does not understand he might as well not have heard.
  • PSEUD-CHRYS Or else, he who has the desire and wish to hear and to seek, to him shall be given. But be who has not the desire of hearing. divine things even what he happens to have of the written law is taken from him.
  • BEDE; For sometimes a clever reader by neglecting his mind, deprives himself of wisdom, of which he tastes the sweetness, who, though slow in intellect, works more diligently.
  • CHRYS. Again it may be said, that he has not, who has not truth. But our Lord says that he has, because he has a lie, for every one whose understanding believes a lie, thinks that he has something.

Daily Bible Readings Wednesday January 28 2009 Memorial of St Thomas Aquinas Priest and Doctor of the Church

January 28 2009 Wednesday Memorial of Saint Thomas Aquinas
Priest and doctor of the Church
Saint of the Day – St. Thomas Aquinas
St Thomas Assembled the Catena Aurea
Used in the study notes for today’s reading below.

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/012809.shtml

Hebrew 10:11-18
Haydock New Testament

And every priest indeed standeth daily ministering, and often offering the same sacrifices, which can never take away sins: But he offering one sacrifice for sins, for ever sitteth on the right hand of God, From henceforth expecting until his enemies be made his footstool. For by one oblation he hath perfected for ever them that are sanctified.

And the Holy Ghost also doth testify to us. For after he said: And this is the testament which I will make unto them after those days, saith the Lord, I will give my laws in their hearts, and in their minds I will write them: And their sins and iniquities I will remember no more. Now where there is remission of these, there is no more an offering for sin.

Responsorial Psalm 109:1-4 (Ps 110 NAB)
DR Challoner Text Only

The Lord said to my Lord: Sit thou at my right hand:
Until I make thy enemies thy footstool.
The Lord will send forth the sceptre of thy power out of Sion:
rule thou in the midst of thy enemies.
With thee is the principality in the day of thy strength:
in the brightness of the saints:
from the womb before the day star I begot thee.
The Lord hath sworn, and he will not repent:
Thou art a priest for ever according to the order of Melchisedech.

The Holy Gospel of Jesus Christ According to Saint Mark 4:1-20
Haydock New Testament

AND he began again to teach by the sea side: and a great multitude was gathered together unto him, so that he went up into a ship, and sat in the sea, and all the multitude was upon the land, by the sea side: And he taught them many things in parables, and said to them in his teaching:

Hear ye: Behold a sower went out to sow. And whilst he is sowing, some fell by the way side: and the birds of the air came, and eat it up. And other some fell upon stony ground, where is had not much earth: and it shot up immediately, because it had no depth of earth: And when the sun was risen, it was scorched: and because it had no root, it withered away. And some fell among the thorns: and the thorns grew up, and choaked it, and it yielded no fruit. And some fell upon good ground: and brought forth fruit that grew up, and increased, and yielded, one thirty, another sixty, and another a hundred.

And he said:

He that hath ears to hear, let him hear.

And when he was alone, the twelve that were with him, asked him the parable. And he said to them:

To you it is given to know the mystery of the kingdom of God: but to them that are without, all things are done in parables: That seeing they may see, and not perceive; and hearing they may hear, and not understand: lest at any time they should be converted, and their shins should be forgiven them.

And he saith to them:

Know you not this parable? How then shall you know all parables? He that soweth, soweth the word. And these are they by the way side, where the word is sown; and as soon as they have heard, immediately satan cometh and taketh away the word that was sown in their hearts. And these likewise are they that are sown on the stony ground: who, when they have heard the word, immediately receive it with joy. And they have no root in themselves, but are only for a time: and then when tribulation and persecution arise on account of the word, they are presently scandalized. And others there are that are sown among thorns: these are they that hear the word, And the cares of the world, and the deceitfulness of riches, and the lusts after other things entering in, choak the word, and it is made fruitless. And these are they who are sown upon the good ground, who hear the word, and receive it, and yield fruit, the one thirty, another sixty, and another a hundred.

Haydock Commentary Hebrews 10:11-18
Notes Copied From Haydock Commentary Site

  • Ver. 14. By one oblation[5] he hath perfected or consummated for ever them that are sanctified, or justified, because this one oblation was sufficient to sanctify all men. He repeats this, to shew them the excellency of Christ’s sacrifice above those of the former law. Wi.
  • Ver. 15-18. The Holy Ghost also doth testify to us, and assures us of this, by the prophet Jeremias, (C. xxxi. 33.) in the words above cited, (C. viii, v. 8.) when he promises to give a new testament, and that he will remember no more their sins. Now where there is remission of these, there is no more an oblation for sin. That is, there is no need of any other oblation to redeem us from sin, after the price of our redemption from sin is paid. There is no need of any other different oblation; all that is wanting, is the application of the merits and satisfactions of Christ. No need of those sacrifices, which were ordered in the law of Moses. To convince them of this, is the main design of S. Paul in this place. The pretended reformers, from several expressions of S. Paul in this chapter, think they have clear proofs that no sacrifice at all ought to be offered after Christ’s one sacrifice on the cross; and that so many sacrifices and oblations of masses, are both needless and against the doctrine of the apostle, who says, that Christ by one oblation hath perfected for ever them that are sanctified. v. 14. And again, that where there is a remission of sins, now there is no more an oblation for sin. This objection, which is obvious enough, was not first invented by the Calvinists against them they nickname Papists: the same is found in the ancient Fathers; and by their answers, and what they have witnessed concerning the daily sacrifice of the mass, they may find their doctrine of a religion without a continued sacrifice evidently against the doctrine and practice of the Catholic Church from the first ages of the Christian religion, till they came to be reformers, not of manners, but of the Catholic belief. Hear S. Chrys. (hom. xvii.) in his commentary on this very chapter: “What then, saith he, do not we offer up (or make an oblation) every day? We offer up indeed, but with a remembrance of his death. And this oblation is one, and not many. How is it one, and not many? . . . because, as he that is offered many times, and in many places, is the same body, not many and different bodies, so is it one sacrifice. He (Christ) is our high priest, who offered this sacrifice, by which we are cleansed: we now offer up the same . . . He said: Do this in remembrance of me. We do not offer a different sacrifice, but the very same, as then our high priest.” S. Chrys. here says, and repeats it over and over again, that we offer up a sacrifice. 2. That we offer it up every day. 3. That the sacrifice which we daily offer is one and the same oblation, one and the same sacrifice, which our high priest, Christ, offered. 4. That in offering this sacrifice, which in all places, and at all times, is the same body of Christ, and the same sacrifice, we do, and offer it, as he commanded us at his last supper, with a remembrance of him. Is this the practice, and is this the doctrine of our dear countrymen, the English Protestants? But at least it is the constant doctrine, as well as practice, of the whole Catholic Church. The council of Trent, as we have already cited the words, (c. vii.) teacheth the very same as S. Chrys. who never says, as some one of late hath pretended, that what we offer is a remembrance only, but is his body and blood, so the sacrifice is to be performed with a remembrance of his benefits and sufferings, by his priests and ministers, but at the same time is a true and propitiatory sacrifice, the priests daily sacrifice, and offer up the same sacrifice, the manner only being different. The sacrifice and mass offered by Peter, is not different in the notion of a sacrifice or oblation from that of Paul, though the priests and their particular actions be different: the same sacrifice, according to the prophecy of Malachias, (c. i, v. 11.) shall be offered in all nations to the end of the world. This doctrine and practice is not only witnessed by S. Chrys. but generally by the ancient Fathers and interpreters, as we have taken notice in short in the annotations on S. Matt. See S. Ignatius, in his epistle to the people of Smyrna; S. Justin, in his dialogue with Tryphon; S. Iren. l. 4. c. xxxii. and xxxiv.; Tertull. l. de Velandis Virg. Euseb. l. 1. de demonst. Evang. c. ult. S. Jerom ep. ad Evangelum; S. Amb. in Ps. xxxviii. and on 1 chap. of S. Luke; S. Aug. l. 16. de civ. Dei. c. xxii. l. cont. Advers. legis c. 22. and lib. ix. Confess. c. xii.; S. Chrys. hom. lx ad Pop. Antiochenum et hom. lxxii. in Matt.; The first gen. coun. of Nice. But from this one oblation on the cross and remission of sins, obtained by our Saviour Christ, will our adversaries pretend insisting on the bare letter, that Christ has done all for us, and that we need do nothing, unless perhaps endeavour to catch hold of the justifying cloak of Christ’s justice by faith only? At this rate the love of God and of our neighbour, a life of self-denials, such as Christ preached to every one in the gospel, the practices of prayer, fastings, almsdeeds, and all good works, the sacraments instituted by our Saviour Christ may be all safely laid aside; and we may conclude from hence, that all men’s sins are remitted before they are committed. Into what extravagances do men run, when their private spirit pretends to follow the letter of the Holy Scriptures, and when they make their private judgment the supreme guide in matter of divine faith? It is very true, that Christ hath paid the ransom of all our sins, and his satisfactions are infinite; but to partake of the benefit of this general redemption, the merits and satisfaction of Christ are to be applied to our souls, and this by the order of Providence is to be done not only by faith but by other virtues, by good works, by the sacraments, and by repeating the oblation and the same sacrifice, the manner only being different, according to the doctrine and practice of the Catholic Church from the apostle’s time. Wi. Where there is a full remission of sins, as in baptism, there is no more occasion for a sin-offering to be made for such sins already remitted; and as for sins committed afterwards, they can only be remitted in virtue of the one oblation of Christ’s death. Ch.

Haydock Commentary Mark 4:1-20

  • Ver. 1. If we examine S. Matthew on this point, we shall discover that this discourse was made on the same day as the preceding discourse; for S. Matthew informs us, that having finished this exhortation, he the same day went and taught by the sea. Ven. Bede.
  • Ver. 10. When he was alone: in Greek Ote egeneto KatamonaV; i.e. when he was retired and alone, either in the house, out of the city, or at a distance from the multitude. T.
  • Ver. 11. Such as are out of the Church, though they both hear and read, they cannot understand. Ven. Bede, in C. iv, Mark.
  • Ver. 12. That seeing they may see, &c. In punishment of their wilfully shutting their eyes, (Matt. xiii. 15.) God justly withdrew those lights and graces which otherwise he would have given them, for their effectual conversion. Ch. these speeches here and elsewhere, we are not to understand as if the spoke in parables to this end that the hearers might not understand, lest they should be converted; but we must learn the true sense from the corresponding texts in Matthew xiii, and Acts xxviii, where our Saviour and S. Paul render it thus: with their ears they have been dull of hearing, and their eyes they have shut. lest, perhaps, they may see, and understand, and be converted, and I heal them. Whereby it is evident, that the speaking in parables was not the cause, (for many besides the apostles heard and understood) but themselves, who would not hear and understand, and be converted: and thus they were the real cause of they own wilful and obstinate infidelity. And therefore also he spoke in parables, because they were not worthy to understand, as the others were to whom he expounded them. B.

Catena Aurea Mark 4:1-20
From Catechetics Online

  • THEOPHYL. Although the Lord appears in the transactions mentioned above to neglect His mother, nevertheless He honors her; since on her account He goes forth about the borders of the sea: wherefore it is said, And Jesus began to teach again by the sea-side, &c.
  • BEDE; For if we look into the Gospel of Matthew, it appears that this same teaching of the Lord at the sea, was delivered on the same day as the former. For after the conclusion of the first sermon, Matthew immediately subjoins, saying, The same day went Jesus out of the house, and sat by the sea-side.
  • PSEUDO-JEROME; But He began to teach at the sea, that the place of His teaching might point out the bitter feelings and instability of His hearers.
  • BEDE; After leaving the house also, He began to teach at the sea, because, quitting the synagogue, He came to gather together the multitude of the Gentile people by the Apostles. Wherefore it continues: And there was gathered to him a great multitude, so that he entered into a ship, and sat in the sea.
  • CHRYS. Which we must understand was not done without a purpose, but that He might not leave anyone behind Him, but have all His hearers before His face.
  • BEDE; Now this ship showed in a figure the Church, to be built in the midst of the nations, in which the Lord consecrates fir Himself a beloved dwelling-place. It goes on: And he taught them many things by parables.
  • PSEUDO-JEROME; A parable is a comparison made between things discordant by nature, under some similitude. For parable is the Greek for a similitude, when we point out by some comparisons what we would have understood. In this way we say an iron man, when we desire that he should be understood to be hardy and strong; when to be swift, we compare him to winds and birds. But He speaks to the multitudes in parables, with His usual providence, that those who could not take in heavenly things, might conceive what they heard by an earthly similitude.
  • CHRYS. For He rouses the minds of His hearers by a parable, pointing out objects to the sight, to make His discourse more manifest.
  • THEOPHYL. And in order to rouse the attention of those who heard, the first parable that He proposes is concerning the seed, which is the word of God. Wherefore it goes on, And he said to them in his doctrine. Not in that of Moses, nor of the Prophets, because He preaches His own Gospel. Hearken: behold, there went out a sower to sow. Now the Sower is Christ.
  • CHRYS. Not that He went out in space, Who is present in all space, and fills all, but in the form and economy by which He is made more near to us through the clothing of flesh. For since we were not able to go to Him, because sins impeded our path, He went out to us. But He went out, preaching in order to sow the worth of piety, which He spoke abundantly. Now He does not needlessly repeat the same word, when He says, A sower went out to sow, for sometimes a sower goes out that he may break up land for tillage, or to pull up weeds, or for some other work. But this one went out to sow.
  • BEDE; Or else, He went out to sow, when after calling to His faith the elect portion of the synagogue, He poured out the gifts of His grace in order to call the Gentiles also.
  • CHRYS. Further, as a sower does not make a distinction in the ground which is beneath him, but simply and without distinction puts in the seed, so also He Himself addresses all. And to signify this, The says, And as he sowed, come fell by the way-side.
  • THEOPHYL. Take notice, that He says not that He threw it in the way, but that it fell, for a sower, as far as he can, throws it into good ground, but if the ground be bad, it corrupts the seed. Now the way is Christ; but infidels are by the way-side, that is, out of Christ.
  • BEDE; Or else, the way is a mind which is a path for bad thoughts, preventing the seed of the word from growing in it. And therefore whatever good seed comes in contact with such a way, perishes, and is carried off by devils. Wherefore there follows, And the fowls of the air came and devoured it up. And well are the devils called fowls of the air, either because they are of a heavenly and spiritual origin, or because they dwell in the air. Or else, those who are about the way are negligent and slothful men. It goes on: And some fell on stony ground. He calls stone, the hardness of a wanton mind; He calls ground, the inconstancy of a soul in its obedience; and sun, the heat of a raging persecution. Therefore the depth of earth, which ought to have received the seed of God, is the honesty of a mind trained in heavenly discipline, and regularly brought up in obedience to the Divine words. But the stony places, which have no strength for fixing the root firmly, are those breasts which are delighted only with the sweetness of the word which they hear, and for a time with the heavenly promises, but in a season of temptation fall away, for there is too little of healthful desire in them to conceive the seed of life.
  • THEOPHYL. Or, the stony persons are those who adhering a little to the rock, that is, to Christ, up to a short time, receive the word, and afterwards, falling back, cast it away. It goes on: And some fell among thorns; by which are marked souls which care for many things. For thorns are cares.
  • CHRYS. But further He mentions good ground, saying, And other fell on good ground. For the difference of the fruits follows the quality of the ground. But great is the love of the Sower for men, for the first He commends, and rejects not the second, and gives a place to the third.
  • THEOPHYL. Sec also how the bad are the greatest number, and the few are those who are saved, for the fourth part of the ground is found to be saved.
  • CHRYS. This, however, the greater portion of the seed is not lost through the fault of the owner, but of the earth, which received it, that is, of the soul, which hears. And indeed the real husbandman, if he sowed in this way, would be rightly blamed; for he is not ignorant that rock, or the road, or thorny ground, cannot become fertile. But in spiritual things it is not so; for there it is possible that stony ground may become fertile; and that the road should not be trodden down, and that the thorns may be destroyed, for if this could not take place, he would not have sown there. By this therefore He gives to us hope of repentance. It goes on, And he said to them, He that has ears to hear, let him hear.
  • BEDE; As often as this is inserted in the Gospel or in the Apocalypse of John, that which is spoken is mystical, and is pointed out as healthful to be heard and learnt. For the ears by which they are heard belong to the heart, and the ears by which men obey and do what is commanded, are those of an interior sense. There follows, And when he was alone, the twelve that were with him asked of him the parable; and he said to them, To you it is given to know the mystery of the kingdom of God, but to them that are without all things are done in parables.
  • PSEUD-CHRYS. As if He said to them, You that are worthy to be taught all things which are fitted for teaching, shall learn the manifestation of parables; but I use parables with them who are unworthy to learn, because of their wickedness. For it was right that they who did not hold fast their obedience to that law which they had received, should not have any share in a new teaching, but should be estranged from both; for He showed by the obedience of His disciples, that, on the other hand, the others were become unworthy of mystical doctrine. But afterwards, by bringing in a voice from prophecy, He confounds their wickedness, as having been long before reproved; wherefore it goes on, that seeing they might see, and not perceive, &c. as if He said, that the prophecy might be fulfilled which foretells these things.
  • THEOPHYL. For it was God Who made them to see, that is, to understand what is good. But they themselves see not, of their own will making themselves not to see, lest they should be converted and correct themselves, as if they were displeased at their own salvation. It goes on, Lest at any time they should be converted, and their sins be forgiven them.
  • PSEUD-CHRYS. Thus, therefore, they see and they do not see, they hear and do not understand, for their seeing and hearing comes to them from God’s grace, but their seeing and not understanding comes to them from their willingness to receive grace, and closing their eyes, and pretending that they could not see; neither do they acquiesce in what was said, and so are not changed as to their sins by hearing and seeing, but rather are made worse.
  • THEOPHYL. Or we may understand in a different way His speaking to the rest in parables, that seeing they might not perceive, and hearing, not understand. For God gives sight and understanding to men who seek for them, but the rest He blinds, lest it become a greater accusation against them, that though they understood, they did not choose to do what they ought. Wherefore it goes on, Lest at any time they should be, &c.
  • AUG. Or else they deserved this, their not understanding., and yet this in itself was done in mercy to them, that they might know their sins, and, being converted, merit pardon.
  • BEDE; To those then who are without, all things are done in parables, that is, both the actions and the words of the Savior because neither in those miracles which He was working, nor in those mysteries which He preached, were they able to acknowledge Him as God. Therefore they are not able to attain to the remission of their sins.
  • PSEUD-CHRYS. But His speaking to them only in parables, and yet not leaving off speaking to them entirely, shows that to those who are placed near to what is good, though they may have no good in themselves, still good is shown disguised. But when a man approaches it with reverence and a right heart, he wins for himself an abundant revelation of mysteries; when on the contrary his thoughts are not sound, he will he neither made worthy of those things which are easy to many men, nor even of hearing them. There follows, And he said to them, Know you not this parable, how then shall you know all parables?
  • PSEUSDO-JEROME; For it was necessary that they to whom h ho spoke in parables should ask for what they do not understand, and learn by the Apostle whom they despised, the mystery of the kingdom which they themselves had not.
  • GLOSS. And for this reason, the Lord in saying these things, shows that they ought to understand both this first, and all following miracles. Wherefore explaining it, He goes on, The sower sows the word.
  • CHRYS. And indeed the prophet has compared the teaching of the people to the planting of a vine; in this place however it is compared to sowing, to show that obedience is now shorter and more easy, and will sooner yield fruit.
  • BEDE; But in this exposition of the Lord there is embraced the whole range of those who might hear the words of truth, but are unable to attain to salvation. For there are some to whom no faith, no intellect, nay no opportunity of trying its usefulness, can give a perception of the word which they hear; of whom He says, And these are by the wayside. For unclean spirits take away at once the word committed to their hearts, as birds carry away the seed of the trodden way. There are some who both experience its usefulness and feel a desire for it, but some of them the calamities of this world frighten, and others its prosperity allures, so that they do not attain to that which they approve. Of the first of whom He says, And these are they who fell on stony ground; of the latter, And these are they which are sown among thorns. But riches are called thorns, because they tear the soul with the piercing of its own thoughts, and after bringing it to sin, they, as one may say, make it bleed by inflicting a wound. Again He says, And the toil of this world, and the deceitfulness of riches; for the man who is deceived by an empty desire of riches must soon he afflicted by the toils of continual cares. He adds, And the lusts of other things; because, whoever despises the commandments of God, and wanders away lustfully seeking other things, is unable to attain to the joy of beatitude. And concupiscences of this sort choke the word, because they do not allow a good desire to enter into the heart, and, as it were, stifle the entrance of vital breath. There are, however, excepted from these different classes of men, the Gentiles who do not even have grace to hear the words of life.
  • THEOPHYL. Further, of those who receive the seed as they ought there are three degrees. Wherefore it goes on, And these are they who are sown on good ground. Those who bear fruit an hundred-fold are those who lead a perfect and an obedient life, as virgins and hermits. Those who bear fruit sixty-fold are those who are in the mean as continent persons and those who are living in convents. Those who bear thirty-fold are those who though weak indeed, bear fruit according to their own virtue, as laymen and married persons.
  • BEDE; Or he bears thirty-fold, who instills into the minds of the elect faith in the Holy Trinity; sixty-fold, who teaches the perfection of good works; a hundred-fold, who shows the rewards of the heavenly kingdom. For in counting a hundred, we pass on to the fight hand; therefore that number is fitly made to signify everlasting happiness. But the good ground is the conscience of the elect, which does the contrary to all the former three, which both receives with willingness the seed of the word committed to it, and keeps it when received up to the season of fruit.
  • PSEUDO-JEROME; Or else the fruits of the earth are contained in thirty, sixty, and a hundred-fold, that is, in the Law, the Prophets, and the Gospel.

Daily Bible Readings Tuesday January 27 2009 Third Week in Ordinary Time

January 27 2009 Tuesday Third Week in Ordinary Time
Saint of the Day – St. Angela Merici

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/012709.shtml

Hebrews 10:1-10
Haydock New Testament

FOR the law having a shadow of the good things to come, not the very image fo the things: can never with those same sacrifices, which they offer continually every year, make the comers thereunto perfect: For then they would have ceased to be offered: because the worshippers once cleansed should have no conscience of sin any longer: But in them a remembrance of sins is made every year. For it is impossible that with the blood of oxen and goats sin should be taken away.

Therefore coming into the world, he saith: Sacrifice and oblation thou wouldst not: but a body thou hast fitted to me: Holocausts for sin did not please thee. Then said I: Behold I come: in the head of the book it is written of me: that I should do thy will, O God. In saying before: Sacrifices and oblations, and holocausts, for sin thou wouldst not, neither are they pleasing to thee, which are offered according to the law. Then said I: Behold, I come to do thy will, O God: he taketh away the first, that he may establish the second. In which will, we are sanctified by the oblation of the body of Jesus Christ once.

Responsorial Psalm 39:2 and 4ab, 7-8a, 10-11 (Ps 40 NAB)
DR Challoner Text Only

With expectation I have waited for the Lord,
and he was attentive to me.
And he put a new canticle into my mouth,
a song to our God.
Sacrifice and oblation thou didst not desire;
but thou hast pierced ears for me.
Burnt offering and sin offering thou didst not require:
Then said I, Behold I come.
I have declared thy justice in a great church,
lo, I will not restrain my lips:
O Lord, thou knowest it.
I have not hid thy justice within my heart:
I have declared thy truth and thy salvation.
I have not concealed thy mercy
and thy truth from a great council.

The Holy Gospel of Jesus Christ According to Saint Mark 3:31-35
Haydock New Testament

And his mother and his brethren came: and standing without, sent to him, calling him. And the multitude sat about him: and they say to him:

Behold thy mother and they brethren, without, seek for thee.

And answering them, he said:

Who is my mother and my brethren?

And looking round on them who sat about him, he saith:

Behold my mother and my brethren. For whosoever shall do the will of God, he is my brother, and my sister, and mother.

Haydock Commentary Hebrews 10:1-10
Notes Copied From Haydock Commentary Site

  • Ver. 1. The law having a shadow[1] of the good things to come. The apostle continues till the 19th verse to shew the insufficiency of the former law, as to the redemption and salvation of mankind. By the good things to come, some understand heaven itself, and the happiness of the elect there, of which the law was but a shadow, whereas we have a much more perfect image and knowledge of heaven in the new law, than they who were under the former law. Others by good things to come, understand the blessings of interior graces, with a remission of our sins in the sight of God, and true sanctification, of which all the sacrifices and sacraments of the old law, without faith in Christ, were but a shadow: and now in the new law we have an express image of them, i.e. we have these blessings themselves. Wi.
  • Ver. 2. Then they would have[2] ceased to be offered. That is, if they could have made the worshippers perfect; to wit, in such a manner as the one sacrifice of Christ, who was the Lamb of God that took away the sins of the world, by making a full reparation to the divine justice for the sin of Adam, and of all his offspring. For we must take notice that he compares the sacrifice of Christ, which wrought a general redemption, with the sacrifices of the former law, which could never make any sufficient atonement to the majesty of God offended by sin, and which, by the decree of heaven, were to cease as soon as Christ’s sacrifice of a general redemption was made: for then the worshippers would be so cleansed from sin, that they would stand in need of no more, but that the merits and satisfactions of Christ, their Redeemer, should be applied to them according to the order of God’s providence; that is, by faith in Christ, by his sacraments, by a true repentance, and the practice of virtue and good works. Wi. If they had been of themselves perfect to all the intents of redemption and remission, as Christ’s death is, there would have been no occasion of so often repeating them; as there is no occasion for Christ’s dying any more for our sins. Ch.
  • Ver. 3-4. But in them a remembrance of sins is made every year. For it is impossible that with the blood of oxen and goats sins should be taken way. The sacrifices of the former law, even that great sacrifice on the day of expiation, when victims were offered for the ignorances or sins of the priests, and of all the people, were only types and figures of Christ’s sacrifice upon the cross, it was impossible that they themselves should take away sins, like that one oblation of Christ, though in them was made a remembrance of sins, and of the same sins for which so many victims had been offered. Wi.
  • Ver. 5-9. Therefore, Christ as it were, coming into the world, he saith, by the psalmist, (Ps. xxxix. 7. 8.) Sacrifice and oblation thou didst not desire, &c. That is, such sacrifices as were offered in the former law, they could not please thee, appease thy anger, nor make a sufficient reparation for sin. But a[2] body thou hast fitted to me. Thou didst decree I should be made man, to suffer and die upon a cross to redeem mankind. And I as willingly understood the work of man’s redemption. Behold I come: in the head of the book it is written of me.[3] That is, in the volumes of the Scriptures. He taketh away the first, that he may establish the second. That is, he taketh away what I first mentioned, the imperfect sacrifices of the law of Moses, that to them might succeed the sacrifice of Christ. Wi.
  • Ver. 10. The source and primary cause of our sanctification is the will of God, who so loved the world as to give us his only Son; the meritorious cause of our sanctification is the voluntary oblation of Jesus Christ, sacrificed for us upon the cross. Methodists shamefully misrepresent the tenets of Catholics, as if we excluded Christ from the work of our salvation, or hoped to be saved not by the merits of Christ, but by our own.

Haydock Commentary Mark 3:31-35

  • Ver. 32. The brethren of our Lord were not the children of the blessed Virgin: nor were they the sons of S. Joseph by a former wife, as some pretend; but in the Scripture language, and in this place, we understand by brethren the relatives of Mary and Joseph. Ven. Bede.
  • Ver. 33. Our Lord does not refuse to go out through any, the least, inattention to his mother; he wishes hereby, to teach us the preference we should give to the business of our heavenly Father, before that of our earthly parents. Neither does he consider his brethren as beneath his attention, but prefers spiritual before temporal duties; and shews us, that a religious union of hearts and feelings is far more lasting, and better rooted than any other ties of affinity or friendship whatsoever. Ven. Bede.
  • Ver. 34. The Pharisees were afraid lest the greatness of Christ’s miracles, and the excellence of his doctrines, should put an end to their credit and authority among the people. Hence their calumnies against him.

Catena Aurea Mark 3:31-35
From Catechetics Online

  • THEOPHYL. Because the relations of the Lord had come to seize upon Him, as if beside Himself, His mother, urged by the sympathy of her love, came to Him; wherefore it is said, And there came to him his mother, and, standing without, sent to him, calling him.
  • CHRYS. From this it is manifest that His brethren and His mother were not always with Him; but because He was beloved by them, they come from reverence and affection, waiting without. Wherefore it goes on, And the multitude sat about him, &c.
  • BEDE; The brothers of the Lord must not be thought to be the sons of the ever-virgin Mary, as Helvidius says, nor the sons of Joseph by a former marriage, as some think, but rather they must be understood to be His relations.
  • PSEUD-CHRYS. But another Evangelist says, that His brethren did not believe on Him. With which this agrees, which says, that they sought Him, waiting without, and with this meaning the Lord does not mention them as relations. Wherefore it follows, And he answered them, saying, Who is my mother. or my brethren? But He does not here mention His mother and His brethren altogether with reproof, but to show that a man must honor his own soul above all earthly kindred; wherefore this is fitly said to those who called Him to speak with His mother and relations, as if it were a more useful task than the teaching of salvation.
  • BEDE; Being asked therefore by a message to go out, He declines, not as though He refused the dutiful service of His mother, but to show that He owes more to His Father’s mysteries than to His mother’s feelings. Nor does He rudely despise His brothers, but, preferring His spiritual work to fleshly relationship, He teaches us that religion is the bond of the heart rather than that of the body. Wherefore it goes on, And looking round about on them which sat about him, he said, Behold my mother and my brethren.
  • CHRYS. By this, the Lord shows that we should honor those who are relations by faith rather than those who are relations by blood. A man indeed is made the mother of Jesus by preaching Him; for He, as it were, brings forth the Lord, when he pours Him into the heart of his hearers.
  • PSEUDO-JEROME; But let us be assured that we are His brethren and This sisters, if we do the will of the Father; that we may be joint-heirs with Him, for He discerns us not by sex but by our deeds. Wherefore it goes on: Whoever shall do the will of God, &c.
  • THEOPHYL. The does not therefore say this, as denying His mother, but as showing that He is worthy of honor, not only because she bore Christ, but on account of her possessing every other virtue.
  • BEDE; But mystically, the mother and brother of Jesus means the synagogue, (from which according to the flesh He sprung,) and the Jewish people who, while the Savior is teaching within, come to Him, and are not able to enter, because they cannot understand spiritual things. But the crowd eagerly enter, because when the Jews delayed, the Gentiles flocked to Christ; but His kindred, who stand without wishing to see the Lord, are the Jews who obstinately remained without, guarding the letter, and would rather compel the Lord to go forth to them to teach carnal things, than consent to enter in to learn spiritual things of Him. If therefore not even His parents when standing without are acknowledged, how shall we be acknowledged, if we stand without? For the word is within and the light within.

Daily Bible Readings Monday January 26 2009 Memorial of Saint Timothy and Saint Titus, bishops with Catholic Commentary

January 26 2009 Monday Memorial of Saint Timothy and Saint Titus, bishops
Saint of the Day – Sts. Timothy and Titus

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/012609.shtml

2 Timothy 1:1-8
Haydock New Testament

PAUL, an apostle of Jesus Christ, by the will of God, according to the promise of life which is in Christ Jesus: To Timothy, most beloved son, grace, mercy, peace from God the Father, and from Christ Jesus, our Lord.

I give thanks to God, whom I serve from my forefathers with a pure conscience, that without ceasing I have a remembrance of thee in my prayers, night and day. Desiring to see thee, being mindful of thy tears, that I may be filled with joy, Calling to mind that faith which is in thee unfeigned, which also dwelt first in thy grandmother, Lois, and in thy mother, Eunice, and I am certain that in thee also. For which cause I admonish thee, that thou stir up the grace of God, which is in thee, by the imposition of my hands. For God hath not given us the spirit of fear: but of power, and of love, and of sobriety. Be not thou, therefore, ashamed of the testimony of our Lord, nor of me, his prisoner: but labour with the gospel, according to the power of God:

Titus 1:1-5

Haydock New Testament

PAUL, a servant of God, and an apostle of Jesus Christ, according to the faith of the elect of God, and the acknowledging of the truth, which is according to piety: Unto the hope of life everlasting, which God, who lieth not, hath promised before the times of the world: But hath in due times manifested his word through preaching, which is committed to me according to the commandment of God, our Saviour.

To Titus, my beloved son, according to the common faith, grace and peace from God, the Father, and from Christ Jesus, our Saviour. For this cause I left thee in Crete, that thou shouldst set in order the things that are wanting, and shouldst ordain priests in every city, as I also appointed thee.

Responsorial Psalm 95:1-3, 7-8a, 10 (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.
Declare his glory among the Gentiles:
his wonders among all people.
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.
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 Mark 3:22-30
Haydock New Testament

And the Scribes, who were come down from Jerusalem, said:

He hath Beelzebub, and by the prince of the devils he casteth out devils.

And after he had called them together, he said to them in parables:

How can Satan cast out Satan? And if a kingdom be divided against itself, that kingdom cannot stand. And if a house be divided against itself, that house cannot stand. And if Satan be risen up against himself, he is divided, and cannot stand, but hath an end.

No man can enter into the house of a strong man, and rob him of his goods, unless he first bind the strong man, and then shall he plunder his house. Amen, I say to you, that all sins shall be forgiven unto the sons of men, and the blasphemies wherewith they shall blaspheme: But he that shall blaspheme against the Holy Ghost, shall never have forgiveness, but shall be guilty of an everlasting sin.

Because they said:

He hath an unclean spirit.

Haydock Commentary 2 Timothy 1:1-8
Notes Copied From Haydock Commentary Site

  • Ver. 3. Whom I serve from my forefathers with a pure conscience. That is, have always served and worshipped the one true God, as my forefathers had done, which was true, even when he persecuted the Christians; though this he did not with a pure conscience, but with a false mistaken zeal; and his ignorance could not excuse him, after he might have known Christ. Wi.
  • Ver. 5. Thy grandmother, Lois. The principal intention S. Paul seems to have had in writing this second epistle to Timothy, was, to comfort him under the many hardships under which he laboured for the faith of Christ. To this end he endeavours first to strengthen his faith, by calling to his mind the example given him in his grandmother, as also in his mother, Eunice. Some likewise think S. Paul is here exhorting Timothy to a desire of martyrdom in the perfect discharge of his ministry, by his own example; as the same writers think it most probable that he was confined in prison at Rome, or at Laodicea, at the time he wrote this epistle. Dionysius Carthus. Certain[1] that in thee also. Wi.
  • Ver. 6. That thou stir up[2] the grace of God. In the Greek is a metaphor for fire that is blown up again. Which is in thee by the imposition of my hands, when thou wast ordained bishop. Wi. The grace, which S. Paul here exhorts Timothy to stir up in him, was the grace he had received by imposition of hands, either in his confirmation, or at receiving the sacrament of orders, being a bishop. This verse seems to shew that the imposition of hands is used in these two sacraments, as the essential matter of the sacraments, being the instrumental cause of the grace therein conferred. Dion. Carthus.
  • Ver. 7. Of fear.[3] Of a cowardly fear, and want of courage. Of sobriety.[4] Though the Protestants here translate of a sound mind, yet they translate the same Greek word by sobriety in divers other places, as Acts xxvi. 25. 1 Tim. ii. 9 and 15 and c. iii. 2. Tit. i. 8. &c. Wi.
  • Ver. 8. Labour with[5] the gospel. That is, labour with me in preaching, &c. Or by the Greek, be partner with me in suffering. Wi.

Haydock Commentary Titus 1:1-5

  • Ver. 1. According to the faith of the elect of God; that is, of the Christians, now the elect people of God. Truth, which is according to piety: because there may be truth also in things that regard not piety. By truth, S. Chrys. here understands the truth of the Christian religion, as distinguished from the Jewish worship, which consisted in a great measure in the figures and types of truth. Wi.
  • Ver. 2. Who[1] lieth not, or who cannot lie, being truth itself. Hath promised; that is, decreed to give life everlasting to his faithful servants. Before the times of the world.[2] Lit. before secular times. Wi.
  • Ver. 3. Manifested his word. S. Jerom understands the word incarnate; others, the word of God preached, which S. Paul says, was committed to him, &c. See S. Chrysostom, p. 383. Wi.
  • Ver. 4. To Titus, my beloved, (in the Greek, my true and[3] genuine son, . . . grace and peace. In the present ordinary Greek copies is added mercy, which the Prot. translators followed; but it is judiciously omitted by Dr. Wells, as not found in the best manuscripts nor in S. Chrys. Greek edition, nor in the ancient Greek and Latin Fathers. Wi.
  • Ver. 5. That thou shouldst,[4] &c. The sense cannot be, that he was to change any thing S. Paul had ordered, but to settle things which S. Paul had not time to do; for example, to establish priests[5] in the cities, that is to say, bishops, as the same are called bishops v. 7; and, as S. Chrys. and others observe, it is evident from this very place, that the word presbyter was then used to signify either priests or bishops. If S. Jerom here meant that bishops were only placed over priests by ecclesiastical and not by divine institution, as some have expounded his words, his singular opinion against so many others is not to be followed. Wi. That the ordaining of priests belongs only to bishops, is evident from the Acts and from S. Paul’s epistles to Timothy and Titus. It is true, S. Jerom seems to express himself as if in the primitive Church there was no great difference between priests and bishops, yet he constantly excepts giving holy orders, (ep. 85) as also confirming the baptized, by giving them the Holy Ghost by imposition of hands and holy chrism; (dial. cont. Lucif. c. iv.) which pre-eminence he attributes to bishops only. To assert that there is no distinction between a priest and bishop is an old heresy, condemned as such by the Church. See S. Epiphanius, hær. 75. S. Austin, hær 53.

Haydock Commentary Mark 3:22-30

  • Ver. 22. From S. Matt. xii. 22. et dein. we learn that it was on the occasion of the delivery of a possessed person, this blasphemy was uttered.
  • Ver. 24. Kingdom against kingdom. As this is true in all kingdoms and states where civil dissensions obtaineth, so it is especially verified in heresies and heretics which have always divisions among themselves, as a punishment for their abandoning the Church, the pillar and ground of truth, the only centre of peace and unity.
  • Ver. 29. See S. Matt. xii. 32. Of an everlasting sin; i.e. of eternal punishment. Wi. What is here called everlasting offence, is (as S. Matt. expresseth it) that which shall neither be remitted in this life, nor in the life to come; which words would not be true, says S. Austin, if some sins were not forgiven in the world to come. Now, as no mortal sin can be forgiven after death, there must necessarily be smaller transgressions, which we call venial; though many of our separated brethren will needs have all sins to be mortal; which is very far from a comfortable tenet.

Catena Aurea Mark 3:22-30
From Catechetics Online

  • Bede: Now there is a great difference between those who do not understand the word of God from slowness of intellect, such as those who are here spoken of, and those who purposely blaspheme, of whom it is added, “And the Scribes which came down from Jerusalem, &c.” For what they could not deny they endeavour to pervert by a malicious interpretation, as if they were not the works of God, but of a most unclean spirit, that is, of Beelzebub, who was the God of Ekrom. For ‘Beel’ means Baal himself, and ‘zebub’ a fly; the meaning of Beelzebub therefore is, the man of flies, on account of the filth of the blood which was offered, from which most unclean rite, they call him prince of the devils, adding, “and by the prince of the devils casteth He out devils.”
  • Pseudo-Jerome: But mystically, the house to which they came, is the early Church. The crowds which prevent their eating bread are sins and vices; for he who eateth unworthily, “eateth and drinketh damnation to himself.” [1 Cor 11:29]
  • Bede: The Scribes also coming down from Jerusalem blaspheme. But the multitude from Jerusalem, and from other regions of Judaea, or of the Gentiles, followed the Lord, because so it was to be at the time of His Passion, that a crowd of the people of the Jews should lead Him to Jerusalem with palms and praises, and the Gentiles should desire to see Him; but the Scribes and Pharisees should plot together for His death.
  • Pseudo-Chrys., Vict. Ant. e Cat. in Marc.: The blasphemy of the Scribes having been detailed, our Lord shews that what they said was impossible, confirming His proof by an example. Wherefore it says, “And having called them together unto Him, He said unto them in parables, How can Satan cast out Satan?” As if He had said, A kingdom divided against itself by civil war must be desolated, which is exemplified both in a house and in a city. Wherefore also if Satan’s kingdom by divided against itself, so that Satan expels Satan from men, the desolation of the kingdom of the devils is at hand. But their kingdom consists in keeping men under their dominion. If therefore they are driven away from men, it amounts to nothing less [p. 66] than the dissolution of their kingdom. But if they still hold their power over men, it is manifest that the kingdom of evil is still standing, and Satan is not divided against himself.
  • Gloss.: And because He has already shewn by an example that a devil cannot cast out a devil, He shews how he can be expelled, saying, “No man can enter into a strong man’s house, &c.”
  • Theophylact: The meaning of the example is this: The devil is the strong man; his goods are the men into whom he is received; unless therefore a man first conquers the devil, how can he deprive him of his goods, that is, of the men whom he has possessed? So also I who spoil his goods, that is, free men from suffering by his possession, first spoil the devils and vanquish them, and am their enemy. How then can ye say that I have Beelzebub and that being the friend of the devils, I cast them out?
  • Bede, in Marc., 1, 17: The Lord has also bound the strong man, that is, the devil: which means, He has restrained him from seducing the elect, and entering into his house, the world; He has spoiled his house, and his goods, that is men, because He has snatched them from the snares of the devil, and has united them to His Church. Or, He has spoiled his house, because the four parts of the world, over which the old enemy had sway, He has distributed to the Apostles and their successors, that they may convert the people to the way of life. But the Lord shews that they committed a great sin in crying out that which they knew to be of God, was of the devil, when He subjoins, “Verily, I say unto you, All sins are forgiven, &c.” All sins and blasphemies are not indeed remitted to all men, but to those who have gone through a repentance in this life sufficient for their sins; thus neither is Novatus right [ed. note: Novatus was a Carthaginian presbyter, who, after having abetted Felicissimus in his schism against St. Cyprian, came to Rome and joined Novatian against Pope Cornelius, A.D. 251. His error, which is here opposed to Origen’s, consisted in denying that Christ had left with His Church the power of absolving from certain sins, especially from apostasy.], who denied that any pardon should be granted to penitents, who had lapsed in time of martyrdom; nor Origen, who asserts that after the general judgment, after the revolution of ages, all sinners will receive pardon for their sins, which error the following words of the Lord condemn, when He adds, “But he that shall blaspheme against the Holy Ghost, &c.”
  • Pseudo-Chrys., Vict. Ant. e Cat. in Marc.: He says indeed, that blasphemy concerning Himself was pardonable, because He then seemed to be a man despised and of the most lowly birth, but, that contumely against God has no remission. Now blasphemy against the Holy Ghost is against God, for the operation of the Holy Ghost is the kingdom of God; and for this reason, He says, that blasphemy against the Holy Ghost cannot be remitted. Instead, however, of what is here added, “But will be in danger of eternal damnation,” another Evangelist says, “Neither in this world, nor in the world to come.” By which is understood, the judgment which is according to the law, and that which is to come. For the law orders one who blasphemes God to be slain, and in the judgment of the second law he has no remission. However, he who is baptized is taken out of this world; but the Jews were ignorant of the remission which takes place in baptism. [ed. note: A few words are left out in the Catena, which occur in Victor, and which do away with the obscurity of the passage. The missing of the whole is, that though there is no remission either in this world or in the next, yet that baptism is, as it were, a space between the two worlds, where remission can be obtained. The reason, therefore, why this blasphemy could not be remitted, was, because the Jews would not come to Christ’s baptism.] He therefore who refers to the devil miracles, and the casting out of devils which belong to the Holy Ghost alone, has no room left him for remission of his blasphemy. Neither does it appear that such a blasphemy as this is remitted, since it is against the Holy Ghost. Wherefore he adds, explaining it, “Because they said, He hath an unclean spirit.”
  • Theophylact: We must however understand, that they will not obtain pardon unless they repent. But since it was at the flesh of Christ that they were offended, even though they did not repent, some excuse was allowed them, and they obtained some remission.
  • Pseudo-Jerome: Or this is meant; that he will not deserve to work out repentance, so as to be accepted, who, understanding who Christ was, declared that He was the prince of the devils.
  • Bede: Neither however are those, who do not believe the Holy Spirit to be God, guilty of an unpardonable blasphemy, because they were persuaded to do this by human ignorance, not by devilish malice.
  • Augustine, Serm., 71, 12, 22: Or else impenitence itself is the blasphemy against the Holy Ghost which hath no remission. For either in his thought or by his tongue, he speaks a word against the Holy Ghost, the forgiver of sins, who treasures up for himself an impenitent heart. But he subjoins, “Because they said, He hath an unclean spirit,” that he might shew that His reason for saying it, was their declaring that He cast out a devil by Beelzebub, not because there is a blasphemy, which cannot be remitted, since even this might be remitted through a right repentance; but the cause why this sentence was put forth by the Lord, after mentioning the unclean spirit, (who as our Lord shews was divided against himself,) was, that the Holy Ghost even makes those whom He brings together undivided, by His remitting those sins, which divided them from Himself, which gift of remission is resisted by no one, but him who has the hardness of an impenitent heart. For in another place, the Jews said of the Lord, that He had a devil [John 7:20], without however His saying any thing there about the blasphemy against the Spirit; and the reason is, that they did not there cast in His teeth the unclean spirit, in such a way, that spirit could by their own words be shewn to be divided against Himself, as Beelzebub was here shewn to be, by their saying, that it might be he who cast out devils. [ed. note: St. Augustine explains his meaning by going on to say, that as the Devil was proved by the words of the Jews to be the author of division, so the Holy Ghost was the author of unity, so that one form of blasphemy of the Holy Ghost was rending the unity of the Church, without which there is no remission. St. Ambrose, something in the same way, applies the text to the Arians, as dividing the Holy Trinity, de Fide, i, 1.]

Sunday Bible Readings January 25 2009 Third Week in Ordinary Time

January 25 2009 Sunday Third Week in Ordinary Time
Click Here for the Readings for the Feast of the Conversion of St Paul

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

Official Readings of the Liturgy at – http://www.usccb.org/nab/readings/012509.shtml

Jonah 3:1-5, 10
Douay-Rheims Challoner

And the word of the Lord came to Jonah the second time saying:

Arise, and go to Ninive, the great city: and preach in it the preaching that I bid thee.

And Jonah arose, and went to Ninive, according to the word of the Lord: now Ninive was a great city of three days’ journey. And Jonah began to enter into the city one day’s journey: and he cried and said:

Yet forty days and Ninive shall be destroyed.

And the men of Ninive believed in God: and they proclaimed a fast, and put on sackcloth from the greatest to the least.

Responsorial Psalm 24:4-9 (Ps 25 NAB)
DR Challoner Text Only

Let all them be confounded that act unjust things without cause.
Shew, O Lord, thy ways to me, and teach me thy paths.
Direct me in thy truth, and teach me;
for thou art God my Saviour;
and on thee have I waited all the day long.
Remember, O Lord, thy bowels of compassion;
and thy mercies that are from the beginning of the world.
The sins of my youth and my ignorances do not remember.
According to thy mercy remember thou me:
for thy goodness’ sake, O Lord.
The Lord is sweet and righteous:
therefore he will give a law to sinners in the way.
He will guide the mild in judgment:
he will teach the meek his ways.

1 Corinthians 7:29-31
Haydock New Testament

This, therefore, I say, brethren: the time is short: it remaineth, that they also who have wives, be as if they had none: And they who weep, as though they wept not: and they who rejoice, as if they rejoiced not: and they who buy, as if they possessed not: And they who use this world, as if they used it not: for the figure of this world passeth away.

The Holy Gospel of Jesus Christ According to Saint Mark 1:14-20
Haydock New Testament

And after that John was delivered up, Jesus came into Galilee, preaching the gospel of the kingdom of God; And saying:

The time is accomplished, and the kingdom of God is at hand: repent, and believe the gospel.

And passing by the sea of Galilee, he saw Simon, and Andrew, his brother, casting nets into the sea, (for they were fishermen.) And Jesus said to them:

Come after me, and I will make you to become fishers of men.

And immediately leaving their nets, they followed him. And going on from thence a little farther, he saw James, the son of Zebedee, and John, his brother, who also were in the ship mending their nets; And forthwith he called them. And having left their father, Zebedee, in the ship, with his hired men, they followed him.

Haydock Commentary Jonah 3:1-5, 10
Notes Copied From Haydock Commentary Site

  • Ver. 2. Bid thee before, or when thou shalt be there. C. — He seems to have retired to Jerusalem. M.
  • Ver. 3. Journey. By the computation of some ancient historians, Ninive was about fifty miles round: so that to go through all the chief streets and public places, was three days’ journey. Ch. — Diodorus (iii. 1.) says Ninive was 150 stadia or furlongs in length. It must have been therefore 480 round; and as each furlong contains 125 paces of 5 ft. each, the compass would be “60 Italian miles, (about 50 Eng.)” which would employ a person three days to go through the principal streets. W. — Ninive “was much larger that Babylon.” Strabo xvi. — Heb. “a great city of God,” &c. denoting its stupendous size.
  • Ver. 4. Journey. He records what he said the first day, though he seems to have preached many (Theod.) even during forty days, after which time (H.) he expected the city would fall, and therefore retired out of the walls. C. iv. — Forty. Sept. three. S. Justin, (dial.) “three, or forty-three.” Theodoret thinks that the mistake was made by some ancient transcriber, and has since prevailed in all the copies of the Sept. All the rest have forty. S. Aug. (de civ. Dei. xviii. 44.) believes the Sept. placed three for a mysterious reason. Origen (hom. xvi. Num.) suggests that the prophet determined the number, and hence God did not execute the threat. C. — This and many other menaces are conditional. If men repent, God will change his sentence. S. Chrys. S. Greg. Mor. xvi. 18. W.
  • Ver. 5. God. They were convinced that he had wrought such wonders in the person of Jonas, with a desire of their welfare, particularly as he allowed them some delay. Accordingly they did penance for about forty days, and their conversion was so sincere, that Christ proposes it to his disciples. Mat. xii. 41. C. — Thus “the city was overturned in its perverse manners.” S. Aug. de civ. Dei. xxi. 24. and Ps. l. — They were at an end, and the city was renovated. H.
  • Ver. 10. Mercy. Heb. “repented,” as some copies of the Sept. read, while others have, “was comforted.” H. — God suspended the stroke. But as the people soon relapsed, Sardanapalus burnt himself to death, and the city was taken, (S. Jer.) thirty-seven years after Jeroboam. A. 3257. Usher. — Yet this was only a prelude to its future ruin, foretold by Tobias, (xiv. 5. in Gr.) and effected by Nabopolassar and Astyages. C. A. 3378. Usher. — The vestiges did not appear in the days of Lucian, (Charon. C.) soon after Christ. H.

Haydock Commentary 1 Corinthians 7:29-31

  • Ver. 29. The time is short, &c. Incomparable instructions to the end of this chapter, which are not obscure. Wi.
  • Ver. 30. And they who weep. In this passage the apostle teaches us, in the midst of our greatest afflictions not to suffer ourselves to be overwhelmed with grief, but to recollect that the time of this life is short, and that temporary pains will be recompensed with the never-fading joys of eternity. Est.

Haydock Commentary Mark 1:14-20

  • Ver. 15. As if he were to say: To this day the Mosaic law has been in full force, but henceforth the evangelical law shall be preached; which law is not undeservedly compared to the kingdom of God. Theophy. Repent, therefore, says our Saviour, and believe the gospel; for if you believe not, you shall not understand; repent, therefore, and believe. What advantage is it to believe with good works? the merit of good works will not bring us to faith, but faith is the beginning of good works. S. Jerom.
  • Ver. 16. We must observe that what S. Luke mentions, relative to the vocation of the apostles, is antecedent in point of time to what is here related by S. Mark; since it is known that these disciples on some occasions returned to their fishing, until Jesus called them to be his constant attendants. Theophylactus.

Catena Aurea Mark 1:14-20
From Catechetics Online

  • Pseudo-Chrys., Vict. Ant. e Cat. in Marc.: The Evangelist Mark follows Matthew in his order, and therefore after having said that Angels minister, he subjoins, “But after that John was put into prison, Jesus came, &c.” After the temptation and the ministry of Angels, He goes back into Galilee, teaching us not to resist the violence of evil men.
  • Theophylact: And to shew us that in persecutions we ought to retire, and not to await them; but when we fall into them, we must sustain them.
  • Pseudo-Chrys., Vict. Ant. e Cat. in Marc.: He retired also that He might keep Himself for teaching and for healing, before He suffered, and after fulfilling all these things, might become obedient unto death.
  • Bede: John being put in prison, fitly does the Lord begin to preach: wherefore there follows, “Preaching the Gospel, &c.” For when the Law ceases, the Gospel arises in its steps.
  • Pseudo-Jerome: When the shadow ceases, the truth comes on; first, John in prison, the Law in Judaea; then, Jesus in Galilee, Paul among the Gentiles preaching the Gospel of the kingdom. For to an earthly kingdom succeeds poverty, to the poverty of Christians is given an everlasting kingdom; but earthly honour is like the foam of water, or smoke, or sleep.
  • Bede: Let no one, however, suppose that the putting of John in prison took place immediately after the forty days’ temptation and the fast of the Lord; for whosoever reads the Gospel of John will find, that the Lord taught many things before the putting of John in prison, and also did many miracles; for you have in his Gospel, “This beginning of miracles did Jesus;” [Joh_2:11] and afterwards, “for John was not yet cast into prison.” [Joh_3:24] Now it is said that when John read the books of Matthew, Mark, and Luke, he approved indeed the text of the history, and affirmed that they had spoken truth, but said that they had composed the history of only one year after John was cast into prison, in which year also he suffered. Passing over then the year of which the transactions had been published by the three others, he related the events of the former period, before John was cast into prison. When therefore Mark had said that “Jesus came into Galilee, preaching the Gospel of the kingdom,” he subjoins, “saying, Since the time is fulfilled, &c.”
  • Pseudo-Chrys., vict. Ant. Cat. in Marc.: Since then the time was fulfilled, “when the fulness of times was come, and God sent His son,” it was fitting that the race of man should obtain the last dispensation of God. And therefore he says, “for the kingdom of heaven is at hand.”
  • Origen, in Matt., tom. x, 14: But the kingdom of God is essentially the same as the kingdom of heaven, though they differ in idea. [ed. note: see Origen, de Orat. 25, 26 in Matt. t 12.14 (?)] For by the kingdom of God is to be understood that in which God reigns; and this in truth is in the region of the living, where, seeing God face to face, they will abide in the good things now promised to them; whether by this region one chooses to understand Love, or some other confirmation [ed. note: By ‘confirmation,’ seems to be meant the perfecting of spiritual natures; see Thomas Aq., Summa Theologica, part 1, Q62, Art 1. It answers to (greek word) as used by St. Basil; de Sp. S 16] of those who put on the likeness of things above, which are signified by the heavens. [ed. note: “Coeli” is commonly interpreted of the Angels, by the Fathers.] For it is clear [ed. note: see Chrys., in Matt., Hom. 19 in c. 6,9] enough that the kingdom of God is confined neither by place nor by time.
  • Theophylact: Or else, the Lord means that the time of the Law is complete; as if He said, Up to this time the Law was at work; from this time the kingdom of God will work, that is, a conversation according to the Gospel, which is with reason likened to the kingdom of heaven. For when you see a man clothed in flesh living according to the Gospel, do you not say that he has the kingdom of heaven, which “is not meat and drink, but righteousness and peace and joy in the Holy Ghost?” [Rom_14:17] The next word is, “Repent.”
  • Pseudo-Jerome: For he must repent, who would keep close to eternal good, that is, to the kingdom of God. For he who would have the kernel, breaks the shell; the sweetness of the apple makes up for the bitterness of its root; the hope of gain makes the dangers of the sea pleasant; the hope of health takes away from the painfulness of medicine. They are able worthily to proclaim the preaching of Christ who have deserved to attain to the reward of forgiveness; and therefore after He has said, “Repent,” He subjoins, “and believe the Gospel.” For unless ye have believed, ye shall not understand.
  • Bede: “Repent,” therefore, “and believe;” that is, renounce dead works; for of what use is believing without good works? The merit of good works does not, however, bring to faith, but faith begins, that good works may follow.
  • Gloss.: The Evangelist, having mentioned the preaching of Christ to the multitude, goes on to the calling of the disciples, whom He made ministers of His preaching, whence it follows, “And passing along the sea of Galilee, &c.”
  • Theophylact: As the Evangelist John relates, Peter and Andrew were disciples of the Forerunner, but seeing that John had borne witness to Jesus, they joined themselves to him; afterwards, grieving that John had been cast into prison, they returned to their trade. Wherefore there follows, “casting nets into the sea, for they were fishers.” Look then upon them, living on their own labours, not on the fruits of iniquity; for such men were worthy to become the first disciples of Christ; whence it is subjoined, “And Jesus said unto them, Come ye after Me.” Now He calls them for the second time; for this is the second calling in respect of that, of which we read in John. But it is shewn to what they were called, when it is added, “I will make you become fishers of men.”
  • Remig.: For by the net of holy preaching they drew fish, that is, men, from the depths of the sea, that is, of infidelity, to the light of faith. Wonderful indeed is this fishing! for fishes when they are caught, soon after die; when men are caught by the word of preaching, they rather are made alive.
  • Bede, in Marc., 1, 6: Now fishers and unlettered men are sent to preach, that the faith of believers might be thought to lie in the power of God, not in eloquence or in learning. It goes on to say, “and immediately they left their nets, and followed Him.”
  • Theophylact: For we must not allow any time to lapse, but at once follow the Lord. After these again, He catches James and John, because they also, though poor, supported the old age of their father. Wherefore there follows, “And when He had gone a little farther thence, He saw James, the son of Zebedee, &c.” But they left their father, because he would have hindered them in following Christ. Do thou, also, when thou art hindered by thy parents, leave them, and come to God. It is shewn by this that Zebedee was not a believer; but the mother of the Apostles believed, for she followed Christ, when Zebedee was dead.
  • Bede: It may be asked, how he could call two fishers from each of the boats, (first, Peter and Andrew, then having gone a little further, the two others, sons of Zebedee,) when Luke says that James and John were called to help Peter and Andrew, and that it was to Peter only that Christ said, “Fear not, from this time thou shalt catch men;” [Luke 5:!0] he also says, that “at the same time, when they had brought their ships to land, they followed Him.” We must therefore understand that the transaction which Luke intimates happened first, and afterwards that they, as their custom was, had returned to their fishing. So that what Mark here relates happened afterwards; for in this case they followed the Lord, without drawing their boats ashore, (which they would have done had they meant to return,) and followed Him, as one calling them, and ordering them to follow.
  • Pseudo-Jerome: Further, we are mystically carried away to heaven, like Elias, by this chariot, drawn by these fishers, as by four horses. On these four corner-stones the first Church is built; in these, as in the four Hebrew letters, we acknowledge the tetragrammation, the name of the Lord, we who are commanded, after their example, to “hear” the voice of the Lord, and “to forget” the “people” of wickedness, and “the house of our fathers’ ” [Psa_45:10] conversation, which is folly before God, and the spider’s net, in the meshes of which we, like gnats, were all but fallen, and were confined by things vain as the air, which hangs on nothing; loathing also the ship of our former walk. For Adam, our forefather according to the flesh, is clothed with the skins of dead beasts; but now, having put off the old man, with his deeds, following the new man we are clothed with those skins of Solomon, with which the bride rejoices that she has been made beautiful [Song of Songs, 1:4]. Again, Simon, means obedient; Andrew, manly; James, supplanter [ed. note: Cf. vol i, 139, 140, 364]; John, grace; by which four names, we are knit together into God’s host [ed. note: Al. ‘in imaginem’]; by obedience, that we may listen; by manliness, that we do battle; by overthrowing, that we may persevere; by grace, that we may be preserved. Which four virtues are called cardinal; for by prudence, we obey; by justice, we bear ourselves manfully; by temperance, we tread the serpent underfoot; by fortitude, we earn the grace of God.
  • Theophylact: We must know also, that action is first called, then contemplation; for Peter is the type of the active life, for he was more ardent than the others, just as the active life is the more bustling; but John is the type of the contemplative life, for he speaks more fully of divine things.