Daily Scripture Readings Tuesday August 31 2010 22nd Week in Ordinary Time

August 31 2010 Tuesday Twenty Second Week in Ordinary Time
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The 1st Epistle of St Paul, the Apostle, to the Corinthians 2:10b-16
Haydock New Testament

Brethren:
For the Spirit searcheth all things, even the profound things of God. For what man knoweth the things of a man, but the spirit of a man that is in him? So the things also that are of God no man knoweth, but the Spirit of God. Now we have received not the spirit of this world, but the Spirit that is of God, that we may know the things that are given us from God: Which things also we speak, not in the learned words of human wisdom, but in the doctrine of the Spirit, comparing spiritual things with spiritual. But the sensual man perceiveth not the things that are of the Spirit of God: for it is foolishness to him, and he cannot understand: because it is spiritually examined. But the spiritual man judgeth all things: and he himself is judged by no one. For who hath known the mind of the Lord, that he may instruct him? But we have the mind of Christ.

Responsorial Psalm 144:8-14 (Ps 145 NAB)
DR Challoner Text Only

The Lord is gracious and merciful:
patient and plenteous in mercy.
The Lord is sweet to all:
and his tender mercies are over all his works.
Let all thy works, O lord, praise thee:
and let thy saints bless thee.
They shall speak of the glory of thy kingdom:
and shall tell of thy power:
To make thy might known to the sons of men:
and the glory of the magnificence of thy kingdom.
Thy kingdom is a kingdom of all ages:
and thy dominion endureth throughout all generations.
The Lord is faithful in all his words:
and holy in all his works.
The Lord lifteth up all that fall:
and setteth up all that are cast down.

The Holy Gospel of Jesus Christ According to Saint Luke 4:31-37
Haydock New Testament

And he went down to Capharnaum, a city of Galilee, and there he taught them on the sabbath-days. And they were astonished at his doctrine: for his word was with power. And in the synagogue there was a man who had an unclean devil, and he cried out with a loud voice, Saying:

Let us alone; what have we to do with thee, Jesus of Nazareth? Art thou come to destroy us? I know thee who thou art, the Holy one of God.

And Jesus rebuked him, saying:

Hold thy peace, and go out of him.

And when the devil had thrown him into the midst, he went out of him, and hurt him not at all. And there came fear upon all, and they talked among themselves, saying:

What word is this: for with authority and power he commandeth the unclean spirits, and they go out?

And the fame of him was published in every place of the country.

Haydock Commentary 1 Corinthians 2: 10b-16
Notes Copied From Haydock Commentary Site

  • Ver. 10b. For the Spirit searcheth all things: the divine Spirit, the Holy Ghost, searcheth all things, and none but this Spirit of God, that is, the Spirit, which is God, knoweth the things that are of God, as none but the spirit that is in man, knoweth the things of man, knoweth his thoughts and interior affections.  But by the Spirit of God, we may understand the spirit of grace, of knowledge, of prophecy, which God hath given to his faithful, and particularly to his apostles, to raise them to a higher knowledge of the divine mysteries.  Wi.
  • Ver. 11. For what man? As the secrets of man’s heart are known only to himself, so the mysteries of the divinity are known only to the Spirit, who is God, and who proceedeth from the Father and the Son.  Theophyl.
  • Ver. 13. Which mysteries and divine truths, we apostles (even when we speak to the more perfect sort of men) deliver not in the learned words of human wisdom, not in the fine languages, studied periods and sentences arranged by the art of rhetoric, but in the doctrine of the Spirit, that is, as the Spirit of God within us teacheth us for the good of those that hear us. Comparing spiritual things with spiritual, that is, treating spiritual things with persons that are more spiritual and more perfect, adapting our discourses to the capacity of those we speak to.  Others will have the sense to be: we compare spiritual things with spiritual things, that is, we treat of such matters after a spiritual manner, with proofs and examples out of the revealed Scriptures, &c.  Wi. S. Paul seems in this place to answer an objection that might be brought against him.  If, as you say, you are gifted with a knowledge of mysteries, who do you not reveal those mysteries to us?  To this he seems to answer, because to spiritual persons, we impart spiritual knowledge.  Calmet.
  • Ver. 14-15. But the sensual man, &c.  They who are led away by sensual pleasures, do not even perceive or understand spiritual things; they seem foolish to them, and a folly to seek after them; because such things must be spiritually examined, that is, examined by the Spirit of God, which they have not. But the spiritual man judgeth all things, passeth a right judgment, not only of the things of this life, as carnal men can do, but even of spiritual things, which concern his eternal salvation. And he himself is judged by no one, that is, by no one, who is not spiritual, or who is not taught by the Spirit of God, to pass a right judgment: the sense also may be, that he cannot be justly blamed or condemned by any worldly man, who knows not how to judge of such spiritual things.  Wi. The sensual man is either he who is taken up with sensual pleasures, with carnal and worldly affections: or he who measureth divine mysteries by natural reason, sense, and human wisdom only.  Now such a  man has little or no notion of the things of God.  Whereas the spiritual man, in the mysteries of religion, takes not human sense for his guide; but submits his judgment to the decisions of the Church, which he is commanded to hear and obey.  For Christ hath promised to remain to the end of the world with his Church, and to direct her in all things by the Spirit of truth.  Ch.
  • Ver. 16. For who among the sensual men of the world, hath known the mind of the Lord, so as to be able to instruct him, or them, whom he guides by his spirit. But we, whom he has chosen to be his apostles, have the mind of Christ; having been taught and instructed by the Spirit of Christ.  Some enthusiasts and fanatics pretend from this passage of S. Paul, that they being led and inspired by the spirit, can be judged by no one in matters of faith and religion.  They pervert and wrest the words of S. Paul, as they do also other Scriptures, to their own perdition. 2 Pet. iii. 16.  First, because no one knows by his pretended private spirit, that he is truly such a spiritual man, who has the Spirit of God in him: and many have too much reason to know by their sensual carnal lives, that they have it not.  Secondly, S. Paul here speaks only of spiritual men in opposition to sensual men, and only says that they who are spiritual, have the spirit of discretion to judge what things are spiritual, and what are not; and that none can judge rightly of these matters, but they who are spiritual, guided by the Spirit.  Thirdly, as to controversies about religion, the proper spiritual judge appointed by our Saviour, Christ, are the bishops, whom he has appointed to govern his Church, with an entire submission of every man’s private judgment, and private spirit, to the judgment of the Catholic Church, which he has commanded us to hear and obey, with which he has promised to remain to the end of the world, and to direct her in all things by the spirit of truth.  Wi.

Haydock Commentary Luke 4:31-37

  • Ver. 31. Although Christ was well acquainted with the obduracy of the Jews, nevertheless, like a good physician, he condescends to pay them another visit, and try what a fresh medicine might effect in this their last stage, as it were, of existence.  He publicly preaches therefore in the synagogue, according as Isaias had declared of him, and struck amazement into every heart.  The Jews themselves considered him as something very extraordinary; as one of the prophets, or ancient saints.  But Christ, that they might conceive a higher opinion of his persons, does not make use of the expressions they did, but speaks as Lord and Master of the law.  S. Cyril.

Daily Scripture Readings Monday August 30 2010 22nd Week in Ordinary Time

August 30 2010 Monday Twenty Second Week in Ordinary Time
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1 Corinthians 2:1-5
Haydock New Testament

AND I, brethren, when I came to you, came not in loftiness of speech or of wisdom, declaring to you the testimony of Christ. For I judged not myself to know any thing among you, but Jesus Christ, and him crucified. And I was with you in weakness, and in fear, and in much trembling: And my speech, and my preaching was not in the persuasive words of human wisdom, but in the shewing of the spirit and power: That your faith might not stand on the wisdom of men, but on the power of God.

Responsorial Psalm 118:97-102 (Ps 119 NAB)
DR Challoner Text Only

O how have I loved thy law, O Lord!
it is my meditation all the day.
Through thy commandment,
thou hast made me wiser than my enemies:
for it is ever with me.
I have understood more than all my teachers:
because thy testimonies are my meditation.
I have had understanding above ancients:
because I have sought thy commandments.
I have restrained my feet from every evil way:
that I may keep thy words.
I have not declined from thy judgments,
because thou hast set me a law.

The Holy Gospel of Jesus Christ According to Saint Luke 4:16-30
Haydock New Testament

And he came to Nazareth, where he was brought up, and he went into the synagogues, according to his custom, on the sabbath day, and he rose up to read. And the book of Isaias, the prophet, was delivered unto him. And as he unfolded the book, he found the place where it was written:

The Spirit of the Lord is upon me: wherefore he hath anointed me, to preach the gospel to the poor he hath sent me, to heal the contrite of heart, To preach deliverance to the captives, and sight to the blind, to set at liberty them that are bruised, to preach the acceptable year of the Lord, and the day of reward.

And when he had folded the book, he restored it to the minister, and sat down. And the eyes of all in the synagogue were fixed on him. And he began to say to them:

This day is fulfilled this Scripture in your ears.

And all gave testimony to him: and they wondered at the words of grace that proceeded from his mouth, and they said:

Is not this the son of Joseph?

And he said to them:

Doubtless you will say to me this similitude: Physician, heal thyself: as great things as we have heard done in Capharnaum, do also here in thy own country.

And he said:

Amen, I say to you, that no prophet is accepted in his own country. In truth I say to you, there were many widows in the days of Elias, in Israel, when heaven was shut up three years and six months: when there was a great famine through all the land: And to none of them was Elias sent, but to a widow at Sarepta of Sidon. And there were many lepers in Israel in the time of Eliseus, the prophet: and none of them was cleansed by Naaman, the Syrian.

And all they in the synagogue, hearing these things, were filled with anger. And they rose up, and thrust him out of the city: and they brought him to the brow of the hill, whereon their city was built, that they might cast him down headlong. But he passing through the midst of them, went his way.

Haydock Commentary 1 Corinthians 2:1-5
Notes Copied From Haydock Commentary Site

  • Ver. 3. In weakness, and in fear, and in much trembling. We must not think, says S. Chrys. that this made the virtue of S. Paul less commendable.  It is natural to every man to fear persecutions and torments.  We admire the apostle, who amidst these fears, was always ready to expose himself, was always fighting, and always victorious.  Wi. During the stay I made with you at Corinth, I saw myself daily exposed to injuries, affronts, and persecutions.  I had then the opportunity of practising the lessons which our expiring Redeemer delivered to us from the wood on which he died, and the daily contradictions I met with obliged me to think of other things than fine discourses, and elegant harangues.  Theophyl.
  • Ver. 4. In the shewing of the spirit and power, &c.  The gifts of the Holy Ghost bestowed on those that believed, and the miracles which God wrought by his apostles, were the means God made use of to convert the world, which were of much greater force than human eloquence.  Wi.
  • Ver. 5. That your faith, &c.  Had we employed the subtleties, the reasonings, and eloquence of men, some might perhaps be induced to believe that you had been seduced by artifice.  But none can reasonably say so; your faith is founded on the force and evidence of truth, and upon the virtue and power of the Holy Ghost, who  has bestowed upon you both the light of knowledge, and the fire of love.  Theod.

Haydock Commentary Luke 4:16-30

  • Ver. 17. As he unfolded the book: and again, (v. 20) when he had folded the book. Books at that time where not like our now-a-days, but were skins or parchments, rolled or folded up.  Wi. Some are of opinion that the Jews of Nazareth, having heard of the miracles and fame of Jesus, and that he was accustomed to teach in the synagogues, though he had never been instructed in any learning, when he rose to speak, purposely gave him the book of Isaias, which was esteemed the most difficult to be explained, in order to try his learning; though it is probable that it was done by the all-directing interposition of Divine Providence.  Maldonatus.
  • Ver. 18. By the poor are to be understood the Gentiles; who might truly be called poor, since they possessed neither the knowledge of the true God, nor of the law, nor of the prophets.  Origen. Isaias in this place speaks of himself, as a figure of the Messias.  The captivity of Babylon, which is the literal object of this prophecy, was a figure of the then state of mankind; the return from this captivity announced by the prophet, and effected by Cyrus, represented the redemption of man, effected by Jesus Christ.  V.
  • Ver. 19. To set at liberty them that are bruised, or oppressed.  These words are not in the prophet; but are added by S. Luke, to explain the others. To preach the acceptable year, as it were the jubilee year, when slaves used to be set at liberty.  Wi.
  • Ver. 20. To observe and admire a person that had never learned letters, and who stood up amongst them an experienced teacher.  Menochius.  See John vii. 15. and Maldonatus.
  • Ver. 21. By this Christ wished to shew that he was the Messias foretold by the prophet Isaias, whom they so anxiously expected: he declares himself to be the person pointed out by the prophet.  There seems also to be a secret reprehension in these words of Christ; as if he were to say: Why are you so desirous to behold the Messias, whom, when he is before your eyes, you will not receive?  Why do you seek him in the prophets, when you neither understand the prophets, nor perceive the truth of their predictions, when they are fulfilled before you eyes?  Maldonatus.
  • Ver. 23. I see you will object to me this similitude, (parabolhn) or trite saying, applied to such as attended to the concerns of others, and neglected their own.  Menochius.
  • Ver. 30. Passing through the midst of them, went his way. Perhaps by making himself on a sudden invisible, or by striking them with blindness, or by changing their minds, and hearts, as he pleased.  Wi. All commentators observe on these words, that the evangelist wished to shew that Christ worked a miracle on this occasion, and by it proved his divinity.  This is the opinion of SS. Euthymius, Ambrose, and Thomas.  S. Ambrose says, we must observe that Christ did not suffer from necessity, but because he wished it.  He was not taken by the Jews, but delivered up himself; at his own pleasure he is seized, and at his own pleasure he escapes; when he wills it, he is condemned; and when he wills it, he is freed.  The most common opinion is, that he rendered himself invisible on this occasion; though others imagine that he changed their wills, or withheld their hands.  Maldon. When we observe the outrageous treatment Jesus Christ met with from the hands of the people of Nazareth, we are not surprised that he should shut up the fountain of his beneficence against them for their incredulity, and return to Capharnaum.  A.

Daily Scripture Readings Saturday August 28 2010 Memorial of St Augustine Bishop and Doctor of the Church

August 28 2010 Saturday Memorial of St Augustine, Bishop and Doctor of the Church
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1 Corinthians 1:26-31
Haydock New Testament

For see your vocation, brethren, that not many wise according to the flesh, not many mighty, not many noble: But the foolish things of the world hath God chosen, that he may confound the wise: and the weak things of the world hath God chosen, that he may confound the strong: And the mean things of the world, and the things that are contemptible, hath God chosen, and the things that are not, that he might destroy the things that are: That no flesh should glory in his sight.

But of him you are in Christ Jesus, who is made to us wisdom from God, and justice, and sanctification, and redemption: That, as it is written, He that glorieth, may glory in the Lord.

Responsorial Psalm 32:12-13, 18-21 (Ps 33 NAB)
DR Challoner Text Only

Blessed is the nation whose God is the Lord:
the people whom he hath chosen for his inheritance.
The Lord hath looked from heaven:
he hath beheld all the sons of men.
Behold the eyes of the Lord are on them that fear him:
and on them that hope in his mercy.
To deliver their souls from death;
and feed them in famine.
Our soul waiteth for the Lord:
for he is our helper and protector.
For in him our heart shall rejoice:
and in his holy name we have trusted.

The Holy Gospel of Jesus Christ According to Saint Matthew 25:14-30
Haydock New Testament

For even as a man going into a far country, called his servants, and delivered to them his goods; And to one he gave five talents, and to another two, and to another one, to every one according to his proper ability: and immediately he took his journey. And he that had received the five talents, went his way, and traded with the same, and gained other five. And in like manner he that had received the two, gained other two. But he that had received the one, going his way, digged in the earth, and hid his lord’s money. But after a long time, the lord of those servants came, and reckoned with them. And he that had received the five talents, coming, brought other five talents, saying:

Lord, thou deliveredst to me five talents; behold I have gained other five over and above.

His lord said to him:

Well done, thou good and faithful servant: because thou hast been faithful over a few things, I will set thee over many things: enter thou into the joy of thy lord.

And he also that had received the two talents came and said:

Lord, thou deliveredst two talents to me: behold I have gained other two.

His lord said to him:

Well done, good and faithful servant: because thou hast been faithful over a few things, I will set thee over many things: enter thou into the joy of thy lord.

But he that had received the one talent, came, and said:

Lord, I know that thou art a hard man; thou reapest where thou hast not sown, and gatherest where thou hast not strewed:And being afraid, I went and hid thy talent in the earth:behold here thou hast that which is thine.

And his lord answering, said to him:

Wicked and slothful servant, thou knewest that I reap where I sow not, and gather where I have not strewed. Thou oughtest, therefore, to have committed my money to the bankers, and at my coming, I should have received my own with usury. Take ye away, therefore, the talent from him, and give it to him that hath ten talents.

For to every one that hath, shall be given, and he shall abound: but from him that hath not, that also which he seemeth to have shall be taken away. And the unprofitable servant, cast ye out into the exterior darkness. There shall be weeping and gnashing of teeth.

Haydock Commentary 1 Corinthians 1: 26-31
Notes Copied From Haydock Commentary Site

  • Ver. 26-28. Vocation, is here used for the called, as Rom. iii. 30. circumcision for the circumcised, (ibid. xi. 7.) election for the elect.  V. Consider you manner of being called; not many, hitherto, of those who have believed, or of those who have preached the gospel, are wise according to the flesh, or as to worldly wisdom; and in the esteem of men, not many mighty, not many noble. God hath chosen such as are looked upon as illiterate, without power, without riches, without human wisdom, to confound the great and wise men: He hath chosen the things that are not, that is, says S. Chrys. men reputed as nothing, of no consideration, to confound, to destroy, to make subject to him, and to the gospel, men who had the greatest worldly advantages, that no flesh, no men how great, wise, rich, or powerful soever, might glory in his sight, or attribute their call, and their salvation to their own merits. From him you are in Christ Jesus brought to believe in him, who is made to us wisdom, acknowledged to be the wisdom of his eternal Father, by whom we have been justified, sanctified, redeemed.  We have nothing of ourselves to boast of, and can only glory in the Lord. Wi. And the mean things. In the beginning of Christianity, it was frequently objected to the Christians, that they had none but men of the basest extraction.  The emperor Julian likewise made the Catholics the same reproach.  Grot. But this objection was not founded; for we find many persons of considerable mention in the Scriptures, who had embraced Christianity.  Witness, v. 1. of this chap. Sosthenes, the head of the synagogue at Corinth, and some in the very palace of Cæsar.
  • Ver. 29. Glory in his sight. God wished it to be known, that the establishment of his Church was not the work of human wisdom or power, but of the omnipotent power of his divinity.  Calmet.
  • We may here admire, (v. 1.) the happiness of those who, like S. Paul, are called to the sacred ministry, not through human respects, nor by any influence of parents, by the vocation of heaven. V. 2. We have here the model and origin of all future pastoral letters. V. 3. &c. he gives thanks to God for past favours, and prays for a continuation of graces and blessings. V. 10. He begs that there be no schisms found among them, but that unanimity of sentiment and disposition may reign among them, certain and unequivocal marks of truth. V. 12. &c. He shews that both pastors and flocks should look up to God, as the only source of truth and grace; that it is a crying injustice to withdraw any share of our heart and confidence from God, to fix it on any thing that is not God; as it is to attach ourselves to the ministers of truth, and not to the Truth itself.  Therefore, concludes S. Paul, though the Jews call for miracles, and the Gentiles lean upon worldly wisdom, Christians must seek their strength and success in the weakness of the cross, and their glory in the ignominy of Christ crucified, to whom alone be all the honour and glory for ever and ever. Amen.

Haydock Commentary Matthew 25:14-30

  • Ver. 14. But that the apostles and all men might learn how they ought to watch, and to prepare for the last day, he subjoins another instructive parable of the ten talents.  It has a great affinity with that mentioned in S. Luke, xix. 11.  But this last was spoken at a different time, place, and occasion.  It differs also in some points. For even as a man, &c.  This passage is to be understood of our divine Redeemer, who ascended to heaven encompassed by his human nature.  The proper abode for the flesh is the earth; when, therefore, it is placed in the kingdom of God, it may be said to be gone into a far country.  S. Gregory. But when we speak of his divine nature, we cannot say that he is gone into a far country, but only when we speak of his humanity.  Origen.
  • Ver. 15. In the parable of the talents, the master is God, talents, graces, &c.  Wi. From this, it appears, we can do no good of ourselves, but only by means of God’s grace, though he requires our co-operation; since the servants could only make use of the talents given them to gain others.  (A talent is £187 10s.)  It is also worthy of remark, that both he who received five and he who received only two talents, received an equal reward of entering into the joy of our Lord; which shews, that only an account will be taken according to what we have received, and that however mean and despicable our abilities may be, we still have an equal facility with the most learned of entering heaven.  Jans. The servant to whom this treasure was delivered, is allegorically explained of the faithful adorers of God, in the Jewish law, who departing from it, became followers of Christ, and therefore deserving of a double recompense. . . . The servant to whom the two talents were delivered, is understood of the Gentiles, who were justified in the faith and confession of the Father and the Son, and confessed our Lord Jesus Christ, God and man, composed of body and soul; and as the people of the Jews doubled the five talents they received, so the Gentiles, by the duplication of their two talents, merited a double recompense also. . . . But the servant who received only one talent, and hid it in the ground, represented such of the Jews as persisted in the observation of the old law, and thus kept their talent buried in the ground, for fear the Gentiles should be converted.  S. Hilary.
  • Ver. 18. He that had received the one. The man who hid this one talent, represents all those who, having received any good quality, whether mental or corporal, employ it only on earthly things.  S. Gregory. Origen is also of the same sentiment: if you see any one, says he, who has received from God the gift of teaching and instructing others to salvation, yet will not exercise himself in this function, he buries his talent in the ground, like this unworthy servant, and must expect to receive the like reward.
  • Ver. 19. After a long time. This represents the time that is to intervene between our Saviour’s ascension and his last coming.  For, as he is the Master, who went into a far country, i.e. to heaven, after he had inculcated the relative duties of each man in his respective state of life; so shall he come at the last day, and reckon with all men, commending those who have employed their talents well, and punishing such as have made a bad use of them.  S. Jerom.
  • Ver. 20. I have gained other five. Free-will, aided by the grace of God, doth evidently merit as we see here.
  • Ver. 24. I know that thou art a hard man. This is an insignificant part, that is, an ornament of the parable only; as also when it is said: I should have received mine with usury, v. 27.  Wi. This seems to have been an adage levelled at avaricious men, who are never pleased but with what increases their hoards.  Under this symbol is also depicted the excuse of many, who accuse God of being too severe and unbending, whose service is extremely hard, and who adopts, rejects, and reprobates whom he pleases; who deals out heavier burdens than the weak nature of man is made to support; who denies the grace of obedience, and thus wishes to reap where he has not sown.  Jans.
  • Ver. 26. Thou evil and slothful servant, for thus calumniating thy master; if I wish to reap where I have not sown, how ought you to fear my just indignation, if were I have sown I find nothing by your neglect to reap.  Thus our Lord retorts the accusation upon the servant, as in Luke xix. 22.  Out of thy own mouth I judge thee, thou wicked servant.
  • Ver. 29. To every one that hath, &c.  That is, who hath, so as to have made good use of, or to have improved, what was committed to his trust and management.  See the notes Matt. xiii, v. 12.  Wi. When those who are gifted with the grace of understanding for the benefit of others, refuse to make a proper use of the gift, that grace is of consequence withdrawn; whereas had they employed it with zeal and diligence, they would have received additional graces.  S. Chrys. hom. lxxix. This, moreover, shews that God never requires of men more than he has enabled them to perform.
  • Ver. 30. And the unprofitable servant. Thus not only the rapacious, the unjust, and evil doers, but also all those who neglect to do good, are punished with the greatest severity.  Let Christians listen to these words, and while time will permit them, embrace the means of salvation.  S. Chrys. hom. lxxix. Let no one suffer his talent to lie uncultivated, and, as it were, hidden and buried in this unhappy earth of the world and the flesh, which engages all their thoughts and affections more than the honour and glory of God, or the eternal welfare of their own or their neighbour’s souls. —— The foregoing parables manifestly tend to excite in us great watchfulness, under the just apprehension of the strict account which hereafter we must give of our respective talents.  Jesus, therefore, naturally concludes these parables with a description of that awful day which is to succeed the final reckoning, and which will unalterably fix our abode either in eternal happiness, or in eternal misery.  In this description we are to remark, 1. the preparations for this awful scene; 2. the sentence pronounced by the judge; 3. the execution of this sentence.

Daily Scripture Readings Friday August 27 2010 Memorial of St Monica

August 27 2010 Friday Memorial of St Monica
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1 Corinthians 1:17-25
Haydock New Testament

For Christ sent me not to baptize, but to preach the gospel: not in wisdom of speech, lest the cross of Christ should be made void. For the word of the cross, to them indeed that perish, is foolishness; but to them who are saved, that is, to us, it is the power of God. For it is written: I will destroy the wisdom of the wise: and the prudence of the prudent I will reject.

Where is the wise? Where is the scribe? Where is the disputer of this world? Hath not God made foolish the wisdom of this world? For seeing that in the wisdom of God the world by wisdom knew not God: it pleased God by the foolishness of preaching to save them that believe. For both the Jews require signs, and the Greeks seek after wisdom: But we preach Christ crucified, to the Jews a stumbling-block, and to the Gentiles, foolishness: But to them that are called, both Jews, and Greeks, Christ the power of God, and the wisdom of God. For the foolishness of God, is wiser than men: and the weakness of God, is stronger than men.

Responsorial Psalm 32:1-2, 4-5, 10-11 (Ps 33 NAB)
DR Challoner Text Only

Rejoice in the Lord, O ye just:
praise becometh the upright.
Give praise to the Lord on the harp;
sing to him with the psaltery,
the instrument of ten strings.
For the word of the Lord is right,
and all his works are done with faithfulness.
He loveth mercy and judgment;
the earth is full of the mercy of the Lord.
The Lord bringeth to nought the counsels of nations;
and he rejecteth the devices of people,
and casteth away the counsels of princes.
But the counsel of the Lord standeth for ever:
the thoughts of his heart to all generations.

The Holy Gospel of Jesus Christ According to Saint Matthew 25:1-13
Haydock New Testament

Jesus told his disciples:

Then shall the kingdom of heaven be like to ten virgins, who, taking their lamps, went out to meet the bridegroom and the bride. Now five of them were foolish, and five were wise. But the five foolish, having taken their lamps, took no oil with them: But the wise took oil in their vessels, with the lamps. And while the bridegroom tarried, they all slumbered and slept.

And at midnight there was a cry made: Behold the bridegroom cometh, go ye forth to meet him. Then all those virgins arose and trimmed their lamps. And the foolish said to the wise: Give us of your oil: for our lamps are gone out. The wise answered, saying: Lest there be not enough for us and for you, go you rather to them that sell, and buy for yourselves.


Now while they went to buy, the bridegroom came: and they who were ready, went in with him to the marriage, and the door was shut. But at last came also the other virgins, saying: Lord, Lord, open to us. But he answering said: Amen, I say to you, I know you not. Watch ye, therefore, because ye know not the day nor the hour.

Haydock Commentary 1 Corinthians 1:17-25
Notes Copied From Haydock Commentary Site

  • Ver. 17. &c. Not to baptize. That is, the first and principal intent, in my vocation to the apostleship, was to preach the gospel, before the Gentiles, and kings, and the children of Israel.  Acts c.. ix. 15.  To baptize is common to all, but to preach is peculiarly the function of an apostle.  Est. Menoc. Grot. I was sent to preach the gospel, not with wisdom of speech, and as he says in the next chapter, (v. 13.) not in the persuasive words of human wisdom, &c.  The Spirit of God, which guided the thoughts and pen of S. Paul, and the other sacred writers, inspired them to deliver the gospel-truths with great simplicity, without the ornaments of an artificial human eloquence, lest the cross of Christ should be made void, lest the conversion of the world might be attributed to any human means, and not to the power of God, and of Christ crucified.  Wi.
  • Ver. 18. For the word of the cross. That is, the preaching that the Son of God, both God and man, died nailed to an infamous cross, is folly, is looked upon as ridiculous and incredible, by all obstinate unbelievers that perish: but it is received as the work of God, and an effect of his divine power, by such as are saved.  Wi.
  • Ver. 19-20. I will destroy the wisdom of the wise. I will confound the false and mistaken wisdom of the great and wise philosophers, of the learned doctors or scribes, of the curious searchers of the secrets of nature. Hath not God made foolish the wisdom of this world, by the means he hath made use of to convert, and save the world, particularly by sending his only Son to die upon a cross? the preaching of which seems a folly, &c. only they who are called, believe Christ, though crucified, to be the power and wisdom of God. Wi.
  • Ver. 21. For seeing that in the wisdom of God, &c.  That is, by the works of the divine wisdom, by the visible creatures of this world, and the effects of his providence, the world had not wisdom, or was not wise enough, to know and worship God, as they might, and ought to have done: it pleased God to shew his power by the foolishness of preaching, by sending illiterate men to preach a God crucified, which to human wisdom seems a folly, and to save men by this belief. Wi. The gospel, which I announce to you, though it appears folly to the vain philosopher, is the wisdom of God; and whilst it exhibits the picture of a crucified God, and teaches us the mortification of our senses, promises a happiness in the next life, not to be found in this.  Vat. Grot. Tir. Just.
  • Ver. 22-25. The Jews, in the mean time, ask for miracles, such as God formerly wrought in their favour, and the Greeks, or the Gentiles, to be converted, expect from us, what they would look upon as the highest points of human wisdom and knowledge; for that which appeareth the foolishness of God, is wiser than men, and able to confound the highest human wisdom; and that which appeareth weakness of God, is stronger than men, who cannot hinder God from converting the world, by means and methods, that seem so disproportioned to this his design.  Wi. Foolishness. That is to say, what appears foolish to the world in the ways of God, is indeed more wise: and what appears weakness, is indeed above all the strength and comprehension of man.  Ch.

Haydock Commentary Matthew 25:1-13

  • Ver. 1. Ten virgins. By these are signified all mankind.  By the bridegroom, Christ; by the bride, the Church; by oil, grace and charity.  Wi. — The kingdom of heaven is not unfrequently compared to the Church militant; which, as it is composed of both just and wicked, reprobate and elect, is deservedly compared to five wise and five foolish virgins: the wise constantly aspiring after their blessed country; the foolish, with all their fasts and austerities, wishing to procure nothing more than the empty esteem of men.  S. Gregory. — Went out to meet the bridegroom and the bride; in the Greek, it is simply, before the bridegroom. The custom among the Jews was, that the bridegroom should go to fetch his spouse, and conduct her with solemnity to his house.  V. — This was the conclusive ceremony, and done in the night-time.  The young women of the vicinity, in order to do her honour, went to meet her with lighted lamps.  Modern travellers inform us, that this custom still obtains with the eastern nations, particularly the Persians.  Hence the Latin phrase, ducere uxorem, to marry.
  • Ver. 4. But the wise took oil. Under this parable, we have the state of all Christians in their mortal pilgrimage justly delineated.  The wise took oil in their lamps, the necessary qualifications of grace and charity, joined with divine faith, and an additional supply of oil in their vessels; i.e. they laid up in store for themselves a solid foundation of good works.  S. Gregory teaches, that by the lamps, faith is meant; and by the light, good works.  Hence he concludes that the bad, although they have lamps, i.e. faith, no less than the good, shall be excluded; because their lamps are out, i.e. their faith is dead, without charity and good works to enlighten them.  hom. xii. — S. Augustine also declares, that these lighted lamps are good works, viz. works of mercy and good conversation, which shine forth before men.  ep. 120. c. xxxiii. — And, that this oil is a right inward intention, directing all our works to the greater glory of God, and not to the praise of ourselves in the sight of men.  Idem. ibid. — The foolish virgins had a little oil in their lamps at first, sufficient to shine before men, by some little external shew of piety, or certain works done through fear, profit, or human respects; but had made no provision of oil in their vessels, i.e. in their hearts and conscience, no provision of solid piety and charity, by means of which they might, like the prudent virgins, produce good works to salvation.  Jans.
  • Ver. 5. And while the bridegroom (Jesus Christ) tarried, i.e. delayed his coming, and thus protracted the time of repentance, they all slumbered and slept; viz. they all died.  Hence S. Paul, nolo vos ignorare de dormientibus. But the reason why Jesus Christ says they slumbered is, because they were to rise again: and by the expression, whilst the bridegroom tarried, Christ wishes to shew us that a very short time will elapse between his first and second coming.  S. Jerom.
  • Ver. 6. There was a cry. So shall we all have to rise again at the sound of the last trumpet, to meet our judge, either like the wise virgins, who having their oil ready, and their lamps trimmed and burning, soon prepare themselves to give in their accounts to their Lord; or, like the foolish, who having made no provision of the oil of good works, are compelled to seek it at the time they are to be judged.  S. Augustine. — It is said he will come at midnight; i.e. when least expected.
  • Ver. 8. For our lamps are gone out. Thus too many trusting to their faith alone, and leading a tepid indifference life, are negligent in preparing themselves by good works for the coming of the bridegroom.  But when they perceived themselves called away from this life, to go and meet their judge, they then begin to find their lamps extinguished, and to think of procuring for themselves the oil of good works, by bequeathing their effects to the poor.  Though we ought not to despair of the salvation of these, still there is great room to fear; for, a death-bed repentance is seldom sincere, more seldom, or never perfect, and always uncertain.  Jansenius.
  • Ver. 9. Go ye rather to them that sell. The wise virgins do not there advise the foolish to go and buy, but upbraid them for the poor store of good works they have laid up.  They had before only sought the praises of men in their good actions, and therefore are answered by the wise: “go now to those to whom you have given all your actions; go and see what their praises will avail, what peace of conscience they can give you: and, if they have praised you, and made you esteemed in the eyes of men, see if they can do the same before God.”  S. Aug.
  • Ver. 10. And the door was shut. After the final day of judgment, there will be no room for prayers and good works.  S. Jerom. — For, after having received those within its walls, who have put on in some degree the nature of the angels, the gate to the city of bliss is closed for ever.  S. Aug.
  • Ver. 13. Watch ye. S. Austin asks, how can we be always watching, it being necessary for each one to give himself sufficient time to sleep and rest from his many labours?  He answers the question in these words: We may always keep watching to our hearts by faith, hope, charity, and all other good works.  But when we awake, like the five wise virgins, we must arise and trim our lamps, by supplying them with the oil of good works.  Then they will not go out, nor will the soothing oil of a good conscience be wanting to us.  Then will the bridegroom come and introduce us to his house, where we shall never need sleep or rest; nor will our lamps ever be in danger of going out.  Whilst we are in this life, we labour; and our lamps, blown about by the winds of innumerable temptations, are always in danger of being extinguished; but soon their flame shall become more brilliant, and the temptations we have suffered here shall not diminish, but increase its lustre.  S. Aug. serm. xxiv.

Daily Scripture Readings Thursday August 26 2010 21st Week in Ordinary Time

August 26 2010 Thursday Twenty First Week in Ordinary Time
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1 Corinthians 1:1-9
Haydock New Testament

PAUL, called to be an apostle of Jesus Christ, by the will of God, and Sosthenes, a brother, To the church of God that is at Corinth, to them that are sanctified in Christ Jesus, called to be saints, with all that invoke the name of our Lord Jesus Christ, in every place of theirs and ours; Grace to you, and peace from God, our Father, and from the Lord Jesus Christ.

I give thanks to my God always for you, for the grace of God, that is given you in Christ Jesus: That in all things you are made rich in him, in all speaking, and in all knowledge: As the testimony of Christ was confirmed in you: So that nothing is wanting to you in any grace, waiting for the manifestation of our Lord Jesus Christ, Who also will confirm you unto the end without crime, in the day of the coming of our Lord Jesus Christ. God is faithful: by whom you are called unto the fellowship of his Son, Jesus Christ, our Lord.

Responsorial Psalm 144:2-7 (Ps 145 NAB)
DR Challoner Text Only

Every day will I bless thee:
and I will praise thy name for ever;
yea, for ever and ever.
Great is the Lord, and greatly to be praised:
and of his greatness there is no end.
Generation and generation shall praise thy works:
and they shall declare thy power.
They shall speak of the magnificence of the glory of thy holiness:
and shall tell thy wondrous works.
And they shall speak of the might of thy terrible acts:
and shall declare thy greatness.
They shall publish the memory of the abundance of thy sweetness:
and shall rejoice in thy justice.

The Holy Gospel of Jesus Christ According to Saint Matthew 24:42-51
Haydock New Testament

Jesus said:

Watch ye, therefore, because you know not at what hour your Lord will come. But this know ye, that if the master of the house knew at what hour the thief would come, he would certainly watch, and would not suffer his house to be broken open. Wherefore be ye also ready, because at what hour you know not, the Son of man will come.

Who, thinkest thou, is a faithful and wise servant, whom his lord hath set over his family, to give them meat in season? Blessed is that servant, whom, when his lord shall come, he shall find so doing. Amen, I say to you, he shall set him over all his goods. But if that evil servant shall say in his heart: My lord is long a coming: And shall begin to strike his fellow-servants, and shall eat, and drink with drunkards: The lord of that servant shall come, in a day that he expecteth not, and in an hour that he knoweth not: And shall separate him, and appoint his portion with the hypocrites. There shall be weeping and gnashing of teeth.

Haydock Commentary 1 Corinthians 1:1-9
Notes Copied From Haydock Commentary Site

  • Ver. 1. Paul called to be an apostle. S. Paul had preached to the Corinthians, and had remained a long time with them, to instruct and confirm them in the faith.  During his absence, the faithful of Corinth were divided into several parties, on occasion of some new teachers, who had come amongst them.  Calmet. It was to heal the wounds caused by these divisions, that the present epistle was written.  S. Thom.  A. And Sosthenes. There are various conjectures made concerning the person S. Paul here mentions.  Some are of opinion that this Sosthenes is the same mentioned, Acts xviii. 17. who was beaten before the tribunal of Gallio, proconsul of Achaia, when S. Paul was carried before that magistrate.  Eusebius says, that Sosthenes was one of the 72 disciples, and a different person from the one mentioned in Acts.  Estius takes him to be S. Paul’s secretary.  The common opinion is, that he was a great sufferer for the faith at Corinth, and S. Paul here mentions him as a man worthy their imitation.  Calmet.
  • Ver. 2. In every place of theirs and ours. Inasmuch as among Christians in all places there ought to be such an union of faith, and conformity of discipline, as if they were all in one place.  Wi.
  • Ver. 4. That is given you in, or by Christ Jesus.[1]  Where we may take notice with S. Chrys. for the understanding of other places, that in, is many times put for by or through.
  • Ver. 5. Rich in him in all knowledge. The apostles never addressed any epistle, except to persons who had been previously converted to the faith.  Nor is it reasonable to expect, that infidel and pagan nations, merely by reading the inspired writings, will be able, by the light that is in them, to elicit from the said book the truths of religion.  Would they not be tempted to worship the wily serpent, that succeeded in deceiving Eve? and how will they know that this serpent is the devil?  A.
  • Ver. 6. As the testimony of Christ, what Christ testified and taught was confirmed in you, that is, your faith in Christ hath been confirmed by those graces and gifts which you received from the Holy Ghost at your baptism, and when by imposition of hands you were confirmed by me, or some other bishop.  Wi.

Haydock Commentary Matthew 24:42-51

  • Ver. 42. Watch ye, therefore. That men might not be attentive for a time only, but preserve a continual vigilance, the Almighty conceals from them the hour of dissolution: they ought therefore to be ever expecting it, and ever watchful.  But to the eternal infamy of Christians be it said, much more diligence is used by the worldly wise for the preservation of their wealth, than by the former for the salvation of their immortal souls.  Though they are fully aware that the Lord will come, and like a thief in the night, when they least expect him, they do not persevere watching, nor guard against irreparable misfortune of quitting the present life without previous preparation.  Therefore will the day come to the destruction of such as are reposed in sleep.  S. Chrys. hom. lxxviii. on S. Mat. Of what importance is it then that we should be found watching, and properly attentive to the one thing necessary, the salvation of our immortal souls.  For what will it avail us, if we have gained the whole world, which we must then leave, and lose our immortal souls, which, owing to our supine neglect to these admonitions of Jesus Christ, must suffer in hell-flames for all eternity?  A.

Sunday Scripture Readings August 29 2010 22nd Sunday in Ordinary Time

August 29 2010 Twenty Second Sunday in Ordinary Time
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Sirach 3:17-18, 20, 28-29
Douay-Rheims Challoner

And in justice thou shalt be built up, and in the day of affliction thou shalt be remembered: and thy sins shall melt away as the ice in the fair warm weather. Of what an evil fame is he that forsaketh his father: and he is cursed of God that angereth his mother.

The greater thou art, the more humble thyself in all things, and thou shalt find grace before God:

A heart that goeth two ways shall not have success, and the perverse of heart shall be scandalized therein. A wicked heart shall be laden with sorrows, and the sinner will add sin to sin.

Psalm 67:4-7, 10-11 (Ps 68 NAB)
DR Challoner Text Only

And let the just feast, and rejoice before God:
and be delighted with gladness.
Sing ye to God, sing a psalm to his name,
make a way for him who ascendeth upon the west: the Lord is his name.
Rejoice ye before him: but the wicked shall be troubled at his presence,
Who is the father of orphans, and the judge of widows. God in his holy place:
God who maketh men of one manner to dwell in a house:
Who bringeth out them that were bound in strength;
in like manner them that provoke, that dwell in sepulchres.
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.

Hebrews 12:18-19, 22-24a
Haydock New Testament

For you are not come to a mountain that might be touched, and a burning fire, and a whirlwind, and darkness, and tempest, And the sound of a trumpet, and the voice of words, which they that heard excused themselves, that the word might not be spoken to them.

But you are come to Mount Sion, and to the city of the living God, the heavenly Jerusalem, and to the company of many thousands of Angels, And to the church of the first-born, who are written in heaven, and to God, the judge of all, and to the spirits of the just made perfect, And to Jesus, the mediator of the new testament, and to the sprinkling of blood which speaketh better than that of Abel.

The Holy Gospel of Jesus Christ According to Saint Luke 14:1, 7-14
Haydock New Testament

And it came to pass, when Jesus went into the house of a certain chief of the Pharisees, on the sabbath-day, to eat bread, and they were watching him. And he spoke a parable also to them that were invited, marking how they chose the first seats at the table, saying to them:

When thou art invited to a wedding, sit not down in the highest place, lest perhaps one more honourable than thou be invited by him: And he who invited thee, and him, come and say to thee: Give place to this man; and then thou begin, with blushing, to take the lowest place. But when thou art invited, go sit down in the lowest place; that when he who invited thee cometh, he may say to thee: Friend, go up higher.  Then shalt thou have glory before them that sit at table with thee. Because every one that exalteth himself, shall be humbled: and he that humbleth himself, shall be exalted.

And he said to him also that had invited him:

When thou makest a dinner, or a supper, call not thy friends, nor thy brethren, nor thy kinsmen, nor thy neighbours who are rich; lest they also invite thee again, and a recompense be made to thee. But when thou makest a feast, call the poor, the feeble, the lame, and the blind: And thou shalt be blessed, because they have not wherewith to make thee recompense: for recompense shall be made thee at the resurrection of the just.

Haydock Commentary Sirach 3:17-18, 20, 28-29
Notes Copied From Haydock Commentary Site

  • Ver. 18. Of. Greek, “Like a blasphemer is,” &c.  C. — He who reviles his father, meditates blasphemy against the Deity.  Menander.
  • Ver. 20. Greater. The dignity of a person should be the measure of his humility, (S. Amb. de virg. 31.) as the most elevated are the most exposed to pride.  Humility is taught only by true wisdom and the gospel.  Matt. xi. 29.  Philosophy  may inspire us with the contempt of riches, &c.  C. — Yet humility is the most indispensable duty, and no less essential than delivery to an orator.  S. Aug. ep. 118. ad Diosc. — All human greatness comes from God, who requires us to shew our gratitude by humility.  W.
  • Ver. 29. Wicked. Greek, “hard,” obdurate in sin, like Pharao.  Rom. ii. 5.  H. — Sorrows. Or crimes, as the word often implies, and the punishment thereof.  C. — “Sin, by its own weight, leads to another, (S. Greg. Mor. xxv. 12.) and while custom is not resisted, a necessity arises.”  S. Aug. Conf. viii. 5.

Haydock Commentary Hebrews 12:18-19, 22-24a

  • Ver. 18. For you are not come to a mountain,[7] &c.  That is, to a mountain on earth that can be touched; to wit, to Mount Sinai, where the law was given to Moses, where the mountain seemed all on fire, with dreadful thunder and lightning, whirlwinds, darkness, tempests, sounding of trumpets, voices, &c. which they who heard excused themselves, begging that Moses only, and not God, might speak to them, for they could not without exceeding consternation think of what was then said; that if any man, or even beast, should touch the mountain, he should be stoned to death.  Ex. xix. 15.  Nay Moses himself, trembling, was frightened.  This particular is nowhere mentioned in the Scripture, but the apostle might know it by revelation, or by some tradition among the Jews.  Wi.
  • Ver. 22. But you are come to Mount Sion, where not a law of fear, like that of Moses, but a new law of love and mercy hath been given you, preached by our Saviour himself, and by his apostles, testified by the coming of the Holy Ghost, and by the effusion of God’s spirit upon the believers.  Here you are called to the city of the living God, (to the Christian Church on earth) and even to the celestial Jerusalem, there to be for ever happy in the company of many millions of Angels; to the church of the first-born, who are written in heaven, (v. 23.) to be happy with those who have been chosen by a special mercy of God, and blessed with an endless happiness; to be there in the presence of God, the judge of all men, with all the celestial spirits and souls of the just and perfect in the kingdom of God.  Jesus Christ is the mediator of this new testament, the redeemer of mankind by his death on the cross, by the sprinkling and effusion of his blood, which speaketh better than that of Abel: the blood of Abel cried to heaven for vengeance, and the blood of Christ for mercy and pardon.  Wi.

Haydock Commentary Luke 14:1, 7-14

  • Ver. 1. This was the Hebrew expression for taking a meal; their frugality probably suggested this method of expression, bread being the principal part of their repast.  Calmet. — What a contrast here between the actions of the Pharisees and those of our Saviour!  They watched all his actions, in order to have an opportunity of accusing him, and of putting him to death; whilst he, on the contrary, seeks after nothing but the salvation of his enemies’ souls.  Tirin.
  • Ver. 7. A parable. What parable?  In the text there is no parable, but only instruction.  Maldonatus thinks that our Saviour spoke a parable on this occasion, which S. Luke has omitted, giving us only the moral and the substance of the instruction conveyed by it.  Calmet. — To take the lowest place at a feast, according to our Saviour’s injunctions, is certainly very becoming; but imperiously to insist upon it, is far from acting according to our Saviour’s wishes, particularly when it is destructive of regularity, and productive of discord and contention.  S. Basil.
  • Ver. 9. The lowest place. A person of the first quality is not to do this literally, which would be preposterous; but it is to teach every on humility of heart and mind.  Wi.
  • Ver. 12. Christ does not here forbid the invitation of friends and relatives, since that would be acting directly contrary to his own maxims and spirit, which breathe nothing but charity and union.  He merely wishes to purify our motives in the disposal of our charity, by insinuating that there is more merit in giving to the indigent, from whom we can expect no remuneration.  Calmet. — It is only an effect of avarice, to be liberal to those who will repay us, says S. Ambrose.  It is our duty as acknowledged even by heathens (Cicero de Off. l. i.) to assist those who stand most in need of it; but our practice says the same author, is to be most obsequious to those from whom we expect most, though they want our services the least.  S. Ambrose, Ven. Bede, and S. Chrys. are of the same opinion.

Daily Scripture Readings Wednesday August 25 2010 21st Week in Ordinary Time

August 25 2010 Wednesday Twenty First Week in Ordinary Time
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2 Thessalonians 3:6-10, 16-18
Haydock New Testament

And we charge you, brethren, in the name of our Lord Jesus Christ, that you withdraw yourselves from every brother walking disorderly, and not according to the tradition which they have received of us. For yourselves know how you ought to imitate us: for we were not disorderly among you: neither did we eat any man’s bread for nothing, but in labour and in toil working night and day, lest we should be burthensome to any of you. Not as if we had not the power; but that we might give ourselves a pattern to you to imitate us. For also when we were with you, we declared this to you, that if any man will not work, neither let him eat.

Now the Lord of peace himself, give you everlasting peace in every place. The Lord be with you all. The salutation of Paul with my own hand: which is the sign in every epistle: so I write. The grace of our Lord Jesus Christ be with you all. Amen.

Responsorial Psalm 127:1-2, 4-5
DR Challoner Text Only

Blessed are all they that fear the Lord:
that walk in his ways.
For thou shalt eat the labours of thy hands:
blessed art thou, and it shall be well with thee.
Behold, thus shall the man be blessed that feareth the Lord.
May the Lord bless thee out of Sion:
and mayst thou see the good things of Jerusalem
all the days of thy life.

The Holy Gospel of Jesus Christ According to Saint Matthew 23:27-32
Haydock New Testament

Jesus said:

Wo to you Scribes and Pharisees, hypocrites: because you are like to whitened sepulchres, which outwardly appear to me beautiful, but within are full of dead men’s bones, and of all filthiness. So you also outwardly, indeed, appear to men just: but within, you are full of hypocrisy and iniquity.

Wo to you Scribes and Pharisees, hypocrites, who build the sepulchres of the prophets, and adorn the monuments of the just, And say: If we had been in the days of our fathers, we would not have been partakers with them, in the blood of the prophets. Wherefore you are witnesses against yourselves, that you are the sons of them who killed the prophets. Fill ye up then the measure of your fathers.

Haydock Commentary 2 Thessalonians 3: 6-10, 16-18
Notes Copied From Haydock Commentary Site

  • Ver. 6. Charge, or declare; or by the Greek, we command. In the name of our Lord. This may signify a separation by excommunication.  Wi. That you withdraw, &c.  S. Chrysostom upon this place, S. Austin, Theophylactus, and others understand S. Paul as speaking of a kind of excommunication.  But S. Chrys. on v. 13. and 14. seems to restrain its meaning to a prohibition for the guilty to speak to any body, unless they spoke to him, if their conversation tended to exhort him to repentance.  Theophylactus likewise remarks that this punishment was formerly much dreaded, though now not in use.
  • Ver. 8. Burthensome. By the Greek, he understands those who being idle, and not keeping themselves employed, lead a disorderly life.  Wi.
  • Ver. 9. If I, to whom you are indebted for the preaching of the gospel, have yielded my claims, unwilling to receive any thing from you, and even labouring with my own hands for the necessaries of life, how are those to be borne with who do nothing, and yet will be supported at another’s expense? for S. Paul had witnessed amongst them some of this idle disposition.  Estius.
  • Ver. 10. Not work. By prying with curiosity into other men’s actions.  He that is idle, saith S. Chrys. will be given to curiosity.  Wi. The apostles, like our Lord, were fond of introducing popular saying or axioms.  Another, and not unlike the former, is found in one of the Jewish rabbies, Zeror:
  • Qui non laboraverit in Prosabbato, nè edat in Sabbato.
  • Ver. 17. The salvation of, &c.  The apostle gives them his caution, for fear the faithful might be deceived by fictitious letters.  For they had already received one of this kind, which had terrified them, by foretelling that the day of judgment was at hand.  This deception he is here anxious to remove, signing the present communication with his own hand, and sealing it with his own seal.  For although the rest of the epistle had been written by another, these words to the end were written by himself.  Estius. All the civilities of this great doctor of grace terminate in wishing it to his friends.  This is his genuine character, because it is the love and continual effusion of his heart.  V. Amen. This the congregation added after the epistle had been read, and from this circumstance alone has it found a place here.  Polus synopsis Criticorum, p. 1003, vol. 4.

Haydock Commentary Matthew 23:27-32

  • Ver. 27. Whitened sepulchres. The Jews, lest they should be defiled with touching the sepuchres, whitened them on the outside, in order to distinguish them.  But this exterior whiteness, covering interior corruption, was a genuine picture of the pharisaical character.  But these men, says S. Gregory, can have no excuse before the severe judge at the last day; for, whilst they shew to the view of mankind so beautiful an appearance of virtue, by their very hypocrisy they demonstrate that they are not ignorant how to live well.  Moral. xxvi. Tell me, you hypocrite, what pleasure there is in wickedness?  why do you not wish to be what you wish to appear?  What it is beautiful to appear, is beyond a doubt more beautiful to be.  Be therefore what you appear, or appear what you really are.  S. John Chrysostom.
  • Ver. 28. Jesus Christ so often and so boldly condemns the Pharisees, because he reads their hearts and intentions; but we, who can only judge of overt actions, who cannot dive into the secrets of the heart, must never presume to call men’s exterior good actions hypocrisy; but judge of men according as we see and know.  B.
  • Ver. 29. Build the sepulchres, &c.  This is not blamed, as if it were in itself evil to build or adorn the monuments of the prophets; but the hypocrisy of the Pharisees is here taxed; who, whilst they pretended to honour the memory of the prophets, were persecuting even unto death the Lord of the prophets.  Ch. Jesus Christ foresaw that they would shortly accomplish the wickedness of their fathers in shedding his blood, as their fathers did the blood of the prophets.  Hilar. And although they seemed to honour the prophets, and to abhor the murder of the just, it was merely that in their persecution of Jesus Christ he might appear to the people neither a prophet, nor just.  M.
  • Ver. 32. Jesus Christ does not here persuade the Jews to continue on in their wicked ways, as if praising and sanctioning their conduct; but only predicts his own death, which they were about to compass, and which crime would greatly exceed that of their fathers: as he was the greatest, and even the Lord of all the other prophets, whom their fathers had put to death.  Dion. Carth.