Sunday May 31 2009 Pentecost Sunday at the Vigil Mass

May 31 2009 Pentecost Sunday at the Vigil Mass

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 –

There are 4 choices for Old Testament readings here.

Genesis 11:1-9
DR Challoner

And the earth was of one tongue, and of the same speech. And when they removed from the east, they found a plain in the land of Sennaar, and dwelt in it. And each one said to his neighbour:

Come let us make brick, and bake them with fire. And they had brick instead of stones, and slime instead of mortar:

And they said:

Come, let us make a city and a tower, the top whereof may reach to heaven; and let us make our name famous before we be scattered abroad into all lands.

And the Lord came down to see the city and the tower, which the children of Adam were building.And he said:

Behold, it is one people, and all have one tongue: and they have begun to do this, neither will they leave off from their designs, till they accomplish them in deed. Come ye, therefore, let us go down, and there confound their tongue, that they may not understand one another’s speech.

And so the Lord scattered them from that place into all lands, and they ceased to build the city. And therefore the name thereof was called Babel, because there the language of the whole earth was confounded: and from thence the Lord scattered them abroad upon the face of all countries.

Exodus 19:3-8a, 16-20b
DR Challoner

And Moses went up to God; and the Lord called unto him from the mountain, and said:

Thus shalt thou say to the house of Jacob, and tell the children of Israel: You have seen what I have done to the Egyptians, how I have carried you upon the wings of eagles, and have taken you to myself. If therefore you will hear my voice, and keep my covenant, you shall be my peculiar possession above all people: for all the earth is mine. And you shall be to me a priestly kingdom, and a holy nation. These are the words thou shalt speak to the children of Israel.

Moses came; and calling together the elders of the people, he declared all the words which the Lord had commanded. And all the people answered together:

All that the Lord hath spoken, we will do.

And now the third day was come, and the morning appeared: and behold thunders began to be heard, and lightning to flash, and a very thick cloud to cover the mount, and the noise of the trumpet sounded exceeding loud; and the people that was in the camp, feared. And when Moses had brought them forth to meet God, from the place of the camp, they stood at the bottom of the mount. And all Mount Sinai was on a smoke: because the Lord was come down upon it in fire, and the smoke arose from it as out of a furnace: and all the mount was terrible. And the sound of the trumpet grew by degrees louder and louder, and was drawn out to a greater length: Moses spoke, and God answered him. And the Lord came down upon Mount Sinai, in the very top of the mount, and he called Moses unto the top thereof.

Ezekiel 37:1-14
DR Challoner

The hand of the Lord was upon me, and brought me forth in the spirit of the Lord: and set me down in the midst of a plain that was full of bones. And he led me about through them on every side: now they were very many upon the face of the plain, and they were exceeding dry. And he said to me:

Son of man, dost thou think these bones shall live

and I answered:

O Lord God, thou knowest.

And he said to me:

Prophesy concerning these bones; and say to them: Ye dry bones, hear the word of the Lord. Thus saith the Lord God to these bones: Behold, I will send spirit into you, and you shall live. And I will lay sinews upon you, and will cause flesh to grow over you, and will cover you with skin: and I will give you spirit and you shall live, and you shall know that I am the Lord.

And I prophesied as he had commanded me: and as I prophesied there was a noise, and behold a commotion: and the bones came together, each one, its joint. And I saw, and behold the sinews, and the flesh came up upon them: and the skin was stretched out over them, but there was no spirit in them. And he said to me:

Prophesy to the spirit, prophesy, O son of man, and say to the spirit: Thus saith the Lord God: Come, spirit, from the four winds, and blow upon these slain, and let them live again.

And I prophesied as he had commanded me: and the spirit came into them, and they lived: and they stood up upon their feet, an exceeding great army.

And he said to me:

Son of man: All these bones are the house of Israel: they say: Our bones are dried up, and our hope is lost, and we are cut off. Therefore prophesy, and say to them: Thus saith the Lord God: Behold I will open your graves, and will bring you out of your sepulchres, O my people: and will bring you into the land of Israel. And you shall know that I am the Lord, when I shall have opened your sepulchres, and shall have brought you out of your graves, O my people: And shall have put my spirit in you, and you shall live, and I shall make you rest upon your own land: and you shall know that I the Lord have spoken, and done it, saith the Lord God

Joel 3:1-5
DR Challoner Text

For behold in those days, and in that time when I shall bring back the captivity of Juda, and Jerusalem: I will gather together all nations and will bring them down into the valley of Josaphat: and I will plead with them there for my people, and for my inheritance, Israel, whom they have scattered among the nations, and have parted my land. And they have cast lots upon my people: and the boy they have put in the stews, and the girl they have sold for wine, that they might drink.

But what have you to do with me, O Tyre, and Sidon, and all the coast of the Philistines? will you revenge yourselves on me? and if you revenge yourselves on me, I will very soon return you a recompense upon your own head. For you have taken away my silver, and my gold: and my desirable, and most beautiful things you have carried into your temples.

Responsorial Psalm Ps 103:1-2, 24, 35, 27-30
DR Challoner Text Only

Bless the Lord, O my soul:
O Lord my God, thou art exceedingly great.
Thou hast put on praise and beauty:
And art clothed with light as with a garment.
Who stretchest out the heaven like a pavilion:
How great are thy works, O Lord ?
thou hast made all things in wisdom:
the earth is filled with thy riches.
Let sinners be consumed out of the earth,
and the unjust, so that they be no more:
O my soul, bless thou the Lord.
All expect of thee that thou give them food in season.
What thou givest to them they shall gather up:
when thou openest thy hand,
they shall all be filled with good.
But if thou turnest away thy face,
they shall be troubled:
thou shalt take away their breath,
and they shall fail,
and shall return to their dust.
Thou shalt send forth thy spirit,
and they shall be created:
and thou shalt renew the face of the earth.

Romans 8:22-27
Haydock NT

For we know that every creature groaneth, and is in labour even till now. And not only it, but ourselves also, who have the first-fruits of the spirit, even we ourselves groan within ourselves, waiting for the adoption of the sons of God, the redemption of our body. For we are saved by hope. But hope that is see, is not hope. For what a man seeth, why doth he hope for? But if we hope for that which we see not: we wait for it with patience. Likewise the spirit also helpeth our infirmity: for we know not what we should pray for as we ought: but the Spirit himself asketh for us with unspeakable groaning. And he that searcheth the hearts, knoweth what the Spirit desireth: because he asketh for the saints according to God.

The Gospel According to Saint John 7:37-39
Haydock NT

Now on the last great day of the festivity, Jesus stood and cried out, saying:

If any man thirst, let him come to me, and drink. He that believeth in me, as the Scriptures saith, out of his belly shall flow rivers of living water.

Now he said this of the spirit which they should receive who believed in him: for as yet the spirit was not given, because Jesus was not yet glorified.

Haydock Commentary Genesis 11:1-9
Notes copied from Haydock Commentary Site

  • Ver. 1. Speech. Probably Hebrew; in which language we have the most ancient book in the world, the work of Moses.  This language has been preserved ever since, though with some alterations.  Most of the oriental languages are but like dialects from it, as French, Italian, &c. are from Latin.  The arguments which are brought to prove that other languages are more ancient, because the names of men, &c. have a proper significance in them as well as  in Hebrew, do not invalidate the right of the latter.  The most respectable authors have, therefore, always declared for it.  H.
  • Ver. 2. The East: Armenia, which lies to the eastward of Babylonia, whither they directed their course in quest of provisions for themselves and cattle, being now grown pretty numerous.  M.
  • Ver. 3. Each one: not that every individual joined in this undertaking, considered, at least, as a rash and presumptuous attempt to save themselves from a second deluge.  Some might innocently give in to it, meaning only to leave a monument to their common origin and friendship, before they separated into distant countries.  Slime: literally bitumen. H. — The Hebrew, chomer, means also slime, or mortar.  Stone is very scarce in that country, but the earth is fat, and very proper to make brick; it also abounds in naphtha, bitumen, &c.: hence the ancients notice the brick walls of Babylon.  C.
  • Ver. 4. Famous before; Heb. lest, &c.; as if they intended to prevent that event.  H. — Their motive appears to have been pride, which raised the indignation of God.  Nemrod, the chief instigator, might have designed the tower for a retreat, whence he might sally out and maintain his tyranny.  M.
  • Ver. 6. In deed. This seems to be spoken ironically; though the effects of weak mortals, the sons of Adam, when pursued with vigour and unanimity, will produce great effects.  These builders had conceived an idea of raising the tower as high as possible, hyperbolically, to touch heaven.  H.
  • Ver. 7. Come ye, &c. As men seemed bent on taking heaven by storm, like the ancient giants, God turns their expressions, as it were, against themselves, and shews them an example of humility, let us go down. He acts the part of a judge, and therefore will examine all with the utmost diligence, as he denotes by these expressions; being really incapable of moving from place to place, on account of his immensity.  H. — He seems nearer to men, by the effects or punishments which he inflicted.  The address which he here makes is directed, not to the angels, but to the other co-equal powers of the Blessed Trinity.  M.
  • Ver. 9. Babel, that is, confusion. This is one of the greatest miracles recorded in the Old Testament; men forgot, in a moment, the language which they had hitherto spoken, and found themselves enabled to speak another, known only to a few of the same family (C.); for we must not suppose that there were as many new languages as there were men at Babel.  M. — The precise number of languages which were then heard, cannot be determined.  The learned commonly acknowledge the Hebrew, Greek, Latin, Teutonic, Sclavonian, Tartarian, and Chinese languages, to be original.  The rest are only dialects from these.  English is chiefly taken from the Teutonic, (C.) with many words borrowed from the Greek and other languages.  H.

Haydock Commentary Exodus 19:3-8a, 16-20b

  • Ver. 3. And Moses went up to God. Moses went up to Mount Sinai, where God spoke to him.
  • Ver. 4. Eagles. Out of the reach of danger.  As eagles carry their young upon their wings, so I have protected you from all your enemies.  Deut. xxxii. 11.  C.
  • Ver. 5. Possession, (peculium.)  Heb. segula, “a chosen portion or treasure.”  M. — Mine. I could have made choice of others.  We cannot but admire the goodness of God, who asks for the free consent of the people.  Hence they can have no pretence for breaking this solemn covenant.  C.  Theod. 9. 35.
  • Ver. 6. Priestly kingdom. “Priests and kings.”  Chal. You shall rule over the Chanaanites, &c. and you shall offer sacrifice to me, at least, by slaying the paschal lamb.  This kingdom shall not be merely of a civil nature; it shall be also sacred.  The whole nation shall be holy, separated from the pagans, and consecrated to me.  M.
  • Ver. 18. Terrible, by the display of so many instruments of God’s power; lightning, fire, a thick cloud, and various peals of thunder, and the sound of a trumpet; besides rain, and the company of millions of angels.  Ps. lxvii. 9, 18.  How different was the appearance of Sion, when Jesus proclaimed his gospel!  Heb. xii. 18.
  • Ver. 19. Answered him, “in a speech,” articulated and heard by all the people, as the Heb. Sept. Syr. &c. intimate.  Many legislators have pretended that their laws came from heaven.  But they had no witnesses.  Moses does all openly.  His laws are preceded, accompanied, and followed by prodigies.

Haydock Commentary Ezekiel 37:1-14

  • Ver. 1. Spirit, by a divine impulse.  He was not really removed.  M.  C. — Bones. “This passage is very famous.”  S. Jer. — It insinuates the liberation of the captives and of the Gentiles, as well as the mystery of the resurrection.  W. — If this were not to take place, it would not be adduced as a figure.  Tert.  S. Jer.
  • Ver. 5. Spirit. That is, life, soul, and breath.  Ch. — At the resurrection, the same souls shall return to their respective bodies.
  • Ver. 7. Noise of the bones moving, which denotes the wars of Cyrus and the hurry of the nations to which he restored liberty.
  • Ver. 9. Spirit; wind or soul.  The latter animates the body, as the grace (C.) of the Holy Spirit does the soul.  H.
  • Ver. 11. Off, like branches.  Notwithstanding these desponding thoughts, God will restore his people, (W.) by means of Cyrus.  The grave is often put for punishment and grievous calamities.  (Osee is Hosea) Osee vi. 3.

Haydock Commentary Joel 3:1-5

  • Ver. 1. Back. The people were just returned when the nations around fell upon them, and were miraculously defeated.  Theod. — We shall follow the system respecting God, given Ezec. xxxviii.  C. — Most people, with S. Jerom, suppose that the general judgment is described, though some explain it of the captives delivered from their enemies.  W.
  • Ver. 2. Josaphat, “the judgment of the Lord,” (H.) marks the place where the Judge will sit, on the east of Jerusalem, between the temple and Olivet, whence our Lord ascended into heaven.  W. — There also had been seized and treated contumeliously.  H. — But many of the Fathers assert that the whole world will be  the scene of judgment, and the first author who determines the situation of Josaphat, is one in the works of V. Bede.  Here it may denote the great plain reaching from Carmel to the Jordan, where the army of Cambyses perished with its chief.  People of almost all nations were there.  Ezec. xxxviii. — Land. The Chaldees, now governed by a Persian, had scattered the Jews, and the Idumeans had seized part of their land.
  • Ver. 3. Boy, to gratify their brutal passions; (Lam. v.) or, they have exchanged such for harlots, (C.) and paid the latter with captive boys.  Sept.  H.
  • Ver. 4. Me. These cities and nations had rejoiced at the ruin of the Jews.  Ezec. xxv.  C. — Coast. Sept. “Galilee of strangers.”  H.
  • Ver. 5. Temples, or palaces.  The Chaldeans had done so, and perhaps had sold some to others.

Haydock Commentary Romans 8: 22-27

  • Ver. 24, &c. For we are saved by hope, as it is the will of God we should be, waiting and hoping with patience for the things which we have not seen, which neither the eye hath seen, nor the ear hath heard, &c.  1 Cor. ii. 9. And the spirit also helpeth our infirmity . . . asketh for us with unspeakable groanings.[4]  If we understand this according to the common exposition, of the divine spirit of the Holy Ghost, the sense is, says S. Aug. that the Holy Ghost maketh us ask: but we may understand the spirit of God and his grace, diffused in our souls, and in particular that gift of the Holy Ghost, called the spirit of prayer, given to the new Christians, which taught them what to ask, and how to pray.  See S. Chrys.  Wi.

Haydock Commentary John 7:37-39

  • Ver. 38. Out of his belly shall flow rivers of living water. By this living water, are signified the gifts of the Holy Ghost, which were promised to the faithful.  Wi.
  • Ver. 39. As yet the spirit was not given, in that particular and extraordinary manner, because Jesus was not yet glorified by his ascension and the coming of the Holy Ghost.  Wi. It is said that the Baptist was filled with the Holy Ghost from the womb of his mother; that Zacharias, when he prophesied concerning his son, and the blessed Virgin, when she prophesied concerning our Lord, were both filled with the Holy Ghost; that Simeon and Anna were inspired by the Holy Ghost, to declare the greatness of Christ.  How can this be otherwise reconciled with this text of S. John, that by saying that this gift of the Holy Ghost, after the ascension of Christ, was much more abundant that it had ever been before?  For we never read that men inspired by the Holy Ghost before the coming of Christ, spoke languages which they had never learned.  S. Aust. 4 de Trin. c. xx. The Holy Ghost is still received, but none speak with tongues: because the Church herself, being spread over the whole earth, speaks the languages of all.  Idem. tract. 32. in S. Joan. The primitive Christians of Corinth consulted S. Paul on the subject of these spiritual gifts or graces, frequently communicated in the sacraments of baptism and confirmation.  In his Epistle, addressed to them, (C. xii.) he explains those gifts, and complains that some among the Corinthians made not a right use of these gifts; especially those who had the gift of tongues, and made use of it rather through vanity, than for the profit of others.  In v. ult. ibid. he adds: But be zealous for the better gifts.  And I shew to you a yet more excellent way. And in the 13th chapter, he describes the excellence, the characters of charity which he extols far above all other gifts.  A.


Sunday Bible Readings May 31 2009 Pentecost Sunday Mass During the Day

May 31 2009 Pentecost Sunday Mass During the Day

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 –

The Acts of the Apostles 2:1-11
Haydock New Testament

AND when the days of the Pentecost were accomplished, they were all together in one place: And suddenly there came a sound from heaven, as of a mighty wind coming, and it filled the whole house where they were sitting. And there appeared to them cloven tongues, as it were of fire, and it sat upon each of them: And they were all filled with the Holy Ghost, and they began to speak with divers tongues, according as the Holy Ghost gave them to speak.

Now there were dwelling at Jerusalem Jews, devout men out of every nation under heaven. And when this voice was made, the multitude came together, and was confounded in mind, because that every one heard them speaking in his own tongue. And they were all amazed, and wondered, saying;

Behold are not all these, who speak, Galileans? And how have we every one heard our own tongue wherein we were born? Parthians, and Medes, and Elamites, and inhabitants of Mesopotamia, Judea, and Cappadocia, Pontus and Asia, Phrygia, and Pamphylia, Egypt and the parts of Lybia about Cyrene, and strangers of Rome, Jews also, and Proselytes, Cretes, and Arabians: we have heard them speak in our own tongues the wonderful works of God.

Responsorial Psalm 103:1, 24, 29-31, 34 (Ps 104 NAB/Hebrew)
DR Challoner Text Only

Bless the Lord, O my soul:
O Lord my God, thou art exceedingly great.
Thou hast put on praise and beauty:
How great are thy works, O Lord ?
thou hast made all things in wisdom:
the earth is filled with thy riches.
But if thou turnest away thy face,
they shall be troubled:
thou shalt take away their breath,
and they shall fail,
and shall return to their dust.
Thou shalt send forth thy spirit,
and they shall be created:
and thou shalt renew the face of the earth.
May the glory of the Lord endure for ever:
the Lord shall rejoice in his works.
Let my speech be acceptable to him:
but I will take delight in the Lord.

1 Corinthians 12:3b-7, 12-13 (Or Galatians 5:16-25 below)
Haydock New Testament

Wherefore I give to you to understand, that no man, speaking by the Spirit of God, saith anathema to Jesus. And no man can say, the Lord Jesus, but by the Holy Ghost. Now there are diversities of graces, but the same Spirit: And there are diversities of ministries, but the same Lord. And there are diversities of operations, but the same God, who worketh all in all. But the manifestations of the Spirit is given to every man unto profit.

For as the body is one, and hath many members: and all the members of the body, whereas they are many, yet are one body: so also is Christ. For in one Spirit were we all baptized into one body, whether Jews or Gentiles, whether bond or free: and in one Spirit we have all been made to drink.

Galatians 5:16-25
Haydock NT

I say then: Walk in the spirit, and you shall not fulfil the lusts of the flesh. For the flesh lusteth against the spirit; and the spirit against the flesh; for these are contrary one to another: so that you do not the things that you would. But if you are led by the Spirit, you are not under the law.

Now the works of the flesh are manifest: which are, fornication, uncleanness, immodesty, luxury, Idolatry, witchcraft, enmities, contentions, emulations, wrath, quarrels, dissensions, sects, Envyings, murders, drunkenness, revellings, and such like; of the which I foretell you, as I have foretold to you, that they who do such things, shall not obtain the kingdom of God.

But the fruit of the spirit is, charity, joy, peace, patience, benignity, goodness, longanimity, Mildness, faith, modesty, continency, chastity. Against such there is no law.

And they who are Christ’s, have crucified their flesh with the vices and concupiscences. If we live in the spirit, let us also walk in the spirit.

The Gospel According to Saint John 20:19-23
Haydock NT

Now when it was late that same day, the first of the week, and the doors were shut, where the disciples were gathered together for fear of the Jews: Jesus came and stood in the midst, and said to them;

Peace be to you.

And when he had said this, he shewed them his hands, and his side. The disciples, therefore, were glad, when they saw the Lord. He said therefore to them again;

Peace be to you. As the Father hath sent me, I also send you.

When he had said this, he breathed on them, and he said to them:

Receive ye the Holy Ghost: Whose sins you shall forgive, they are forgiven them: and whose you shall retain, they are retained.

Haydock Commentary Acts 2:1-11
Notes copied from Haydock Commentary Site

  • Ver. 1. Altogether in one[1] place. The Greek signifies, were all of one mind.  Wi.
  • Ver. 2. A sound, &c.  Perhaps this was a kind of thunder, accompanied with a great wind, which filled with terror and awe the whole company, and disposed them to receive the gift of heaven with humility and fervour.  This noise appears to have been heard over a great part of the city, and to have gathered together a great crowd, who came to learn the cause.  This noise and wind were symbols of the divinity.  It was thus also that formerly on Mount Sinai, thunder and lightning, the dark cloud, the smoking mountain, &c. marked the majesty of God.  Calmet. Jesus Christ, our Pasch, to answer perfectly the figure, was offered on the day of the great Jewish passover; so fifty days after, for accomplishing the like figure of the law given on Mount Sinai, He sent down the Holy Ghost on the day of their Pentecost, which meaneth fifty.  But our feasts, as S. Augustin remarks, besides the remembrance of benefits past, contain great mysteries also of the life to come.  Ep. cxix. c. 16.
  • Ver. 3. Tongues . . . of fire. The Hebrews use the name tongue, for almost any thing pointed.  Thus they say, a tongue of the earth, for a promontory. Josue xv. 5.  A fiery tongue for a flame in shape of a tongue.  Isaias v. 24.  The expression, therefore, in this place, may mean noting more than sparks, or rather flames, which appeared above all who were in the house. Sed et Latinis quod extremum et acutum est lingua dicitur, quare scopulos summos & invios linguas dixit Cæsar.  P. By the fiery tongues is signified the efficacy of the apostles’ preaching, and the gift of tongues bestowed upon them.  M.
  • Ver. 4. Began to speak divers tongues. Perhaps the apostles spoke only their own tongue, and the miracle consisted in each one’s understanding it as if they spoke it in his language.  S. Greg. Nazianzen. orat. xliv. But S. Augustin and most others, understand the text literally; though the apostles had not this gift on all occasions, nor on all subjects, and therefore sometimes stood in need of interpreters.  Vide S. Aug. in Psalm xvii.  Expos. 2. and Serm. 188. The same Father observes, that the conversion of all nations to the Church, and their being united in one faith, all having one language or confession, is a perpetuation of the same miracle in the Church.

Haydock Commentary 1 Corinthians 12:3b-7, 12-13

  • Ver. 3. No man, speaking by the Spirit of God, &c.  He tells them, if they see a person moved in an extraordinary manner, and say anathema, curse, or speak ill of Jesus, such an one cannot be moved by a good spirit.  And no man can say, the Lord Jesus, that is, praise Christ as he ought, but by a good spirit.  Wi.
  • Ver. 4-7. There are diversities of grace. Lit. divisions of grace; but all from the same spirit, from the same Lord, from the same God: and all these gifts are designed, and to be made use of for the profit of the faithful.  Wi. S. Justin Mar. S. Irenæus, and Origen bear testimony, that these special gifts of the Holy Ghost were not unusual in their time.  S. Paul, in order to curb the vanity of such as seemed to be a little puffed up with the gifts they had received, and likewise to comfort those who had received no such spiritual and extraordinary favours, wishes to teach both parties, that the same Holy Spirit distributes these graces according as they are more conducive to the welfare of his Church, and the glory of God.  Calmet.
  • Ver. 12. &c. As the body is one, &c.  From this comparison of the mystical body of Christ, that is, of his Church, to a man’s natural body, he brings excellent instructions.  1. That as all members and parts, make up the same body, so also is Christ; that is, so it is in the Church of Christ, which is his mystical body.  2. As all the parts of man’s body are enlivened by the same soul, so all in the Church have their life from the same Spirit of God in baptism, and in the sacraments instituted by our Saviour Christ; in which we are made to drink of the same spirit. 3. As all the members, that have such different offices and functions, do but constitute one complete body, so is it in the Church of Christ.  4. As those that seem the less considerable parts of the human body, are no less necessary for the subsistence and harmony of the whole, and stand in need of one another, (for example, the head stands in need of the feet) so in the Church, &c.  5. He take notice, that in a natural body, the less honourable, the baser, and as they are called, the uncomely parts, are clothed with greater care and decency, Lit. have a more abundant honour bestowed upon them, so in the mystical body, no less, but even a greater care is to be taken of the weaker, and more infirm members, of the poor, the weak, the ignorant; and in the spirit of charity and love, that there may be no divisions or schisms, but a brotherly union: that if one suffer, another compassionate and assist him, &c.  Wi.

Haydock Commentary Galatians 5:16-25

  • Ver. 17. So that you[1] do not the things that you would. He does not say, so that you cannot do, as others falsely translate; as if men were under an absolute necessity of sinning, or doing ill; which is also contradictory to the foregoing words, walk by the spirit, and you will not accomplish the works of the flesh. Wi. Here some suppose, says S. Austin, that the apostle denieth that we have free liberty of will: not understanding that this is said to them, if they will not hold fast the grace of faith conceived, by which only they can walk in the spirit, and not accomplish the lusts of the flesh.  S. Austin, in c. v. Gal.
  • Ver 19-21. Uncleanness, immodesty, luxury. In the Greek there are but two vices named; luxury is not mentioned; and, perhaps, the Latin interpreter put two words to explain one Greek word.  Wi. S. Austin here sheweth that there are other damnable sins besides infidelity.
  • Ver. 22. The fruit of the Spirit is charity, &c.  There are numbered twelve of these fruits in the Latin, though but nine in the Greek text, in S. Chrys. S. Jerom. S. Aug. tract. lxxxvii. in Joan. p. 756.  The difference may again happen by the Latin interpreter using two words to express one Greek word.  It is observed, that longanimity and patience are in a manner the same; so are benignity and goodness; and so may be here continency and chastity. Wi.

Haydock Commentary John 20:19-23

  • Ver. 19. And the doors were[1] shut, or being shut; and remaining still shut, his glorified body entered by penetration through the doors, as he did at his resurrection.  Maldonate take notice, that Calvin was the first that denied this, against the belief of all the ancient Fathers and interpreters, who call this a miracle of divine power.  Wi. The same power which could bring Christ’s whole body, entire in all its dimensions, through the doors, can, without the least question, make the same body really present in the sacrament; though both the one and the other be above our comprehension.  Ch. Therefore it is a want of faith to limit the power of Christ, by the ordinary rules of place, and to deny that he can be in the blessed Sacrament, and on so many altars as he pleaseth.  We do not still join the Ubiquists or Brentiani, who, quite contrary to the Zuinglians, maintain, that the humanity of Jesus Christ is in every place where his divinity is.  This is contrary to faith.  B.
  • Ver. 21. As the Father hath sent me. The word mission, when applied to our Saviour Christ, sometimes signifies his eternal procession from the Father, and sometimes his mission, as he was sent into the world to become man, and the Redeemer of mankind: the first mission agrees with him, as the eternal Son of God; the second, as man, or as both God and man.  The mission which Christ here gives his apostles, is like this latter mission, which this great difference, that graces and divine gifts were bestowed on Christ, even as man, without measure: and the apostles had a much lesser share in both these missions.  See S. Aug. l. iv. de Trin. c. xix. xx. tom. 4. p. 829. and seq.  Wi. Jesus Christ here shews his commission, and so giveth power to his apostles to forgive sins, as when he gave them commission to preach and baptize throughout the world, he made mention of his own power.  Hence, whosoever denies the apostles, and their successors, the right of preaching, baptizing, and remitting sins, must consequently deny that Christ, as man, had the power to do the same.  S. Cyprian, in the 3d cent. ep. lxxiii. says: “for the Lord, in the first place, gave to S. Peter, on whom he built his Church, super quem ædificavit Ecclesiam, the power that what he loosed on earth, should be loosed also in heaven.  And after his resurrection, he speaks also to his apostles, saying, as the Father sent me, &c. whose sins you shall forgive,” &c.  Why, on this occasion, passing over the other apostles, does Jesus Christ address Peter alone?  Because he was the mouth, and chief of the apostles.  S. Chrys. de Sacerd. l. ii. c. 1.
  • Ver. 22. Receive ye the Holy Ghost. It was said, (John vii. 39.) that the Spirit was not yet given, because Jesus was not glorified. The sense must need be, that the holy Spirit was not given in that solemn manner, nor with so large an effusion of spiritual gifts and graces, till the day of Pentecost, after Christ’s ascension: but the just, at all times, from the beginning of the world, were sanctified by the grace of the Holy Ghost, as no doubt the apostles were, before this time.  Now at this present, he gave them the power of forgiving sins.  Wi. Some say, that our Saviour did not then confer the Holy Ghost on  his disciples, but only prepared them for the receiving of the Holy Ghost.  But surely we may understand, that even then they received some portion of spiritual grace, the power, not indeed of raising the dead, and working other miracles, but of forgiving sins.  S. Chrys. hom. lxxxv. in Joan. S. Cyril of Alexandria, speaking of the remission of sins, promised in this text, asks, “How then, or why, did Christ impart to his disciples a power, which belongs to the divine Spirit, should likewise possess the power of forgiving sins, and of retaining such as they judged expedient; that Holy Spirit, according to his good pleasure, forgiving and retaining, through the ministry of men.”  In Joan. l. xii. c. 1.
  • Ver. 23. Whose sins you shall forgive,[2] &c.  These words clearly express the power of forgiving sins, which, as God, he gave to his apostles, and to their successors, bishops and priests, to forgive sins in his name, as his ministers, and instruments, even though they are sinners themselves.  For in this, they act not by their own power, nor in their own name, but in the name of God, who as the principal cause, always remitteth sins.  This is generally allowed to be done by God’s ministers in the sacrament of baptism, as to the remission of original sin; and the Catholic Church has always held the same of God’s ministers, in the sacrament of penance.  (See the Protestant Common Prayer Book, in the Visitation of the Sick. Whose sins you shall retain, they are retained: by which we see, that to priests is given a power to be exercised, not only by forgiving, but also by retaining; not only by absolving and loosing, but also by binding, by refusing, or deferring absolution, according to the dispositions that are found in sinners, when they accuse themselves of their sins.  From hence must needs follow an obligation on the sinner’s part, to declare, and confess their sins in particular, to the ministers of God, who are appointed the spiritual judges, and physicians of their souls.  A judge must know the cause, and a physician the distemper: the one to pronounce a just sentence, the other to prescribe suitable remedies.  Wi. See here the commission, stamped by the broad seal of heaven, by virtue of which, the pastors of Christ’s Church absolve repenting sinners upon their confession.  Ch.

Daily Bible Readings Saturday May 30 2009 Seventh Week of Easter

May 30 2009 Saturday Seventh Week of Easter (Mass in the morning)
Saint of the Day – St. Gregory VII

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 –

The Acts of the Apostles 28:16-20, 30-31
Haydock New Testament

And when we were come to Rome, Paul was permitted to dwell by himself, with a soldier that guarded him. And after the third day, he called together the chief of the Jews. And when they were assembled, he said to them:

Men, brethren, I, having done nothing against the people, or the custom of our fathers, was delivered up a prisoner from Jerusalem into the hands of the Romans: Who when they had examined me, would have let me go, for that there was no cause of death in me: But the Jews opposing it, I was forced to appeal to Cæsar, not that I had any thing to accuse my nation of. For this cause, therefore, I desired to se you, and to speak to you. Because that for the hope of Israel, I am bound with this chain.

And he remained two whole years in his own hired lodging: and he received all that came in to him, Preaching the kingdom of God, and teaching the things which concern the Lord Jesus Christ, with all confidence, without prohibition.

Responsorial Psalm 10: 5, 6 and 8 (Ps 11 NAB/Hebrew)
DR Challoner Text Only

The Lord is in his holy temple,
the Lord’s throne is in heaven.
His eyes look on the poor man:
his eyelids examine the sons of men.
The Lord trieth the just and the wicked:
but he that loveth iniquity, hateth his own soul.
For the Lord is just, and hath loved justice:
his countenance hath beheld righteousness.

The Gospel According to Saint John 21:20-25
Haydock NT

Peter turning about, saw that disciple whom Jesus loved, following, who also leaned on his breast at the supper, and said;

Lord, who is he that shall betray thee?

Him, therefore, when Peter had seen, he saith to Jesus;

Lord, and what shall this man do?

Jesus saith to him;

So I will have him to remain till I come, what is it to thee? Follow thou me.

This saying, therefore, went abroad among the brethren, that that disciples should not die. And Jesus did not say to him, He should not die: but,

So I will have him to remain till I come, what is it to thee?

This is that disciple who giveth testimony of these things, and hath written these things: and we know that his testimony is true. But there are also many other things which Jesus did, which is they were written every one, the world itself, I think, would not be able to contain the books that should be written.

Haydock Commentary Acts 28:16-20, 30-31
Notes copied from Haydock Commentary Site

  • Ver. 16. To dwell by himself, with a soldier that guarded him. S. Paul was chained, as it appears by the 20th verse: and it was the custom to fasten one end of the chain by a lock ot the prisoner’s wrist, and the other end of the chain to the wrist of the soldier who was to guard him.  In most Greek copies we read: the centurion delivered the prisoners to the captain of the guards: as it is in the Protestant translation, and very probable; but these words are not found in divers Greek MSS. nor were read by the ancient interpreter of the Latin Vulgate.  Wi. S. Chrysostom attributes this liberty S. Paul enjoyed at Rome of going whither he liked, to their admiration of him.  Hom. liv. in Acts. Others to the moderation of Afranius Burrus, who was prefect of the Prætorium in the year 61, and who used his authority, as long as he possessed any over Nero’s mind, to repress that emperor’s bad inclinations, and direct his councils with wisdom.  Calmet.
  • Ver. 17. Chief of the Jews. We have seen before, that the emperor Claudius banished all Jews from Rome.  It would appear from this verse, that many of the principal Jews returned at his death, which happened five years before S. Paul’s arrival.  Calmet.
  • Ver. 20. Because that for the hope of Israel. That is, of the Messias, so long expected and hoped for by the Israelites.  Wi. According to the Roman custom, S. Paul must have been fastened by the right hand to one end of a chain, the other end of which chain held to the left hand of the soldier who guarded him.  V.
  • Ver. 30. Two whole years in his own hired lodging. That is, in the lodgings which S. Paul was permitted to hire for himself, and to live there, with a soldier chained to him for his guard.  Happy soldier, if he knew how to make use of such a favourable opportunity!  We may take notice by all this narration of S. Luke, (as when he says here, v. 16, when we arrived at Rome, &c.) that he was all the way in the ship with S. Paul.  Wi.
  • Ver. 31. Here terminates the history of S. Paul, as contained in the Acts of the Apostles.  The other actions of this great apostle, for want of being recorded, are involved in much obscurity.  That he obtained his liberty again, and made many voyages to carry the light of the gospel into many countries, is certain: but nothing is known as to the manner or time.  He finished his labours by martyrdom, being beheaded at Rome in the 66th of the Christian æra, and the 13th of Nero.  What a degree of virtue might we not attain, were we animated by the spirit and courage of a S. Paul.  Let us at least try to imitate his example; and, if in dangers and difficulties we cannot clothe our souls in adamant, as he did, we may certainly avoid yielding ingloriously to every light impression.  Let us at an humble distance tread in his footsteps and live so that we may navigate in safety the boisterous ocean of life, and by the grace of Jesus Christ arrive at the port, where danger is no more to be apprehended.  S. Chrys. hom. lv. in Act. ad finem.

Haydock Commentary 21:20-25

  • Ver. 21. Lord, what shall this man do? S. Chrysostom thinks, it was the love and friendship, that S. Peter had for S. John, that moved him to ask this question.  Wi.
  • Ver. 22. Jesus saith: so I will have him remain,[3] &c.  That is, in case I will have him remain; or, as it is in the Greek, if I will have him remain, what is that to thee?  It is thy duty, and thy concern, to follow me.  Wi. When Christ told S. Peter to follow him, he meant, that he should go like himself to the death of the cross; but when he says of S. John, So I will have him to remain till I come, he insinuates that his beloved disciple should not undergo a violent death; but remain in the world, till he should visit him by death, and conduct him to glory.  It may likewise be understood of the Revelation, in which our Saviour manifested himself in his glory to this his beloved disciple.  In the Greek, it is, if I will have him to remain; and this is the true reading, according to Estius, and Jansenius, bp. of Ghent, authorized by many Latin copies.  Others refer these words of Christ to his coming to destroy Jerusalem: an epoch which S. John survived.
  • Ver. 23. This saying, therefore:[4] that is, a report went about among the disciples, the John was not to die. But S. John himself, as S. Aug.  and S. Chrys. observe, took care to tell us, that Christ said not so.  Nor do we find any sufficient grounds to think that S. John is not dead.  Wi.
  • Ver. 24. This is that disciple, &c.  Some conjecture, that these words wer added by the Church of Ephesus.  But the ancient Fathers, S. Chrys. S. Cyril, S. Aug. expound them as they do the rest, without any such remark.  Nor is it unusual for a person to write in this manner of himself, as of a third person.  It is what S. John hath done of himself, c. xix. ver. 35.  Wi. Some conjecture, that these words were added by the Church of Ephesus, to point out S. John to be the real author of this history, and to record their own assent to this his testimony.  But the ancient Fathers give no such comment.  Nor is it unusual for a person to write of himself, as of a third person.  It is what S. John hath done before.
  • Ver. 25. The world[5] itself, I think, &c.  It is an hyperbolical way of speaking, says S. Cyril, common enough, even in the holy Scriptures; and only signifies, that a very great number of things, which Christ did and said, have not been recorded.  Wi. This is a figure of speech, called hyperbole, and only means that it would require many, many books, to contain all the various actions and sayings of our divine Lord.

Daily Bible Readings Friday May 29 2009 Seventh Week of Easter

May 29 2009 Friday Seventh Week of Easter
Saint of the Day – St. Madeleine Sophie Barat

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 –

The Acts of the Apostles 25:13b-21
Haydock New Testament

King Agrippa and Bernice came down to Cæsarea, to salute Festus. And as they stayed there many days, Festus told the king of Paul, saying;

There is a certain man left prisoner by Felix, Concerning whom, when I was at Jerusalem, the chief priests, and the ancients of the Jews, came to me, desiring judgment against him. To whom I answered: It is not the custom of the Romans to condemn any man, before that he who is accused have his accusers present, and have liberty of making his defence, to clear himself of the things laid to his charge. When, therefore, they were come hither, without any delay, on the day following, sitting on the judgment-seat, I commanded the man to be brought forth. Against whom, when the accusers stood up, they brought no cause wherein I suspected evil: But had certain questions of their own superstition against him, and of one Jesus deceased, whom Paul affirmed to be alive. And as I was in doubt of this manner of question, I asked him whether he would go to Jerusalem, and there be judged of those things. But Paul appealing to be reserved to the hearing of Augustus, I commanded him to be kept, till I might send him to Cæsar.

Responsorial Psalm 102:1-2, 11-12, 19-20ab
DR Challoner Text Only

For David himself. Bless the Lord, O my soul:
and let all that is within me bless his holy name.
Bless the Lord, O my soul,
and never forget all he hath done for thee.
For according to the height of the heaven above the earth:
he hath strengthened his mercy towards them that fear him.
As far as the east is from the west,
so far hath he removed our iniquities from us.
The Lord hath prepared his throne in heaven:
and his kingdom shall rule over all.
Bless the Lord, all ye his angels:
you that are mighty in strength,
and execute his word

The Gospel According to Saint John 21:15-19
Haydock NT

When, therefore, they had dined, Jesus saith to Simon Peter;

Simon, son of John, lovest thou me more than these?

He saith to him;

Yea, Lord, thou knowest that I love thee.

He saith to him;

Feed my lambs.

He saith to him again;

Simon, son of John, lovest thou me?

He saith to him;

Yea, Lord, thou knowest that I love thee.

He saith to him;

Feed my lambs.

He saith to him the third time;

Simon, son of John, lovest thou me?

Peter was grieved, because he said to him the third time, Lovest thou me? And he said to him;

Lord, thou knowest all things: thou knowest that I love thee.

He said to him;

Feed my sheep.

Amen, amen, I say to thee: when thou wast younger thou didst gird thyself, and didst walk where thou wouldst: But when thou shalt be old, thou shalt stretch forth thy hands, and another shall gird thee, and lead thee whither thou wouldst not.

And this he said, signifying by what death he should glorify God. And when he had said this, he saith to him;

Follow me.

Haydock Commentary Acts 25:13b-21
Notes copied from Haydock Commentary Site

  • Ver. 13. Agrippa. This was son of the king of the same name, who imprisoned S. Peter, and put S. James to death.  Bernice was his sister, and one of the most infamous of women.  Her character has merited her a place in one of Juvenal’s satires, 5th.
  • Ver. 19. Their own superstition.[3]  Their particular religion, and manner of worshipping their God.  Wi.
  • Ver. 21. Augustus Nero, who was then the Roman emperor.

Haydock Commentary John 21:15-19

  • Ver. 15. Simon, son of John, lovest thou me more than these? That is, more than any one of these love me.  Christ puts this question thrice to S. Peter, that this triple protestation of love, says S. Aug. might correspond to his triple denial.  S. Peter did not answer that he loved him more than the rest did, which he could not know, but modestly said: yea, Lord, thou knowest I love thee: and the third time, thou knowest all things, and the hearts of all men, thou knowest how much I love thee. At each protestation, Jesus answered, feed my lambs; and the third time, feed my sheep. To feed, in the style of the Scriptures, is to guide, rule, and govern.  S. Ambrose and some others take notice, as if by the lambs, might be understood the people, and by the sheep, those placed over them, as bishops, priests, &c. but others make no such difference in this place, betwixt lambs and sheep, only as comprehending all the members of Christ’s Church, of what condition soever, even the rest of the apostles.  For here it was that Christ gave to S. Peter that power which he had promised him, (Matt. xvi. 18.) that is, He now made S. Peter head[1] of his whole Church, as he had insinuated at the first meeting, when S. Andrew brought him to our Saviour, when he changed his name from Simon to Peter: again, when he chose him, and made him the first of his twelve apostles; but particularly, when he said, thou art Peter, (a rock) and upon this rock will I build my Church, &c.  Upon this account the Catholic Church, from the very first ages, hath always reverenced, and acknowledged the supreme power of the successors of S. Peter, in spirituals, over all Christian Churches.  This appears also by the writings of Tertullian, of S. Irenæus, of S. Cyprian, of the greatest doctors and bishops, both of the west and east, of S. Jerom, S. Augustin, of S. Chrysostom, in several places, of the first general Councils, particularly of the great Council of Chalcedon, &c.  Wi. Simon (son) of John. The father’s name is here added, to discriminate him from Simon Thaddeus, that every one might know that the chief care of the universal Church was not given to any other apostle but Peter.  This Simon of John is the same as Simon Bar-jona.  See Matt. xvi. 17.  Menochius. S. Peter had three times renounced his master; and Jesus, to give him an opportunity of repairing  his fault by a triple confession, three several times demanded of him, if he loved him more than these?  That, as S. Augustin remarks, he who had thrice denied through fear might thrice confess through love. Calmet.
  • Ver. 16-17. The lambs and the sheep of our Saviour here mean the faithful, who compose his Church, without any distinction of Jew or Gentile.  S. Peter, by these words, is appointed to take charge of the whole flock, as being the chief and prince of the apostles.  He is, in some manner, the pastor, not of the sheep only, but of the pastors themselves.  They have each their own flock to look after; but to him is committed the care of all; he alone is the pastor of all.  Calmet. Feed my sheep. Our Lord had promised the spiritual supremacy to S. Peter; (S. Matt. xvi. 19.) and here he fulfils that promise, by charging him with the superintendency of all his sheep, without exception; and consequently of his whole flock, that is, of his whole Church.  Ch.
  • Ver. 18. Thou shalt stretch forth thy hands . . . signifying by what death he should glorify God; that is, that a cross should be the instrument of his death and martyrdom. Whither thou wouldst not: which is no more than to say, that a violent death is against the natural inclination of any man, even though he be ever so willing, and disposed to undergo it.  Wi. By this is meant the martyrdom of S. Peter, which took place thirty-four years after this.  He was first cast into prison, and then led out to punishment as Christ had foretold him.  He stretched out his arms to be chained, and again he stretched them out, when he was crucified; for he died on the cross, as the ancients assure us.  Calmet.

Daily Bible Readings Thursday May 28 2009 Seventh Week of Easter

May 28 2009 Thursday Seventh Week of Easter
Saint of the Day – St. Mary Ann of Jesus of Paredes

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 –

The Acts of the Apostles 22:30; 23:6-11
Haydock New Testament

But on the next day, wishing to know more diligently, for what cause he was accused by the Jews, he loosed him, and commanded the priests to come together and all the council: and bringing forth Paul, he set him before them. And Paul knowing that the one part were Sadducees, and the other Pharisee, cried out in the council:

Men, brethren, I am a Pharisee, the son of Pharisees: concerning the hope and resurrection of the dead I am called in question.

And when he had said this, there arose a dissention between the Pharisees and the Sadducees: and the multitude was divided. For the Sadducees say there is no resurrection, neither Angel, nor spirit: but the Pharisees confess both. Now a great clamour was raised. And some of the Pharisees rising up, contended, saying:

We find no evil in this man: what if a spirit hath spoken to him, or an Angel?

And when there arose a great dissension, the tribune, fearing lest Paul should be torn in pieces by them, commanded the soldiers to go down, and to take him by force from among them, and to bring him into the castle. And the night following the Lord standing by him, said:

Be constant: for as thou hast testified of me in Jerusalem, so must thou bear witness also at Rome.

Responsorial Psalm 15:1-2a and 5, 7-11
DR Challoner Text Only

Preserve me, O Lord, for I have put my trust in thee.
I have said to the Lord, thou art my God
The Lord is the portion of my inheritance and of my cup:
it is thou that wilt restore my inheritance to me.
I will bless the Lord, who hath given me understanding:
moreover, my reins also have corrected me even till night.
I set the Lord always in my sight:
for he is at my right hand, that I be not moved.
Therefore my heart hath been glad, and my tongue hath rejoiced:
moreover, my flesh also shall rest in hope.
Because thou wilt not leave my soul in hell;
nor wilt thou give thy holy one to see corruption.
Thou hast made known to me the ways of life,
thou shalt fill me with joy with thy countenance:
at thy right hand are delights even to the end.

The Gospel According to Saint John 17:20-26
Haydock NT

Jesus said:

And not for them only do I pray, but for those also who through their word shall believe in me. That they all may be one, as thou, Father, in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent me: And the glory which thou hast given me, I have given to them: that they may be one, as we also are one. I in them, and thou in me: that they may be made perfect in one: and the world may know that thou hast sent me, and hast love them, as thou hast also loved me.

Father, I will that where I am, they also whom thou hast given me, may be with me: that they may see my glory, which thou hast given me: because thou hast loved me before the foundation of the world. Just Father, the world hath not known thee: but I have known thee: and these have known, that thou hast sent me. And I have made know thy name to them, and will make it known: that the love wherewith thou hast loved me, may be in them, and I in them.

Haydock Commentary Acts 22:30; 23:6-11
Notes copied from Haydock Commentary Site

  • Ver. 6. I am a Pharisee, the son of Pharisees.[2]  It may signify only a disciple of the Pharisees, though the common Greek copies have of a Pharisee.  Wi. The address of the apostle in this is great.  Knowing the different dispositions of his judges, he throws disunion into their councils, in order to draw himself from danger.  Such innocent artifices are allowed in the defence of a just cause.  It is one of our Saviour’s counsels, to use the prudence of the serpent.  S. Gregory, in his Morality, (lib. xxxiv. cap. 3. and 4.) and S. Thomas in his Sum. Theol.  (2. 2. quæst. 37. art. 2.) observe, that on similar occasions you may, without sin, cause divisions among the wicked; because their union being an evil, it is consequently a good thing that the enemies of peace and righteousness should be divided in sentiments and interests.  It must, however, be acknowledged that this principle is very easily stretched beyond its proper limits, and therefore ought not to be acted upon but with the greatest caution and prudence.  Calmet. S. Paul knew from divine revelation that he was to go to Rome; but this did not hinder the apostle from taking every prudent care of his own life; as we may see from the following chapter.
  • Ver. 7. There arose a dissension. By the Greek, a division, or schism among them, occasioned by S. Paul’s declaring himself for the resurrection, which made the Pharisees favour him, and incensed the Sadducees.  Wi.
  • Ver. 11. Be constant . . . so must thou bear witness also at Rome; and so needest not fear to be killed by them.  Wi.

Haydock Commentary John 17:20-26

  • Ver. 20. After having prayed for his apostles in particular, he now begins to pray for all that would afterwards, by their preaching, believe in his name; (S. Aug. tract. 109. in Joan.) and by this he likewise comforts his disciples, shewing them, that they would prove the instruments of the salvation of others.  S. Chrys. hom. 80. in Joan. This divine prayer of Jesus Christ is a great comfort to all Christians; it is introduced in the holy Canon of the Mass, before the consecration, as here it was made just before his visible sacrifice on the cross.  B.
  • Ver. 21. Christ does pray that his disciples may be one, as he and his heavenly Father are one; not that the unity may resemble the unity of persons in the divinity, by a perfect and exact likeness; but only as far as it is possible for men to imitate the perfections of God, as when he says, “Be ye merciful as your heavenly Father is merciful.”  S. Chrys. hom. lxxxi. in Joan.
  • Ver. 22. The glory which thou gavest me, I have given to them. S. Chrys. expounds this of the power of working miracles: S. Aug. rather understands the glory of heaven, which he had given, prepared, and designed to give them in heaven.  This seems to be the sense by the 24th verse, where he says, Father, I will that where I am, they also whom thou hast given me, may be with me. Wi.
  • Ver. 26. I will make thy name known to them, by giving them, by means of the Holy Ghost, a perfect knowledge.  For if they know Thee, they will likewise know that I am not different from Thee, but thy own well begotten Son.  S. Chrys. hom. lxxxi. in Joan.

Daily Bible Readings Wednesday May 27 2009 Seventh Week of Easter

May 27 2009 Wednesday Seventh Week of Easter
Saint of the Day – St. Augustine of Canterbury

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 –

The Acts of the Apostles 20:28-38
Haydock New Testament

Take heed to yourselves, and to all the flock, over which the Holy Ghost hath placed you bishops, to rule the church of God, which he hath purchased with his own blood. I know, that after my departure, ravenous wolves will enter in among you, not sparing the flock. And of your own selves will rise up men speaking perverse things, to draw away disciples after them. Therefore watch, keeping in memory, that for three years I ceased not night and day, with tears admonishing every one of you. And now I commend you to God, and to the word of his grace, who is able to build up, and to give an inheritance among all the sanctified.

I have not coveted any man’s silver, gold, or apparel, as You yourselves know: that as for such things as were needful for me, and for them that are with me, these hands have furnished. I have shewed you all things, how that laboring so you ought to support the weak, and remember the word of the Lord Jesus, how he said: It is more blessed to give, than to receive.

And when he had said these things, kneeling down, he prayed with them all. And there was much weeping among them all: and falling on Paul’s neck, they kissed him, Being grieved most of all for the word which he had said, that they should see his face no more. And they conducted him to the ship.

Responsorial Psalm 67:29-30, 33-35a, 35bc-36ab
DR Challoner Text Only

Command thy strength, O God confirm,
O God, what thou hast wrought in us.
From thy temple in Jerusalem,
kings shall offer presents to thee.
Sing to God, ye kingdoms of the earth:
sing ye to the Lord: Sing ye to God,
Who mounteth above the heaven of heavens, to the east.
Behold he will give to his voice the voice of power:
Give ye glory to God for Israel,
his magnificence, and his power is in the clouds.
God is wonderful in his saints:
the God of Israel is he
who will give power and strength to his people.
Blessed be God.

The Gospel According to Saint John 17:11b-19
Haydock New Testament

Jesus said:

Holy Father, keep them in thy name, whom thou hast given me: that they may be one, as we also are. While I was with them, I kept them in thy name. Those whom thou gavest me, I have kept: and none of them hath perished, but the son of perdition, that the Scripture may be fulfilled. And now I come to thee: and these things I speak in the world, that they may have my joy filled in themselves.

I have given them thy word, and the world hath hated them, because they are not of the world: as I also am not of the world. I do not ask that thou take them away out of the world, but that thou preserve them from evil. They are not of the world: as I also am not of the world.

Sanctify them in truth. Thy word is truth. As thou hast sent me into the world, I also have sent them into the world. And for them do I sanctify myself: that they also may be sanctified in truth.

Haydock Commentary Acts 20:28-38
Notes copied from Haydock Commentary Site

  • Ver. 28. Take heed to yourselves, and to all the flock. The ministers of the gospel must in the first place take care of the salvation of their own souls: and in the next place of the salvation of their flock, of the souls committed to their care, and to the Church; especially such ministers of God as are bishops,[2] placed, by divine institution, to govern the Church, or the churches under them.  The word bishop, by its derivation, signifies overseers, or superintendants; but the signification is to be taken and expressed by the custom and ecclesiastical use of words.  Wi.
  • Ver. 32. To the word of his grace, to the protection of God’s grace, given to those that preach the gospel, and administer the sacraments instituted by Christ. Who is able to build up, to finish that building, of which the foundation is laid by my preaching.  Wi.
  • Ver. 34. These hands have furnished, by labouring to maintain myself, &c.  Wi.
  • Ver. 35. It is more blessed to give than to receive. We find not these words of Christ in the gospels.  S. Paul might have them from the apostles.  Wi. Among the many excellent examples of good things our dear Lord said, and which are not mentioned in the gospel, this is one: “it is a more blessed thing to give, than to receive;” which did men justly weigh, they would be more ready to give alms, were it only for their own account.  Thrice happy then are they who assist their indigent neighbour to the utmost of their power, and for the pure love of God!  A.
  • Ver. 37. They kissed him. These marks of tenderness are dictated by nature, and have always been used between friends, who were separating from each other, or who meet after a long absence.  The Scripture furnishes us with numberless examples of it.  Calmet. He likewise prayed, as he usually did, when he bade his last farewell.  See his last adieus with the Tyrians, (c. xxi. 5. 6.) were they all kneeled down to pray on the shore.  This is also reasonable, and becoming a Christian.  It is a sign of communion and mutual charity, and implores a prosperous voyage for those who were departing, whilst those who remained, cherish in their mind the remembrance of the virtues of their absent friend.  Menochius. The mind of man cannot conceive a finer subject for the painter than this melting separation.  After the discourse, we see S. Paul falling on his knees, and praying with them all for the last time; an general burst of tears takes place, when they are told that they are to see their father’s face no more; they fall upon his neck and kiss him; and with hearts full of grief and gratitude, they accompany him on his way to the very ship which is to transport their father, friend, and benefactor, to other souls, who wanted the charitable assistance of the man of God.

Haydock Commentary John 17:11b-19

  • Ver. 11b+. Keep them in thy name, whom thou hast given me.[4]  Christ, as man, says S. Aug. asks of his Father, to preserve those disciples whom he had given him, who were to preach the gospel to the world. That they may be one, as we also are. These words cannot signify an equality, nor to be one in nature and substance, as the divine persons are one, but only that they may imitate, as much as they are able, that union of love and affection.  See S. Chrys. S. Cyril, and S. Aug. on these word.  Wi. Here Jesus Christ prays especially, that the apostles and his Church may be kept in unity of religion, and free from schism.
  • Ver. 12. While I was with them, I kept them in thy name.[5]  He still speaks, says S. Chrys. as man, and after a human manner, by mentioning the advantage they seemed to enjoy, as long as he conversed visibly with them on earth, not that his invisible presence should be less beneficial to them. And none of them hath perished, except the son of perdition, the wretched Judas, whose fall was foretold in the Scriptures.  Psal. cviii.  He hath perished, that is, now is about being lost, by his own fault, says S. Chrys. on this place.  And S. Aug. on Psal. cxxxviii.  How did the devil enter into the heart of Judas?  he could not have entered,  had not he given him place. Wi. That the Scripture may be fulfilled: this does not any ways shew, that it was the will of God that Judas should be lost; but only that what happened to Judas was conformable to the prophecies, and not occasioned by them.  Who will doubt, says S. Aug. (lib. de Unit. Eccl. c. ix.) but that Judas might, if he pleased, have abstained from betraying Christ.  But God foretold it, because he foresaw clearly the future perversity of his disposition.  Calmet. See above, (xiii. 18.) one of the principal passages of Scripture relative to the treachery of Judas, in which the traitor’s crime had been predicted.
  • Ver. 14. He tells his Father the reason why the world hated them, because they were not of the world.  By generation, indeed, they were of the world; but by regeneration, they were not of the world.  Thus they became like to himself, being born again of that Holy Spirit, by whose all powerful operation, he took upon himself the form of a servant.  But although they were not of the world, still was it necessary that they should remain in the world; therefore he continues, I ask not that thou wouldst take them out of the world.  S. Aug. tract. 107. in Joan.
  • Ver. 18. As thou hast sent me into the world, I also have sent them into the world. He speaks of that mission, which agreed with him, as man, and become man for the salvation of mankind, to which also the apostles, and their successors were to co-operate, as the ministers and instruments of Christ, by virtue of their mission for him.  Wi. For the same intent as Christ himself was sent, were the apostles sent also: whence S. Paul says, God was in Christ reconciling the world to himself, and he has placed in us the word of reconciliation.  2 Cor. v. 19.  Glossarium.
  • Ver. 19. And for them do I sanctify myself[6].  S. Aug. expounds it, I sanctify them, who are my members, in myself.  The interpretation of S. Chrys. and S. Cyril, seems preferable, that to sanctify in the style of Scriptures, is oftentimes the same as to offer up a sacrifice: so the sense here is, I sacrifice, and offer up myself on the cross for them and all mankind.  Wi. By this Christ shews, that he sanctified the apostles, by sanctifying himself; because they are the members of his body.  S. Aug. tract. 107. in Joan. Or, according to S. Chrys. I offer myself up to be the victim in their behalf.  For victims, and whatever is dedicated to God, are called holy.  He, their head, was offered up, and they also are immolated, according to that of the apostle, Romans xii.  Exhibit your members a living sacrifice, holy, &c.  S. Chrys. hom. lxxxi. in Joan.

Daily Bible Readings Tuesday May 26 2009 Memorial of St Philip Neri priest

May 26 2009 Tuesday Memorial of Saint Philiph Neri, priest
Saint of the Day – St. Philip Neri

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 –

The Acts of the Apostles 20:17-27
Haydock New Testament

And sending from Miletus to Ephesus, he called the ancients of the church. And when they were come to him, and were together, he said to them:

You know from the first day that I came into Asia, in what manner I have been with you all the time, Serving the Lord with all humility, and with tears, and temptations, which befell me from the snares of the Jews: How I have kept back nothing that was profitable to you, but have preached it to you, and taught you publicly, and from house to house. Testifying both to Jews and Gentile penance towards God, and faith in our Lord Jesus Christ.

And now behold bound in the spirit, I go to Jerusalem, not knowing the things that shall befall me there: Only that the Holy Ghost in every city witnesseth to me, saying: That chains and afflictions wait for me at Jerusalem. But I fear none of these things: neither do I count my life more precious than myself, so that I may consummate my course, and the ministry of the word, which I have received from the Lord Jesus, to testify the gospel of the grace of God.

And now behold I know that all you, among whom I have gone preaching the kingdom of God, shall see my face no more. Wherefore I take you to witness this day, that I am clear from the blood of all. For I have not spared to declare to you all the counsel of God.

Responsorial Psalm 67:10-11, 20-21 (Ps 68 NAB/Hebrew)
DR Challoner Text Only

Thou shalt set aside for thy inheritance
a free rain, O God:
and it was weakened,
but thou hast made it perfect.
In it shall thy animals dwell;
in thy sweetness, O God,
thou hast provided for the poor.
Blessed be the Lord day by day:
the God of our salvation
will make our journey prosperous to us.
Our God is the God of salvation:
and of the Lord, of the Lord are the issues from death.

The Gospel According to Saint John 17:1-11a
Haydock NT

THESE things Jesus spoke, and lifting up his eyes to heaven, he said;

Father, the hour is come, glorify thy Son, that thy Son may glorify thee. As thou hast given him power over all flesh, that he may give life everlasting to all whom thou hast given him. Now this is life everlasting, that they may know thee, the only true God, and Jesus Christ, whom thou hast sent.

I have glorified thee upon the earth: I have finished the work which thou gavest me to do: And now glorify thou me, O Father, with thyself, with the glory which I have with thee before the world was.

I have manifested thy name to the men whom thou hast given me out of the world. Thine they were, and to me thou gavest them: and they have kept thy word. Now they have known that all things which thou hast given me are from thee. Because the words which thou gavest me, I have given to them: and they have received them, and have known for certain that I came forth from thee, and they have believed that thou didst send me. I pray for them: I pray not for the world, but for them whom thou hast given me: because they are thine: And all mine are thine, and thine are mine: and I am glorified in them. And now I am no more in the world, and these are in the world, and I come to thee.

Haydock Commentary Acts 20:17-27
Notes copied from
Haydock Commentary Site

  • Ver. 17. He called the ancients of the Church. We might translate the bishops, as the very same persons in the 28th verse are called bishops. Wi.
  • Ver. 19. With all humility; that is, of heart, or mind, as the Greek word signifies.  He knew, says S. Chrysostom, how necessary this virtue of humility was for the ministers of the gospel. With tears of charity and compassion, under temptations, trials, and persecutions.  Wi.
  • Ver. 20. I have kept back, &c.  I have discovered to you every thing which can be useful to your salvation.  Neither fear, nor any human considerations, have prevailed over me to disguise or suppress the truths, which might be serviceable to you.  This is the model of a good pastor.  Full of doctrine, and of zeal, he communicates what God puts into his heart, and charity inspires him to speak, with abundance, with discretion, and without jealousy, without fear.  A good shepherd, S. Bernard used to say, has always bread in his scrip, and his dog in his keeping.  The dog is his zeal, which must be chained, governed and moderated.  His scrip, full of bread, is his mind, filled with all knowledge, which he is always in the state of dispensing as food to his flock.
  • Ver. 22. Bound in the spirit, lead by inspiration of the Holy Ghost.  Wi. Chained, and forced, as it were, by the Holy Spirit, who offers me a sweet violence; or I am so strongly persuaded of the chains, which await me at Jerusalem, that I already feel myself bound in idea.  Calmet. I no go to Jerusalem for the fourth time, attracted by the Holy Ghost, who is the author and governor of all my actions, that where I have shown myself the greatest enemy of the Church, there I may suffer tribulations in defence of the same Church, and for Christ, her divine spouse.  Tirinus.
  • Ver. 23. In every city. There were in every city Christian prophets, who foretold to Paul the tribulations which awaited him.  It appears, then, that the apostle did not know these things by immediate revelation made to himself, but by that made to the prophets.  Of this we have a proof in the next chapter.
  • Ver. 24. Neither do I count my life (lit. my soul ) more precious than myself, having consecrated all my endeavours, my thoughts, my life, my whole self, body and soul, to God’s service.  Wi.
  • Ver. 25. I know, &c. It appears sufficiently evident, from many parts of S. Paul’s epistles, that he not only designed, but likewise, according to the opinion of most able critics, actually did revisit the churches of Asia.  Of this occasion, then, he only expresses his belief, his conviction, that he should see them no more, judging it impossible for him to escape the dangers that were prepared for him.  Calmet. All you. Although S. Paul might return again to the same place, he might truly say of so great an assembly, that all of them should not see him again.  Wi.

Haydock Commentary John 17:1-11a

  • Ver. 1. Glorify thy Son, by signs and miracles, lest dying so disgraceful a death, I seem to be no more than another man: that thy Son may glorify thee, that my death may make thee praised and glorified.  Wi.
  • Ver. 2. Power over all flesh, that he may give life everlasting to all[1] whom thou hast given him. He speaks of himself, as made man, and the Redeemer of mankind.  If we ask, who are they, who in this sense are said to be given to Christ: it is true, only the elect, or predestined, are given by a special and uncommon mercy.  In this sense S. Aug. says, (tract. 111. p. 779.) They are not said to be given, to whom he shall not give life everlasting. Yet not only the elect, but all believers, nay, all men whatsoever, may be said to be given to him, inasmuch as by his coming to redeem all, sufficient help and means are offered to all men, whereby they may be saved: and inasmuch as Christ came, suffered, died, and offered up his death for all men.  See 2 Cor. v. 15.  Wi. Thou hast given him power over all flesh: by this our Saviour shewed, that his preaching was directed, not to the Jews  only, but to every nation of the earth.  Are then all saved?  Christ has done sufficient for the salvation of all, and if they are not saved, it is the fault, not of him that speaketh, but of those that receive not his word.  S. Chrys. hom. lxxix. in Joan.
  • Ver. 3. This is life everlasting; that is, the way to life everlasting, that they may know thee, the only true God, and Jesus Christ, whom thou hast sent[2].  The Arians, from these words, pretended that the Father only is the true God.  S. Aug. and divers others answer, that the sense and construction is, that they may know thee, and also Jesus Christ thy Son, whom thou hast sent to be the only true God. We may also expound them with S. Chrys. and others, so that the Father is here called the only true God, not to exclude the Son, and the Holy Ghost, who are the same one true God with the Father; but only to exclude the false gods of the Gentiles.  Let the Socinians take notice, that (1 Jo. v. 20.) the Son of God, Jesus Christ, is expressly called the true God, even with the Greek article, upon which they commonly lay so much stress.  Wi. Life everlasting. Both the life of glory in heaven, and of grace here, consisteth in the knowledge of God; the former in perfect vision, the latter in faith working by charity.  For knowledge of God, without keeping his commandments, is not true knowledge, but unprofitable knowledge.  1 Jo. xi.
  • Ver. 5. And now, glorify thou me, O Father, with thyself, with the glory which I had with thee, before the world was.  Glorify me, is the same as make me known to men; so that the sense may be, make men know, that I had the same glory with thee, before the world was created, and from all eternity.  Others understand, that Christ as man, here prays that his eternal Father would make known to men, that glory, which it was decreed from eternity should be given him: that is, that all creatures should be made subject to him, even as he was man, and appointed to be judge of the living and the dead.  See 1 Cor. xv. 26.  Ephes. i. 22.  Wi.
  • Ver. 6. To the men whom thou gavest me out of the world. By whom we may understand his apostles and disciples.  They were thine, and also mine, as I am God.  See v. 10. and to me thou gavest them, inasmuch as I am become man, their Saviour, their Redeemer, &c.  Wi. Had then the Father any thing which the Son had not?  By no means.  But Christ, as Son of God, had from eternity what he had not as Son of man; because he had not yet taken flesh of his virgin mother.  All that he had as God, he attributes to his Father.  S. Aug. tract. 106. in Joan.
  • Ver. 7-8. Now they have known that all things which thou gavest  men, are from thee. That is, says S. Aug.[3] they now know, and will know more perfectly hereafter, that I myself am from thee, or proceed from thee, and am sent by thee to redeem the world.  Wi.
  • Ver. 9. I pray for them, I pray not for the world. That is, now in this prayer, when I desire special graces and assistances for them, to discharge their duty, as my apostles; yet we must take notice, that (v. 20.) Christ prays for all those, who should believe in him. He also prayed (Luke xxiii. 34.) for all, even for those that crucified him, Father, forgive the, for they know not what they do. Wi. The prayer I now offer up to thee, O my Father, is all in behalf of my disciples, it is not for the world.  I pray not now for the incredulous Jews, nor for such of the Gentiles as shall afterwards believe in me; for them I will pray at another time.  At present I speak to thee for my apostles only: they call for my first care, because they are thine, and thou has given them to me.Calmet. Jesus Christ prayed with an absolute and an efficacious prayer, for all those, for whom his prayer was to be heard: he begged for them, whatever his Father had predestined to give them; but he asked for nothing, that his Father had predestined not to give them.
  • Ver. 10. And all mine are thine, and thine are mine. They must needs be equal, says S. Aug. to whom equally belong all things, and all persons; on which words S. Chrys. also says, (hom. lxxxi.) Do you see the equality? Wi. And all mine are thine, and thine are mine: as if he said: whatever thou hast given to me remains still thine, for mine are thine; and whatever is thine, is likewise mine, for thine are all mine.  S. Chrys. hom. lxxx. in Joan.
  • Ver. 11. And now I am no more in the world: that is, I am now leaving the world, as to a corporeal and visible presence: yet S. Aug. takes notice, that Christ saith afterwards, (v. 13.) these things I speak in the world: therefore he was still for some short time in the world.  And as to his true invisible presence with his Church, he gave us this promise, (Matt. xxviii. 20.) Behold I am with you all days, even to the end of the world.