Sunday Scripture Readings September 26 2010 26th Sunday in Ordinary Time

September 26 2010 Twenty Sixth Sunday in Ordinary Time
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Amos 6:1a,4-7
Douay-Rheims Challoner

Woe to you that are wealthy in Sion; You that sleep upon beds of ivory, and are wanton on your couches: that eat the lambs out of the flock, and the calves out of the midst of the herd; You that sing to the sound of the psaltery: they have thought themselves to have instruments of music like David; That drink wine in bowls, and anoint themselves with the best ointments: and they are not concerned for the affliction of Joseph.

Wherefore now they shall go captive at the head of them that go into captivity: and the faction of the luxurious ones shall be taken away.

Responsorial Psalm 145:7, 8-9, 9-10 (Ps 146 NAB)
DR Challoner Text Only

Blessed is he
Who keepeth truth for ever:
who executeth judgment for them that suffer wrong:
who giveth food to the hungry.
The Lord looseth them that are fettered:

The Lord enlighteneth the blind.
The Lord lifteth up them that are cast down:
the Lord loveth the just.

The Lord keepeth the strangers,
he will support the fatherless and the widow:
and the ways of sinners he will destroy.

The Lord shall reign for ever:
thy God, O Sion, unto generation and generation.

1 Timothy 6:11-16
Haydock New Testament

But thou, O man of God, fly these things: and pursue justice, piety, faith, charity, patience, meekness. Fight the good fight of faith, lay hold on eternal life whereunto thou art called, and hast confessed a good confession before many witnesses.

I charge thee before God, who quickeneth all things, and before Christ Jesus, who gave testimony under Pontius Pilate, a good confession: That thou keep the commandment without spot, blameless, unto the coming of our Lord Jesus Christ: Which in his times he shall shew, who is the Blessed and only Mighy, the King of kings, and Lord of lords: Who only hath immortality, and inhabiteth light inaccessible, whom no man hath seen, nor can see: to whom be honour and empire everlasting. Amen.

The Holy Gospel of Jesus Christ According to Saint Luke 16:19-31
Haydock New Testament

There was a certain rich man, who was clothed in purple and fine linen: and feasted sumptuously every day. And there was a certain beggar, by name Lazarus, who lay at his gate, full of sores, Desiring to be filled with the crumbs that fell from the rich man’s table; and no one did give him: moreover, the dogs came and licked his sores.

And it came to pass that the beggar died, and he was carried by the Angels into Abraham’s bosom. And the rich man also died: and he was buried in hell. And lifting up his eyes when he was in torments, he saw Abraham afar off, and Lazarus in his bosom: And he cried, and said:

Father Abraham, have mercy on me, and send Lazarus, that he may dip the tip of his finger in water, to cool my tongue, for I am tormented in this flame.

And Abraham said to him:

Son, remember that thou didst receive good things in thy life-time, and likewise Lazarus evil things: but now he is comforted, and thou art tormented. And besides all this, between us and you there is fixed a great chaos: so that they who would pass from hence to you, cannot, nor from thence come hither.

And he said:

Then, Father, I beseech thee that thou wouldst send him to my father’s house: For I have five brethren, that he may testify to them, lest they also come into this place of torments.

And Abraham said to him:

They have Moses and the prophets; let them hear them.

But he said:

No, father Abraham; but if one went to them from the dead, they will do penance.

And he said to him:

If they hear not Moses and the prophets, neither will they believe if one rise again from the dead.

Haydock Commentary Amos 6:1a,4-7

  • Ver. 1. Wealthy. Sept. Syr. and Arab. “despisers of Sion.” Heb. also, “who hate Sion.” The prophecy wholly regards Israel. C.—It is a great crime for the rich to neglect the poor; but still more so, when wealthy clergymen shew no compassion for the spiritual or corporal wants of their neighbours. W.—State. Heb. “to whom the house of Israel comes” for judgment.
  • Ver. 4. Ivory, with which the beds for eating were adorned. v. 7. C.—Wanton. Heb. “stretch themselves out upon their,” &c. H.
  • Ver. 5. David. They think they excel him in music; but he consecrated his talent to a better purpose. C.—Sept. “they deemed them stable, and not fugitive things.” H.—They have placed their chief good in such pleasures. Theod. C.
  • Ver. 6. In bowls. Sept. “refined,” (H.) or cleared of the dregs.—Joseph, of their brethren, or they seem to have no share in the sufferings of mankind. Ps. lxxii. 5.
  • Ver. 7. Luxurious. Heb. “the feast of those who stretch themselves out, shall,” &c. Sept. “the neighing shall be removed from Ephraim.” His luste shall be punished. Jer. v. 8.—Some translate Heb. “the mourning of those who stretch themselves on their beds is at hand.” Others, “their funeral feast is distant.” None shall bewail their death. So ambiguous is the original. C.

Haydock Commentary 1 Timothy 6:11-16

  • Ver. 11. But thou, O man of God. This, says S. Chrys. is one of the highest titles and commendations that can be given to any man. So are called Samuel, Elias, Eliseus. 1 K. ii. and ix. 3 K. xxxiii. Wi.
  • Ver. 12. Fight the good fight. Lit. strive a good strife. S. Paul oftentimes brings this comparison of men striving for a prize.—And hast confessed a good confession before many witnesses, not only when baptized, not only when thou wast ordained a bishop, but by thy constancy and sufferings, and persecutions, says S. Chrys. though we know not the particulars. Wi.—Timothy had made profession of his faith at his baptism, at his ordination, and during the whole course of a life which, through many labours and persecutions, had been dedicated entirely to promote the faith. D. Thomas.—Like him let us also combat, if we aspire after the same triumph and prize.
  • Ver. 13. Under Pontius Pilate, &c. Some expound it of the words and particular testimony Christ gave when he said he was king, but not of this world, who came to teach the truth. We may rather understand it with others, of all Christ taught and suffered under Pilate, or whilst he was governor of Judea. Wi.
  • Ver. 14. That thou keep the commandment. Some understand that of fighting manfully; others of loving God; others rather comprehend all that S. Paul had commanded him, and all the instructions given.—Unto the coming of our Lord; which coming, he in due time will shew. This is the construction by the Greek. Wi.00This coming will be desirable for Christians who have preserved or recovered their baptismal innocence, and for pastors who have faithfully fulfilled their ministry; but terrible, in the extreme, for all who have lived in the constant neglect and omission of their duties.
  • Ver. 16. Who only hath immortality; i.e. is immortal of himself, and by his own nature.—Light inaccessible;

to human eyes or understandings. Wi.

Haydock Commentary Luke 16:19-31

  • Ver. 19. There was a certain rich man, &c. By this history of the rich man and Lazarus, he declares that those who are placed in affluent circumstances, draw upon themselves a sentence of condemnation, if seeing their neighbor in want, they neglect to succour him. S. Cyril, in Cat. Graec. Partum.—He that hath the substance of this world, and shall see his brother in need, and shut up his bowels against him, how doth the charity of God abide in him? John, 1 Ep. iii. 17. A received tradition of the Jews informs us, that this Lazarus was a beggar, then at Jerusalem, suffering in the most wretched condition of poverty, and infirmity: him our Saviour introduces, to manifest more plainly the truth of what he had been saying. S. Cyril, ut supra.—By this, we are not to understand that all poverty is holy, and the possession of riches criminal; but, as luxury is the disgrace of riches, so holiness of life is the ornament of poverty. S. Ambrose.—A man may be reserved and modest in the midst of riches and honours, as he may e proud and avaricious in the obscurity of a poor and wretched life.—Divers interpreters have looked upon this as a true history; but what is said of the rich man seeing Lazarus, of his tongue, or his finger, cannot be literal: souls having no such parts. Wi.—In this parable, which S. Ambrose takes to be a real fact, we have the name of the poor mendicant; but our Lord suppresses the name of the rich man, to signify that his name is blotted out of the book of life: besides, the rich man tells Abraham, that he has five brothers, who were probably still living; wherefore, to save their honour, our Lord named not their reprobated brother.
  • Ver. 22. Abraham’s bosom. The place of rest, where the souls of the saints resided, till Christ had opened heaven by his death. Ch.—It was an ancient tradition of the Jews, that the souls of the just were conducted by angels into paradise. The bosom of Abraham (the common Father of all the faithful) was the place where the souls of the saints, and departed patriarchs, waited the arrival of their Deliverer. It was thither that Jesus went after his death; as it is said in the Creed, “he descended into hell,” to deliver those who were detained there, and who might at Christs’s ascension enter into heaven. Calmet. See 1 Pet. iii. 19.—“Many shall come from the east and the west, and shall sit down with Abraham.” Matt. viii. 11.
  • Ver. 25. It appears from Philo, (de Execrat. p. 9, 37 b.) that the Jews not only acknowledged the existence of souls, and their state of happiness or misery after this life, but also that the souls of the saints and patriarchs interceded with God for their descendants, and obtained for them the succour they stood in need of. Calmet.
  • Ver. 26. Between us and you is fixed a great chaos, or gulf; i.e. God’s justice has decreed, that the bad should forever be separated from the good. We may here take notice that the Latin and Greek word, (v. 22) translated hell, even in the Prot. translation, cannot signify only the grave. Wi.
  • Ver. 27. If they hear not Moses, &c. We think that if we saw a man raised from the dead, who should tell us what he had seen and suffered in another world, it would make more impression upon us than past miracles, which we hear of, or the promises and threats of the prophets, apostles, and our blessed Saviour, which are contained in the Scripture; but it is a false notion, a vain excuse. The wicked, and unbelievers, would even in that case find pretexts and objections for not believing. S. Chrys. hom. iv.—They would say that the dead man was a phantom; that his resurrection was not real; his assertion nugatory. When Christ raised Lazarus from the dead, the miracle was known, evident and public, yet we find none of the Pharisees converted by it. They were even so mad as to enter into a design to kill Lazarus, to get rid of a witness who deposed against their incredulity. How many other miracles did he not perform in their sight, which they attributed to the prince of darkness, or to magic? Christ raised himself from the dead. This fact was attested by many unexceptionable witnesses. And what do the hardened Jews do? They object, that his disciples, stealing away the body, maliciously persuaded the people that he had risen again. Such is the corruption of the human heart, that when once delivered up to any passion, nothing can movie it. Every day we see or hear of malefactors publicly executed yet their example has no effect on the survivors, nor does it prevent the commissions of fresh crimes. Calmet.—“We have also the more firm prophetical word; whereunto you do well to attend, as to a light that shineth in a dark place, until the day dawn, and the day-star arise in your hearts.” 2 Pet. i. 19.—We may learn many very instructive lessons from this affecting history of Lazarus.—The rich may learn the dreadful consequences to be apprehended from riches, when made subservient to sensuality, luxury, and ambition. The poor may learn to make their poverty and sufferings however grievous the nature, instrumental to their future happiness, by bearing them with patience and resignation and resignation to the will of heaven. The former are taught that to expose a man to eternal misery, nothing more is required than to enjoy all the good things of this world according to their own will; the latter that however they may be despised and rejected of men, they may still have courage, knowing that the short day of this fleeting life, with all its apparent evils will soon be over; and that the day of eternity is fast approaching, when everyone shall receive according as he has done good or evil in his body.

Daily Scripture Readings Wednesday September 15 2010 Memorial of Our Lady of Sorrows

September 15 2010 Wednesday Memorial of Our Lady of Sorrows
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1 Corinthians 11:17-26, 33
Haydock New Testament

Now this I ordain: not praising you, that you come together not for the better, but for the worse. For first of all I hear, that when you come together in the church, there are divisions among you, and in part I believe it. For there must be also heresies: that they also, who are reproved, may be made manifest among you.

When you come together therefore into one place, it is not now to eat the Lord’s supper. For every one taketh before his own supper to eat. And one indeed is hungry, and another is drunk. What, have you not houses to eat and to drink in? Or despise ye the church of God, and put them to shame that have not? What shall I say to you? Do I praise you? In this I praise you not.

For I have received of the Lord that which also I delivered to you, that the Lord Jesus, the night in which he was betrayed, took bread, And giving thanks, broke, and said: Take ye, and eat: this is my body, which shall be delivered for you: do this for the commemoration of me. In like manner also the chalice, after he had supped, saying: This chalice is the new testament in my blood: this do ye, as often as you shall drink it for the commemoration of me. For as often as you shall eat this bread, and drink the chalice, you shall shew the death of the Lord until he come.

Wherefore, my brethren, when you come together to eat, wait for one another.

Responsorial Psalm 39:7- 10, 17 (Ps 40 NAB)
DR Challoner Text Only

Sacrifice and oblation thou didst not desire;
but thou hast pierced ears for me.
Burnt offering and sin offering
thou didst not require:
Then said I, Behold I come.
In the head of the book it is written of me
That I should do thy will:
O my God, I have desired it,
and thy law in the midst of my heart.
I have declared thy justice in a great church,
lo, I will not restrain my lips:
O Lord, thou knowest it.
Let all that seek thee
rejoice and be glad in thee:
and let such as love thy salvation say always:
The Lord be magnified.

The Holy Gospel of Jesus Christ According to Saint John 19:25-27
Haydock New Testament

Now there stood by the cross of Jesus, his mother, and his mother’s sister, Mary of Cleophas, and Mary Magdalene. When Jesus, therefore, saw his mother, and the disciple standing, whom he loved, he saith to his mother;

Woman, Behold thy son.

After that, he saith to the disciple;

Behold thy mother.

And from that house the disciple took her to his own.

The Holy Gospel of Jesus Christ According to Saint Luke 2:33-35
Haydock New Testament

And his father and mother were wondering at these things which were spoken concerning him. And Simeon blessed them, and said to Mary, his mother:

Behold, this child is set for the ruin, and for the resurrection of many in Israel, and for a sign which shall be contradicted. And thy own soul a sword shall pierce, that out of many hearts thoughts may be revealed.

Haydock Commentary 1 Corinthians 11:17-26, 33
Notes Copied From Haydock Commentary Site

  • Ver. 17. Now this I ordain, &c.  S. Paul found that several abuses had crept in among the Corinthians at their Church meetings, where before the holy mysteries (though S. Chrys. thinks after them) they used to have those charitable suppers, called the Agape. For as our Saviour eat first a common supper with his apostles, before he instituted the holy sacrament, so the Christians in may places brought meats with them, and eat a supper together, in token of that friendship and union, which they had with all their brethren, before they began to celebrate the holy mysteries.  It is this supper, which according to the common interpretation S. Paul here (v. 20.) calls the Lord’s supper,[3] (though S. Aug. and some others by the Lord’s supper, understand the holy sacrament itself of Christ’s body and blood.)  The apostle tells them, he hears there are divisions among them at their meetings, which he says will happen, as there must be also heresies, which God permits, that they who are approved, may be made manifest, that is, that on such occasions, the just may shew their fidelity and constancy in their duty to God.  The apostle tells them, that it is not now to eat the Lord’s supper, that is, there were such abuses among them, that it was not now to imitate the supper, which Christ made with his apostles, or, according to the exposition of S. Aug. this was not becoming persons, who, before the end of their meetings, were to partake of the divine mysteries.  Wi.
  • Ver. 19. There must be also heresies: By reason of the pride and perversity of man’s heart; not by God’s will or appointment; who nevertheless draws good out of this evil, manifesting, by that occasion, who are the good and firm Christians, and making their faith more remarkable.  Ch. Not that God hath directly so appointed, as necessary: this originates in man’s malice, and his sole pride, and great abuse of free-will.  The providence of God draweth good out of evil, but wo to the man, says the Scripture, by whom scandal cometh, such as sects and heresies.  Hence S. Augustin, c. viii. de vera relig. says: “Let us use heretics not so as to approve their errors, but to make us more wary and vigilant, and more strenuous in defending Catholic doctrine against their deceits.”
  • Ver. 20. The Lord’s supper. So the apostle here calls the charity feasts observed by the primitive Christians; and reprehends the abuses of the Corinthians on these occasions: which were the more criminal, because these feasts were accompanied with the celebrating the eucharistic sacrifice and sacrament.  Ch.
  • Ver. 21. Every one taketh before his own supper to eat. The sense seems to be, that he took and brought with him, what he designed to eat with others, and give at that supper: but as soon as some were met (without staying for others, as he orders them, v. 33. when he again speaks of these suppers) the rich placing themselves together, began this supper, and did not take with them their poor brethren, who had brought nothing, or had nothing to bring; by this means, one indeed is hungry, and another is drunk, that is, had at least drunk plentifully, while the poor had nothing but shame, and confusion. By this means of eating and drinking without temperance and moderation, they were by no means disposed to receive afterwards the holy Eucharist.  He tells such persons that committed these disorders, that if they be so hungry that they cannot fast, they should eat (v. 34.) before they come from home.  We find these Agape forbidden to be made in the Churches, in the 28th canon of the council of Laodicea, a little before the general council of Nice.  In S. Chrys.’s time, and from the first ages, every one received the sacrament of the holy eucharist fasting, as it is probable this was one of the things which S. Paul gave orders about, (v. 34.) when he came to Corinth.  We must not imagine, that because Christ instituted the holy sacrament, and gave it to his apostles after he had supped with them, that the apostles, or the pastors of the Church, their successors, could not order it to be received fasting, and kneeling, for greater reverence and devotion.  See S. Aug. on this same subject, in his letter to Januarius, liv. tom. 2. part 2. p. 126. Nov. edit.  He says, that though it is evident that apostles did not receive the body and blood of Christ fasting, yet we must not on that account calumniate, or blame the universal Church, in which it is received only by those who are fasting.  He says, it is most insolent madness to dispute against what is a custom in the universal Church.  Wi.
  • Ver. 23. I have received from the Lord. That is, by revelation from Christ, as well as from others, who were present with him, that which also I delivered to you by word of mouth, &c.  Here he speaks of the holy sacrament itself, of the words of consecration, as the evangelists had done, and of the real presence of Christ’s body and blood. Which shall be delivered for you. In the common Greek copies, which is broken for you, to wit, on the cross. You shall shew the death of the Lord. As often as you receive, it shall be with a devout and grateful remembrance of his sufferings and death for your sake.  He puts every one in mind, that whosoever shall eat this bread, (v. 27.) so called from the outward appearances, or drink the chalice of the Lord unworthily, shall, by such a sacrilege, be guilty of the body and of the blood of the Lord. And (v. 29.) that he eateth, and drinketh judgment, or condemnation to himself, not discerning the difference betwixt celestial food and other meats, and not considering it to be truly the body of the Lord. See S. Chrys. hom. xxvii.  If the words of our Saviour, this is my body, &c. were to be understood in a metaphorical and figurative sense only, is it probable that S. Paul, writing twenty-four years afterwards, to the new converted Gentiles at Corinth, would have used words, which full as clearly express a true and real presence of Christ’s body in the eucharist, without one word to signify that this was to be understood in a figurative sense only? Wi.
  • Ver. 24. Juvenius, a native of Spain, and a priest, who flourished under Constantine the Great, about the year 329, has left us the life of Christ in hexameter verse, where speaking of the institution of the eucharist, he says, “Christ taught his disciples, that he delivered to them his own body;” and when he gave them the chalice, “he taught them that he had distributed to them his blood: and said, this blood remits the sins of the people: drink this, it is mine.”  Bibl. Max. P. P. T. iv. p. 74.
    • Discipulos docuit proprium se tradere corpus,
    • Edocuitque suum se divisisse cruorem.
    • Atque ait: Hic sanguis populi delicta remittit:
    • Hunc potate meum.

Haydock Commentary John 19: 25-27

  • Ver. 25. There stood by the cross . . . his mother. And so near to him, that from the cross he both spoke to her, and also to S. John.  Wi.
  • Ver. 26. Though there were other holy women standing by the cross, he takes notice of none but his mother, teaching us, by this, what we owe to our parents.  For although it is our duty to disown them, when they place obstacles in our way to salvation; yet when they do not thus impede us, we owe every thing to them, and must prefer them to all.  S. Chrys. hom. lxxxiv. in Joan. We learn also here, what should be our respect and confidence in this Virgin Mother, so highly honoured by her divine Son.
  • Ver. 27. The disciple took her to his own[1] home, or into his own are, not for his mother, by the Greek expression.  See S. Chrys. and S. Aug.  Wi.

Haydock Commentary Luke 2:33-35

  • Ver. 33. In the Greek, Joseph and the mother of Jesus. V.
  • Ver. 34. Is set for the ruin. Christ came for the redemption and salvation of all men: but Simeon prophesies what would happen in consequence of the wilful blindness and obstinacy of many. Wi. Not that God sent his Son for the fall of any man; but that many, by their own perverseness, in wilfully refusing to receive and obey him, would take occasion of falling.  Ch. And for a sign which shall be contradicted, to signify that Christ, and his doctrine, should be as it were a mark, or butt, against whom the Jews should discharge the arrows and darts of their malice.  Wi. Hence S. Paul, (2 Cor. ii. 16.) We are to one the odour of death unto death, but to the other the odour of life unto life.
  • Ver. 35. And thy own soul a sword shall pierce. These words, which figuratively express the grief of the blessed Virgin mother, when present at the death of her Son, are to be taken by way of a parenthesis. That out of many hearts thoughts may be revealed, and these are to be joined with what went before; to wit, that child shall be a sign of contradiction, set unto the fall and resurrection of many, that the thoughts of many hearts may be revealed and disclosed; when some shall believe, and others remain in their obstinacy.  Wi. Bede, and many others, understand this of the sharp sorrow, which wounded the soul of the blessed Virgin Mary, at the time of Christ’s passion.  Barradius. Carthusianus and Jansenius explain this passage as follows: Behold, this child is placed for a sign that shall be contradicted, which as a sword of most poignant grief will pierce thy soul, O Virgin!  But Christ shall be contradicted, that the thoughts of the Jews may be revealed from many hearts, and it may appear who among them are good, and who are wicked and hypocrites.  Barradius.

Daily Scripture Readings Wednesday September 1 2010 22nd Week in Ordinary Time

September 1 2010 Wednesday Twenty Second Week in Ordinary Time
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The 1st Epistle of St Paul, the Apostle, to the Corinthians 3:1-9
Haydock New Testament

AND I, brethren, could not speak to you as to spiritual, but as to carnal. As to little ones in Christ, I gave you milk to drink, not meat: for you were not able as yet: but neither indeed are you now able: for you are yet carnal. For, whereas, there is among you envying and contention; are you not carnal, and walk according to man? For while one saith, I indeed am of Paul: and another, I am of Apollo: are you not men? What then is Apollo, and what is Paul? The ministers of him whom you have believed: and to every one as the Lord hath given.

I have planted, Apollo watered: but God gave the increase. Therefore neither he that planteth is nay thing, nor he that watereth: but God who giveth the increase. Now he who planteth, and he who watereth, are one. And every man shall receive his own reward according to his own labour. For we are God’s coadjutors: you are God’s husbandry, you are God’s building.

Responsorial Psalm 32:12-15, 20-21 (Ps 33 NAB)
DR Challoner Text Only

But the counsel of the Lord standeth for ever:
the thoughts of his heart to all generations.
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.
From his habitation which he hath prepared,
he hath looked upon all that dwell on the earth.
He who hath made the hearts of every one of them:
who understandeth all their works.
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 Luke 4:38-44
Haydock New Testament

And Jesus rising up out of the synagogue, went into Simon’s house. And Simon’s wife’s mother was taken with a great fever: and they besought him for her. And standing over her, he commanded the fever: and it left her. And immediately rising, she ministered to them. And when the sun was down, all they that had any sick with divers diseases, brought them to him. But he laying his hands on every one of them, healed them. And the devils went out of many, crying out and saying:

Thou art the Son of God.

And rebuking them, he suffered them not to speak: For they knew that he was Christ. And when it was day, going out, he came into a desert place: and the multitudes sought him, and came to him: and they detained him, that he should not depart from them. To whom he said:

I must preach the kingdom of God to other cities also: for therefore am I sent.

And he was preaching in the synagogues of Galilee.

Haydock Commentary 1 Corinthians 3:1-9
Notes Copied From Haydock Commentary Site

  • Ver. 3. And walk according to man? As carnal and sensual men, as long as there are jealousies and divisions among you.  Wi.
  • Ver. 7-8. That planteth you by your first conversion.  Apollo watered you by preaching the same truths. He that planteth and watered, are one, aim at one and the same end.  Wi. According to his own labour. God does not recompense his servants according to the success of their labours, because their success depends upon him alone; but he recompenses them according to their sufferings and diligence in his service; for, whilst he crowns the labour of his apostles with success, he crowns his own work.  S. Chrys. This text most evidently proves that good works proceeding from grace are meritorious, and that the rewards in heaven are different, according as God sees just to appropriate them.  The Greek word here employed is misqoV, (merces) or wages.  See 1 Tim. v. 18.  Apoc. xxii. 12.  Matt. xvi. 27.  It is by our union with Jesus Christ that our actions, of themselves without value or merit, become gold, silver, and precious stones.  A.
  • Ver. 9. We are God’s coadjutors, labouring in his service, as he hath employed us. You are God’s husbandry, the soil, where virtues are to be planted.  You are God’s building, the edifice, the house, or even the temple of God; we are employed as builders under God.  Wi.

Haydock Commentary Luke 4:38-44

  • Ver. 38. It is evident that S. Peter was married; but after his call to the apostleship, he left his wife, as S. Jerom writes,  in ep. xliii. C. ii. ad Julianum, and l. i. adv. Jovin.  See Matt. xix. 29. Note from Bob: I would love to see this document. Can anyone decipher this?
  • Ver. 40. The evangelist mentions this circumstance, because these distressed people did not dare to bring their sick before that time, either through fear of the Pharisees, or of violating the sabbath.  Origen.
  • Ver. 41. It appears, that when the devil expresses himself thus, it is less through conviction than artifice.  He suspected the fact; and to certify the same, he said to him in the desert, if you be the Son of God, change these stones into bread.  In the same manner by saying here, you are the Son of God, he wished to give him an occasion of explaining himself on the subject.  V. But Jesus Christ would not accept of the testimony of evil spirits, lest he might be suspected of some intelligence with them, to cause himself to be acknowledged the Son of God.  Ibid.
  • Ver. 43. From the apparent good dispositions of these people, we might be induced to think, that if Christ had yielded to their solicitations, and remained with them, he could have drawn all to himself; yet he did not choose to do this, but has left us an example worthy of our imitation, in seeking out the perishing and strayed sheep; for by the salvation of one soul, our many sins will be remitted.  S. Chrys. in cat. Græc. Pat. hom. in Matt.
  • Ver. 44. Our divine Redeemer frequented the Jewish synagogue, to shew he was no seducer.  If he had inhabited wilds and deserts, it might have been objected to him, that he concealed himself, like an impostor, from the sight of men.  S. Chrys. Ibid.

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

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.

Sunday Scripture Readings August 22 2010 21st Sunday in Ordinary Time Year C

August 22 2010 Twenty First Sunday in Ordinary Time
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Isaiah 66:18 – 21
DR Challoner

But I know their works, and their thoughts: I come that I may gather them together with all nations and tongues: and they shall come and shall see my glory. And I will set a sign among them, and I will send of them that shall be saved, to the Gentiles into the sea, into Africa, and Lydia them that draw the bow: into Italy, and Greece, to the islands afar off, to them that have not heard of me, and have not seen my glory. And they shall declare my glory to the Gentiles: And they shall bring all your brethren out of all nations for a gift to the Lord, upon horses, and in chariots, and in litters, and on mules, and in coaches, to my holy mountain Jerusalem, saith the Lord, as if the children of Israel should bring an offering in a clean vessel into the house of the Lord. And I will take of them to be priests, and Levites, saith the Lord.

Responsorial Psalm Psalm 116:1, 2
DR Challoner Text Only

O Praise the Lord, all ye nations:
praise him, all ye people.
For his mercy is confirmed upon us:
and the truth of the Lord remaineth for ever.

Hebrews 12:5 – 13
Haydock New Testament

And you have forgotten the consolation which speaketh to you, as to children, saying:

My son, neglect not the discipline of the Lord: neither be thou wearied whilst thou art rebuked by him. For whom the Lord loveth he chastiseth: and he scourgeth every son whom he receiveth.

Persevere in discipline. God offered himself to you as to sons: for what son is there, whom the father doth not correct? But if you be without discipline, whereof all are made partakers: then are you bastards, and not sons. Moreover we have had indeed for instructor, the fathers of our flesh, and we reverenced them: shall we not much more obey the Father of spirits and live? And they indeed for a few days instructed us according to their own will: but he, for our profit, that we might be partakers of his holiness.

Now all discipline for the present indeed seemeth to bring not joy, but sorrow: but afterwards it will yield to them that are exercised by it, the most peaceable fruit of justice. Wherefore lift up the hands which hang down, and the feeble knees, And make straight steps with your feet: that no one halting may go astray, but rather be healed.

The Holy Gospel of Jesus Christ According to Saint Luke 13:22 – 30
Haydock New Testament

And he went through the cities and towns teaching, and making his journey to Jerusalem. And a certain man said to him:

Lord, are they few that are saved?

But he said to them:

Strive to enter by the narrow gate: for many, I say to you, shall seek to enter, and shall not be able. But when the master of the house shall be gone in, and shall shut the door, you shall begin to stand without, and knock at the door, saying: Lord, open to us: and he answering, shall say to you: I know you not whence you are.

Then you shall begin to say: We have eaten and drunk in thy presence, and thou hast taught in our streets. And he shall say to you: I know you not whence you are: depart from me, all ye workers of iniquity.

There shall be weeping and gnashing of teeth: when you shall see Abraham, and Isaac, and Jacob, and all the prophets, in the kingdom of God, and you yourselves thrust out. And there shall come from the east, and the west, and the north, and the south, and shall sit down in the kingdom of God. And behold they are last who shall be first, and they are first who shall be last.

Haydock Commentary Isaias 66: 18-21
Notes Copied From Haydock Commentary Site

  • Ver. 18. Gather them, thoughts, &c. All is personified in poetry. The Gentiles shall witness my judgments. C.
  • Ver. 19. Sign; the cross, which Christ left to enlighten us, (Ezec. ix S. Jer. W.) or the Gospel, with the power of working miracles. Some Jews [note bottom of article] shall be saved, and shall preach to others, as God’s servants. — Sea. Heb. “Tharsia, to Phul in Thebais, Lud, (Ethiopians. Bochart) who were expert archers.” Sept. “Mosoch.” — Italy. Heb. “Thubal;” denoting Italy, Spain, Iberia, &c. — Greece. Heb. “Javan;” who peopled Ionia and the Archipelago. Islands, near Asia, (C.) and all distant places. Parkhurts, p.4 H. — Men of all nations shall be converted, and brought by angels to the Church. S. Jer. W.
  • Ver. 20. Brethren, as the converts may justly be styled. C.–Coaches, (carrucis.) Heb. circaroth, (H.) “dromedaries,” (Bochart) “with songs of praise.” Chal. &c. The precise import is unknown. Truth shall shew its sweet force. — Offering; the first-fruits, brought by all with great solemnity. Deut xxvi. 4. and 2 Thess. ii. 12. C.
  • Ver. 21. Of them, Gentiles; (v.19.) some of whom alone will be properly priests, though all enjoy the title in a figurative sense. 1 Pet. ii. 9. The Jews [see note at bottom of post] strive in vain to elude this text. C. — Under the law one family alone enjoyed this honour: but Christ chooses the most deserving pastors. W.

Haydock Commentary Hebrews 12:5 – 13

  • Ver. 5. You have forgotten the consolation, &c. He puts them in mind, that it ought to be a subject of great comfort to them, that God calls them his children, his sons, and treats them as his true and legitimate children, when he admonished them to live under discipline and obedience to him, when, to correct their disobedient and sinful ways, he sends them afflictions and persecutions in this world, which they ought to look upon as marks of his fatherly tenderness; for this is what a prudent kind father does to his legitimate children, of whom he takes the greatest care: and not to use these corrections, is to neglect them, as if they were illegitimate children. We reverence the fathers of our flesh, (v. 10.) our parents in this world, when they instruct and correct us, how much more ought we to obey the Father and Creator of spirits, (i.e. of our souls) that being truly sanctified by him, we may live and obtain life everlasting. Wi.
  • Ver. 8. In these last four verses we may observe as many subjects of consolation under afflictions. Go, our Father, is the author of them; the chastisement he inflicts is the proof of his love; it is the sign or mark of our divine adoption; it is a necessary condition to our being adopted.
  • Ver. 11. It is true all discipline, all corrections, and sufferings in this present life, are disagreeable to our nature, because they bring not joy, but trouble and grief with teh; yet afterwards, they who have been exercised with them, will reap the most peaceable fruit of justice, eternal peace and happiness in heaven. Wi. — We must not judge of sufferings by the smart they occasion, but by the fruits of peace, justice, and eternal glory they produce in such as submit to them with patience.
  • Ver. 12-14. Wherefore lift up the hands, &c. Be fervent in piety, walk firmly in the way of virtue, make straight steps, without declining to one aide or the other, without halting or going astray, and strive to be healed from your sins by his grace. –Follow and seek peace, as much as lies in you, with all men, and purity of life, without which no man shall see and enjoy God. Wi.

Haydock Commentary Luke 13:22 – 30

  • Ver. 24. Shall seek, &c. Shall desire to be saved; but for want of taking sufficient pains, and not being thoroughly in earnest, shall not attain to it. Ch. — Our Lord answers here in the affirmative: viz. that the number of those who are saved, is very small, for a few only can enter by the narrow gate. Therefore does he say, according to S. Matthew, (C. vii.) Narrow is the way that leadeth to life, and few there are that enter therein. This does not contradict what is said in the 8th chapter of S. Matthew: That many shall come from the east, and sit down in the kingdom of God; for many indeed shall join the blessed company of the angels, but when considered with the number of the slain, they will appear but few. S. Aust. ser. xxxii. de Verb. Dei
  • Ver. 25. When the Almighty casts any off, he is said not to know them: in the same manner as a lover of truth may be said not to know how to tell a falsehood, being withheld powerfully from it by his love of truth. S. Greg. more. c. 8.
  • Ver. 26. These words are addressed particularly to the Jews, because Christ was born of them according to the flesh, eat and drank with them, and taught publicly in their streets; but they apply to us Christians also, for we eat the body of Christ, and drink his blood, when each day we approach the mystical table, and we hear him teaching us in the streets of our souls. Theophylactus. — Many very fervent at the beginning afterwards grow lukewarm; and many, though at first frozen, have suddenly glowed with virtue; many, who in this world were contemned, have received glory in the next; while others, in honour amongst men, have passed to eternal torments. Ven. Bede.

Daily Scripture Readings Thursday August 19 2010 20th Week in Ordinary Time

August 19 2010 Thursday Twentieth Week in Ordinary Time
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Ezekiel 36:23-28
DR Challoner

And I will sanctify my great name, which was profaned among the Gentiles, which you have profaned in the midst of them: that the Gentiles may know that I am the Lord, saith the Lord of hosts, when I shall be sanctified in you before their eyes. For I will take you from among the Gentiles, and will gather you together out of all the countries, and will bring you into your own land. And I will pour upon you clean water, and you shall be cleansed from all your filthiness, and I will cleanse you from all your idols. And I will give you a new heart, and put a new spirit within you: and I will take away the stony heart out of your flesh, and will give you a heart of flesh. And I will put my spirit in the midst of you: and I will cause you to walk in my commandments, and to keep my judgments, and do them. And you shall dwell in the land which I gave to your fathers, and you shall be my people, and I will be your God.

Responsorial Psalm 50:12-15, 18-19 (Ps 51 NAB)
DR Challoner Text Only

Create a clean heart in me, O God:
and renew a right spirit within my bowels.
Cast me not away from thy face;
and take not thy holy spirit from me.
Restore unto me the joy of thy salvation,
and strengthen me with a perfect spirit.
I will teach the unjust thy ways:
and the wicked shall be converted to thee.
For if thou hadst desired sacrifice,
I would indeed have given it:
with burnt offerings thou wilt not be delighted.
A sacrifice to God is an afflicted spirit:
a contrite and humbled heart, O God,
thou wilt not despise.

The Holy Gospel of Jesus Christ According to Saint Matthew 22:1-14
Haydock New Testament

AND Jesus answering, spoke to them again in parables, saying:

The kingdom of heaven is like to a man being a king, who made a marriage for his son. And he sent his servants, to call them that were invited to the marriage: and they would not come. Again he sent other servants, saying, Tell these that were invited:

Behold, I have prepared my dinner: my beeves and fatlings are killed, and all things are ready: come ye to the wedding.

But they neglected, and went their ways, one to his farm, and another to his merchandize. And the rest laid hands on his servants, and having treated them contumeliously, put them to death. But when the king heard of it, he was angry, and sending his armies, he destroyed those murderers, and burnt their city. Then he saith to his servants:

The wedding indeed is ready, but they that were invited, were not worthy. Go ye therefore into the highways, and as many as you shall find, invite to the wedding.

And his servants going out into the highways, gathered together all that they found, both bad and good and the wedding was filled with guests. And the king went in to see the guests: and he saw there a man who had not on a wedding-garment. And he saith to him:

Friend, how camest thou in hither not having a wedding-garment? But he was silent.

Then the king said to the waiters:

Bind him hand and foot, and cast him into the exterior darkness: there shall be weeping and gnashing of teeth.

For many are called, but few are chosen.

Haydock Commentary Ezechiel 36:23-28
Notes Copied From Haydock Commentary Site

  • Ver. 25. Water. R. David and the Chal. explain this of the remission of sin; and all Christians understand it of baptism in water, remitting all offences.  Eph. v. 26.  Tit. iii. 5.  W. — He alludes to the purification of the Jews, which prefigured baptism and penance, in which the blood of Christ is applied to our souls.  This of course was only fulfilled in his church.
  • Ver. 26. Flesh. The Jews at their return fell not so often into the sins of idolatry, &c. of which the prophets complained.  But yet they were far from answering this character.  Great irregularities prevailed under Nehemias, and in the days of the Machabees the priests publicly worshipped idols.  1 Esd. ix. and 2 Esd. v. and viii. and 2 Mac. iv. and v.  Christ enables his servants to act with purity unto the end, by the influence of his all-powerful grace.  C.
  • Ver. 27. Do them. Hence the efficacy of grace appears, (S. Aug.  H.) and hereby some keep the commandments.  W. — God assists our free-will.  Theod.  A.Lap.  C.

Haydock Commentary Matthew 22:1-14

  • Ver. 1. Jesus answered, and spoke to them again in parables, and concludes his discourse with again describing, 1st. the reprobation of the Jews; 2d. the calling of the Gentiles to the true faith; and 3d. the final judgment of both the one and the other.  In this parable of the marriage feast, says S. Chrysostom, our Saviour again declares to the Jews their reprobation, and the vocation of the Gentiles, their great ingratitude, and his tender solicitude for them.  For he did not send them a single invitation only; he repeatedly invited them.  Say, says he, to the invited; and afterwards, call the invited; thus evincing the greatness of their obstinacy, in resisting all the calls and pressing invitations of the Almighty.  Hom. lxx. This parable is certainly not the same as that mentioned in S. Luke xiv. 16, as every one that will be at the pains to examine and compare all the circumstances of each, will easily discover, though they are very much alike.  M.
  • Ver. 2. Is like to a man being a king, &c.  This parable seems different from that of Luke xiv. 16.  See S. Aug. l. ii. de Cons. Evang. c. lxx.  The main design in this parable, is to shew the Jews that they were all invited to believe in Christ; though so few of them believed.  The king is God; his son is Jesus Christ; the spouse is the Church; the marriage is Christ’s incarnation; the feast, the grace of God in this life, and his glory in the next.  His servants were the prophets; and lastly his precursor, S. John. My fatlings, which I have prepared, and made fat for the feast: but this is but an ornament of the parable.  Wi. The same takes place in the kingdom of heaven, as when a king makes a marriage feast for his son.  Jesus Christ seems to have had two things in view in this parable: 1st. that many are called to the kingdom of heaven, i.e. his Church, and that few come, as he concludes, v. 14, many are called, &c; 2d. that not all that come when called will be saved, i.e. will be reputed worthy of the celestial feast; because some have not on the wedding-garment, as he shews, v. 11.  M. Thus the conduct of God in the formation of his Church, and in the vocation of men to glory which himself has prepared for them in the kingdom of heaven, is like to that of a king, wishing to celebrate the marriage of his son.  V. Marriage is here mentioned, says S. Chrysostom to shew there is nothing sorrowful in the kingdom of God, but all full of the greatest spiritual joy.  S. John Baptist likewise calls our Saviour the spouse; and S. Paul says, I have espoused thee to one man, 2 Cor. xi.  S. Chrys. hom. lxx.  See also Eph. v. 25. and Apoc. xxi. 2. and 9.  The nuptials in this place do not signify the union of marriage, or incarnation of Jesus Christ, by which the Church is made his spouse; but the marriage feast, to which men are said to be invited.  This is no other than the doctrines, the sacraments and graces, with which God feeds and nourishes our souls, united to him by faith in this life, and by eternal joy and glory in the next.  Jans. This union is begun here on earth by faith, is cemented by charity in all such as are united to Christ in the profession of the one true faith he came down to establish, and will be consummated and made perpetual hereafter by the eternal enjoyment of Christ in his heavenly kingdom.
  • Ver. 3. His servants. John the Baptist and Christ himself, who took the form of a servant, to call such as had been formerly invited to the nuptials that were to be celebrated in his time.  The Jews were invited by Moses and the prophets, and were instructed to believe that the Messias would celebrate the happy feast.  On the predetermined day, they were again called by his servants, saying: Do penance; for the kingdom of heaven is at hand: come to the feast, i.e. become members of his Church, by believing in Christ.  Jans. In the same manner, S. Chrysostom says that the Jews had been invited by the voice of the prophets, and afterwards by the Baptist, who declared to all, that Christ should increase, but that he himself should decrease.  At length, they were invited by the Son in person, crying aloud to them: come to me all you that labour, and are heavily laden, and I will refresh you. Mat. xi. 28.  And again: if any man thirst, let him come to me and drink. S. John vii. 37. And not by his words only, but by his actions also did he call them; and after his resurrection, by the ministry of Peter and the rest of the apostles (hom. lxx,) he informed the invited Jews that the banquet was ready; because the Christian religion being now established, the way to eternal happiness was laid open to mankind.
  • Ver. 5. One to his farm. After they had put to death the Son of God, still did the Almighty invite them to the marriage-feast; but they with futile excuses declined and slighted the proffered favour, wholly taken up with their temporal concerns and sensual enjoyments, their oxen, lands and wives.  From the punishment inflicted on these, we learn, that no consideration, how specious soever it may appear, can prove a legitimate excuse for neglecting our spiritual duties.  S. John. Chrys. hom. lxx. Such as refuse to be reconciled to the holy Catholic Church, allege vain pretexts and impediments; but all these originating in pride, indolence, or human respect, will not serve at the day of general retribution and strict scrutiny.
  • Ver. 6. Put them to death. Thus the Jews had many times treated the prophets.  Wi. These were by far the most impious and the most ungrateful; tenuerunt Servos ejus, as is related in the Acts, with regard to the death of James, and Stephen, and Paul.  M.
  • Ver. 7. Sending his armies. Here our Redeemer predicts the destruction of Jerusalem, by the armies of Vespasian and Titus, sent against them by the Almighty, in punishment of their incredulity and impiety.  S. Chrys. hom. lxx. Thus the king destroyed those murderers, and burnt their city; for sooner or later God is observed to exert his vengeance on all such as despise his word, or persecute his ministers.  See the miseries to which the Jews were reduced in Josephus, book the 6th, c. ix, Hist. of the Jewish war; who declares, that in the last siege of Jerusalem 1,100,000 persons perished, and that the city was completely destroyed.  Other interpreters suppose that the evil spirits are here meant, by whom God punishes man, according to Psalm lxxvii, v. 49.  M. and Mandonatus.
  • Ver. 8. Were not worthy. The Almighty knew full well that they were not worthy; he still sent them these frequently repeated invitations, that they might be left without any excuse.  S. Chry. hom. lxx. More is signified here than the bare letter conveys; they were not only less worthy of the nuptials, but by their very great obstinacy, ingratitude and impiety, quite unworthy.  Not so the Gentiles.  Jans. Hence Christ says:
  • Ver. 9. Go ye therefore into the highways. The apostles first kept themselves within the precincts of Judea, but the Jews continually sought their destruction.  Therefore S. Paul said to them, (Acts xiii. 46.) to you it behoved us first to speak the word of God, but seeing you reject it, and judge yourselves unworthy of eternal life, behold we turn to the Gentiles. S. Chrys. hom lxx.
  • Ver. 10. Both bad and good. Christ had before told the Jews that harlots and publicans should, in preference to them, inherit the kingdom of heaven, and that the first should be last, and the last first, which preference of the Gentiles, tormented the Jews more than even the destruction of their city.  Chrys. lxx. Good and bad, persons of every tribe, tongue, people, nation, sex and profession, without any exception of persons or conditions.  Hence it is evident that the Church of God doth not consist of the elect only; and, that faith alone, without the habit of charity and good works, will not suffice to save us.  B.
  • Ver. 11. Wedding garment, which Calvin erroneously understands of faith, for he came by faith to the nuptials.  S. Augustine says it is the honour and glory of the spouse, which each one should seek, and not his own; and he shews this, in a sermon on the marriage feast, to be charity. This is the sentiment of the ancients, of S. Gregory, S. Ambrose, and others.  What S. Chrysostom expounds it, viz. an immaculate life, or a life shining with virtues, and free from the filth of sin, is nearly the same; for charity cannot exist without a good life, nor the purity of a good life, without charity.  In his 70th homily on S. Matthew, he says that the garment of life is our works; and this is here mentioned, that none might presume, (like Calvin and his followers) that faith alone was sufficient for salvation.  When, therefore we are called by the grace of God, we are clothed with a white garment, to preserve which from every stain, from every grievous sin, depends upon the diligence (the watching and praying) of every individual.  S. John. Chrys. It was the custom then, as it still is in every civilized nation, not to appear at a marriage feast, or at a dinner of ceremony, except in the very best attire.  V.
  • Ver. 12. Not having a wedding garment. By this one person, are represented all sinner void of the grace of God.  Wi. To enter with unclean garments, is to depart out of this life in the guilt of sin.  For those are no less guilty of manifesting a contempt for the Deity, who presume to sit down in the filth of an unclean conscience, than those who neglected to answer the invitations of the Almighty.  He is said to be silent, because having nothing to advance in his own defence, he remains self-condemned, and is hurried away to torments; the horrors of which words can never express.  S. Chrys. hom. lxx.

Daily Scripture Readings Tuesday August 10 2010 Feast of St Lawrence Deacon and Martyr

August 10 2010 Tuesday Feast of Saint Lawrence, Deacon and Martyr
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2 Corinthians 9:6-10
Haydock New Testament

Now this I say: He who soweth sparingly, shall also reap sparingly; and he who soweth in blessings, shall also reap of blessings. Every one as he hath determined in his heart, not with sadness, or of necessity: For God loveth a cheerful giver. And God is able to make all grace abound in you: that ye always having all sufficiency in all things, may abound to every good work, As it is written: He hath dispersed abroad, he hath given to the poor: his justice remaineth for ever. Now he that ministereth seed to the sower, will both give you bread to eat, and will multiply your seed, and increase the growth of the fruits of your justice:

Responsorial Psalm 111:1-2, 5-9 (Ps 112 NAB)
DR Challoner Text Only

Blessed is the man that feareth the Lord:
he shall delight exceedingly in his commandments.
His seed shall be mighty upon earth:
the generation of the righteous shall be blessed.
Acceptable is the man that sheweth mercy and lendeth:
he shall order his words with judgment:
Because he shall not be moved for ever.
The just shall be in everlasting remembrance:
he shall not fear the evil hearing.
His heart is ready to hope in the Lord:
His heart is strengthened,
he shall not be moved until he look over his enemies.
He hath distributed, he hath given to the poor:
his justice remaineth for ever and ever:
his horn shall be exalted in glory.

The Holy Gospel of Jesus Christ According to Saint John 12:24-26
Haydock New Testament

Amen, amen, I say to you, unless the grain of wheat falling into the ground, die, Itself remaineth alone. But if it die, it bringeth forth much fruit. He that loveth his life, shall lose it: and he that hateth his life in this world, keepeth it unto life everlasting. If any man minister to me, let him follow me: and where I am, there also shall my minister be. If any man minister to me, him will my Father honour.

Haydock Commentary 2 Corinthians 9:6-10
Notes Copied From Haydock Commentary Site

  • Ver. 8. God is generous to the liberally disposed Christian; filling such as relieve the poor with every species of good, and returning their charities a hundred-fold.  M.

Haydock Commentary John 12:24-26

  • Ver. 24. Unless the grain of wheat. The comparison is this, that as the seed must be changed, and corrupted in the ground, before it fructify, so the world would not be converted but by Christ’s death.  Wi. By this grain of corn our Saviour means himself, who was to die by the infidelity of the Jews, and be multiplied by the faith of the Gentiles.  S. Aug. tract. 51. in Joan.
  • Ver. 26. We must minister to Jesus by seeking not our own things, but the things of Christ; that is; we must follow him, we must walk in his footsteps, we must perform the corporal works of mercy, and every other good work, for his sake, till we come to put in practice the most perfect act of charity, the laying down our lives for our brethren.  Then will he crown us with the greatest of rewards, the happiness of reigning with him.  And where I am, there shall my minister be.  S. Aug. tract. 51. in Joan.