Daily Scripture Readings Friday September 24 2010 25th Week in Ordinary Time

September 24 2010 Friday Twenty Fifth Week in Ordinary Time
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Ecclesiastes 3:1-11
Douay-Rheims Challoner

All things have their season, and in their times all things pass under heaven.
A time to be born and a time to die. A time to plant, and a time to pluck up that which is planted.
A time to kill, and a time to heal. A time to destroy, and a time to build.
A time to weep, and a time to laugh. A time to mourn, and a time to dance.
A time to scatter stones, and a time to gather. A time to embrace, and a time to be far from embraces.
A time to get, and a time to lose. A time to keep, and a time to cast away.
A time to rend, and a time to sew. A time to keep silence, and a time to speak.
A time of love, and a time of hatred. A time of war, and a time of peace.
What hath man more of his labour?
I have seen the trouble, which God hath given the sons of men to be exercised in it.
He hath made all things good in their time, and hath delivered the world to their consideration, so that man cannot find out the work which God hath made from the beginning to the end.

Responsorial Psalm 143:1b and 2abc, 3-4
DR Challoner

Blessed be the Lord my God.
My mercy, and my refuge:
my support, and my deliverer:
My protector, and I have hoped in him.
Lord, what is man,
that thou art made known to him?
or the son of man,
that thou makest account of him?
Man is like to vanity:
his days pass away like a shadow.

The Holy Gospel of Jesus Christ According to Saint Luke 9:18-22
Haydock New Testament

And it came to pass, as he was alone praying, his disciples also were with him: and he asked them, saying;

Whom do the people say that I am?

But they answered, and said:

John the Baptist: but some say Elias; and others say, that one of the former prophets is risen again.

And he said to them:

But whom do you say that I am?

Simon Peter answering, said:

The Christ of God.

But he strictly charging them, commanded they should tell this to no man, Saying:

The Son of man must suffer many things, and be rejected by the ancients, and chief priests, and Scribes, and be killed, and rise again the third day.

Haydock Commentary Ecclesiastes 3:1-11
Notes Copied From Haydock Commentary Site

  • Ver. 1. Heaven, in this world, where alone things change.  S. Jer. — Nothing is here perpetual, but to be used in a proper manner.  W. — The heart must not be attached to any thing created.  C. — Pleasure had been condemned and approved.  C. 2.  He shews that all must have its time. M.
  • Ver. 5. Stones, with a sling, or to render a field useless.  4 K. iii. 25.  Is. v. 2. — Embraces. Countenance was sometimes prescribed for married people.  Lev. xx. 18. and 1 Cor. vii.  S. Jer.   S. Aug. Ench. 78.  C. — Hatred often succeeds love.  v. 8. and 2 K. xiii. 14.  H.
  • Ver. 9. Labour? What advantage does he derive from any of these things?  C. i. 3.  C.
  • Ver. 11. Consideration. Lit. “dispute.”  Heb. and Sept. “heart.”  H. — Pagn. “He has implanted the desire of immortality in their hearts.” — End. If we could discover the properties of each thing, we should be in raptures; (C.) but as we cannot, this increases our vexation.  M.

Haydock Commentary Luke 9:18-22

  • Ver. 18. As he was alone praying: i.e. remote from the people, though his disciples are said to have been with him. Wi.

Missing Readings

I’m sorry for missing so many readings. Things have been very busy here lately and sometimes I simply forget to post the readings. As of now, with a few exceptions due to the way Holy Days fit on the calendar and a couple of computer problems in the past, the 3 year cycle of Sunday readings and the 2 year daily cycle are pretty much done and published on this site. I’m mainly copying and reformatting older posts. It wasn’t until around the spring of 2008 that the files took on the basic format that they’re in now and many of the original files were lost, surviving only as blog posts.

I may have to step back from this for now, although the Sunday readings should not be a problem. It’s the  daily readings that are the main issue. If you don’t see the daily readings as regularly as before at least you’ll know the reason. God bless you all.

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

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

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

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

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

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

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

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

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

1 Timothy 6:11-16
Haydock New Testament

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

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

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

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

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

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

And Abraham said to him:

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

And he said:

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

And Abraham said to him:

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

But he said:

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

And he said to him:

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

Haydock Commentary Amos 6:1a,4-7

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

Haydock Commentary 1 Timothy 6:11-16

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

to human eyes or understandings. Wi.

Haydock Commentary Luke 16:19-31

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

Daily Scripture Readings Monday September 20 2010 Memorial of Saint Andrew Kim Taegŏn, priest and martyr, and Saint Paul Chŏng Hasang, martyr, and their companions, martyrs

September 20 2010 Monday
Memorial of Saint Andrew Kim Taegŏn, priest and martyr, and
Saint Paul Chŏng Hasang, martyr, and their companions, martyrs

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Proverbs 3:27-34
Douay-Rheims Challoner

Do not withhold him from doing good, who is able: if thou art able, do good thyself also.
Say not to thy friend: Go, and come again: and to morrow I will give to thee: when thou canst give at present.
Practise not evil against thy friend, when he hath confidence in thee.
Strive not against a man without cause, when he hath done thee no evil.
Envy not the unjust man, and do not follow his ways.
For every mocker is an abomination to the Lord, and his communication is with the simple.
Want is from the Lord in the house of the wicked: but the habitations of the just shall be blessed.
He shall scorn the scorners, and to the meek he will give grace.

Responsorial Psalm 14:2-5 (Ps 15 NAB)
DR Challoner Text Only

He that walketh without blemish,
and worketh justice:
He that speaketh truth in his heart,
who hath not used deceit in his tongue:
Nor hath done evil to his neighbour:
nor taken up a reproach against his neighbours.
In his sight the malignant is brought to nothing:
but he glorifieth them that fear the Lord.
He that sweareth to his neighbour, and deceiveth not;
He that hath not put out his money to usury,
nor taken bribes against the innocent:
He that doth these things, shall not be moved for ever.

The Holy Gospel of Jesus Christ According to Saint Luke 8:16-18
Haydock New Testament

Jesus said:

Now no man that lighteth a candle, covereth it with a vessel, or putteth it under a bed: but setteth it upon a candlestick, that they who come in, may see the light. For there is not any thing secret, that shall not be made manifest: nor hidden, that shall not be known, and come abroad. Take heed, therefore, how you hear. For whosoever hath, to him shall be given: and whosoever hath not, that also which he thinketh he hath, shall be taken away from him.

Haydock Commentary Proverbs 3:27-34
Notes Copied From Haydock Commentary Site

  • Ver. 27. Able. Prot. “withhold not good from them to whom it is due, when it is in the power of thine hand to do it.”  Relieve the distressed.  H. — They have a title to that wealth, since those who possess it are bound to relieve the indigent.  C. — Sept. “refrain not from doing good,” &c.  H.
  • Ver. 28. Present. Alms in season are doubly valuable.  W. — Antigonus acquired the title of Dwswn, “about to give,” as he never gave, (Plutarch) but only promised.
  • Ver. 30. Cause. We may defend ourselves; but herein great discretion is necessary.  C. — Cum pari contendere anceps est: cum superiore furiosum; cum inferiore sordidum. Senec. Prov.
  • Ver. 31. Ways. Of injustice.  Seek not to attain his prosperity by the same means.  C.
  • Ver. 33. Want. Heb. “a curse.” — Shall be. Heb. “he blesseth.”  H.
  • Ver. 34. Scorners. Lit. “he will delude the scorners.”  H. — He will treat them as they would treat others.  Ps. xvii. 27.  C. — Sept. “the Lord resisteth the proud,” &c.  So the apostles quote this passage.  1 Pet. v. 5.  Jam. iv. 6.  H.

Haydock Commentary Luke 8:16-18

  • Ver. 16. Our Lord calls himself the lighted candle, placed in the middle of the world.  Christ was by nature God, and by dispensation man: and thus, not unlike a torch placed in the middle of a house, does our Lord, seated in the soul of man, illumine all around him.  But by the candlestick, is understood the Church, which he illuminates by the refulgent rays of his divine word.  S. Maximus. By these expressions, Jesus induces his audience to be very diligent, and quite alive in the momentous affair of salvation; informing them that they are placed in the public view of the whole world.  S. Chry. hom. xv. in Matt.
  • Ver. 18. He here exhorts his audience to attend to what he was about to deliver, and to apply themselves with all their attention to the divine word; for he who has a desire of hearing the word, shall also receive the grace and power of understanding it.  But the man who has no desire of hearing it, though from his learning he might expect to understand it, shall not understand it, because he does not willingly attend to the divine admonitions; hence it is said, Whosoever hath, to him also shall be given. Ven. Bede.

Daily Scripture Readings Saturday September 18 2010 24th Week in Ordinary Time

September 18 2010 Saturday Twenty Fourth Week in Ordinary Time
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1 Corinthians 15:35-37, 42-49
Haydock New Testament

But some one will say: How do the dead rise again? Or with what manner of body shall they come? Senseless man, that which thou sowest, is not quickened, except it die first. And that which thou sowest, thou sowest not the body that shall be: but bare again, as of wheat, or of some of the rest.

So also is the resurrection of the dead. It is sown in corruption, it shall rise in incorruption. It is sown in dishonour, it shall rise in glory: It is sown in weakness, it shall rise in power: It is sown a natural body, it shall rise a spiritual body. If there be a natural body, there is also a spiritual body, as it is written:

The first man, Adam, was made a living soul: the last Adam a quickening spirit. But not first that which is spiritual, but that which is natural: afterwards that which is spiritual. The first man was of the earth, earthly: the second man from heaven, heavenly. Such as is the earthly, such also are the earthly: and such as is the heavenly, such also are they that are heavenly. Therefore as we have borne the image of the earthly, let us bear also the image of the heavenly.

Responsorial Psalm 55:10c-14 (Ps 56 NAB)
DR Challoner Text Only

Behold I know thou art my God.
In God will I praise the word,
in the Lord will I praise his speech.
In God have I hoped,
I will not fear what man can do to me.
In me, O God, are vows to thee,
which I will pay, praises to thee:
Because thou hast delivered my soul from death,
my feet from falling:
that I may please in the sight of God,
in the light of the living.

The Holy Gospel of Jesus Christ According to Saint Luke 8:4-15
Haydock New Testament

And when a very great multitude was gathered together, and hastened out of the cities to him, he spoke by a similitude:

A sower went out to sow his seed: and as he sowed, some fell by the way side, and it was trodden down, and the fowls of the air devoured it. And other some fell upon a rock: and as soon as it was spring up, it withered away, because it had no moisture. And other some fell among thorns, and the thorns growing up with it, choked it. And other some fell upon good ground: and sprung up, and yielded fruit a hundred-fold. Saying these things, he cried out: He that hath ears to hear, let him hear.

And his disciples asked him what this parable might be. To whom he said:

To you it is given to know the mystery of the kingdom of God: but to the rest in parables, that seeing, they may not see, and hearing, they may not understand.

Now the parable is this: The seed is the word of God. And they, by the way side, are they that hear; then the devil cometh, and taketh the word out of their heart, lest believing, they should be saved. Now they upon the rock: are they who when they hear, receive the word with joy: and these have no roots; who believe for a while, and in time of temptation, fall away. And that which fell among thorns: are they who have heard, and going their way, are choked with the cares and riches, and pleasures of this life, and yield no fruit. But that on the good ground, are they who in a good and perfect heart, hearing the word, keep it, and bring forth fruit in patience.

Haydock Commentary 1 Corinthians 15: 35-37, 42-49
Notes Copied From Haydock Commentary Site

  • Ver. 35-50. How do the dead rise again? He now answers the objections these new teachers made against the resurrection.  S. Chrys. reduces them to these two questions: how is it possible for them to rise? and in what manner, or with what qualities, will they rise?  To shew the possibility, he brings the example of a grain of wheat, or of any seeds, which must be corrupted, and die as it were in the ground, and then is quite changed, comes up with a blade, a stalk, and an ear quite different from what it was when sown, and yet comes to be wheat again, or to be a tree that produces the same kind of fruit: so God can raise our bodies as he pleaseth. He also tells them that there are very different bodies, terrestrial, and celestial, some more, some less glorious, differing in beauty and other qualities, as God pleaseth.  As the sun is brighter than the moon, and as one star is brighter than another, so shall it be at the general resurrection.  But all the bodies of the elect shall be happily changed to a state of incorruption. v. 42.  Here the bodies even of the just are subject to corruption, to decay, liable to death, but they shall then rise to a state of incorruptibility and  immortality: And so he answers the second question, that here every one’s body is a weak, sensual, animal body, clogged with many imperfections, like that of Adam after he had sinned; but at the resurrection, the bodies of the saints shall be spiritual bodies, blessed with all the perfections and qualities of a glorified body, like to that of Christ after he was risen. S. Paul also, comparing the first man (Adam) with Christ, whom he calls the second or the last Adam, (v. 45) says that the first Adam was made a living soul, (i.e. a living animal, or a living creature, with a life and a body that required to be supported with corporal food) but that Christ was made a quickening Spirit: he means, that though he had a true mortal body by his nativity of his Virgin Mother, yet that by his resurrection he had a glorified body, immortal, that needed no corporal food, and that he would also give such spiritual and immortal bodies to those whom he should make partakers of his glory. But not first that which is spiritual, &c. (v. 46) that is, both in Adam and in us, and even in Christ, the body was first mortal, which should afterwards be made spiritual and immortal by a happy resurrection. The first Adam (v. 47) was of the earth, earthly, made of clay, and with such a body as could die, but the second man (Christ) was from heaven, heavenly: not that he took a body from heaven, as some ancient heretics pretended, but he was heavenly not only because he was the Son of God, but in this place he seems to be called heavenly even as to his body, after his resurrection, his body being then become spiritual and immortal. Such as is the earthly man, &c. (v. 48) that is, as the first man, Adam, was earthly by his earthly and mortal body, so were we and all his posterity earthly; but such as the heavenly man, Christ, was heavenly, and rose with a heavenly and immortal body; so shall all those be heavenly, to whom he shall give a spiritual, a heavenly, and an immortal body at their happy resurrection. Therefore, (v. 49) as we have borne the image of the earthly man, (that is, have been made mortal, and also by sin subject to the corrupt inclinations of this mortal body) so let us bear also the image of the heavenly one, by a new life imitating Christ, by which means we shall be glorified with him, both as to soul and body. Now this I say, and admonish you, brethren, (v. 50) that flesh and blood cannot possess the kingdom of God; i.e. those that lead a sensual and carnal life, nor the corruption of sin, deserve the state of incorruption in glory.  Wi.

Haydock Commentary Luke 8: 4-15

  • Ver. 8. Ears to hear, let him hear, &c.  i.e. he that is willing to hear the word of God, and diligently comply with what is therein commanded, let him be attentive to the words of Christ.  For the sight, hearing, and other senses, were not given to man to be used only as beasts use them, but likewise that they might profit his soul to eternal life.  Tirinus.
  • Ver. 9. After the multitude had left our divine Saviour, his disciples wishing thoroughly to understand the meaning of his instructions, came to him, and desired he would give them an explanation of the parable.  Tirinus.
  • Ver. 14. The sense of the Greek text is: they produce no fruit that arrives at maturity.  V.

Daily Scripture Readings Friday September 17 2010 24th Week in Ordinary Time

September 17 2010 Friday  Twenty Fourth Week in Ordinary Time
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1 Corinthians 15:12-20
Haydock New Testament

Now if Christ be preached that he arose again from the dead, how do some among you say, that there is no resurrection of the dead? But if there be no resurrection of the dead, then Christ is not risen again. And if Christ be not risen again, then is our preaching in vain, and your faith is also vain. Yea, and we are found false witnesses of God: because we have given testimony against God, that he hath raised up Christ, whom he hath not raised up, if the dead rise not again. For if the dead rise not again, neither is Christ risen again. And if Christ be not risen again, your faith is vain, for you are yet in your sins. Then they also, who have slept in Christ, have perished. If in this life only we have hope in Christ, we are of all men the most miserable. But now Christ is risen from the dead, the first-fruits of them that sleep.

Responsorial Psalm 16:1bcd, 6-7, 8b and 15 (Ps 17 NAB)
DR Challoner Text Only

Hear, O Lord, my justice: attend to my supplication.
Give ear unto my prayer,
which proceedeth not from deceitful lips.
I have cried to thee, for thou, O God, hast heard me:
O incline thy ear unto me, and hear my words.
Shew forth thy wonderful mercies;
thou who savest them that trust in thee.
From them that resist thy right hand keep me,
as the apple of thy eye.
Protect me under the shadow of thy wings.
But as for me, I will appear before thy sight in justice:
I shall be satisfied when thy glory shall appear.

The Holy Gospel of Jesus Christ According to Saint Luke 8:1-3
Haydock New Testament

AND it came to pass afterwards, that he travelled through the cities and towns, preaching and evangelizing the kingdom of God: and the twelve with him; And certain women who had been healed of evil spirits and infirmities: Mary called Magdalene, out of whom seven devils were gone forth, And Joanna, the wife of Chusa, Herod’s steward, and Susanna, and many others, who ministered unto him of their substance.

Haydock Commentary 1 Corinthians 15:12-20
Notes Copied From Haydock Commentary Site

  • Ver. 13-23. He brings many reasons to convince them of the resurrection.  1. If there be no resurrection for others, Christ is not risen again: but his resurrection (as he tells them ver. 4) was foretold in the Scriptures. 2. And if Christ be not risen again, . . your faith is also in vain, this being one of the chief articles of your belief.  3. We should be found guilty of lies and impostures; and yet we have confirmed this doctrine by many miracles.  4. It would follow that you are not freed from your sins; i.e. unless Christ, by his resurrection, has triumphed over sin and death.  5. Without a resurrection we Christians, who live under self-denials and persecutions, would be the most miserable of all men, neither happy in this world nor in the next, for the happiness of the soul requires also a happy resurrection of the body.  6. Christ is the first-fruits, and the first begotten of the dead, of those who have slept: and by his being the first-fruits, it must be supposed that others also will rise after him.  7.  As death came by the first man, (Adam) so the second man (Christ) came to repair the death of men, both as to body and soul; and without Christ’s resurrection, both the souls of men have remained dead in their original sins, and their bodies shall not rise again.  Wi.

Haydock Commentary Luke 8:1-3

  • Ver. 2. Mention is made in the gospels, of a woman who was a sinner, (Luke vii.) of Mary of Bethania, the sister of Lazarus, (John xi. and xii; Mark xiv. Matt. xxvi.) and of Mary Magdalene, who followed Jesus from Galilee, and ministered to him.  Many think all this to belong to one and the same person: others think these were three distinct persons.  See the arguments on both sides in Alban Butler’s Lives of the Saints, July 22d; and also more at large in the dissertations upon the three Marys, at the conclusion of the harmony in the Bible de Vence.
  • Ver. 3. The wife of Chusa, Herod’s steward. Lit. his procurator, as in the Rheims translation.  The Greek signifies one that provides for another, or manages his concerns.  The same word is used, Matt. xx. 8. and Gal. iv. 2.  Wi. The Greek word is epitropou.  It was the custom of the Jews, says S. Jerom, that pious women should minister of their substance, meat, drink, and clothing, to their teachers going about with them.  But as this  might have given cause of scandal among the Gentiles, S. Paul mentions that he allowed it not.  1 Cor. ix. 5. 12.  They thus ministered to our Lord and his apostles of their worldly substance, from whom they received spiritual riches.

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.