July 31 2009 Friday Memorial of Saint Ignatius of Loyola, priest
Saint of the Day – St. Ignatius of Loyola
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/073109.shtml
Leviticus 23:1, 4-11, 15-16, 27, 34b-37
And the Lord spoke to Moses, saying:
These also are the holy days of the Lord, which you must celebrate in their seasons.
The first month, the fourteenth day of the month at evening, is the phase of the Lord.
And the fifteenth day of the same month is the solemnity of the unleavened bread of the Lord. Seven days shall you eat unleavened bread.
The first day shall be most solemn unto you, and holy: you shall do no servile work therein. But you shall offer sacrifice in fire to the Lord seven days. And the seventh day shall be more solemn, and more holy: and you shall do no servile work therein.
Speak to the children of Israel, and thou shalt say to them: When you shall have entered into the land which I will give you, and shall reap your corn, you shall bring sheaves of ears, the firstfruits of your harvest to the priest. Who shall lift up the sheaf before the Lord, the next day after the sabbath, that it may be acceptable for you, and shall sanctify it. You shall count therefore from the morrow after the sabbath, wherein you offered the sheaf of firstfruits, seven full weeks. Even unto the morrow after the seventh week be expired, that is to say, fifty days: and so you shall offer a new sacrifice to the Lord.
Upon the tenth day of this seventh month shall be the day of atonement. It shall be most solemn, and shall be called holy: and you shall await your souls on that day, and shall offer a holocaust to the Lord.
From the fifteenth day of this same seventh month, shall be kept the feast of tabernacles, seven days to the Lord. The first day shall be called most solemn and most holy: you shall do no servile work therein. And seven days you shall offer holocausts to the Lord. The eighth day also shall be most solemn and most holy: and you shall offer holocausts to the Lord. For it is the day of assembly and congregation. You shall do no servile work therein.
These are the feasts of the Lord which you shall call most solemn and most holy, and shall offer on them oblations to the Lord: holocausts and libations according to the rite of every day.
Responsorial Psalm 80:3-6, 10-11ab (Ps 81 NAB)
DR Challoner Text Only
Take a psalm, and bring hither the timbrel:
the pleasant psaltery with the harp.
Blow up the trumpet on the new moon,
on the noted day of your solemnity.
For it is a commandment in Israel,
and a judgment to the God of Jacob.
He ordained it for a testimony in Joseph,
when he came out of the land of Egypt:
he heard a tongue which he knew not.
there shall be no new god in thee:
neither shalt thou adore a strange god.
For I am the Lord thy God,
who brought thee out of the land of Egypt
And coming into his own country he taught them in their synagogues, so that they wondered, and said:
How came this man by this wisdom, and miracles? Is not this the carpenter’s son? Is not his mother called Mary; and his brethren James, and Joseph, and Simon, and Jude? And his sisters, are they not all with us? Whence then hath he all these things?
And they were scandalized in his regard. But Jesus said to them:
A prophet is not without honour, save in his own country, and in his own house.
And he wrought not many miracles there, because of their unbelief.
Haydock Commentary Leviticus 23:1, 4-11, 15-16, 27, 34b-37
Notes Copied From Haydock Commentary Site
- Ver. 6. Bread. The obligation of eating none but this sort of bread began at the second evening of the 14th, which was the beginning of the 15th of Nisan. Ex. xii. 6. 12. M.
- Ver. 8. In fire. Sept. “holocausts,” extraordinary ones, besides the daily burnt-offerings. Num. xxviii. 19. — More holy than the five intermediate days, on which servile work was allowed. In this and the former verse, more and most are not specified in the Heb. and Sept. C.
- Ver. 10. Land of Chanaan, at which time these feasts began to be observed. M. See Lev. ii. 14. — Before the harvest commenced, first-fruits were offered to the Lord. A gomer containing about three pints of barley was given to the priests, by the nation at large, as each individual was not bound to make a particular solemn offering. The judges deputed three men to gather this barley on the evening of the 15th Nisan, where the neighbourhood assembled near Jerusalem. It was gathered by them in three different fields, after having been thrice assured that the sun was set, and that they had leave to reap, in answer to their triple demands on each head. Then they placed the ears in three boxes, which they brought to the court of the sanctuary, and having ground the barley, and poured a log of oil and an handful of incense upon it, presented it to the priest, who heaving it in the form of a cross, threw as much as he could hold in his hand upon the altar, and kept the rest for himself. Joseph. iii. 10. &c. Private people offered also in kind or in money their first-fruits, or between the 40th and the 60th part of what their land produced. This custom is almost as ancient as the world, (Gen. iv. 3,) and we may say that it forms a part of natural religion, which all nations have observed. Porphyrius esteems it an impiety to neglect it. He says that the Thoes, living on the borders of Thrace, were in a moment destroyed, because they offered neither sacrifices nor first-fruits. De Abstin. ii. 7. The ancient Romans and Greeks were very punctual in this respect. Plin. xviii. 20. Those officers who collected this first-fruits among the latter were styled Parasites. Many of the festivals among the heathens, occurred at the end of harvest. Aristot. ad Nicom. viii. The Jews might reap their wheat, but they could not taste it, before they had offered the first-fruits, at Pentecost. C. xxiii. 17. Ex. xxiii. 16. — Of ears. Hebrew homor, or gomer, “a sheaf,” denotes also a measure, which was called an assaron, containing almost three pints.
- Ver. 11. Sabbath. Onkelos has “the good day,” from which the fifty days of Pentecost were counted. C.
- Ver. 15. Sabbath. Not the ninth day of the week, but the first day of the Passover; from the morrow of which seven weeks or 49 days were reckoned; and the next day was Pentecost. M. — They began, therefore, to count on the 16th of Nisan, and end on the 6th of the third month Sivan. All the intermediate days took their denomination from this second day of the Passover; so that the next Saturday was called the first sabbath after the second day; in Greek Deuteroproton, the second-first; (Lu. vi. 1,) a term which had puzzled all the interpreters until Jos. Scaliger made this discovery. Emend. 6. The Samaritans count from the day after that sabbath which follows the Passover; so that if the festival fall on Monday, they celebrate Pentecost later than the Jews. See their Letter to Huntington. C.
- Ver. 16. Sacrifice. Heb. mincha, which relates to the offerings of corn and liquors. Two loaves of wheaten flour leavened, were presented probably by the nation. This festival was instituted in memory of the law being given from Mount Sinai, which was a figure of the law of grace promulgated by the Holy Ghost and by the apostles, on the day of Pentecost. C.
- Ver. 34. Seven days, during which the people were bound to rejoice, but not to abstain from servile work; except on the first and eighth day. T. — Tabernacles: Gr. Scenopegia; because, during the octave, the Jews lived in tents, or booths, made of branches, &c. v. 42.
- Ver. 36. Most holy. Heb. “an holy assembly.” The great day of the festivity, Jo. vii. 37. — Congregation. Heb. hatsereth, “retention.” All were bound to wait till this day was over. In other festivals, it was sufficient if they were present one day. This was the concluding day of the feast of tabernacles. Sept. exodion. Plutarch (Sym. iv. 5.) observes, that this festival greatly resembles that of Bacchus. Ovid (Fast. iii.) speaking of the feast of Anna Perenna, describes it thus:
- Sub Jove pars durat, pauci tentoria ponunt,
- Sub quibus e ramis frondea facta casa est.
- Casaubon (on Athen. iv. 9. and v. 5.) mentions other feasts, on which the pagans dwelt under tents. The devil has caused his slaves to imitate most of the holy ceremonies of the true religion. C.
Haydock Commentary Matthew 13:54-58
- Ver. 55. Is not this the carpenter’s son? I find carpenter in all translations, though the Greek word signifies, in general, a workman or craftsman. The Latin is also a general word, which of itself signifies no more a carpenter than a smith. But the common belief of the faithful is, that S. Joseph was a carpenter, which may be confirmed by what Theodoret relates (l. iii. Hist. c. xviii.) of one Libanius, under Julian the apostate, who asking scornfully of a holy man, what the carpenter’s son was doing at that time? the holy man made him this smart reply, that he was making a coffin for Julian; who was killed not long after. Wi. — O! how truly astonishing is the stupidity of the Nazareans! They wonder whence wisdom itself possesses wisdom, and virtue itself virtue. The reason is evident: they only considered him as the son of a carpenter. S. Jer. — Was not David the son of an husbandman, and Amos a shepherd? They should then have honoured our Lord, when they heard him speak in this manner. What wonderful mildness in Christ! Though calumniated and reviled, he still answers with the greatest humility and charity, a prophet is not without honour, save in his own country. v. 57. S. Chrys. ex D. Tho. Aquin. — His brethren. These were the children of Mary, the wife of Cleophas, sister of our blessed Lady; (Mat. xxviii. 56. John xix. 25.) and therefore, according to the usual style of the Scripture, they were called brethren, that is, near relations to our Saviour. Ch.