Daily Scripture Readings Wednesday June 30 2010 13th Week in Ordinary Time Year 2

June 30 2010 Wednesday Thirteenth Week in Ordinary Time Year 2
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Amos 5:14-15, 21-24
DR Challoner Text

Seek ye good, and not evil, that you may live: and the Lord the God of hosts will be with you, as you have said. Hate evil, and love good, and establish judgment in the gate: it may be the Lord the God of hosts may have mercy on the remnant of Joseph. I hate, and have rejected your festivities: and I will not receive the odour of your assemblies. And if you offer me holocausts, and your gifts, I will not receive them: neither will I regard the vows of your fat beasts. Take away from me the tumult of thy songs: and I will not hear the canticles of thy harp. But judgment shall be revealed as water, and justice as a mighty torrent.

Responsorial Psalm 49:7-13, 16bc-17 (Ps 50 NAB/Hebrew)
DR Challoner Text Only
Hear, O my people, and I will speak:
O Israel, and I will testify to thee:
I am God, thy God.
I will not reprove thee for thy sacrifices:
and thy burnt offerings are always in my sight.
I will not take calves out of thy house:
nor he goats out of thy flocks.
For all the beasts of the woods are mine:
the cattle on the hills, and the oxen.
I know all the fowls of the air:
and with me is the beauty of the field.
If I should be hungry, I would not tell thee:
for the world is mine, and the fulness thereof.
Shall I eat the flesh of bullocks?
or shall I drink the blood of goats?
Why dost thou declare my justices,
and take my covenant in thy mouth?
Seeing thou hast hated discipline:
and hast cast my words behind thee.

The Holy Gospel of Jesus Christ According to Saint Matthew 8:28-34
Haydock New Testament

And when he was come on the other side of the water, into the country of the Gerasens, there met him two that were possessed with devils, coming out of the sepulchres, exceeding fierce, so that no one could pass by that way. And behold they cried out, saying:

What have we to do with thee, Jesus, Son of God? Art thou come hither to torment us before the time?

And not far from them, there was a herd of many swine feeding. And the devils besought him, saying:

If thou cast us out hence, send us into the herd of swine.

And he said to them:

Go.

But they going out went into the swine; and behold, the whole herd ran violently down a steep place into the sea, and perished in the waters. And they that kept them, fled: and coming into the city, told every thing, and concerning them that had been possessed by the devils. And behold the whole city went out to meet Jesus, and when they saw him, they besought him that he would depart from their coasts.

Haydock Commentary Amos 5:14-15, 21-24
Notes Copied From Haydock Commentary Site

  • Ver. 14. Said. Probably Amaias took occasion, from the flourishing state of the kingdom, to assert that the Lord approved of their conduct.  C.
  • Ver. 15. May be. God will not  be wanting on his side.  But this implies that man may find a difficulty in seeking good, and neglect to do it, though he  may if he please, with God’s assistance.  W. — Remnant. Posterity.  C.
  • Ver. 21. Festivities. Some were still observed.  C. iv. 4.
  • Ver. 22. Vows. Heb. “peace-offerings of your mercies;” a sort of oxen.  2 K. vi. 13. and 3 K. i. 9.  Sept. “the salvation of your appearance,” or what you offer for your welfare.
  • Ver. 23. Harp. Praise ill becomes the sinner.  Eccli. xv. 9.  Ps. xlix. 17.
  • Ver. 24. Mighty. Heb. “Ethan.”  Let your virtue appear, or the greatest miseries will shortly overwhelm you.  C.

Haydock Commentary Matthew 8:28-34

  • Ver. 28. Two that were possessed with devils. S. Mar. (c. v.) and S. Luke (c. viii.), in the same passage, mentions but one man, who is also said to be possessed with a legion of devils. Those evangelists seem to make mention only of one of them, because he might be much more fierce and famous than the other.  Wi. These sepulchres were caverns excavated in the rocks, which served them as places of retreat.  V.
  • Ver. 29. Before the time which God has marked to drive us from the world, and to bury us for ever in the prison of hell.  V. What have we to do with thee? Or what hast thou to do with us?  what harm have we done thee?  Art thou come hither to torment us before the time? That is, before the time and day of judgment, after which the torments and punishments of the devils will be increased.  Wi.
  • Ver. 30. And not far from them.[1]  In all Greek copies at present we read, There was afar off. Beza himself here owns, that the Latin Vulgate is to be preferred before all Greek copies and MSS.  Wi. The Greco-Latin MS. of Cambridge has not the word non in the Latin; but in the Latin of the ancient Vulgate it occurs.  V.
  • Ver. 31. “Send us into the herd of swine.” According to S. Luke, they begged of him two things; the first, that they might not be sent into hell, there to be tormented with more grievous torments, as they will be at the end of the world; the second, that they might be permitted to go into the herd of swine, that these being destroyed, the inhabitants of that country might be ill affected towards our Saviour, and refuse to receive him.  The event seems to confirm this opinion.  M.
  • Ver. 32. Many reasons might be brought why our Saviour suffered the devils to enter into the swine: 1. To shew that the devils had no power even over swine without his permission.  2. That such as were freed from their power, might acknowledge the greatness of the favour done them, by seeing from how great a multitude they were liberated.  3. To punish those Jewish citizens, who fed upon swine’s flesh contrary to their law.  And, 4. To shew how willingly the devils dwell in the hearts of those who are addicted to the voluptuous and carnal life, aptly designated by the swine.  M. S. Chrysostom says that our Saviour permitted the devils to enter the swine, not for their own sakes, but for our instruction.  1. That we might know how very desirous the enemy of our salvation is to bring upon us the greatest evils.  2. That the devil has not any power, even over swine, without the permission of God.  And, 3. That these cruel fiends would, if the Almighty allowed them, inflict still more grievous torments on their unhappy slaves.  Hom. xxix.  Jesus Christ here confutes the Sadducean doctrine, which denies the existence of spirits, good or bad.  A.
  • Ver. 34. That he would depart from their coasts. S. Jerom thinks these people did this out of a motive of humility, looking upon themselves unworthy of his presence: others judge that the loss of the swine made them apprehend lest Christ, being a Jew, might do them greater damages.  Wi. The fear lest his presence might cause them some fresh loss, seems to have overbalanced, in their estimation, the advantages they might have expected from his visit.  V. How often has our good Lord wished to visit us, to honour us with his sacred presence, to enrich us with his divine inspirations; and how often, like these Gerasens, have we desired him to depart from our territories?  Some worldly interest, sensual enjoyment, or supine listlessness on our part, has occasioned us to neglect the proffered advantages.  Oh!  can there be more marked ingratitude than this!  Oh!  how shall we one day grieve for having lost, by our culpable indifference, immense spiritual treasures, which have been made over to others far more deserving than ourselves!  Yes, the day will certainly arrive, when we shall value a single additional degree of the divine favor and grace, infinitely more than all the united honours, riches, and pleasures of this world.  A.



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Sunday Scripture Readings July 4 2010 14 Sunday in Ordinary Time

July 4 2010 Fourteenth Sunday in Ordinary Time
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Isaiah 66:10-14c
Douay-Rheims Challoner

Rejoice with Jerusalem, and be glad with her, all you that love her: rejoice for joy with her, all you that mourn for her. That you may suck, and be filled with the breasts of her consolations: that you may milk out, and flow with delights, from the abundance of her glory. For thus saith the Lord:

Behold I will bring upon her as it were a river of peace, and as an overflowing torrent the glory of the Gentiles, which you shall suck; you shall be carried at the breasts, and upon the knees they shall caress you. As one whom the mother caresseth, so will I comfort you, and you shall be comforted in Jerusalem. You shall see and your heart shall rejoice, and your bones shall flourish like an herb, and the hand of the Lord shall be known to his servants

Responsorial Psalm 65:1-7, 16, 20 (Ps 66 NAB)
DR Challoner Text Only

Shout with joy to God, all the earth,
Sing ye a psalm to his name; give glory to his praise.
Say unto God, How terrible are thy works, O Lord!
in the multitude of thy strength thy enemies shall lie to thee.
Let all the earth adore thee, and sing to thee:
let it sing a psalm to thy name.
Come and see the works of God;
who is terrible in his counsels over the sons of men.
Who turneth the sea into dry land, in the river they shall pass on foot:
there shall we rejoice in him.
Who by his power ruleth for ever: his eyes behold the nations;
let not them that provoke him be exalted in themselves.
Come and hear, all ye that fear God,
and I will tell you what great things he hath done for my soul.
Blessed be God, who hath not turned away my prayer,
nor his mercy from me.

Galatians 6:14-18
Haydock NT

But God forbid that I should glory, save in the cross of our Lord Jesus Christ: by whom the world is crucified to me, and I to the world. For in Christ Jesus neither circumcision availeth any thing, nor uncircumcision, but a new creature. And whosoever shall follow this rule, peace be upon them, and mercy, and upon the Israel of God. From henceforth let no man be troublesome to me: for I bear the marks of the Lord Jesus in my body. The grace of our Lord Jesus Christ be with your spirit, brethren.  Amen.

The Holy Gospel of Jesus Christ According to Saint Luke 10:1-12, 17-20
Haydock New Testament

And after these things the Lord appointed also other seventy-two: and he sent them two and two before his face, into every city and place, whither he himself was to come. And he said to them:

The harvest indeed is great, but the labourers are few.  Pray ye, therefore, the Lord of the harvest, that he send labourers into his harvest. Go: Behold I send you as lambs among wolves. Carry neither purse, nor scrip, nor shoes; and salute no man by the way. Into whatsoever house you enter, first say: Peace be to this house: And if the son of peace be there, your peace shall rest upon him: but if not, it shall return to you. And in the same house, remain, eating and drinking such things as they have: for the labourer is worthy of his hire.  Remove not from house to house. And into what city soever you enter, and they receive you, eat such things as are set before you; And heal the sick that are therein, and say to them: The kingdom of God is come nigh unto you.

But into whatsoever city you enter, and they receive you not, going forth into the streets thereof, say: Even the very dust of your city that cleaveth to us, we wipe off against you: yet know this that the kingdom of God is at hand. I say to you, it shall be more tolerable at that day for Sodom, than for that city.

And the seventy-two returned with joy, saying:

Lord, the devils also, are subject to us in thy name.

And he said to them:

I saw Satan as lightening falling from heaven. Behold, I have given you power to tread upon serpents, and scorpions, and upon all the power of the enemy, and nothing shall hurt you. But yet rejoice not in this, that spirits are subject unto you: but rejoice in this, that your names are written in heaven.

Haydock Commentary Isaiah 66:10-14c
Notes Copied From Haydock Commentary Site

  • Ver. 10. For her. Ye shall be comforted, (H.) when the captives return, and the gospel is propagated.
  • Ver. 12. You. S. Paul fed the weak with milk.  1 Cor. iii. 2.  Heb. v. 12. and 1 Pet. ii. 2.
  • Ver. 14. Herb, in baptism and the resurrection.

Haydock Commentary Galatians 6:14-18

  • Ver. 14. As for my part, I will glory in nothing but in the cross of our Lord Jesus Christ, but in Christ crucified.  Wi.
  • Ver. 15. But a new creature; but to be born anew, to receive the spiritual life of grace.  Wi.
  • Ver. 17. I bear the marks of the Lord Jesus in my body, by the stripes and wounds I have received for preaching the gospel.  Wi. — Formerly it was not unusual to stamp certain characters on the bodies of soldiers, fugitives, and of domestics, purposely to distinguish them. —— There are three principal parts in this epistle.  The first is the history of the vocation of S. Paul, c. i. and ii.; the second is on justification and the abrogation of the law; the third is an exhortation to persevere in Christian liberty, to avoid its abuse, and to perform the various duties of a Christian.

Haydock Commentary Luke 10:1-12, 17-20

  • Ver. 1. Other seventy-two. Most Greek copies, and the Syriac version, have seventy, as in the Prot. translation.  Yet there seems no doubt but the true number was seventy-two.  For seventy-two may be called seventy; but had they been only seventy, they could never have been called seventy-two.  This was also the exact number of the judges chosen to assist Moses; (Exod. xxiv. 1.) though called seventy, (Numb. xi. 16.) as it is evident, because there were six chosen out of every one of the twelve tribes.  In like manner the exact number of the interpreters called the Sept. must have been seventy-two; and also the just number of the Sanhedrim. — Two and two, that one might be a help and comfort to the other; as also a witness of the carriage and behaviour of his companion.  Wi.
  • Ver. 4. As Moses formerly chose twelve elders as princes and fathers of the twelve tribes of Israel, and afterwards gave to each of these elders six others, to assist them in the arduous work of governing the people, so our divine Saviour chose twelve apostles to govern his Church.  He likewise afterwards gave six disciples to each apostle, which makes 72, to serve as priests, and assist in governing the Church.  Tirinus. — Salute no man, i.e. go forwards promptly, and do not stay to amuse yourselves with vain compliments and useless civilities towards those whom you meet.  This was a proverb.  Eliseus said the same to Giezi, when he sent him to restore life to the child of the widow of Sunamis.  If any man meet you, salute him not; think of nothing but of executing the orders I give you. Calmet.
  • Ver. 18. I saw Satan as lightning, &c.  Many expound it in this manner: I, who am from eternity, saw Satan with all the rebellious angels, as glorious as they were, fall from heaven; fear then, and tremble, though you have received such favours from God.  Others take it in this sense, that Christ, by his incarnation, hath seen the power of the devils lessened and confounded, according to what he also said, (Jo. xii. 31.) Now shall the prince of this world be cast out. Wi. — What connexion have these words with what goes before?  Some understand them thus: the reign of the devil is near at an end; this prince of darkness is going to be overturned; he will fall from the air, where he reigns, with the same precipitation as lightning, which cuts the clouds and presently disappears.  It is almost the same thing he says in other places.  “The prince of this world is already judged; behold now is the judgment of this world; behold now the prince of this world shall be cast forth!  When I sent you to preach the gospel to the poor, I saw Satan fall; I saw his empire overturned.  The last effort which this empire of darkness shall make is the death of our Saviour, as he himself says: This is your hour, and the power of darkness.  Since his resurrection he has bound the dragon in the abyss for a thousand years; he has shut up the entrance, and sealed it with his seal.”  Apoc. xii. 9. xx. 2.  Others think that Jesus speaks here of the fall of Lucifer, at the beginning of the creation.  Wishing to give his disciples a lesson in humility, on account of the vain complacency which he saw they took in the miracles they wrought, he says to them: Beware of pride, that precipitated the first angel from heaven: I have seen him in the glory with which he was surrounded, and I have seen him hurried into the abyss.  Fear, lest the same should happen to you.  The former explanation appears to us more simple and literal.  Calmet.
  • Ver. 19. Given you power, &c.  By these words our Saviour seems to insinuate, that the venom of serpents, and the other noxious qualities of some animals, proceed from the malice of the devil.  These are the arms and the instruments he makes use of to kill us, being the prince of death and a murderer from the beginning, as the Scripture styles him.  The Jews attributed sickness, poisons, and every thing of the same kind to evil spirits.

Daily Scripture Readings Solemnity of Sts Peter and Paul, Apostles Mass During the Day

Saints Peter and Paul
Saints Peter and Paul

June 29 2009 Monday Solemnity of Saints Peter and Paul, Apostles –
Mass During the Day

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Acts 12:1-11
Haydock New Testament

editedSt-Peter-Freed-by-an-
St Peter Freed by an Angel

AND at the same time Herod, the king, stretched forth his hands, to afflict some of the church. And he killed James, the brother of John, with the sword. And seeing that it pleased the Jews, he proceeded to apprehend Peter also. Now it was in the days of the azymes. Whom when he had apprehended, he cast into prison, delivering him to four files of soldiers, to be kept, intending after the Pasch to bring him forth to the people. Peter, therefore, was kept in prison. But prayer was made without ceasing, by the church, to God, for him. And when Herod would have brought him forth, that very night Peter was sleeping between two soldiers, bound with two chains: and the guards before the door kept the prison. And behold an Angel of the Lord stood by him: and a light shined in the room: and he striking Peter on the side, raised him up, saying:

Arise quickly.

And the chains fell off from his hands. And the Angel said to him:

Gird thyself, and put on thy sandals.

And he did so. And he said to him:

Cast thy garment about thee, and follow me.

And going out, he followed him, and knew not that what was done by the Angel was true: but thought he saw a vision. And having passed through the first and the second ward, they came to the iron gate that leadeth to the city, which of itself opened to them. And going out, they passed on through one street: and immediately the Angel departed from him. And Peter coming to himself, said:

Now I know truly, that the Lord hath sent his Angel, and hath delivered me out of the hand of Herod, and from all the expectation of the people of the Jews.

Responsorial Psalm 33:2-9
DR Challoner Text Only

I will bless the Lord at all times, his praise shall be always in my mouth.
In the Lord shall my soul be praised: let the meek hear and rejoice.
O magnify the Lord with me; and let us extol his name together.
I sought the Lord, and he heard me; and he delivered me from all my troubles.
Come ye to him and be enlightened: and your faces shall not be confounded.
This poor man cried, and the Lord heard him: and saved him out of all his troubles.
The angel of the Lord shall encamp round about them that fear him: and shall deliver them.
O taste, and see that the Lord is sweet: blessed is the man that hopeth in him.

Saint Paul in Prison Rembrandt 1627AD
Saint Paul in Prison

2 Timothy 4:6-8, 17-18
Haydock NT

For I am even now ready to be sacrificed: and the time of my dissolution is at hand. I have fought the good fight, I have finished my course, I have kept the faith. For the rest, there is laid up for me a crown of justice, which the Lord, the just judge, will render to me on that day: and not to me only, but to them also who love his coming. Make haste to come to me quickly.

But the Lord stood by me and strengthened me, that by me the preaching may be accomplished, and that all the Gentiles may hear: and I was delivered from the mouth of the lion. The Lord hath delivered me from every evil work: and will preserve me unto his heavenly kingdom, to whom be glory for ever and ever. Amen.

The Holy Gospel of Jesus Christ According to Saint Matthew 16:13-19
Haydock New Testament

And Jesus came into the parts of Cæsarea Philippi: and he asked his disciples saying:

Whom do men say that the Son of man is?

But they said:

Some John the Baptist, and others Elijah, and others Jeremiah, or one of the prophets.

But Jesus saith to them:

But whom do you say that I am?

Simon Peter answering said:

Thou art Christ, the Son of the Living God.

And Jesus answering, said to him:

Blessed art thou, Simon Bar-Jona: because flesh and blood hath not revealed it to thee, but my Father, who is in heaven. And I say to thee: That thou art Peter; and upon this rock I will build my church, and the gates of hell shall not prevail against it. And I will give to thee the keys of the kingdom of heaven. And whatsoever thou shalt bind upon earth, it shall be bound also in heaven: and whatsoever thou shalt loose upon earth, it shall be loosed also in heaven.

Haydock Commentary Acts 12:1-11
Notes Copied From Haydock Commentary Site

  • Ver. 1. Herod. Agrippa, made king by the emperor Caius. See Jos. vi. 18. Antiq. c. viii. and l. xix. c. 5. put to death James the great, brother to John. Wi. This man was the same as Agrippa, by which name he is most commonly known. He was brother to the famous Herodias, who was the cause of S. John the Baptist’s decollation, (Calmet) and son-in-law of Herod the Great, by his father Aristobulus. V.
  • Ver. 2. S. James the elder, brother of S. John, the evangelist.
  • Ver. 3. The days of the azymes. By this we may know about the time when S. James was executed. Peter was to be reserved till after the Pasch, because it was not usual for the Jews to put any one to a violent death on a festival day. They would not damp the joy of the solemnity by such actions. Menoch. Nothing can be more illiberal, nothing more unfounded, and unjust, than the accusation advanced by the translators of the Bible dedicated to King James. In their preface they say, that the Catholics keep the words, azymes, holocaust, pasch, &c. in their version, purposely “to darken the sense, that since they must needs translate the Bible, yet by the language thereof, it may be kept from being understood.” See the splendid Oxford edit. an. 1770. So far from this, we open the window, to let in the light; we bread the shell, that the kernel may be eaten: we put aside the curtain, that a sight may be had into the holy place; we remove the cover of the well, that the good and humble may get to the water of life. If we retain certain words in the original tongue, it is for the same reason as our adversaries retain others, such as Amen, Sabaoth, Alleluia, Jehova, &c.
  • Ver. 4. To four files of soldiers.[1] To four times four soldiers, or to sixteen soldiers, each band or file consisting of four.
  • Ver. 6. With these two chains, according to the Roman custom, S. Peter must have been fastened to the two soldiers, that guarded him. Yet Peter slept secure, trusting in that Providence which sleepeth not.
  • Ver. 7. An Angel. This was probably his Angel guardian. It has always been the constant belief of the Church, that each individual is put under the protection of a tutelar Angel. A. S. Bernard, on these words of the psalm, he has given his Angels charge over thee, thus expresses himself: Wonderful condescension! and truly great love! He has given his Angels charge over thee, to guard thee in all thy ways. What is man, O God, that thou shouldst thus be mindful of him, or the son of man, that thou shouldst look upon him! What reverence, devotion, and confidence, should this word inspire in us! Reverence their presence, be grateful for their good will; have confidence in their protection; walk with circumspection; your Angel is present. In every abode, in every place, respect his presence. Let us love them too, destined to be in future our co-heirs; in the mean time, our guardians and patrons. What have we to fear under such guides? They cannot be overcome nor seduced; much less can they lead us astray. They are faithful, they are prudent, they are powerful. Why do we fear? Let us follow them; let us stick close to them; and we shall dwell under the protection of the God of heaven. If a grievous temptation urges; if great tribulation hangs over you; call upon your leader your helper in opportunities, in tribulations; call upon him, and say, save us, or we perish, &c. S. Bern. Serm. in Psalm. Qui habitat. A light shined in the room. To Peter only; not to the rest. Wi.
  • Ver. 11. Peter coming to himself. Being now sensible that all was true. Wi.

2 Timothy 4:6-8, 17-18

  • Ver. 6. I am even now ready to be sacrificed.[5] Lit. to be immolated. See Philip. ii. 17. The time of my dissolution (lit. resolution) is at hand. This makes many judge that this letter was written during his last imprisonment; but the sense perhaps may be, that being old and worn out with labours, he could not live long. Wi.
  • Ver. 7. I have fought a good fight, or strived a good strife.[6] The Latin and Greek may signify any kind of striving for a prize. I have kept the faith, not only the Christian faith, the been faithful in my office. Wi.
  • Ver. 8. A crown of justice, which the Lord, the just judge, will render to me. These words confirm the Catholic doctrine, that good works performed with the assistance of God’s grace, deserve and are meritorious of a reward in heaven: it is what is signified, 1. by a crown of justice, 2. from a just judge, 3. which he will render or give as a reward. Yet we own with S. Aug. that we have no merit, but what is also a gift of God from his grace and mercy, and grounded on his promises. Wi. “A crown of justice,” which the Protestant translate, of righteousness; but let us see how the learned S. Austin, 1400 years ago, expounds the apostle’s meaning: “How should he repay as a just judge, unless he had first given as a merciful Father?” De grat. et lib. arb. c. vi. See Heb. vi. 10. God is not unjust, that he should forget your works; the the Protestants change into, God is not unrighteous.
  • Ver. 17. The Lord stood, &c. All agree that Nero is here meant by the lion. S. Chrys. thinks that S. Paul was set at liberty after this first justification of his conduct, but that having afterwards converted the cupbearer of Nero, he was by him beheaded. S. Chrys. hom. x. p. 611. But the Lord assisted and fortified me on this occasion by a vision, in which he assured me that he would prolong my life for the more perfect preaching of the gospel. V. The times predicted by the apostle in this epistle, (v. 3. and 4.) are now arrived; and the warnings he gives to Timothy and to all preachers of the word, should be sedulously attended to: preach the word: be instant in season and out of season; reprove, entreat, rebuke with all patience and doctrine. There will arrive a time when men will not bear sound doctrine; eager in the extreme to hear what flatters, they will have recourse to a variety of teachers not lawfully sent or ordained, calculated to tickle their ears: Assentatores populi, multitudinis levitatem voluptate quasi titillantes. Cic. In the same sense Plutarch says: ta wta apoknaiousin. It is yours, adds S. Paul, wV kaloV stratiwthV Cristou Ihsou, as a valiant soldier of Jesus Christ, to oppose yourself as a wall to all these evils, to attend every branch of your ministerial duty, not to yield to either opponents or dangers, and to see that the gospel is both preached and practised in all its purity. Thus may the Church find in you, and in her other ministers, what she is soon to lose in me, knowing as I do that my course is nearly run. That by me the preaching may be accomplished, (or fulfilled) and that all the Gentiles may hear it. This is an argument that he wrote this letter in his first imprisonment. And I was delivered from the mouth of the lion; that is, according to the common exposition, from Nero. Wi.

Haydock Commentary Matthew 16:13-19

  • Ver. 13. Cæarea Philippi, was first called Paneades, and was afterwards embellished and greatly enlarged by Philip the tetrarch, son of Herod the great, and dedicated in honour of Augustus, hence its name. There was moreover another Cæsarea, called Straton, situated on the Mediterranean: and not in this, but in the former, did Christ interrogate his disciples. He first withdrew them from the Jews, that they might with more boldness and freedom deliver their sentiments. S. Chry. hom. lv. The Cæsarea here mentioned continued to be called by heathen writers Panea, from the adjoining spring Paneum, or Panium, which is usually taken for the source of the Jordan.
  • Ver. 14. Some say, &c. Herod thought that Christ was the Baptist, on account of his prodigies. S. Mat. xiv. 2. Others that he was Elias: 1st. because they expected he was about to return to them, according to the prophecy of Malachias; behold I will send you Elias; 2d. on account of the greatness of his miracles; 3d. on account of his invincible zeal and courage in the cause of truth and justice. Others again said he was Jeremias, either on account of his great sanctity, for he was sanctified in his mother’s womb; or, on account of his great charity and love for his brethren, as it was written of Jeremias: he is a lover of his brethren. Or, again, one of the prophets, viz. Isaias, or some other noted for eloquence; for it was the opinion of many of the Jews, as we read in S. Luke, that one of the ancient prophets had arisen again. Dion. Carth.
  • Ver. 15. Whom do you say that I am? You, who have been continually with me; you, who have seen me perform so many more miracles; you, who have yourselves worked miracles in my name? From this pointed interrogation, Jesus Christ intimates, that the opinion men had formed of him was very inadequate to the exalted dignity of his person, and that he expects they will have a juster conception of him. Chry. hom. lv.
  • Ver. 16. Simon Peter answering. As Simon Peter had been constituted the first in the college of apostles, (Matt. x. 2.) and therefore surpasseth the others in dignity as much as in zeal, without hesitation, and in the name of all, he answers: thou art the Christ, the Redeemer promised to the world, not a mere man, not a mere prophet like other prophets, but the true and natural Son of the living God. Thus SS. Chrys. Cyril, Ambrose, Austin, and Tirinus. When our Saviour inquired the opinion of him, Peter, as the mouth of the rest, and head of the whole college, steps forth, and prevents the others. Chrys. hom. lv. Tu es Christus, filius Dei vivi; or, as it is in the Greek, o cristoV, o uioV; The Christ, the Son, the Christ formerly promised by the law and the prophets, expected and desired by all the saints, the anointed and consecrated to God: o uios, the Son, not by grace only, or an adoptive filiation like prophets, to whom Christ is here opposed, but by natural filiation, and in a manner that distinguishes him from all created beings. Thou art[1] Christ, the Son of the living God, not by grace only, or by adoption, as saints are the sons of God, but by nature, and from all eternity, the true Son of the living God. Wi.
  • Ver. 17. Blessed art thou, Simon Bar-Jona. Simon is undoubtedly Sumewn, as written 2 Pet. i. 1. Bariwna is son of Jona, or John, an abridgment for Bariwanna. Bar, in Chaldaic, is son; hence S. Peter is called, in John xi, 16. and 17, Simon, son of John. It was customary with the Jews to add to a rather common name, for the sake of discrimination, a patrwnumikon, or patronymic, as appears from Matt. x. 3. and xxiii. 35. Mark ii. 14. John vi. 42. P.
  • Ver. 18. Kagw. And I say to thee, and tell thee why I before declared, (John i. 42.) that thou shouldst be called Peter, for thou art constituted the rock upon which, as a foundation, I will build my Church, and that so firmly, as not to suffer the gates (i.e. the powers) of hell to prevail against its foundation; because if they overturn its foundation, (i.e. thee and thy successors) they will overturn also the Church that rests upon it. Christ therefore here promises to Peter, that he and his successors should be to the end, as long as the Church should last, its supreme pastors and princes. T. In the Syriac tongue, which is that which Jesus Christ spoke, there is no difference of genders, as there is in Latin, between patra, a rock, and Petrus, Peter; hence, in the original language, the allusion was both more natural and more simple. V. —Thou art Peter;[2] and upon this (i.e. upon thee, according to the literal and general exposition of the ancient Fathers) I will build my church. It is true S. Augustine, in one or two places, thus expounds these words, and upon this rock, (i.e. upon myself:) or upon this rock, which Peter hath confessed: yet he owns that he had also given the other interpretation, by which Peter himself was the rock. Some Fathers have also expounded it, upon this faith, which Peter confessed; but then they take not faith, as separated from the person of Peter, but on Peter, as holding the true faith. No one questions but that Christ himself is the great foundation-stone, the chief corner-stone, as S. Paul tells the Ephesians; (C. ii, v. 20.) but it is also certain, that all the apostles may be called foundation-stones of the Church, as represented Apoc. xxi. 14. In the mean time, S. Peter (called therefore Cephas, a rock) was the first and chief foundation-stone among the apostles, on whom Christ promised to build his Church. Wi. Thou art Peter, &c. As S. Peter, by divine revelation, here made a solemn profession of his faith of the divinity of Christ, so in recompense of this faith and profession, our Lord here declares to him the dignity to which he is pleased to raise him: viz. that he, to whom he had already given the name of Peter, signifying a rock, (John i. 42.) should be a rock indeed, of invincible strength, for the support of the building of the church; in which building he should be next to Christ himself, the chief foundation-stone, in quality of chief pastor, ruler, and governor; and should have accordingly all fulness of ecclesiastical power, signified by the keys of the kingdom of heaven. Upon this rock, &c. The words of Christ to Peter, spoken in the vulgar language of the Jews, which our Lord made use of, were the same as if he had said in English, Thou art a rock, and upon this rock I will build my church. So that, by the plain course of the words, Peter is here declared to be the rock, upon which the church was to be built; Christ himself being both the principal foundation and founder of the same. Where also note, that Christ by building his house, that is, his Church, upon a rock, has thereby secured it against all storms and floods, like the wise builder. Matt. vii. 24, 25. The gates of hell, &c. That is, the powers of darkness, and whatever Satan can do, either by himself or his agents. For as the Church is here likened to a house, or fortress, the gates of which, i.e. the whole strength, and all the efforts it can make, will never be able to prevail over the city or Church of Christ. By this promise we are fully assured, that neither idolatry, heresy, nor any pernicious error whatsoever shall at any time prevail over the Church of Christ. Ch. The gates, in the Oriental style, signify the powers; thus, to this day, we designate the Ottoman or Turkish empire by the Ottoman port. The princes were wont to hold their courts at the gates of the city. V.
  • Ver. 19. And I will give to thee the keys, &c. This is another metaphor, expressing the supreme power and prerogative of the prince of the apostles. The keys of a city, or of its gates, are presented or given to the person that hath the chief power. We also own a power of the keys, given to the other apostles, but with a subordination to S. Peter and to his successor, as head of the Catholic Church. And whatsoever thou shalt bind, &c. All the apostles, and their successors, partake also of this power of binding and loosing, but with a due subordination to one head invested with the supreme power. Wi. Loose on earth. The loosing the bands of temporal punishments due to sins, is called an indulgence: the power of which is here granted. Ch. Although Peter and his successors are mortal, they are nevertheless endowed with heavenly power, says S. Chry. nor is the sentence of life and death passed by Peter to be attempted to be reversed, but what he declares is to be considered a divine answer from heaven, and what he decrees, a decree of God himself. He that heareth you, heareth me, &c. The power of binding is exercised, 1st. by refusing to absolve; 2d. by enjoining penance for sins forgiven; 3d. by excommunication, suspension or interdict; 4th. by making rules and laws for the government of the Church; 5th. by determining what is of faith by the judgments and definitions of the Church. T. The terms binding and loosing, are equivalent to opening and shutting, because formerly the Jews opened the fastenings of their doors by untying it, and they shut or secured their doors by tying or binding it. V. Dr. Whitby, a learned Protestant divine, thus expounds this and the preceding verse: “As a suitable return to thy confession, I say also to thee, that thou art by name Peter, i.e. a rock; and upon thee, who art this rock, I will build my making laws to govern my Church.” (Tom. i, p. 143.) Dr. Hammond, another Protestant divine, explains it in the same manner. And p. 92, he says: ” What is here meant by the keys, is best understand by Isaias xxii. 22, where they signified ruling the whole family or house of the king: and this being by Christ accommodated to the Church, denotes the power of governing it.”

Daily Scripture Readings Tuesday June 29 2010 Solemnity of Sts Peter and Paul, Apostles Vigil Mass

June 29 2010 Tuesday Solemnity of Saints Peter and Paul, Apostles
Vigil Mass
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Acts of the Apostles 3:1-10
Haydock New Testament

NOW Peter and John went up to the temple at the ninth hour of prayer. And a certain man who was lame from his mother’s womb, was carried; whom they laid daily at the gate of the temple, which is called the Beautiful, that he might beg alms of them that went into the temple. He, when he had seen Peter and John about to go into the temple, begged to receive an alms. But Peter, with John, fixing his eyes upon him, said;

Look upon us.

But he looked earnestly upon them, hoping he should receive something from them. But Peter said;

Silver and gold I have none: but what I have, I give thee: in the name of Jesus Christ, of Nazareth, rise up, and walk.

And having taken him by the right hand, he lifted him up, and forthwith his feet and sole became firm. And he leaping up, stood, and walked: and entered with them into the temple, walking and leaping, and praising God. And all the people saw him walking and praising God. And they knew him, that it was he who sat for alms at the Beautiful gate of the temple: and they were filled with wonder and amazement at that which had happened to him.

Responsorial Psalm 18:2-5 (Ps 19 NAB)
DR Challoner Text Only

The heavens shew forth the glory of God,
and the firmament declareth the work of his hands.
Day to day uttereth speech,
and night to night sheweth knowledge.
There are no speeches nor languages,
where their voices are not heard.
Their sound hath gone forth into all the earth:
and their words unto the ends of the world.

The Epistle of St Paul to the Galatians 1:11-20
Haydock New Testament
note: The text below uses the word “conversations.”
This word means “actions” here.

For I give you to understand, brethren, that the gospel which was preached by me is not according to man. For neither did I receive it from man, nor did I learn it, but by the revelation of Jesus Christ. For you have heard of my conversation  in time past in the Jews’ religion: how that, beyond measure, I persecuted the church of God, and laid it waste, and I made progress in the Jews’ religion, above many of my equals in my own nation, being more abundantly zealous for the traditions of my fathers. But when it pleased him, who separated me from my mother’s womb, and called me by his grace, to reveal his Son in me, that I might preach him among the Gentiles: immediately I condescended not to flesh and blood.

Neither went I to Jerusalem to the apostles, who were before me; but I went into Arabia, and again I returned to Damascus: Then after three years, I came to Jerusalem to see Peter, and abode with him fifteen days: But other of the apostles I saw none, except James, the brother of the Lord. Now the things which I write to you, behold, before God, I lie not.

The Holy Gospel of Jesus Christ According to Saint John 21:15-19
Haydock New Testament

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 3:1-10
Notes Copied From Haydock Commentary Site

  • Ver. 1. To the temple. Though the Jewish ceremonies wee shortly to cease, yet it was not unlawful to follow them; and they went to the temple as a proper place for prayer.  Wi. The ninth hour, that is, about three in the afternoon.  But we must here observe, that the Hebrews divided the light into twelve hours, and the dark into twelve hours; so that their hours would be of unequal length: longer in summer, shorter in winter.  Menochius. The custom of praying three times in the day, is ancient among the Jews.  Daniel at Babylon opened his window on the side which looked towards the temple of Jerusalem, and three times a day bent his  knees before the Lord.  The ancient Fathers of the Church have strongly recommended this established custom of praying three times in the day, morning, noon, and evening.  It is indeed not a precept, but a religious observation, to which she invites all her children.  See S. Clem. of Alex. Constit. lib. vii. c. 24.  Tertullian de Jejuniis, &c. In Catholic countries, the toll of a bell at morning, noon, and evening, announces the time for the recital of the Angelus Domini, a short prayer, in honour of the incarnation.  At these moments, all, however employed, whether at labour in the field, or at home, all cease from their employment, till they have recited the prayer.  The repetition of this, and similar practices, cannot be too strongly recommended to Catholics of the present day.  They are of singular advantage in recalling the soul, which is too easily dissipated and distracted, to God, her first beginning, and her last end.  A.
  • Ver. 4. Look upon us. S. Peter said this to raise his attention and expectation, but the poor man thought of nothing but an alms.  Wi.
  • Ver. 6. But what I have, I give thee. Though S. Luke told us, (c. ii. 43.) that the apostles did many miracles and prodigies, yet this is the first specified.  In the name of Jesus of Nazareth, (known by that name, though of Bethlehem) arise, and walk. In the name of Jesus, lately nailed to a cross.  Wi. This is not the shadow of a great name, magni nominis umbra, but the truth of what it signifies, a Saviour. Not without reason is this name in the Canticles compared to oil, in its three-fold properties, of affording light, food, and medicine.  When preached, it enlightens; thought on, it feeds us; and called on, it assuages our grief.  Whence has such a sudden light of faith spread over the world, but in preaching the name of Jesus?  How did this light shine, and attract the eyes of all, when proceeding like lightning from the mouth of Peter, it strengthened the weakness of the lame man’s feet, and enlightened the minds of many spiritually blind?  Did he not then scatter fire, when he exclaimed, in the name of our Lord Jesus Christ, arise and walk?  This name is food too.  Are you not refreshed, as often as you recall it to your mind?  What is as powerful in consoling the mind?  What so soon repairs our wearied senses, and gives new vigour to our strength; encourages virtues, cherishes chaste affections?  All food is dry to me, if not seasoned with this oil; insipid, unless sprinkled with this salt.  If you write, I relish it not, unless I read the name of Jesus.  If your read, or speak, I take no pleasure in it, unless I hear the name of Jesus.  Jesus is honey in the mouth, music to the ear, but ecstasy to the heart.  This is also my medicine.  Are you sad?  let Jesus enter your heart, and thence ascend upon your tongue.  And behold, at the rising of this star, every cloud will retire, and serenity return.  Do you fall into a crime, or run on the brink of despair: call on this name of life, and you shall be restored to life, &c.  S. Bernard, Serm. xv. super Cant. prope medium.

Haydock Commentary Galatians 1:11-20

  • Ver. 14. He here alludes to his being a Pharisee, as he himself mentions more openly in Acts xxiii. 6. A Pharisee, and son of Pharisees. This sect always distinguished itself by its zeal for ancient traditions, which shews evidently that he was very far from being instructed in a religion of which he was the sworn enemy; nor since his conversion did he apply for instruction.  What he delivered, he learned not of man, but of God.  See below.
  • Ver. 16. I condescended not to flesh and blood. Lit. I did not acquiesce to flesh and blood. I had no regard to temporal friends or advantages.  Some expound it, I did not think it necessary to consult the other apostles, men who were my countrymen: and so it follows, I came not to Jerusalem to the apostles, to be instructed by them, having been instructed by Christ himself.  Wi.
  • Ver. 17. So far from receiving his apostleship from the other apostles, he saw none of them, till he had spent three years in announcing the word of God.  Calmet. In this epistle to the Galatians, S. Paul treats the same matter as in his epistle to the Romans; to the former he writes less exactly and more briefly, as very rude and uncivilized; to the latter, with more precision, and with greater copiousness, as replenished with all knowledge: repleti  omni scientia.  Rom. xv. 14.
  • Ver. 18. Then three years after, I came to Jerusalem to see (and as S. Chrys. says, out of respect to make a visit to) Peter, but staid only at Jerusalem fifteen days, and saw none of the apostles except him, and James, the brother, or cousin of our Lord; so that I was yet unknown by face to the Christian churches in Judea.  Wi.

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 Scripture Readings Monday June 28 2010 Memorial of Saint Irenaeus, bishop and martyr

June 28 2010 Monday Thirteenth Week in Ordinary Time Year 2
Memorial of Saint Irenaeus, bishop and martyr

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Amos 2:6-10, 13-16
DR Challoner Text

Thus saith the Lord:

For three crimes of Israel, and for four I will not convert him: because he hath sold the just man for silver, and the poor man for a pair of shoes. They bruise the heads of the poor upon the dust of the earth, and turn aside the way of the humble: and the son and his father have gone to the same young woman, to profane my holy name. And they sat down upon garments laid to pledge by every altar: and drank the wine of the condemned in the house of their God. Yet I cast out the Amorrhite before their face: whose height was like the height of cedars, and who was strong as an oak: and I destroyed his fruit from above, and his roots beneath. It is I that brought you up out of the land of Egypt, and I led you forty years through the wilderness, that you might possess the land of the Amorrhite.

Behold, I will screak under you as a wain screaketh that is laden with hay. And flight shall perish from the swift, and the valiant shall not possess his strength, neither shall the strong save his life. And he that holdeth the bow shall not stand, and the swift of foot shall not escape, neither shall the rider of the horse save his life. And the stout of heart among the valiant shall flee away naked in that day, saith the Lord.

Responsorial Psalm 49:16bc-23 (Ps 50 NAB)
DR Challoner Text Only

Why dost thou declare my justices,
and take my covenant in thy mouth?
Seeing thou hast hated discipline:
and hast cast my words behind thee.
If thou didst see a thief thou didst run with him:
and with adulterers thou hast been a partaker.
Thy mouth hath abounded with evil,
and thy tongue framed deceits.
Sitting thou didst speak against thy brother,
and didst lay a scandal against thy mother’s son:
These things hast thou done, and I was silent.
Thou thoughtest unjustly that I should be like to thee:
but I will reprove thee, and set before thy face.
Understand these things, you that forget God;
lest he snatch you away, and there be none to deliver you.
The sacrifice of praise shall glorify me:
and there is the way by which I
will shew him the salvation of God.

The Holy Gospel of Jesus Christ According to Saint Matthew 8:18-22
Haydock New Testament

And Jesus seeing great multitudes about him, gave orders to pass over the water. And a certain scribe came and said to him:

Master, I will follow thee whithersoever thou shalt go.

And Jesus saith to him:

The foxes have holes, and the birds of the air nests: but the son of man hath not where to lay his head.

And another of his disciples said to him:

Lord, permit me first to go, and bury my father.

But Jesus said to him:

Follow me, and let the dead bury their dead.

Haydock Commentary Amos 2:6-10, 13-16
Notes Copied From Haydock Commentary Site

  • Ver. 6. Just man. Joseph, (Rupert) or our Saviour, (Sanct.) or any other.  The expression is proverbial.  Ezec. xiii. 19.  C. — Israel contemned the law, and adopted the abominations of all.  W.
  • Ver. 7. Humble, provoking him to anger. — Name. Such incests caused infidels to blaspheme.  Lev. xviii. 8.  C. — They must be punished with severity.  W.
  • Ver. 8. Altar. Herein they offended doubly, (Ex. xxii. 26.) as they used the garments of others to hide their shameful actions.  4 K. xxiii. 7.  C. — Sept. “and tying up their garments with cords, they made veils touching the altar, and drank wine procured by calumnies,” (H.) or “rapine,” &c.  Chal. — Condemned by them unjustly, though some think that a very delicious and intoxicating wine is meant, such as was given to people in grief.  Prov. xxxi. 6.  Mark xv. 23.  Helena learnt in Egypt how to compose such wine.  Odys. iv. — Feasting in temples on carpets was an ancient custom.
  • Ver. 9. Beneath. The Israelites seemed like locusts in comparison.  Num. xiii. 34.
  • Ver. 13. I will screek. Unable to bear any longer the enormous load of your sins, &c.  The Spirit of God, as S. Jerom takes notice, accommodates itself to the education of the prophet, and inspires him with encouragements taken from country affairs.  Ch. — Sept. “I am overturned.”  Heb. “pressed.”  C.
  • Ver. 14. Swift. Jeroboam I.  Other kings are described afterwards.  S. Jer. — In the latter times all was in confusion.  C.

Haydock Commentary Matthew 8:18-22

  • Ver. 20. By the fox is meant craft and cunning, by the birds pride.  Thus then our blessed Lord answered him; pride and deceit dwell in your heart, but you have left no place for the Son of Man to rest his head, who can rest only in the meek and humble.  S. Augustin. Jesus Christ rejected this scribe, because he wished to follow Jesus rather through the desire of glory and wealth, hoping to be great in his kingdom, than with the design of perfecting himself in virtue; so that our Saviour answers him: You cannot expect riches from me; who am poorer than the beasts of the field, or birds of the air; they have a place of rest, whereas I have none.  M.
  • Ver. 22. Let the dead bury their dead. The first words, let the dead, cannot mean those that were dead by a corporal death; and therefore must needs be understood of those who were spiritually dead in sin.  Wi. Two similar answers are mentioned in Luke ix. 57, 60.  Jesus Christ may have given the same answers on two different occasions.  V. God will not suffer us to go and bury a deceased parent, when he calls us to other employments.  S. Chry.

Sunday Scripture Readings June 27 2010 13th Sunday in Ordinary Time

June 27 2010 Thirteenth Sunday in Ordinary Time
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1 Kings 19:16b, 19-21
Douay-Rheims Challoner

The Lord said to Elias:

And thou shalt Eliseus, the son of Saphat, of Abelmeula, thou shalt anoint to be prophet in thy room.

And Elias departing from thence, found Eliseus, the son of Saphat, ploughing with twelve yoke of oxen: and he was one of them that were ploughing with, twelve yoke of oxen: and when Elias came up to him, he cast his mantle upon him. And he forthwith left the oxen, and run after Elias, and said:

Let me, I pray thee, kiss my father and my mother, and then I will follow thee.

And he said to him:

Go, and return back: for that which was my part, I have done to thee.

And returning back from him, he took a yoke of oxen, and killed them, and boiled the flesh with the plough of the oxen, and gave to the people, and they ate: and rising up, he went away, and followed Elias, and ministered to him.

Responsorial Psalm 15:1-2, 5, 7-11 (Ps 16 NAB)
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, for thou hast no need of my goods.
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.

Galatians 5:1, 13-18
Haydock NT

Stand firm, and be not held again under the yoke of bondage.

For you, brethren, have been called unto liberty: only make not liberty an occasion to the flesh, but by charity of the spirit serve one another. For all the law is fulfilled in one word: Thou shalt love thy neighbour as thyself. But if you bite and devour one another; take heed you be not consumed one of another.

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.

The Holy Gospel of Jesus Christ According to Saint Luke 9:51-62
Haydock New Testament

And it came to pass when the days of his assumption were being accomplished, that he steadfastly set his face to go to Jerusalem. And he sent messengers before his face: and going, they entered into a city of the Samaritans to prepare for him. And they received him not, because his face was of one going to Jerusalem. And when his disciples, James and John, had seen this, they said:

Lord, wilt thou that we command fire to come down from heaven and consume them?

And turning, he rebuked them, saying:

You know not of what spirit you are. The Son of man came not to destroy souls, but to save.

And they went into another town. And it came to pass, as they walked in the way, that a certain man said to him:

I will follow thee withersoever thou goest.

Jesus said to him:

The foxes have holes, and the birds of the air, nests; but the Son of man hath not where to lay his head.

But he said to another:

Follow me.

And he said:

Lord, suffer me first to go, and to bury my father.

And Jesus said to him:

Let the dead bury their dead: but go thou, and preach the kingdom of God.

And another said:

I will follow thee, Lord: but let me first take my leave of them that are at my house.

Jesus said to him:

No man putting his hand to the plough, and looking back, is fit for the kingdom of God.

Haydock Commentary 1 Kings 19:16b, 19-21
Notes Copied From Haydock Commentary Site

  • Ver. 16. Anoint, or call to the ministry, perhaps by placing a mantle on his head, v. 19. No mention is made of unction. C. — Yet the Fathers have hence inferred that prophets received it, as well as priests and kings. Sanctius — Elias had complained that he was left alone. God appoints him a coadjutor, and successor; a person who seemed to have yet made no immediate preparation for the office. His parents were probably known for their probity, and had taken no part in the worship of idols. C. — Abelmeula was in the great plain, ten miles south of Scythopolis. Eus.
  • Ver. 19. Mantle, perhaps to signify that he must change his manner of living. M.
  • Ver. 20. Kiss, and bid them adieu. M. — To thee. I have no farther orders. Obey the Spirit of God. Hoc age. Heb. “for what have I done to thee?” Did I require thee to follow me? Act as God may direct thee. Yet remember the ceremony which thou hast seen, and do not turn back (C.) to neglect thy office. H. Matt. viii. 22. Luke ix. 62.
  • Ver. 21. Oxen, to shew that he had relinquished his profession. M. — “He makes a vow of them.” S. Jerom, ep. xxviii. — Elias waited for him in the field, while he made a feast for his fellow-citizens, at parting. C. — Then both probably retreated to Carmel, (Salien) to watch over the instruction of the college of prophets. H.

Haydock Commentary Luke 9:51-62

  • Ver. 51. The days of his assumption, i.e. of his ascension into heaven. See the same Greek word. Mar. xvi. 19. and Acts i. 11. — He steadfastly set his face to go to Jerusalem, or literally, he fixed[3] his countenance to go up to Jerusalem. — And (v. 53.) because his face was of one going to Jerusalem. These expressions come from the style of the Hebrews. See 4 Kings xii. 17. Jerem. xlii. 15. Ezech. iv. 3. The sense is, that the Samaritans perceived that he and his company were going up to adore in Jerusalem, at which they were displeased, having an antipathy against the Jews and their temple. Wi. — It is not here said, as some interpreters have believed, that his journey to Jerusalem was the last of his life, in which he was crucified. It appears from the context, that there were still many months before the death of Christ, and that this journey was probably for the feast of Pentecost. But that year was the last of the life of Jesus Christ and he already knew the dispositions of the Jews, and what was to befall him shortly. These words, he set his face, are often used in Scripture for obstinacy and hardness in evil. Prov. vii. 13. 21. 29. Jeremy xlii. 15. &c. But we may likewise take them to signify a strong resolution, and intrepid and inflexible firmness, to perform what you have resolved. Jesus Christ shewed by his air, by his conduct and discourse, that notwithstanding the malice of his enemies, he was determined to go to Jerusalem. Calmet.
  • Ver. 52. Messengers, &c. S. Jerom believes that Christ sent true angels before him to announce his coming. The Greek word aggeloV, generally signifies an angel; but it likewise means a messenger. Most interpreters believe he sent James and John, to prepare what was necessary for provisions and lodging. This precaution was necessary, as he was always followed by great crowds. The history, from verse 51 to the end of the chapter, is mentioned by none of the evangelists, except S. Luke. Calmet.
  • Ver. 54. Wilt thou that we command fire, &c. In the Greek is added as Elias did. These words might be first in the margin, and thence by transcribers taken into the text. The two apostles, called the sons of thunder, knew their Master was greater than Elias; and therefore they are for calling for fire from heaven, as he had done. Wi. — It was probably this trait in the life of James and John, which gained them the name of boanerges, the sons of thunder. Their too great zeal for the glory of Jesus Christ, and the spirit of revenge, of which they were not yet healed, caused them to make this petition; which seemed in some manner justified by the example of Elias, 4th book of Kings, chap. i. 10. Many editions have the addition of these words, as Elias did. Calmet.
  • Ver. 55. You know not of what spirit you are, i.e. that my Spirit, which you ought to follow, is the Spirit of mercy, mildness, and patience. Wi.
  • Ver. 56. But to save souls. It might be translated, to save men’s lives;[4] but is seems better here to stick to the letter, especially since in most Greek copies we read, the souls of men. Wi.
  • Ver. 57. Follow thee, &c. Although the Sovereign Lord of all is most munificent, yet he does not lavish his gifts on all without distinction, but bestows them on the worthy only. When, therefore, this man offered to follow Christ, he answers him by telling him, that all who follow him, must daily take up their cross, and renounce the conveniences of this life. Thus he mentions what was reprehensible in his person. There appears likewise great presumption in his conduct, as he did not petition to be admitted, as other Jews did, but seems to claim the honour of the apostleship; an honour which none must assume, but such as are called by God. Heb. v. S. Cyril in Divo Thoma.
  • Ver. 60. Bury their dead, &c. Though this was an act of religion, yet it was not permitted him; that we may learn to prefer always the concerns of God to all human considerations. S. Ambrose. — However necessary this might appear, however easy, however short the time which it would take up, might be, it is not permitted him. Not the least delay can be allowed, although a thousand impediments stand in the way; for spiritual things must be preferred to things even the most necessary. Chrys. hom. xxviii. on S. Matt.
  • Ver. 62. Putting his hand to the plough. A proverb and metaphor, to signify that nothing must hinder a man from God’s service. Wi. — Christ seems here to allude to the call of Eliseus by Elias. The former was at the plough, and the latter called him. Immediately Eliseus quits his plough, runs with Elias’s permission to bid adieu to his father and mother, sacrifices two of his oxen, roasts them with the wood of the plough, and joins the company of the prophets. Jesus Christ wishes that all who follow him, should in like manner think of nothing else. Calmet.

Daily Scripture Readings Saturday June 26 2010 12th Week in Ordinary Time

June 26 2010 Saturday Twelfth Week in Ordinary Time Year 2
Disclaimer – Official Readings of the Liturgy at – http://www.usccb.org/nab/

Lamentations 2:2, 10-14, 18-19
DR Challoner Text

The Lord hath cast down headlong, and hath not spared, all that was beautiful in Jacob: he hath destroyed in his wrath the strong holds of the virgin of Juda, and brought them down to the ground: he hath made the kingdom unclean, and the princes thereof.

The ancients of the daughter of Sion sit upon the ground, they have held their peace: they have sprinkled their heads with dust, they are girded with haircloth, the virgins of Jerusalem hang down their heads to the ground. My eyes have failed with weeping, my bowels are troubled: my liver is poured out upon the earth, for the destruction of the daughter of my people, when the children, and the sucklings, fainted away in the streets of the city. They said to their mothers:

Where is corn and wine?

When they fainted away as the wounded in the streets of the city: when they breathed out their souls in the bosoms of their mothers. To what shall I compare thee? or to what shall I liken thee, O daughter of Jerusalem? to what shall I equal thee, that I may comfort thee, O virgin daughter of Sion? for great as the sea is thy destruction: who shall heal thee?

Thy prophets have seen false and foolish things for thee: and they have not laid open thy iniquity, to excite thee to penance: but they have seen for thee false revelations and banishments. Their heart cried to the Lord upon the walls of the daughter of Sion: Let tears run down like a torrent day and night: give thyself no rest, and let not the apple of thy eye cease. Arise, give praise in the night, in the beginning of the watches: pour out thy heart like water, before the face of the Lord: lift up thy hands to him for the life of thy little children, that have fainted for hunger at the top of all the streets.

Responsorial Psalm 73:1-7, 20-21 (Ps 74 NAB)
DR Challoner Text Only

O God, why hast thou cast us off unto the end:
why is thy wrath enkindled against the sheep of thy pasture?
Remember thy congregation,
which thou hast possessed from the beginning.
The sceptre of thy inheritance which thou hast redeemed:
mount Sion in which thou hast dwelt.
Lift up thy hands against their pride unto the end;
see what things the enemy hath done wickedly in the sanctuary.
And they that hate thee have made their boasts,
in the midst of thy solemnity.
They have set up their ensigns for signs,
And they knew not both in the going out and on the highest top.
As with axes in a wood of trees,
They have cut down at once the gates thereof,
with axe and hatchet they have brought it down.
They have set fire to thy sanctuary:
they have defiled the dwelling place of thy name on the earth.
Have regard to thy covenant:
for they that are the obscure of the earth
have been filled with dwellings of iniquity.
Let not the humble be turned away with confusion:
the poor and needy shall praise thy name.

The Holy Gospel of Jesus Christ According to Saint Matthew 8:5-17
Haydock New Testament

And when he had entered into Capharnaum, there came to him a centurion, beseeching him, and saying:

Lord, my servant lieth at home sick of the palsy, and is grievously tormented.

And Jesus saith to him:

I will come, and heal him.

And the centurion, making answer, said:

Lord, I am not worthy that thou shouldst enter under my roof: but only say the word, and my servant shall be healed. For I also am a man under authority, having soldiers under me, and I say to this man, Go, and he goeth: and to another, Come, and he cometh: and to my servant, Do this, and he doth it.

And Jesus hearing this, marveled, and said to them that followed him:

Amen, I say to you, I have not found so great faith in Israel. And I say unto you, that many shall come from the East, and the West, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven: But the children of the kingdom shall be cast out into the exterior darkness: there shall be weeping and gnashing of teeth.

And Jesus said to the centurion:

Go, and as thou hast believed, so be it done to thee.

And the servant was healed at the same hour. And when Jesus was come into Peter’s house, he saw his mother-in-law lying, and sick of a fever: And he touched her hand, and the fever left her, and she arose and ministered to them. And when evening was come, they brought to him many that were possessed with devils: and he cast out the spirits with his word: and all that were sick he healed: That it might be fulfilled, which was spoken by the prophet Isaias, saying: He took our infirmities, and bore our diseases.

Haydock Commentary Lamentations 2:2, 10-14, 18-19
Notes Copied From Haydock Commentary Site

  • Ver. 2. Unclean, or treated it as such.  C. — Sept. “he hath accounted profane the kings.”  H. — Joakim, Jechonias, Sedecias, and the royal family, were exposed to the greatest ignominy and sufferings.  C.
  • Ver. 10. Ancients, even magistrates.  C. — Canitiem multo deformat pulvere. Æn. x.
  • Ver. 11. Earth, by an overflowing of the bile, occasioned by grief.  Job xvi. 14.  C.
  • Ver. 13. Sea. This is an hyperbole, to express the greatness of sorrow, as the sea surpasses all other waters.  W.
  • Ver. 14. Revelations. Heb. Masoth, “burdens” for the enemy.  This sentence ought to come before and they, &c. as it is in the Vulg.  H.
  • Ver. 18. Upon. Heb. and Sept. “O wall,” &c.  v. 8.  H.
  • Ver. 19. Watches. Jerusalem is here represented in the midst of danger and misery.  C.

Haydock Commentary Matthew 8:5-17

  • Ver. 5. A centurion. The same who (Luke vii. 3,) is said to have sent messengers to our Saviour.  But there is no contradiction: for what a man does by his servants, or friends, he is many times said to do himself.  He came not in person out of humanity, but by his message shewed an extraordinary faith.  Wi. The centurion shews a much stronger faith in the power of Christ, than those who let down the sick man through the roof, because he thought the word of Christ alone sufficient to raise the deceased.  And our Saviour, to reward his confidence, not only grants his petition, as he does on other occasions, but promises to go with him to his house to heal his servant.  Chry. hom. xxvii.  The centurion was a Gentile, an officer in the Roman army.  According to S. Luke he did not come to him in person, but sent messengers to him, who desired him come: “Lord, I am not worthy,” &c.  These difficulties may be easily removed.  A person is said to appear before the judge, when his council appears for him; so he may be that he first sent his messengers, and afterwards went himself.  As to the second difficulty, it may be said the messengers added that of their own accord, as appears from the text of S. Luke.  M. S. Augustin is of opinion that he did not go himself in person, for he thought himself unworthy, but that he sent first the ancients of the Jews, and then his friends, which last were to address Jesus in his name and with his words.  l. ii de cons. Evang. c. xx.  Thus we see that the request of the two sons of Zebedee was made by themselves to Jesus Christ, according to S. Mark; (x. 35,) and by the mouth of their mother, according to S. Matthew, xx. 20.
  • Ver. 7. On this occasion our Saviour does what he never did before: every where indeed he meets the will of his supplicants, but here he runs before his request, saying: “I will come;” and this he does to teach us to imitate the virtue of the centurion.
  • Ver. 8. Origen says, when thou eatest and drinkest the body and blood of our Lord, he entereth under thy roof.  Thou also, therefore, humbling thyself, say: Domine, non sum dignus; Lord, I am not worth, &c.  So said S. Chrysostom in his mass, Litturg. Græc. sub finem; and so doth the Catholic Church say at this day in every mass.  See S. Augustin. Ep. cxviii. ad Janu.  B. See Luke vii. 6.
  • Ver. 10. Christ here compares the faith of the centurion with that of the people in general, and not with that of his blessed mother and the apostles, whose faith was beyond a doubt much greater.  M. The Greek says, “neither in Israel.” Jesus hearing this, marvelled. That is, by his outward carriage, says S. Aug. seemed to admire: but knowing all things, he could not properly admire any thing. I have not found so great faith in Israel. This need not be understood of every one, but of those whom he had cured.  Wi.
  • Ver. 11. In consequence of the faith of this Gentile, Jesus Christ takes occasion to declare that many Gentiles would be called to sit at table with Abraham, Isaac, and Jacob, in the kingdom of heaven, which is frequently represented under the figure of a feast.  See chap. xxii. 2.  Luke xii. 29.  xvi. 16.  Apoc. xix. 9.  In ancient times, the guests were reclined on beds when they took their means.  V.
  • Ver. 12. Whilst the Jews, who glory in descending from the patriarchs, and who, on this title, are children and heirs of the celestial kingdom which had been promised them, shall be excluded for having rendered themselves unworthy by their unbelief.  V. Shall be cast out into exterior darkness. This is spoken so as to imply a comparison to a supper in a great room, with a number of lights, when they who are turned out in the night, stand without, starving, weeping, and gnashing their teeth.  Wi.
  • Ver. 14. Into Peter’s house. That is, which had been Peter’s house; for now he had quitted house, and all things to follow Christ.  Wi. According to S. Mark, (i. 29,) and S. Luke, (iv. 38,) the cure of Peter’s mother-in-law seems to have been performed previously to the sermon on the mount, of which S. Luke makes mention in chap. vi.  We may suppose that S. Matthew mentions it in this order, on occasion of the miracle performed in the same place on the centurion’s servant.  V.
  • Ver. 17. In the Greek of the seventy-two interpreters, for infirmities we have amartiaV, sins; but the evangelist refers this to our bodily infirmities, because, as S. Chrysostom observes, diseases are the punishment of sins, and frequently arrive from the diseases of the soul.  M. The text of Isaias here quoted, regards the Messias literally.  V. He took our infirmities. The words signify both the distempers of the body and the infirmities of the soul, for Christ cured both.  Wi.