Sunday Scripture Readings December 19 2010 Fourth Sunday in Advent

December 19 2010 Fourth Sunday of Advent
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Isaiah 7:10-14
Douay-Rheims Challoner Text

And the Lord spoke again to Achaz, saying:

Ask thee a sign of the Lord thy God, either unto the depth of hell, or unto the height above.

And Achaz said:

I will not ask, and I will not tempt the Lord.

And he said:

Hear ye therefore, O house of David: Is it a small thing for you to be grievous to men, that you are grievous to my God also? Therefore the Lord himself shall give you a sign. Behold a virgin shall conceive, and bear a son and his name shall be called Emmanuel.

Psalm 23:1-6 (Psalm 24 Heb/NAB)
Douay-Rheims Challoner.

The earth is the Lord’s and the fulness thereof:
the world, and all they that dwell therein.
For he hath founded it upon the seas;
and hath prepared it upon the rivers.
Who shall ascend into the mountain of the Lord:
or who shall stand in his holy place?
The innocent in hands, and clean of heart,
who hath not taken his soul in vain,
nor sworn deceitfully to his neighbour.
He shall receive a blessing from the Lord,
and mercy from God his Saviour.
This is the generation of them that seek him,
of them that seek the face of the God of Jacob.

Romans 1:1-7
Haydock New Testament

Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God, Which he had promised before by his prophets in the holy Scriptures, Concerning his Son, who was made to him of the seed of David, according to the flesh, Who was predestinated the Son of God in power, according to the spirit of sanctification, by the resurrection of our Lord Jesus Christ from the dead: By whom we have received grace and apostleship, for obedience to the faith, in all nations for his name, Among whom are you also the called of Jesus Christ: To all that are at Rome, the beloved of God, called to be saints. Grace to you, and peace from God, our Father, and from the Lord Jesus Christ.

The Gospel According to Saint Matthew 1:18-24
Haydock NT

Now the birth of Christ was thus: When Mary, his mother, was espoused to Joseph, before they came together, she was found with child of the Holy Ghost. Whereupon Joseph, her husband, being a just man, and not willing publicly to expose her, was minded to put her away privately. But while he thought on these things, behold the angel of the Lord appeared to him in his sleep, saying:

“Joseph, son of David, fear not to take unto thee Mary thy wife: for that which is conceived in her, is of the Holy Ghost. And she shall bring forth a son: and thou shall call his name Jesus: for he shall save his people from their sins.”

Now all this was done that the word might be fulfilled which the Lord spoke by the prophet, saying:

“Behold a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us.”

And Joseph rising up from sleep, did as the angel of the Lord had commanded him, and took unto him his wife.

Haydock Commentary Isaiah 7:10-14

  • Ver. 10. Sodom. Juda is so styled reproachfully, (C.) because the princes imitated the crimes of that devoted city. Ezec. xvi. 49. Inf. c. ii. 6. and iii. 9. M.
  • Ver. 11. Victims. Without piety, they are useless. God tolerated bloody victims to withdraw the people from idolatry, but he often shewed that they were not of much importance, in order that they might be brought to offer the sacrifice of the new law, which eminently includes all the rest. S. Jerome Ps. xlix. 9. Am. v. 21. Jer. vi. 20. Theod.
  • Ver. 14. Bearing. Heb. &c. “pardoning,” (C.) or “bearing.” Sept. “I will no longer pardon your sins.” H.

Haydock Commentary Romans 1:1-7

  • Ver. 1. Called to be an apostle, or a called apostle. That is, not only having the name of an apostle, but having his call to this high function, and his mission from God.—Separated unto the gospel of God. He means that he was separated from others, and appointed by the Holy Ghost to preach the gospel, as we read Acts 8:2 when the Holy Ghost to those of the Church at Antioch said, Separate me Saul and Barnabas, for the work unto which I have taken them. Wi
  • Ver. 2. Which he had promised before, &c. That is, God before, in the Scriptures, promised the blessings, which are now come by the preaching of the gospel, and that they should come by his Son. Wi.
  • Ver. 3. Who was made to him of the seed of David, according to the flesh. The sense is, that God promised, that he who was his true and only Son from eternity, should also become his son, as man; that the same son should be man, as well as God, when the word was made flesh, or when that divine person should be united to our human nature. Thus the same person, who was his only begotten Son from eternity, being made man, and of the seed of David, by his incarnation, was still his Son, both as God, and also as man. Wi.—The Greek text has not the particle ei, (to him) but only τοῦ γενομένου ἐκ σπέρματος Δαυδ. But S. Irenæus, (lib. iii. ch. 18.) S. Ambrose, S. Jerome read, Qui factus est ei. And also S. Aug. in his unfinished exposition of the epistle to the Romans; though before in his book against Faustus, (lib. xi. ch. 14.) he reads it otherwise. Calmet.
  • Ver. 4. Who was predestinated the Son of God. The learned bishop of Meaux, Bossuet, in his second Pastoral Instruction, in which he condemned the French translation of Mons. Simon, (p. 127.) takes notice, that according to S. Paul, and the constant doctrine of S. Aug. and S. Thomas, Christ as man, or the human nature of Christ united to his divine person, was predestinated without any precedent merits, by a free and liberal predestination of God’s goodness. Wi.—Christ, as man, was predestinated to be the Son of God; and declared to be so (as the apostle here signifies) first by power, that is, by his working stupendous miracles; secondly, by the spirit of sanctification, that is, by his infinite sanctity; thirdly, by his resurrection, or raising himself from the dead. Ch.
  • Ver. 5. By whom, i.e. by this same Jesus Christ, God and man, we, I, and the rest of the apostles, have received this grace and apostleship, this mission and commission from him, of preaching his gospel, and teaching his doctrine.—for obedience to the faith in all nations; that is, to bring all nations to the obedience and profession of his new law and doctrine. Wi.
  • Ver. 6. Among whom are you also the called of Jesus. That is, you also are a part of those, who by his mercy, are called to this faith and belief in him. All beginning from those words in the third verse, who was made to him, &c. till the end of the sixth verse, are to be taken as within a parenthesis, which is not unusual in the style of S. Paul. Then he goes on after this long parenthesis. Wi.
  • Ver. 7. To all that are at Rome … called to be saints. That is, who not only are named saints, but who by such a call from God, are to be sanctified by his grace, and to become holy, or saints. Wi.

Haydock Commentary Matthew 1:18-24

  • Ver. 18. The account of the birth of Jesus Christ follows his genealogy. From these words, “before they came together,” Helvidius and others have started objections, which have been answered long ago by S. Jerome, where he shews in many examples front Scripture, that the words before and until do not signify what happened afterwards; for that point is left indefinite, but only what was done before, or not done. Thus when it is said, Sit thou at my right hand, till I make thine enemies thy footstool, Ps. cix by no means signifies, that after the subjection of his enemies, the Son of God is no longer to sit at the right hand of his Father. In common conversation, when we say that a man died before he reached his 30th year, we do not mean that he afterwards attained it. Or, should we say that Helvidius died before he did penance, we cannot mean that he afterwards did penance: the same conclusion should be deduced front the words, “before they came together,” the end being accomplished by the power of the operation of the Holy Ghost, without their going together. If we should advance, that such a man was cured before he went to a physician, the natural inference would be, that he did not go to a physician at all. Thus also in the language of Scripture, the word first-begotten does not mean after whom others were born, but before whom no one was born, whether there were further issue or not. And the reason is, because the law required that a sacrifice should be offered for the first-born, and that he should be redeemed very soon after his birth; nor did it allow the parents to wait and see if any other son should be born. K—True and perfect marriage, and continual living iii the same, without knowing each other. S. Aug. l. ii. Consen. Evang. c. i. B.
  • Ver. 19. And Joseph her husband, knowing her strict virtue, was surprised at this her pregnancy, but “being a just man,” and not willing to expose her, by denouncing her, or giving her a bill of divorce, he had a mind to dismiss her privately, committing the whole cause to God. Let us learn from Joseph to be ever tender of our neighbour’s reputation, and never to entertain any injurious thoughts, or any suspicions to his prejudice. A.
  • Ver. 20. Fear not to take, &c. i.e. fear not to marry her, if we suppose them not yet married, or if married already, the sense is, fear not to keep and remain with thy chaste wife; lay aside all thoughts of dismissing and leaving her. Wi— As the incarnation of the Son of God was effected by the whole blessed Trinity, it may be asked why this operation is peculiarly attributed to the Holy Ghost, not only here, but in Luke ii, and in the apostles creed? The answer is, because as power is attributed to the Father, wisdom to the Son, so goodness is attributed to the Holy Ghost, and the gifts of grace which proceed from it. Estius in diff. loca.
  • Ver. 21. Jesus… he shall save, &c. The characteristic name of Saviour was peculiar to the Messias, by which he was distinguished, as well as by the adorable name of Jesus. The expectations of both Jew and Gentile looked forward to a saviour. S. Augustine, in the 18th book 23d chapter, de Civitate Dei, introduces a curious anecdote. He mentions there, that he received from the eloquent and learned Proconsul Flactianus, a book containing in Greek the verses of one of the Sybils, which related to the coming of Christ. The substance of them is much the same as occurs in the prophecies of Isaiah, from which Virgil has likewise copied into his Pollio, many of the sublime thoughts which we find in that beautiful eclogue. It is remarkable that of the initials of these verses, S. Augustine had formed an acrostic to the following import, (some Greek);that is, Jesus Christ, the Son of God, Saviour. A.
  • Ver. 22. The Greeks in general, after S. John Chrysostom, look upon this as a continuation of the angel’s speech to S. Joseph. The other Fathers and commentators think it a reflection of the evangelist.
  • Ver. 23. Behold a virgin, || &c. The Jews sometimes objected, as we see in S. Justin’s dialogue with Tryphon, that the Hebrew word alma, in the prophet Isaias, signified no more than a young woman. But S. Jerome tells us that alma signifies a virgin kept close up. Let the Jews, says he, shew me any place in which the Hebrew word alma, is applied to any one that is not a virgin, and I will own my ignorance. Besides the very circumstances in the text of the prophet, are more than a sufficient confutation of this Jewish exposition; for there a sign, or miracle, is promised to Achaz; and what miracle would it be for a young woman to have a child, when she had ceased to be a virgin? Wi.—How happens it that nowhere in the gospels, or in any other part, do we find Christ called Emmanuel? I answer, that in the Greek expression the name is given for the thing signified; and the meaning is: He shall be a true Emmanuel, i.e.. a God with us, true God and true man. E.—The text says, they shall call, i. a. still men shall look upon Him as an Emmanuel. Again, his name shall be called Wonderful, Counsellor, the mighty, the Prince of peace, &c. i. e. He shall be all these, not so much nominally, as really and in effect. A.
  • Ver. 24. The heretic Helvidius argues from this text, and from what we read in the gospel of Christ’s brethren, that Christ had brothers, and Mary other sons. But it is evident that in the style of the Scriptures, they who were no more than cousins were called brothers and sisters.

Sunday Scripture Readings October 3 2010 27th Sunday in Ordinary Time

October 3 2010 Twenty Seventh Sunday in Ordinary Time
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Habakukk 1:2-3; 2:2-4
Douay-Rheims Challoner

How long, O Lord, shall I cry, and thou wilt not hear? shall I cry out to thee suffering violence, and thou wilt not save? Why hast thou shewn me iniquity and grievance, to see rapine and injustice before me? and there is a judgment, but opposition is more powerful.

And the Lord answered me, and said:

Write the vision, and make it plain upon tables: that he that readeth it may run over it. For as yet the vision is far off, and it shall appear at the end, and shall not lie: if it make any delay, wait for it: for it shall surely come, and it shall not be slack. Behold, he that is unbelieving, his soul shall not be right in himself: but the just shall live in his faith.

Responsorial Psalm 94:1-2, 6-9 (Ps 95 NAB)
DR Challoner Text Only

Come let us praise the Lord with joy:
let us joyfully sing to God our saviour.
Let us come before his presence with thanksgiving;
and make a joyful noise to him with psalms.
Come let us adore and fall down:
and weep before the Lord that made us.
For he is the Lord our God:
and we are the people of his pasture and the sheep of his hand.
To day if you shall hear his voice, harden not your hearts:
As in the provocation, according to the day of temptation in the wilderness:
where your fathers tempted me, they proved me, and saw my works.

2 Timothy 1:6-8, 13-14
Haydock NT

For which cause I admonish thee, that thou stir up the grace of God, which is in thee, by the imposition of my hands. For God hath not given us the spirit of fear: but of power, and of love, and of sobriety. Be not thou, therefore, ashamed of the testimony of our Lord, nor of me, his prisoner: but labour with the gospel, according to the power of God:

Hold the form of sound words, which thou hast heard of me in faith, and in the love which is in Christ Jesus. Keep the good deposit by the Holy Ghost, who dwelleth in us.

The Holy Gospel of Jesus Christ According to Saint Luke 17:5-10
Haydock New Testament

And the apostles said to the Lord;

Increase our faith.

And the Lord said;

If you had faith like to a grain of mustard-seed, you might say to this mulberry-tree; Be thou rooted up, and be transplanted into the sea, and it shall obey you.

But which of you having a servant ploughing or feeding cattle, will say to him when he is come from the field: Immediately go, sit down to table: And will not rather say to him: Make ready my supper, and gird thyself, and serve me whilst I eat and drink, and afterwards thou shalt eat and drink?

Doth he thank that servant, because he did the things which he commanded him? I think not.  So you also, when you shall have done all the things that are commanded you, say: We are unprofitable servants: we have done that which we ought to do.

Haydock Commentary Habakukk 1:2-3; 2:2-4
Notes Copied From Haydock Commentary Site

  • Ver.  2. Save. Some think that he expresses the sentiments of the weak, like David, (Ps. lxxii. 2.) or what he had formerly entertained.  The language of the prophets is very bold.  Ex. xxxii. 32.  Job iii. 3.  Jer. xx. 14.  Jon. iv. 8.  C.
  • Ver.  3. Opposition. Sept. “the judge receives” bribes.  H. — Such was the state of Juda after Josias.  Jer. xxi. 12.
  • HABACUC 2
  • CHAPTER II.
  • Ver. 2. Over it. It shall be so legible (H.) anyone may hear or take a copy.  C.
  • Ver.  3. Slack. That which happens at the time fixed is not.  W. — Heb. “the vision is for an appointed time.”  Habacuc might live to see the conquest and downfall of Nabuchodonosor.  Many think that the first and second coming of Christ (Heb. x. 36.  Rom. i. 17.) are here insinuated, as the dominion of the aforesaid king represented the slavery of mankind under the devil, and the liberty granted by Cyrus was a type of their redemption.  The felicity of the Jews is the last event which the prophet specifies, and this is here the literal sense.  S. Cyr.  C.
  • Ver. 4. Unbelieving. Prot. “lifted up.”  H. — The king’s vain projects shall fail.  Sept. Rom. “If he withdraw himself, my soul shall not have pleasure in him.  But my just man shall live by my faith.”  Others read with S. Paul, “my just man shall live by faith.”  Heb. x. 38.  C. — The source of content arises from faith, (without which this life would be a sort of death, as the apostle and S. Aug. Trin. xiv. 12. &c. observe) because it is the beginning of life by grace, which the works of the law could not otherwise confer.  Gal. iii.  W. — The Heb. will admit the sense of the Sept. and we ought rather to shew this in passages which the authors of the New Testament quote, than to excuse them.  Here their version seems preferable to that given by moderns, ecce elata est, non recta anima ejus in eo, the drift of which who can guess?  Beza has acted unfairly, “at si quis se subduxerit non est gratum animo meo;” whereas the text speaks of the “just man,” as Theophylactus observes.  “Hence all who know his theological opinions, may see how suspicious his translation must be accounted.”  Pearson. pref. Sept.  H.

Haydock Commentary 2 Timothy 1:6-8, 13-14

  • Ver. 6. That thou stir up[2] the grace of God. In the Greek is a metaphor for fire that is blown up again. — Which is in thee by the imposition of my hands, when thou wast ordained bishop.  Wi. — The grace, which S. Paul here exhorts Timothy to stir up in him, was the grace he had received by imposition of hands, either in his confirmation, or at receiving the sacrament of orders, being a bishop.  This verse seems to shew that the imposition of hands is used in these two sacraments, as the essential matter of the sacraments, being the instrumental cause of the grace therein conferred.  Dion. Carthus.
  • Ver. 7. Of fear.[3]  Of a cowardly fear, and want of courage. — Of sobriety.[4]  Though the Protestants here translate of a sound mind, yet they translate the same Greek word by sobriety in divers other places, as Acts xxvi. 25.  1 Tim. ii. 9 and 15. and c. iii. 2. Tit. i. 8. &c.  Wi.
  • Ver. 8. Labour with[5] the gospel. That is, labour with me in preaching, &c.  Or by the Greek, be partner with me in suffering.  Wi.
  • Ver. 14. Keep the good (doctrine) deposited or committed[7] in trust to thee. This is different, though the word be the same, from what he spoke of, v. 12.  There he mentioned what he had committed and deposited in the hands of God; here he speaks of what God hath committed, and deposited in the hands of Timothy, after it was delivered to him by S. Paul and the other preachers of the gospel: that is, he speaks of the care Timothy must take to preserve the same sound doctrine, and to teach it to others.  See 1 Tim. vi. 20.  Wi.

Haydock Commentary Luke 17:5-10

  • Ver. 5. Increase our faith. The disciples having heard our Saviour inculcating maxims hard to flesh and blood, such as avoiding scandal, and forgiving our enemies, humbly beg their faith may be increased, that they may be able to comply with these maxims; for they had heard Christ say, that every thing was possible to him that believed.  Theophy. — Christ compares faith to a grain of mustard seed; because, though the grain be small, it is nevertheless stronger than most herbs.  S. Chrysos.
  • Ver. 6. To this mulberry-tree. In S. Matthew, (xvii. 19.) we read, to this mountain. Christ might say both at different times.  Wi.
  • Ver. 7. The design and end of this parable is to shew that, rigorously speaking, we are useless servants with regard to God.  This sovereign Master has a right to exact of us every kind of service, and to make us apply ourselves to any task he may think proper, without our having any reason to complain either of the difficulty, trouble, or length of our labours; we are entirely his, and he is master of our persons, time, and talents.  We hold of him whatever we possess, and wo to us if we abuse his trust, by applying our talents to any use contrary to his designs.  But though he be Lord and Master, he leaves our liberty entire.  If he produces in us holy desires, if he works in us meritorious actions, gives us virtuous inclinations and supernatural gifts, he sets to our account the good use we make of them; and in crowning our merits, he crowns his own gifts.  S. Aug. lib. ix. Confes. and Serm. 131.  Calmet.
  • Ver. 10. Unprofitable servants. Because our service is of no profit to our Master; and he justly claims it as our bounden duty.  But though we are unprofitable to him, our serving him is not unprofitable to us; for he is pleased to give, by his grace, a value to our good works, which, in consequence of his promise, entitles them to an eternal reward.  Ch. — The word useless, when joined to servant, generally means a servant from whom his master does not derive the service he has a right to expect; as in S. Matt. xxv. 30.  Here the word is taken in a less odious sense.  It means a servant who does not testify sufficient zeal and ardour in his master’s service, who is not very eager to please him.  With regard to God, we are always useless servants, because he wants not our services; and without his assistance, we can neither undertake nor finish any thing to please him.  Calmet.

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.

Sunday Scripture Readings September 19 2010 25th Sunday in Ordinary Time

September 19 2010 Twenty Fifth Sunday in Ordinary Time
Disclaimer – Official Readings of the Liturgy at – http://www.usccb.org/nab/

Amos 8:4-7
from Douay-Rheims at SacredBible.org

Hear this, you that crush the poor, and make the needy of the land to fail, Saying: When will the month be over, and we shall sell our wares: and the sabbath, and we shall open the corn: that we may lessen the measure, and increase the sicle (shekel*), and may convey in deceitful balances, That we may possess the needy for money, and the poor for a pair of shoes, and may sell the refuse of the corn?

The Lord hath sworn against the pride of Jacob: surely I will never forget all their works.

1 Timothy 2:1-8 Haydock NT
Prayers are to be said for all men: because God wills the salvation of all.
Women are not to teach

I DESIRE, therefore, first of all, that supplications, prayers, intercessions, and thanksgivings, be made for all men: For kings, and for all who are in high station, that we may lead a quiet and peaceable life, in all piety and chastity. For this is good and acceptable in the sight of God, our Saviour, Who will have all men to be saved, and to come to the knowledge of the truth. For there is one God, and one mediator of God and men, the man Christ Jesus: Who gave himself a redemption for all, a testimony in due times: Whereunto I am appointed a preacher, and an apostle, (I say the truth, I lie not) a doctor of the Gentiles in faith and truth. I will, therefore, that men pray in every place, lifting up pure hands without anger and strife.

Luke 16:1-13 Haydock NT
CHAP. XVI
The parable of the unjust steward: of the rich man and Lazarus.

AND he said also to his disciples:

There was a certain rich man who had a steward: and the same was accused unto him, that he had wasted his goods. And he called him, and said to him:

‘How is it that I hear this of thee? Give an account of thy stewardship: for now thou canst be steward no longer.’

And the steward said within himself: ‘What shall I do, for my lord taketh away from me the stewardship? To dig I am not able: To beg I am ashamed. I know what I will do, that when I shall be put out of the stewardship, they may receive me into their houses.’

Therefore, calling together every one of his lord’s debtors, he said to the first: ‘How much dost thou owe my lord?’

But he said: ‘A hundred barrels of oil.’

And he said to him: ‘Take thy bill: and sit down quickly, and write fifty.’

Then he said to another: ‘And how much dost thou owe?’

Who said: ‘A hundred quarters of wheat.’

He said to him: ‘Take thy bill and write eighty.’

And the lord commended the unjust steward, forasmuch as he had done wisely: for the children of this world are wiser in their generation than the children of light.

And I say to you: Make to yourselves friends of the mammon of iniquity, that when you shall fail, they may receive you into everlasting dwellings. He that is faithful in that which is least, is faithful also in that which is greater: And he that is unjust in that which is little, is unjust in that which is greater. If then you have not been faithful in the unjust mammon, who will trust you with that which is the true? And if you have not been faithful in that which is another’s: who will give you that which is your own? No servant can serve two masters: for either you he will hate the one, and love the other; or he will hold to the one, and despise the other: you cannot serve God and mammon.

Haydock Commentary Amos 8:4-7

  • Ver. 5. Month: the first day was observed as a festival. Num. x. 10. H.—At the expiration of the month usurers demanded their money. Hor. i. sat. 3. Aristoph. Nub. ii. 1.—Corn,to sell after the sabbatical year, when it was dearest. Sabbath also denotes all “festivals.” These misers think that there are too many.—Sicle. Having a large measure to buy, and a small one to sell again. Deut. xxv. 13. Prov. xx. 10.
  • Ver. 6. Shoes, for almost nothing. Thus they forced the poor to serve, or to sell their effects.
  • Ver. 7. Jacob, because the rich despise the poor. It may also mean, that he swore by heaven or the temple, (Lev. xxvi. 19.) or that he would destroy the high places. C.

Haydock Commentary 1 Timothy 2:1-8

  • Ver. 1. Intercessions, as in the Prot. Translation. If men’s intercessions to God in favour of others, are no injury to Christ, as our mediator, how can it be any injury to Christ for the Angels and saints in heaven to pray or intercede to God for us? Wi.—S. Austin writes thus on this verse: By supplications are meant what are said before the consecration. By prayers, what are said in and after the consecration and communion, at mass, including the Pater Noster; which S. Jerome also says, our Lord taught his apostles to recite at the daily sacrifice of his body. l. iii. cont. Pelag. C. 5. By intercessions, what are said after the communion: and by thanksgivings, what both priest and people give to God for so great a mystery then offered and received. ep. 50. ad. Paulin. See S. Chrys. in hunc locum.
  • Ver. 2. For kings, who were then heathens, this being in Nero’s time. Wi.—Upon the happiness of the king generally depends that of his subjects. We pray for the emperors, says Tertullian, that God would grant them a long life, a secure throne, and a safe family, brave armies, a faithful council, and a just people. In fine, that he would grant them peace, and whatever else they could wish, either for themselves or their empire. Apologet. Cap. 30.
  • Ver. 4. All men to be saved. They contradict this, and other places of the Scripture, as well as the tradition and doctrine of the Catholic Church, who teach that God willeth only the salvation of the predestinated, of the elect, and as they say, of the first-begotten only: and that he died only for them, and not for all mankind. But if it is the will of God that all and every one be saved, and no one resists, or can frustrate the will of the Almighty, whence comes it that every one is not saved? To understand and reconcile divers places in the holy Scriptures, we must needs distinguish in God a will that is absolute and effectual, accompanied with the special graces and assistances, and with the gift of final perseverance, by which, through his pure mercy, he decreed to save the elect, without any prejudice to their free will and liberty; and a will, which by the order of Providence, is conditional, and this not a metaphorical and improper will only, but a true and proper will, by which he hath prepared and offered graces and means to all men, whereby they may work their salvation; and if they are not saved, it is by their own fault, by their not corresponding with the graces offered, it is because they resist the Holy Ghost. Acts vii. 51. If in this we meet with difficulties, which we cannot comprehend, the words of S. Paul, (Rom. ix. 20.) O man, who are thou, who repliest against God? May be sufficient to make us work our salvation with fear and trembling. Wi.
  • Ver. 5-6. One mediator of God and men, the man Christ Jesus: who gave himself a redemption for all. Take these words together, and we may easily understand in what sense the apostle calls our Saviour Christ, the one or only mediator; that is, he is the only mediator, who at the same time is our Redeemer; the only mediator who could mediate betwixt God, the person offended by sin, and men the offenders; the only mediator who reconciled God to mankind by his incarnation and death, by the infinite price of his blood, by his own merits, independently of the merits of any other. All Catholics allow that the dignity and office of mediator in this sense belongs only to our Redeemer, Jesus Christ, the Son of God, made man to save us. The sense then of this place is, that as there is but one God, who created all, so there is but one mediator, who redeemed all. But yet the name of mediator is not so appropriated to Christ, but that in an inferior and different sense the Angels and saints in heaven, and even men on earth, who pray to God for the salvation of others, may be called mediators, intercessors, or advocates; and we may apply ourselves to them to pray, interceded , and mediate for us, without any injury to Christ, since we acknowledge that all their intercession and mediation is always grounded on the merits of Christ, our Redeemer. The same word for mediator, in the Greek as well as in the Latin, is given to Moses, God’s servant. Gal. iii. 19. See also Deut. v. 5. The words of our Saviour himself, (Mat. xxiii.) taken according to the letter, contain an express prohibition of being called masters, or fathers; and this reason is given, because all men have one Father in heaven, and because Christians have one master, Christ. Yet no one can justly pretend from thence, that in a different sense, a man may not be called father or master, without any injury to God, or to Christ. Wi.—Christ is the one and only mediator of redemption; who gave himself, as the apostle writes, a redemption for all. He is also the only mediator, who stands in need of no other to recommend his petitions to the Father. But this is not against our seeking the prayers and intercessions, as well of the faithful upon earth, as of the saints and Angels in heave, for obtaining mercy, grace, and salvation, through Jesus Christ. As S. Paul himself often desired the help of the prayers of the faithful, without any injury to the mediatorship of Jesus Christ. Ch.—If there be other mediators among the Angels and saints, they are only so in subordination to the first, who by themselves have no right to mediation or favours, and who cannot demand them but through the merits of him who is our only essential mediator. Estius, Menoch. &c. Consult. Judg. iii. 9. 2 Esdras. ix 17. Acts vii. 35.—A redemption for all. Not only for the predestinate, not only for the just, not only for the faithful, but for all Gentiles and infidels: and therefore he says again, (c. iv. 10.) that Christ is the Saviour of all men, and especially of the faithful. See S. Aug. and S. Chrysostom. Wi.
  • Ver. 8. How beautifully does S. Paul teach that modesty and chastity are the greatest ornaments of the female sex, not only in the sight of God and of Angels, but also of men, who although by their own neglect they have not always grace and courage sufficient to be virtuous themselves, cannot help admiring virtue wherever they see it in others. Even the pagan fully acknowledges the native attractions of virtue. Virtus per se placet: Virtue pleases with unborrowed charms.

Haydock Commentary Luke 16:1-13

  • Ver. 1. There was a certain rich man, &c. By this parable, our Saviour advises his disciples to accompany their penitential works with deeds of mercy to the poor. Ven. Bede.—There is a certain erroneous opinion, that obtains pretty generally amongst mankind, and which tends to increase crimes, and to lessen good works: and this is, the foolish persuasion that men are not accountable to anyone, and that we can dispose as we please of the things in our possession. S. Chrys.—Whereas we are here informed, that we are only the dispensers of another’s property, viz. God’s. S. Amb.—When, therefore, we employ it not according to the will of our Master, but fritter and squander it away in pleasure, and in the gratification of our passions, we are, beyond all doubt, unjust stewards. Theophylactus.—And a strict account will be required of what we have thus dissipated, by our common Lord and Master. If then we are only stewards of that which we possess, let us cast from our minds that mean superciliousness and pride which the outward splendour of riches is so apt to inspire; and let us put on the humility, the modesty of stewards, knowing well that to whom much is given, much will be required. Abundance of riches makes not a man great, but the dispensing them according to the will and intention of his man great, but the dispensing them according to the will and intention of his employer. A.—The intention of this parable, is to shew what use each one ought to make of the goods which God has committed to his charge. In the three former parables, addressed to the murmuring Scribes and Pharisees, our Saviour shews with what goodness he seeks the salvation and conversion of a sinner; in this, he teaches how the sinner, when converted, ought to correspond to his vocation, and preserve with great care the inestimable blessing of innocence. Calmet.—A steward, &c. The parable puts us in mind, that let men be ever so rich or powerful in this world, God is still their master; they are his servants, and must be accountable to him how they have managed his gifts and favours; that is, all things they have had in this world. Wi.
  • Ver. 2. And he called him, &c. Such are the words which our Lord daily addresses to us. We daily see persons equally healthy, and likely to live as ourselves, suddenly summoned by death, to give an account of their stewardship. Happy summons to the faithful servant, who has reason to hope in his faithful administration. Not so to the unfaithful steward, whose pursuits are earthly: death to him is terrible indeed, and his exit is filled with sorrow. All thunderstricken at these words, “now thou canst be steward no long,” he says within himself, what shall I do! Ex. D. Thoma.
  • Ver. 8. And the lord commended, &c. By this we are given to understand, that if the lord of this unjust steward could commend him for his worldly prudence, though it were an overt act of injustice; how much more will the Almighty be pleased with those who, obedient to his command, seek to redeem their sins by alms-deeds? Ex. D. Thoma.—“Give alms out of thy substance,” says holy Toby to his son, “and turn not thy face from any poor person: for so it shall come to pass, that the face of the Lord shall not be turned from thee. According to thy abilities be merciful. If thou hast much, give abundantly; if thou hast little, take care, even of that little, to bestow willingly a little. For thus thou storest up to thyself a good reward, for the day of necessity. For alms deliver from sin, and from death, and will not suffer the soul to go into darkness.” Tob. iv. 7, 8, &c. Ibidem.—Children of this world, &c. are more prudent and circumspect as to what regards their temporal concerns, than they who profess themselves servants of God, are about the concerns of eternity.—Commended the unjust steward. Lit. the steward of iniquity: not for his cheating and injustice, but for his contrivances in favour of himself.—In their generation; i.e. in their concerns of this life. They apply themselves with greater care and pains, in their temporal affairs, than the children of light, whom God has favoured with the light of faith, do to gain heaven. Wi.
  • Ver. 9. Make to yourselves friends, &c. Not that we are authorized to wrong our neighbor, to give to the poor: evil is never to be done, that good may come from it. D. Thomas.—But we are exhorted to make the poor our friends before God, by relieving them with the riches which justly indeed belong to us, but are called the mammon of iniquity, because only the iniquitous man esteems them as riches, on which he sets his affections; whilst the riches of the virtuous are wholly celestial and spiritual. S. Aug. de quaest. Evang.—Of the mammon of iniquity. Mammon is a Syriac word for riches; and so it might be translated, of the riches of iniquity. Riches are called unjust, and riches of iniquity, not of themselves, but because they are many times the occasion of unjust dealings, and of all kind of vices. Wi.—Mammon signifies riches. They are here called the mammon of iniquity, because oftentimes ill-gotten, ill-bestowed, or an occasion of evil; and at the best are but worldly and false: and not the true riches of a Christian.—They may receive. By this we see, that the poor servants of God, whom we have relieved by our alms, may hereafter, by their intercession, bring our souls to heaven. Ch.—They may receive you into their eternal tabernacles. What a beautiful thought this! What a consolation to the rich man, when the term of his mortal existence is approaching, to think he shall have as many advocates to plead for his admittance into the eternal mansions of rest, as he has made friends among the poor by relieving their temporal wants. The rich give to the poor earthly treasures, the latter return in recompense eternal and infinite happiness. Hence we must infer, that the advantage is all on the side of the giver; according to the saying of our Lord, happier is the condition of him who gives, than of him who receives. A.
  • Ver. 10. He that is faithful in that which is least. This seems to have been a common saying, and that men judged of the honesty of their servants by their fidelity in lesser matters. For example, a master that sees his servant will not steal a little thing, judges that he will not steal a greater, &c.—And he that is unjust in that which is little, is unjust also in that which is greater. The interpreters take notice, that here temporal goods are called little, and spiritual goods are called greater; so that the sense is, that such men as do not make a right use of their temporal goods, in the service of God, will not make a good use of spiritual graces as they ought to do. See Maldonatus. Wi.
  • Ver. 11. If then you have not been faithful in the unjust mammon; i.e. in fading and false riches, which are the occasion of unjust and wicked proceedings.—Who will trust you with that which is the true? i.e. God will not intrust you with the true and spiritual riches of his grace. Wi.
  • Ver. 12. And if you have not been faithful in that which is another’s: so again is called false worldly wealth, which passeth from one to another; so that it cannot be called a man’s own, who will give you that which is your own? i.e. how can you hope that God will bestow upon you, or commit to your care, spiritual riches or gifts, which, when rightly managed, would be your own for all eternity? See S. Aug. l. ii. qq. Evang. q. 35. p. 263. Wi.—That which is another’s. Temporal riches may be said to belong to another, because they are the Lord’s; and we have only the dispensing of them: so that when we give alms, we are liberal of another’s goods. But if we are not liberal in giving what is another’s, how shall we be so in giving our own? Nothing one would have thought so properly belonged to the Jews, as the kingdom of heaven, the preaching of the gospel, and the knowledge of heavenly things. But they were deprived of all for their infidelity in the observance of the law, which was first intrusted to them. Calmet.
  • Ver. 13. No servant can serve two masters, &c. This is added to shew us, that to dispose of our riches according to the will of the Almighty, it is necessary to keep our minds free from all attachment to them. Theophylactus.—Let the avaricious man here learn, that to be a lover of riches, is to be an enemy of Christ. Ven. Bede.

Sunday Scripture Readings September 12 2010 24th Sunday in Ordinary Time

September 12 2010 Twenty Fourth Sunday in Ordinary Time
Disclaimer – Official Readings of the Liturgy at – http://www.usccb.org/nab/

Exodus 32:7-14
Douay-Rheims Challoner

And the Lord spoke to Moses, saying:

Go, get thee down: thy people, which thou hast brought out of the land of Egypt, hath sinned. They have quickly strayed from the way which thou didst shew them: and they have made to themselves a molten calf, and have adored it, and sacrificing victims to it, have said: These are thy gods, O Israel, that have brought thee out of the land of Egypt.

And again the Lord said to Moses:

I see that this people is stiffnecked: Let me alone, that my wrath may be kindled against them, and that I may destroy them, and I will make of thee a great nation.

But Moses besought the Lord his God, saying:

Why, O Lord, is thy indignation enkindled against thy people, whom thou hast brought out of the land of Egypt, with great power, and with a mighty hand? Let not the Egyptians say, I beseech thee: He craftily brought them out, that he might kill them in the mountains, and destroy them from the earth: let thy anger cease, and be appeased upon the wickedness of thy people. Remember Abraham, Isaac, and Israel, thy servants, to whom thou sworest by thy own self, saying: I will multiply your seed as the stars of heaven: and this whole land that I have spoken of, I will give to your seed, and you shall possess it for ever:

And the Lord was appeased from doing the evil which he had spoken against his people.

1 Timothy 1:12-17
Haydock NT

I give thanks to him who hath strengthened me, Christ Jesus our Lord, that he deemed me faithful, putting me in the ministry: Who before was a blasphemer, and a persecutor, and contumelious: but I obtained the mercy of God, because I did it ignorantly in unbelief.

Now the grace of our Lord hath abounded exceedingly with faith and love, which is in Christ Jesus. A faithful saying, and worthy of all acceptation: that Christ Jesus came into this world to save sinners, of whom I am the chief. But for this cause have I obtained mercy: that in me first Christ Jesus might shew forth all patience, for the information of those who shall believe in him unto life everlasting. Now to the king of ages, immortal, invisible, the only God, be honour and glory for ever and ever. Amen.

The Holy Gospel of Jesus Christ According to Saint Luke 15:1-32
Haydock New Testament

NOW the publicans and sinners drew near unto him, to hear him. And the Pharisees and the Scribes murmured, saying:

This man receiveth sinners, and eateth with them.

And he spoke to them this parable, saying:

What man among you that hath a hundred sheep, and if he shall lose one of them, doth he not leave the ninety-nine in the desert, and go after that which is lost until he find it? And when he hath found it, doth he not lay it upon his shoulders rejoicing: And coming home call together his friends and neighbors, saying to them: Rejoice with me, because I have found my sheep that was lost?

I say to you, that even so there shall be joy in heaven upon one sinner that doth penance, more than upon ninety-nine just who need not penance. Or what woman, having ten groats, if she lose one groat, doth not light a candle and sweep the house, and seek diligently, till she find it? And when she hath found it, call together her friends and neighbours, saying:

Rejoice with me, because I have found the groat which I had lost.

So I say to you, there shall be joy before the Angels of God upon one sinner doing penance.

And he said:

A certain man had two sons: And the younger of them said to his father:

Father, give me the portion of substance that falleth to me.

And he divided until them his substance. And not many days after, the younger son gathering all together, went abroad into a far country: and there wasted his substance by living riotously. And after he had spent all, there came a might famine in that country, and he began to be in want. And he went, and joined himself to one of the citizens of that country. And he sent him into his farm to feed swine. And he would fain have filled his belly with the husks the swine did eat: and no man gave unto him. And returning to himself, he said:

How many hired servants in my father’s house have plenty of bread, and I here perish with hunger? I will arise, and will go to my father, and say to him: ‘Father, I have sinned against heaven, and before thee: I am not now worthy to be called thy son: make me as one of thy hired servants.’

And rising up, he went to his father. And when he was yet a great way off, his father saw him, and was moved with compassion, and running to him, fell upon his neck and kissed him. And the son said to him:

Father, I have sinned against heaven and before thee: I am not now worthy to be called thy son.

But the father said to his servants:

Bring forth, quickly, the first robe, and put it on him, and put a ring on his hand, and shoes on his feet: And bring hither the fatted calf, and kill it, and let us eat and make merry: Because this, my son, was dead, and is come to life again: he was lost and is found.

And they began to be merry. Now his elder son was in the field: and when he came and drew nigh to the house, he heard music and dancing: And he called one of the servants, and asked what these things meant. And he said to him:

Thy brother is come, and thy father hath killed the fatted calf, because he hath received him safe.

And he was angry, and would not go in. His father, therefore, coming out, began to entreat him. And he answering, said to his father:

Behold, for so many years do I serve thee, and I have never transgressed thy commandment, and yet thou hast never given me a kid to make merry with my friends: But as soon as this, thy son, is come, who hath devoured his substance with harlots, thou hast killed for him the fatted calf.

But he said to him:

Son, thou art always with me, and all I have is thine. But it was fit that we should make merry and be glad, for this, thy brother, was dead, and is come to life again: he was lost, and is found.

Haydock Commentary Exodus 32:7-14

  • Ver. 7. Thy people. They are not worthy to be styled my people; and thou didst ratify the covenant with me, in their name, and as their interpreter. They have sinned, giving way to idolatry in thought, word, and deed.
  • Ver. 9. And again. The Sept. omit this verse. Moses, at the first intimation of the people’s sin, fell prostrate before the Lord, to sue for pardon, and pleaded the natural weakness of an ungovernable multitude, in order to extenuate their fault. This God admits.—I see, &c. But while he seems bent on punishing them, to try his servant, he encourages him inwardly to pray with fervour. Salien.
  • Ver. 10. Alone One fully determined on revenge will bear with no expostulation; whence S. Greg. (Mor. ix. 11,) and Theodoret (q. 67,) look upon this as an incitement to pray more earnestly, seeing God’s servants have such influence over Him. The mercy of God struggled with his justice, and stopped its effects.—Nation, as I promised to Abraham; or I will make thee ruler over a nation greater than this, as Moses explains it, (Deut. ix. 14,) and as the like offer is made, Num. xiv. 12. The Sam. Subjoins here, “And God was likewise much irritated against Aaron, and would have destroyed him; but Moses prayed for him:” which we are assured was the case. Deut. ix. 20. C.
  • Ver. 11. Why, &c. Calvin here accuses Moses of arrogance, in prescribing laws to God’s justice. But S. Jerome (ep. ad Gaud.) commends his charity and “prayer, which hindered God’s power.” W.
  • Ver. 12. Craftily. Heb. “with a malicious design.” Moses insinuates, that the glory of God is interested not to punish the Hebrews, lest the Gentiles should *plaspheme, particularly as the land of Chanaan seemed to be promised unconditionally to the posterity of Abraham, who were now, all but one, to be exterminated. H.
  • Ver. 13. Thy servants. Thus God honours his friends, and rewards their merits, which are the effects of his grace. W.
  • Ver. 14. Appeased. Yet of this Moses was not fully assured, and in effect only those who had been less guilty, were reprieved to be punished afterwards. V. 30. 35. H.

Haydock Commentary 1 Timothy 1:12-17

  • Ver. 13. Because I did it ignorantly in unbelief, or in incredulity. Not that we can think it an invincible and altogether an inculpable ignorance, such as would have made S. Paul blameless in the sight of God. It was through his pure mercy that he called S. Paul, when his great sins and false zeal made him a greater object of the divine mercy: and God in him was pleased to make known to all men his wonderful patience, that no sinners might despair. The grace of God was superabounding, or exceedingly abundant in him. Wi.
  • Ver. 15. Christ Jesus, the true Son of God, came into this world to save sinners, of whom (says S. Paul) I am the chief, the first, the greatest. Wi.

Haydock Commentary Luke Chapter 15

  • Ver. 4. What man, &c. Christ left the ninety-nine in the desert, when he descended from the angelic choirs, in order to seek last man on the earth, that he might fill up the number of the sheepfold of heaven, from which his sins had excluded him. S. Amb.—Neither did his affection for the last sheep make him behave cruelly to the rest; for he left them in safety, under the protection of his omnipotent hand. S. Cyril ex D. Thoma Aquin.
  • Ver. 7. Joy in heaven, &c. What incitement ought it not to be to use to practise virtue, when we reflect that our conversion causes joy to the troops of blessed spirits, whose protection we should always seek, and whose presence we should always revere. S. Amb.—There is greater joy for the conversion of a sinner, than for the perseverance of the just; but it frequently happens, that these being free from the chain of sin, remain indeed in the path of justice, but press not on eagerly to their heavenly country; whilst such as have been sinners, are stung with grief at the remembrance of their former transgressions, and calling to mind how they have forsaken their God, endeavour by present fervour to compensate for their past misconduct. But it must be remembered that there are many just, whose lives cause such joy to the heavenly court, that all the penitential exercises of sinners cannot be preferred before them. S. Gregory, hom. xxxiv.
  • Ver. 8. In the preceding parable, the race of mankind is compared to a lost sheep, to teach us that we are the creatures of the most high God, who made us, and not we ourselves, of whose pasture we are the sheep. Ps. xcix. And in this parable mankind are compared to the drachma, which was lost, to shew us that we have been made to the royal likeness and image even of the omnipotent God; for the drachma is a piece of money, bearing the image of the king. S. Chrysos. In S. Tho. Aquin.
  • Ver. 10. Before the angels. By this it is plain that the spirits in heaven have a concern for us below, and a joy at our repentance, and consequently a knowledge of it. Ch.
  • Ver. 11. A certain man had two sons. By the elder son is commonly expounded the Jewish people, who for a long time had been chosen to serve God; and by the younger son, the Gentiles, who for so many ages had run blindly on in their idolatry and vices. Wi.—Some understand this of the Jews and Gentiles, others of the just and sinners. The former opinion seems preferable. The elder son, brought up in his father’s house, &c. represents the Jews; the younger prodigal is a figure of the Gentiles. Calmet.
  • Ver. 12. It is very probable, from this verse, that the children of the family, when come to age, could demand of their parents the share of property which would fall to their lot. For these parables suppose the ordinary practices of the country, and are founded on what was customarily done. Grotius thinks this was the common law among the Phoenicians.—The Gentiles, prefigured by the prodigal son, received from their father, (the Almighty,) free-will, reason, mind, health, natural knowledge, and the goods which are common to mankind, all which they dissipated and abused. Sinners who have besides received the gift of faith and sanctification, by baptism, and who have profaned the holiness of their state, by crimes, are more express figures of the bad conduct of this son. Calmet.
  • Ver. 16. Husks. This expresses the extreme misery of his condition. There is no need of seeking any other mystery in this world. Horace, by a kind of hyperbole, (B. ii, Ep. 1) represents the miser as living upon husks, to be able to save more.
    Vivit silquis et pane secundo.
    –And no man gave unto him;
    i.e. gave him bread, mentioned before; for as for the husks, he could take what he pleased. Wi.
  • Ver. 18. How merciful is the Almighty, who, though so much offended, still does not disdain the name of father.—I have sinned. These are the first words of a sinner’s confession to the author of nature. God knows all things; still does he expect to hear the voice of your confession. It is in vain to think of concealing your sins from the eyes of him whom nothing can escape; and there can be no danger of acknowledging to him what his infinite knowledge has already embraced. Confess then that Christ may intercede for you, the Church pray for you, the people our forth their tears for you. Fear not that you cannot obtain pardon, for pardon is promised to you; grace, and a reconciliation with a most tender parent, are held out to you. S. Ambrose.—Before thee, &c. By this does our Redeemer shew, that the Almighty is here to be understood by the name of father: for the all-seeing eye of God only beholds all things, from whom even the secret machinations of the heart cannot be concealed. S. Chrys. ex D. Tho.
  • Ver. 22. The first; i.e. the best robe: by it, is meant the habit of grace. Wi.
  • Ver. 24. Was dead, and is come to life again. A sinner, in mortal sin, is deprived of the divine grace, which is the spiritual life of the soul. At his conversion it is restored to him, and he begins to live again. Wi.
  • Ver. 25. His elder son, &c. We have already remarked, that this son represents the Jews. He boasts of having always served his father faithfully, and of never disobeying him. This is the language of that presumptuous people, who believe themselves alone holy; and despising the Gentiles with sovereign contempt, could not bear to see the gates of salvation laid open also to them. The 28th, 29th, and 30th verses express admirably the genius of the Jewish people; particularly his refusing to enter his father’s house, shews their obstinacy. Calmet.
  • Ver. 29. I have never transgressed, &c. With what face could the Jews, represented here by the eldest son, say they had never transgressed the commandments of their father? This made Tertullian think that this was not the expression of the Jews, but of the faithful Christians; and, therefore, he interprets the whole parable as applied to a disciple of Christ. But we should recollect, that it is not uncommon for the presumption to boast of what it never has done. The whole history of the Jews is full of numberless details of their prevarication and disobedience. Calmet.—A kid, &c. The Jews demanded a kid, but the Christians a lamb; therefore was Barabbas set at liberty for them, whilst for us the lamb was immolated. S. Amb.

Sunday Scripture Readings September 12 2010 24th Sunday in Ordinary Time

September 12 2010 Twenty Fourth Sunday in Ordinary Time
Disclaimer – Official Readings of the Liturgy at – http://www.usccb.org/nab/

Exodus 32:7-14
Douay-Rheims Challoner

And the Lord spoke to Moses, saying:

Go, get thee down: thy people, which thou hast brought out of the land of Egypt, hath sinned. They have quickly strayed from the way which thou didst shew them: and they have made to themselves a molten calf, and have adored it, and sacrificing victims to it, have said: These are thy gods, O Israel, that have brought thee out of the land of Egypt.

And again the Lord said to Moses:

I see that this people is stiffnecked: Let me alone, that my wrath may be kindled against them, and that I may destroy them, and I will make of thee a great nation.

But Moses besought the Lord his God, saying:

Why, O Lord, is thy indignation enkindled against thy people, whom thou hast brought out of the land of Egypt, with great power, and with a mighty hand? Let not the Egyptians say, I beseech thee: He craftily brought them out, that he might kill them in the mountains, and destroy them from the earth: let thy anger cease, and be appeased upon the wickedness of thy people. Remember Abraham, Isaac, and Israel, thy servants, to whom thou sworest by thy own self, saying: I will multiply your seed as the stars of heaven: and this whole land that I have spoken of, I will give to your seed, and you shall possess it for ever:

And the Lord was appeased from doing the evil which he had spoken against his people.

1 Timothy 1:12-17
Haydock NT

I give thanks to him who hath strengthened me, Christ Jesus our Lord, that he deemed me faithful, putting me in the ministry: Who before was a blasphemer, and a persecutor, and contumelious: but I obtained the mercy of God, because I did it ignorantly in unbelief.

Now the grace of our Lord hath abounded exceedingly with faith and love, which is in Christ Jesus. A faithful saying, and worthy of all acceptation: that Christ Jesus came into this world to save sinners, of whom I am the chief. But for this cause have I obtained mercy: that in me first Christ Jesus might shew forth all patience, for the information of those who shall believe in him unto life everlasting. Now to the king of ages, immortal, invisible, the only God, be honour and glory for ever and ever. Amen.

The Holy Gospel of Jesus Christ According to Saint Luke 15:1-32
Haydock New Testament

NOW the publicans and sinners drew near unto him, to hear him. And the Pharisees and the Scribes murmured, saying:

This man receiveth sinners, and eateth with them.

And he spoke to them this parable, saying:

What man among you that hath a hundred sheep, and if he shall lose one of them, doth he not leave the ninety-nine in the desert, and go after that which is lost until he find it? And when he hath found it, doth he not lay it upon his shoulders rejoicing: And coming home call together his friends and neighbors, saying to them: Rejoice with me, because I have found my sheep that was lost?

I say to you, that even so there shall be joy in heaven upon one sinner that doth penance, more than upon ninety-nine just who need not penance. Or what woman, having ten groats, if she lose one groat, doth not light a candle and sweep the house, and seek diligently, till she find it? And when she hath found it, call together her friends and neighbours, saying:

Rejoice with me, because I have found the groat which I had lost.

So I say to you, there shall be joy before the Angels of God upon one sinner doing penance.

And he said:

A certain man had two sons: And the younger of them said to his father:

Father, give me the portion of substance that falleth to me.

And he divided until them his substance. And not many days after, the younger son gathering all together, went abroad into a far country: and there wasted his substance by living riotously. And after he had spent all, there came a might famine in that country, and he began to be in want.  And he went, and joined himself to one of the citizens of that country. And he sent him into his farm to feed swine. And he would fain have filled his belly with the husks the swine did eat: and no man gave unto him. And returning to himself, he said:

How many hired servants in my father’s house have plenty of bread, and I here perish with hunger? I will arise, and will go to my father, and say to him: ‘Father, I have sinned against heaven, and before thee: I am not now worthy to be called thy son: make me as one of thy hired servants.’

And rising up, he went to his father. And when he was yet a great way off, his father saw him, and was moved with compassion, and running to him, fell upon his neck and kissed him. And the son said to him:

Father, I have sinned against heaven and before thee: I am not now worthy to be called thy son.

But the father said to his servants:

Bring forth, quickly, the first robe, and put it on him, and put a ring on his hand, and shoes on his feet: And bring hither the fatted calf, and kill it, and let us eat and make merry: Because this, my son, was dead, and is come to life again: he was lost and is found.

And they began to be merry. Now his elder son was in the field: and when he came and drew nigh to the house, he heard music and dancing: And he called one of the servants, and asked what these things meant. And he said to him:

Thy brother is come, and thy father hath killed the fatted calf, because he hath received him safe.

And he was angry, and would not go in. His father, therefore, coming out, began to entreat him. And he answering, said to his father:

Behold, for so many years do I serve thee, and I have never transgressed thy commandment, and yet thou hast never given me a kid to make merry with my friends: But as soon as this, thy son, is come, who hath devoured his substance with harlots, thou hast killed for him the fatted calf.

But he said to him:

Son, thou art always with me, and all I have is thine. But it was fit that we should make merry and be glad, for this, thy brother, was dead, and is come to life again: he was lost, and is found.

Haydock Commentary Exodus 32:7-14

  • Ver. 7. Thy people. They are not worthy to be styled my people; and thou didst ratify the covenant with me, in their name, and as their interpreter. They have sinned, giving way to idolatry in thought, word, and deed.
  • Ver. 9. And again. The Sept. omit this verse. Moses, at the first intimation of the people’s sin, fell prostrate before the Lord, to sue for pardon, and pleaded the natural weakness of an ungovernable multitude, in order to extenuate their fault. This God admits.—I see, &c. But while he seems bent on punishing them, to try his servant, he encourages him inwardly to pray with fervour. Salien.
  • Ver. 10. Alone One fully determined on revenge will bear with no expostulation; whence S. Greg. (Mor. ix. 11,) and Theodoret (q. 67,) look upon this as an incitement to pray more earnestly, seeing God’s servants have such influence over Him. The mercy of God struggled with his justice, and stopped its effects.—Nation, as I promised to Abraham; or I will make thee ruler over a nation greater than this, as Moses explains it, (Deut. ix. 14,) and as the like offer is made, Num. xiv. 12. The Sam. Subjoins here, “And God was likewise much irritated against Aaron, and would have destroyed him; but Moses prayed for him:” which we are assured was the case. Deut. ix. 20. C.
  • Ver. 11. Why, &c. Calvin here accuses Moses of arrogance, in prescribing laws to God’s justice. But S. Jerome (ep. ad Gaud.) commends his charity and “prayer, which hindered God’s power.” W.
  • Ver. 12. Craftily. Heb. “with a malicious design.” Moses insinuates, that the glory of God is interested not to punish the Hebrews, lest the Gentiles should *plaspheme, particularly as the land of Chanaan seemed to be promised unconditionally to the posterity of Abraham, who were now, all but one, to be exterminated. H.
  • Ver. 13. Thy servants. Thus God honours his friends, and rewards their merits, which are the effects of his grace. W.
  • Ver. 14. Appeased. Yet of this Moses was not fully assured, and in effect only those who had been less guilty, were reprieved to be punished afterwards. V. 30. 35. H.

Haydock Commentary 1 Timothy 1:12-17

  • Ver. 13. Because I did it ignorantly in unbelief, or in incredulity. Not that we can think it an invincible and altogether an inculpable ignorance, such as would have made S. Paul blameless in the sight of God. It was through his pure mercy that he called S. Paul, when his great sins and false zeal made him a greater object of the divine mercy: and God in him was pleased to make known to all men his wonderful patience, that no sinners might despair. The grace of God was superabounding, or exceedingly abundant in him. Wi.
  • Ver. 15. Christ Jesus, the true Son of God, came into this world to save sinners, of whom (says S. Paul) I am the chief, the first, the greatest. Wi.

Haydock Commentary Luke Chapter 15

  • Ver. 4. What man, &c. Christ left the ninety-nine in the desert, when he descended from the angelic choirs, in order to seek last man on the earth, that he might fill up the number of the sheepfold of heaven, from which his sins had excluded him. S. Amb.—Neither did his affection for the last sheep make him behave cruelly to the rest; for he left them in safety, under the protection of his omnipotent hand. S. Cyril ex D. Thoma Aquin.
  • Ver. 7. Joy in heaven, &c. What incitement ought it not to be to use to practise virtue, when we reflect that our conversion causes joy to the troops of blessed spirits, whose protection we should always seek, and whose presence we should always revere. S. Amb.—There is greater joy for the conversion of a sinner, than for the perseverance of the just; but it frequently happens, that these being free from the chain of sin, remain indeed in the path of justice, but press not on eagerly to their heavenly country; whilst such as have been sinners, are stung with grief at the remembrance of their former transgressions, and calling to mind how they have forsaken their God, endeavour by present fervour to compensate for their past misconduct. But it must be remembered that there are many just, whose lives cause such joy to the heavenly court, that all the penitential exercises of sinners cannot be preferred before them. S. Gregory, hom. xxxiv.
  • Ver. 8. In the preceding parable, the race of mankind is compared to a lost sheep, to teach us that we are the creatures of the most high God, who made us, and not we ourselves, of whose pasture we are the sheep. Ps. xcix. And in this parable mankind are compared to the drachma, which was lost, to shew us that we have been made to the royal likeness and image even of the omnipotent God; for the drachma is a piece of money, bearing the image of the king. S. Chrysos. In S. Tho. Aquin.
  • Ver. 10. Before the angels. By this it is plain that the spirits in heaven have a concern for us below, and a joy at our repentance, and consequently a knowledge of it. Ch.
  • Ver. 11. A certain man had two sons. By the elder son is commonly expounded the Jewish people, who for a long time had been chosen to serve God; and by the younger son, the Gentiles, who for so many ages had run blindly on in their idolatry and vices. Wi.—Some understand this of the Jews and Gentiles, others of the just and sinners. The former opinion seems preferable. The elder son, brought up in his father’s house, &c. represents the Jews; the younger prodigal is a figure of the Gentiles. Calmet.
  • Ver. 12. It is very probable, from this verse, that the children of the family, when come to age, could demand of their parents the share of property which would fall to their lot. For these parables suppose the ordinary practices of the country, and are founded on what was customarily done. Grotius thinks this was the common law among the Phoenicians.—The Gentiles, prefigured by the prodigal son, received from their father, (the Almighty,) free-will, reason, mind, health, natural knowledge, and the goods which are common to mankind, all which they dissipated and abused. Sinners who have besides received the gift of faith and sanctification, by baptism, and who have profaned the holiness of their state, by crimes, are more express figures of the bad conduct of this son. Calmet.
  • Ver. 16. Husks. This expresses the extreme misery of his condition. There is no need of seeking any other mystery in this world. Horace, by a kind of hyperbole, (B. ii, Ep. 1) represents the miser as living upon husks, to be able to save more.
    Vivit silquis et pane secundo.
    –And no man gave unto him;
    i.e. gave him bread, mentioned before; for as for the husks, he could take what he pleased. Wi.
  • Ver. 18. How merciful is the Almighty, who, though so much offended, still does not disdain the name of father.—I have sinned. These are the first words of a sinner’s confession to the author of nature. God knows all things; still does he expect to hear the voice of your confession. It is in vain to think of concealing your sins from the eyes of him whom nothing can escape; and there can be no danger of acknowledging to him what his infinite knowledge has already embraced. Confess then that Christ may intercede for you, the Church pray for you, the people our forth their tears for you. Fear not that you cannot obtain pardon, for pardon is promised to you; grace, and a reconciliation with a most tender parent, are held out to you. S. Ambrose.—Before thee, &c. By this does our Redeemer shew, that the Almighty is here to be understood by the name of father: for the all-seeing eye of God only beholds all things, from whom even the secret machinations of the heart cannot be concealed. S. Chrys. ex D. Tho.
  • Ver. 22. The first; i.e. the best robe: by it, is meant the habit of grace. Wi.
  • Ver. 24. Was dead, and is come to life again. A sinner, in mortal sin, is deprived of the divine grace, which is the spiritual life of the soul. At his conversion it is restored to him, and he begins to live again. Wi.
  • Ver. 25. His elder son, &c. We have already remarked, that this son represents the Jews. He boasts of having always served his father faithfully, and of never disobeying him. This is the language of that presumptuous people, who believe themselves alone holy; and despising the Gentiles with sovereign contempt, could not bear to see the gates of salvation laid open also to them. The 28th, 29th, and 30th verses express admirably the genius of the Jewish people; particularly his refusing to enter his father’s house, shews their obstinacy. Calmet.
  • Ver. 29. I have never transgressed, &c. With what face could the Jews, represented here by the eldest son, say they had never transgressed the commandments of their father? This made Tertullian think that this was not the expression of the Jews, but of the faithful Christians; and, therefore, he interprets the whole parable as applied to a disciple of Christ. But we should recollect, that it is not uncommon for the presumption to boast of what it never has done. The whole history of the Jews is full of numberless details of their prevarication and disobedience. Calmet.—A kid, &c. The Jews demanded a kid, but the Christians a lamb; therefore was Barabbas set at liberty for them, whilst for us the lamb was immolated. S. Amb.

Sunday Scripture Readings September 5 2010 23rd Sunday In Ordinary Time

September 5 2010 Twenty Third Sunday in Ordinary Time
Disclaimer – Official Readings of the Liturgy at – http://www.usccb.org/nab/

Wisdom 9:13-18b
Douay Rheims Challoner

For who among men is he that can know the counsel of God? or who can think what the will of God is? For the thoughts of mortal men are fearful, and our counsels uncertain. For the corruptible body is a load upon the soul, and the earthly habitation presseth down the mind that museth upon many things. And hardly do we guess aright at things that are upon earth: and with labour do we find the things that are before us. But the things that are in heaven, who shall search out? And who shall know thy thought, except thou give wisdom, and send thy Holy Spirit from above: And so the ways of them that are upon earth may be corrected, and men may learn the things that please thee?

Responsorial Psalm 89:3-6, 12-17 (Ps 90 NAB)
DR Challoner Text Only

Turn not man away to be brought low:
and thou hast said: Be converted, O ye sons of men.
For a thousand years in thy sight are as yesterday, which is past.
And as a watch in the night, Things that are counted nothing, shall their years be.
In the morning man shall grow up like grass;
in the morning he shall flourish and pass away:
in the evening he shall fall, grow dry, and wither.
Can number thy wrath? So make thy right hand known:
and men learned in heart, in wisdom.
Return, O Lord, how long? and be entreated in favour of thy servants.
We are filled in the morning with thy mercy:
and we have rejoiced, and are delighted all our days.
We have rejoiced for the days in which thou hast humbled us:
for the years in which we have seen evils.
Look upon thy servants and upon their works: and direct their children.
And let the brightness of the Lord our God be upon us:
and direct thou the works of our hands over us;
yea, the work of our hands do thou direct.

Philemon 9-17
Haydock NT

For charity sake I rather beseech, thou being such a one, as Paul an old man, and now also a prisoner of Jesus Christ: I beseech thee for my son, Onesimus, whom I have begotten in my chains, Who heretofore was unprofitable to thee, but now profitable both to me and to thee. Whom I have sent back to thee. And do thou receive him as my own bowels: Whom I would have retained with me, that for thee he might have ministered to me in the bands of the gospel: But without thy counsel I would do nothing, that thy good deed might not be as it were of necessity, but voluntary. For perhaps he, therefore, departed for a season from thee, that thou mightest receive him for ever: Not now as a servant, but instead of a servant, a most dear brother, especially to me: but how much more to thee, both in the flesh, and in the Lord? If, therefore, thou count me a partner, receive him as myself

The Holy Gospel of Jesus Christ According to Saint Luke 14:25-33
Haydock NT

And there went great multitudes with him: and turning, he said to them:

If any man come to me, and hate not his father and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be my disciple. And whosoever doth not carry his cross, and come after me, cannot be my disciple. For which of you, having a mind to build a tower, doth not first sit down and reckon the charges that are necessary, whether he have wherewithal to finish it? Lest after he hath laid the foundation, and is not able to finish it, all that see it begin to mock him, Saying: ‘This man began to build, and was not able to finish.’

Or what king about to go to make war against another king, doth not first sit down and think, whether he be able with ten thousand to meet him that with twenty thousand cometh against him? Or else whilst the other is yet afar off, sending an embassy, he desireth conditions of peace. So likewise every one of you that doth not renounce all that he possesseth, cannot be my disciple.

Haydock Commentary Wisdom 9:13-18

  • Ver. 17. Thought. How shall we govern as we ought, and act as thy vicegerents, without thy Spirit? Prov. xvi. 10. and 2 K. xiv. 17.

Haydock Commentary Philemon 9-17

  • Ver. 9. I rather beseech thee, thou being such a one, as Paul. That is, united to him in spirit, by the same faith and charity; I am therefore confident thou wilt not refuse the request of Paul, now an aged man, and a prisoner, for the sake of Jesus Christ. Wi.
  • Ver. 10. I beseech thee, &c. &c. He at length tells Philemon what his request is, and names the person Onesimus, but in such terms as shew how much S. Paul has this affair at heart, and that he will look upon the favour he asks as done to himself. It is, that thou wilt pardon Onesimus, whom I look upon and love as my son, and a most dear son, whom I have begotten, a prisoner, and in my chains. Wi.—How great is the ingenuity shewn by S. Paul in this epistle, in obtaining for Onesimus the pardon of his master, Philemon. Having in the preceding verse endeavoured by every argument which a real tenderness and compassion could inspire, and making use of every expression that could conciliate the favour of Philemon, to obtain his charitable request, he in this verse for the first time dares mention Onesimus by name; a name which he was sensible must sound harsh in the ears of one who had received an injury from him. See how he endeavours to prevent so unhappy an effect, by adding to the name every epithet that could any way tend to soften all feelings of asperity, and excite compassion and pity. I beseech thee then for my son, whom I have begotten, and that in my chains. Calmet.—The pardon I crave is not for your slave, but for my son. If in all antiquity there be any thing in the persuasive kind of eloquence truly admirable, it is this short epistle in which there are contained almost as many arguments as words.
  • Ver. 11. Who heretofore was unprofitable to thee, in taking and spending what belonged to thee, yet now, after a sincere conversion, is profitable both to me and thee; to me, by the services he has done me in prison; and the joy I have had by his conversion; and also to thee, because I know thou wouldst have been glad to have rendered me all possible services thyself, and he has done them for thee; he hath supplied thy place. For these reasons I could have wished to have detained him with me: but I have sent him back, thou being his master, nor would I do any thing in regard of thy servant, without they advice and consent, that if thou thinkest it fitting to send him back again to me, and to give him his freedom, it may be without any constraint upon thee, without any necessity, thy voluntary and charitable act and deed. Wi.—S. Paul here makes an allusion to the word Onesimus, signifying useful in the Greek. He was before unprofitable, he says, to thee, contrary to the import of his name; but now he is truly an Onesimus, or useful, both to you and to me; to you indeed, by his conversion, and the resolution he now makes to serve you faithfully the remainder of his life; to me also, by the services he renders me in my chains. Calmet.—S. Jerome observes that some hypercritics pretended that this subject was not deserving the solicitude of an apostle, and on that account questioned its author; but this reasoning is unworthy of those who adore a God who did not refuse to die for rebellious and impious slaves. It shews pastors how solicitous they should always be for the salvation of the meanest of their flock; yes, though they may appear obdurate, and dead and buried in the pit of sin.
  • Ver. 12-15. Do thou receive him as my own bowels. That is, as myself. Perhaps by the permission of God’s providence (who never permits evil, but for some greater good) he departed from thee for a little while, that thou mightest receive him for ever, being now after his conversion in a way of being made partaker with thee of the same eternal happiness. Wi.
  • Ver. 16. Receive him not now as a servant, but also as a most dear brother, especially to me. Nay I may say, how much more dear even to thee, both in the flesh, having been a Gentile as thou thyself wast, and having been also a servant in thy family. And secondly, he ought now to be dear to thee in our Lord, he who was thy servant, being now united to thee by the same faith, and by an union of charity. See Estius. Wi.
  • Ver. 17. If, therefore, thou count me a partner, as a brother in Christ, as a member of Christ with thee, receive him as myself. Wi.

Haydock Commentary Luke 14:25-33

  • Ver. 26. Hate not, &c. The law of Christ does not allow us to hate even our enemies, much less our parents: but the meaning of the text is, that we must be in that disposition of soul so as to be willing to renounce and part with everything, how near or dear soever it may be to us, that would keep us from following Christ. Ch.—The word hate is not to be taken in its proper sense, but to be expounded by the words of Christ, (Matt. x. 37.) that no man must love his father more than God, &c. Wi.—Christ wishes to shew us what dispositions are necessary in him who desires to become his disciple; (Theophy.) and to teach us that we must not be discouraged, if we meet with many hardships and labours in our journey to our heavenly country. S. Greg.—And if for our sakes, Christ even renounced his own mother, saying, Who is my mother, and who are my brethren? Why do you wish to be treated more delicately than your Lord? S. Ambrose.—He wished also to demonstrate to us, that the hatred he here inculcates, is not to proceed from any disaffection towards our parents, but from charity for ourselves; for immediately he adds, and his own life also. From which words it is evident, that in our love we must hate our brethren as we do ourselves.
  • Ver. 28. For which of you, &c. The similitude, which our divined Saviour makes use of, represents the offices and duty of a true Christian, for he has to build within himself and conduct others by his example to war with the devil, the world, and the flesh; and he has to season, purify, and keep all his actions free from corruption by the spiritual salt of mortification and prayer. Tirinus.
  • Ver. 29. Lest after, &c. Here he wishes to shew us, that we are not to embrace any state of life, particularly that of an ecclesiastic, without previous and serious consideration, whether we shall be able to go through with the difficulties and dangers which will inevitably befall us: lest afterwards we find ourselves constrained to yield to our enemies, who will deride us, and say: This man began to build, and was not able to finish. Tirinus.