December 19 2010 Fourth Sunday of Advent
Disclaimer – Official Readings of the Liturgy at – http://www.usccb.org/bible/

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 Δαυῒδ. 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.

July 18 2010 Sixteenth Sunday in Ordinary Time Year C
Official Readings of the Liturgy at – http://www.usccb.org/bible/

Genesis 18:1-10a
Douay-Rheims Challoner

And the Lord appeared to him in the vale of Mambre as he was sitting at the door of his tent, in the very heat of the day. And when he had lifted up his eyes, there appeared to him three men standing near to him: and as soon as he saw them, he ran to meet them from the door of his tent, and adored down to the ground. And he said:

Lord, if I have found favour in thy sight, pass not away from thy servant. But I will fetch a little water, and wash ye your feet, and rest ye under the tree. And I will set a morsel of bread, and strengthen ye your heart, afterwards you shall pass on: for therefore are you come aside to your servant.

And they said:

Do as thou hast spoken.

Abraham made haste into the tent to Sara, and said to her:

Make haste, temper together three measures of flour, and make cakes upon the hearth.

And he himself ran to the herd, and took from thence a calf, very tender and very good, and gave it to a young man, who made haste and boiled it. He took also butter and milk, and the calf which he had boiled, and set before them: but he stood by them under the tree. And when they had eaten, they said to him:

Where is Sara thy wife?

He answered:

Lo she is in the tent.

And he said to him:

I will return and come to thee at this time, life accompanying, and Sara, thy wife, shall have a son.

Responsorial Psalm 14:2-5
DR Challoner Text Only

Lord, who shall dwell in thy tabernacle? or who shall rest in thy holy hill?
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.

Colossians 1:24-28
Haydock NT

Who now rejoice in my sufferings for you, and fill up those things that are wanting of the sufferings of Christ, in my flesh, for his body, which is the church: Whereof I am made a minister, according to the dispensation of God, which is given me towards you, that I may fulfil the word of God: The mystery which hath been hidden from ages and generations, but now is made manifest to his saints. To whom God would make known the riches of the glory of this mystery among the Gentiles, which is Christ, in you the hope of glory. Whom we preach, admonishing every man, and teaching every man in all wisdom, that we may present every man perfect in Christ Jesus.

The Holy Gospel of Jesus Christ According to Saint Luke 10:38-42
Haydock New Testament

Now it came to pass as they went, that he entered into a certain town: and a certain woman, named Martha, received him into her house: And she had a sister, called Mary, who sitting also at the Lord’s feet, heard his word. But Martha was busy about much serving: who stood, and said:

Lord, hast thou no care that my sister hath left me alone to serve? speak to her, therefore, that she help me.

And the Lord answering, said to her:

Martha, Martha, thou art careful, and art troubled about many things. But one thing is necessary. Mary hath chosen the best part, which shall not be taken away from her.

Haydock Commentary Genesis 18:1-10a
Notes Copied From Haydock Commentary Site

• Ver. 1. Sitting, &c. that he might lose no opportunity of exercising hospitality.
• Ver. 2. Men in outward appearance, but angels indeed. Heb. xiii. 2. S. Aug. de C. D. xvi. c. 29. Some have supposed, that one of them was the Son of God, whom Abraham adored, and who bears throughout the chief authority. Tres vidit et unum adoravit. He saw three and adored one, as we read in the Church office. In the former supposition, which is generally adopted, this adoration was only a civil ceremony, if Abraham considered them as mere men; or it might be mixed with a degree of religious, though inferior veneration, if he imagined they were angels; or in fine, he adored God in his representatives. H.
• Ver. 4. Wash ye, or let your feet be washed by me, or by my servants, laventur. M.
• Ver. 5. Therefore, Providence has directed you hither. Abraham promises but little, and gives much, in the true spirit of generous hospitality. C.
• Ver. 6. Measures, or one epha; that is, three pecks and three pints, English corn measure. — Flour, of the finest quality, similæ. — Hearth, as being soonest ready.
• Ver. 7. Himself. These rich and truly noble people, do not esteem it beneath themto wait on strangers. They provide abundance, but no dainties. H.
• Ver. 9. Eaten apparently. Tob. xii. 19. or perhaps they consumed the food, as fire may be said to eat. S. Justin’s Dial.
• Ver. 10. Time, or season of the year ensuing, if I be alive; which he says after the manner of men, as he had assumed also the human form. H.

Haydock Commentary Colossians 1:24-28

• Ver. 24. And fill up those things . . . in my flesh for his body, which is the church.[5] Nothing was wanting in the sufferings or merits of Christ, for a sufficient and superabundant redemption of mankind, and therefore he adds, for his body, which is the church, that his sufferings were wanting, and are to be endured by the example of Christ by the faithful, who are members of a crucified head. See S. Chrys. and S. Aug. Wi. — Wanting. There is no want in the sufferings of Christ himself as head; but many sufferings are still wanting, or are still to come in his body, the Church, and his members, the faithful. Ch. — S. Chrysostom here observes that Jesus Christ loves us so much, that he is not content merely to suffer in his own person, but he wishes also to suffer in his members; and thus we fill up what is wanting of the sufferings of Christ. S. Chrys. — The wisdom, the will, the justice of Jesus Christ, requireth and ordaineth that his body and members should be companions of his sufferings, as they expect to be companions of his glory; that so suffering with him, and after his example, they may apply to their own wants and to the necessities of others the merits and satisfaction of Jesus Christ, which application is what is wanting, and what we are permitted to supply by the sacraments and sacrifice of the new law.
• Ver. 25. According to the dispensation of God; i.e. to the appointment of his divine providence. Wi.
• Ver. 26. The mystery of Christ’s incarnation, which hath been hidden, &c. See Ephes. i. 12. and v. 4, &c. Wi.

Haydock Commentary Luke 10:38-42

• Ver. 40. Calvin here ridicules the professors of evangelical poverty, because they gather from this place that there are two states of life, viz. the active and the contemplative, figured by Martha and Mary. But what will he answer, when he is informed, that this is the opinion not merely of monks, but even of a S. Austin, (Serm. xxvii, De verbis Domini,) of a S. Jerom, (Com. 3 cap. of Jeremiah,) of a S. Greg. and many others? Not that they were ignorant that there was another more natural explanation; but they were of opinion that nothing could be found more proper for the illustration of these different states of life. Maldonatus.
• Ver. 42. One thing is necessary. Some think that Christ’s meaning was, that Martha was preparing many dishes, when one was sufficient. But others, that this one thing necessary, was to learn, and comply with the will of God; which Mary was employed about. Wi.

Catena Aurea Luke 10:38-42
From Catechetics Online

• THEOPHYL; The love of God and our neighbor, which was contained above in words and parables, is here set forth in very deed and reality; for it is said, Now it came to pass, as they went, that he entered into a certain village.
• ORIGEN. The name of which village Luke indeed here omits, but John mentions, calling it Bethany.
• AUG. But the Lord, who came to his own, and his own received him not, was received as a guest, for it follows, And a certain woman named Martha received him into her house, &c. as strangers are accustomed to be received. But still a servant received her Lord, the sick her Savior, the creature her Creator. But if any should say, “O blessed are they who have been thought worthy to receive Christ into their houses,” grieve not you, for He says, For inasmuch as you have done it to the least of my brethren, you have done it to me. But taking the form of a servant, He wished therein to be fed by servants, by reason of His condescension, not His condition. He had a body in which He was hungry and thirsty, but when He was hungry in the desert, Angels ministered to Him. In wishing therefore to be led, He came Himself to the feeder.
  • Martha then, setting about and preparing to feed our Lord, was occupied in serving, but Mary her sister chose rather to be fed by the Lord, for it follows, And she had a sister called Mary, which also sat at Jesus’ feet, and heard his word.
• CHRYS. It is not said of Mary simply that she sat near Jesus, but at His feet, to show her diligence, steadfastness, and zeal, in hearing, and the great reverence which she had for our Lord.
• AUG. Now as was her humility in sitting at His feet, so much the more did she receive from him. For the waters pour down to the lowest part of the valley, but flow away from the rising of the hill.
• BASIL; Now every work and word of our Savior is a rule of piety and virtue For to this end did He put on our body, that as much as we can we might imitate His conversation.
• CYRIL; By His own example then He teaches His disciples how they ought to behave in the houses of those who receive them, namely, when they come to a house, they should not remain idle, but rather fill the minds of those who receive them with sacred and divine teaching. But let those who make ready the house, go to meet their guests gladly and earnestly, for two reasons. First, indeed, they will be edified by the teaching of those whom they receive; nest also they will receive the reward of charity. And hence it follows here, But Martha was cumbered about much serving, &c.
• AUG. Martha was as well engaged in ministering to the bodily wants or wishes of our Lord, as of one who was mortal, but He who was clothed in mortal flesh, in the beginning was the Word. Behold then what Mary heard, The Word was made flesh. Behold then Him to whom Martha ministered. The one was laboring, the other at rest. But yet Martha, when much troubled in her occupation and business of serving, interrupted our Lord, and complained of her sister. For it follows, And said, Lord, do you not care that my sister has left me to serve alone? For Mary was absorbed in the sweetness of our Lord’s words; Martha was as preparing a feast for our Lord, in whose feast Mary was now rejoicing. While then she was listening with delight to those sweet words, and was feeding on them with the deepest affection, our Lord was interrupted by her sister. What must we suppose was her alarm, lest the Lord should say to her, “Rise, and help your sister?”
  • Our Lord therefore, who was not at a loss, for He had shown He was the Lord, answered as follows, And Jesus answered and said to her, Martha, Martha. The repetition of the name is a mark of love, or perhaps of drawing the attention, that she should listen more earnestly. When twice called, she hears, You are troubled about many things. that is, you art busied about many things. For man wishes to meet with something when he is serving, and can not; and thus between seeking what is wanting and preparing what is at hand, the mind is distracted. For if Martha had been sufficient of herself, she would not have required the aid of her sister.
  • There are many, there are diverse things, which are carnal, temporal, but one is preferred to many. For one is not from many, but many from one. Hence it follows, But one thing is needful. Mary wished to be occupied about one, according to that, It is good for me to cling close to the Lord. The Father, the Son, the Holy Spirit, are one. To this one he does not bring us, unless we being many have one heart.
• CYRIL; Or else, when certain brethren have received God, they will not be anxious about much service, nor ask for those things which are not in their hands, and are beyond their needs. For every where and in every thing that which is superfluous is burdensome. For it begets weariness in those who are wishing to bestow it, while the guests feel that they are the cause of trouble.
• BASIL; It is foolish also to take food for the support of the body, and thereby in return to hurt the body, and to hinder it in the performance of the divine command. If then a poor man come, let him receive a model and example of moderation in food, and let us not prepare our own tables for their sakes, who wish to live luxuriously. For the life of the Christian is uniform, ever tending to one object, namely, the glory of God. But the life of those who are without is manifold and vacillating, changed about at will. And how in truth can you, when you set your table before your brother with profusion of meats, and for the pleasure of feasting sake, accuse him of luxury, and revile him as a glutton, censuring his indulgence in that which you yourself afford him? Our Lord did not commend Martha when busied about much serving.
• AUG. What then? Must we think that blame was cast upon the service of Martha, who was engaged in the cares of hospitality, and rejoiced in having so great a guest? If this be true, let men give up ministering to the needy; in a word, let them be at leisure, intent only upon getting wholesome knowledge, taking no care what stranger is in the village in want of bread; let works of mercy be unheeded, knowledge only be cultivated.
• THEOPHYL. Our Lord does not then forbid hospitality, but the troubling about many things, that is to say, hurry and anxiety. And mark the wisdom of our Lord, in that at first He said nothing to Martha, but when she sought to tear away her sister from hearing, then the Lord took occasion to reprove her. For hospitality is ever honored as long as it keeps us to necessary things. But when it begins to hinder us from attending to what is of more importance, then it is plain that the hearing of the divine word is the more honorable.
• AUG. Our Lord then does not blame the actions, but distinguishes between the duties. For it follows, Mary has chosen that good part, &c. Not yours a bad one, but hers a better. Why a better? because it shall not be taken away from her. From you the necessary burden of business shall one time be taken away. For when you come into that country, you will find no stranger to receive with hospitality. But for your good it shall be taken away, that what is better may be given you. Trouble shall be taken away, that rest may be given. You are yet at sea; she is in port. For the sweetness of truth is eternal, yet in this life it is increased, and in the next it will be made perfect, never to be taken away.
• AMBROSE; May you then like Mary be influenced by the desire of wisdom. For this is the greater, this the more perfect work. Nor let the care of ministering to others turn your mind from the knowledge of the heavenly word, nor reprove or think indolent those whom you see seeking after wisdom.
• AUG. Now mystically, by Martha’s receiving our Lord into her house is represented the Church which now receives the Lord into her heart. Mary her sister, who sat at Jesus’ feet and heard His word, signifies the same Church, but in a future life, where ceasing from labor, and the ministering to her wants, she shall delight in Wisdom alone. But by her complaining that her sister did not help her, occasion is given for that sentence of our Lord, in which he shows that Church to be anxious and troubled about much service, when there is but one thing needful, which is yet attained through the merits of her service; but He says that Mary has chosen the good part, for through the one the other is reached, which shall not be taken away.
• GREG. Or by Mary who sat and heard our Lord’s words, is signified the contemplative life; by Martha engaged in more outward services, the active life. Now Martha’s care is not blamed, but Mary is praised, for great are the rewards of an active life, but those of a contemplative are far better. Hence Mary’s part it is said will never be taken away from her, for the works of an active life pass away with the body, but the joys of the contemplative life the rather begin to increase from the end.

July 18 2010 Sixteenth Sunday in Ordinary Time Year C
Official Readings of the Liturgy at – http://www.usccb.org/bible/

Genesis 18:1-10a
Douay-Rheims Challoner

And the Lord appeared to him in the vale of Mambre as he was sitting at the door of his tent, in the very heat of the day. And when he had lifted up his eyes, there appeared to him three men standing near to him: and as soon as he saw them, he ran to meet them from the door of his tent, and adored down to the ground. And he said:

Lord, if I have found favour in thy sight, pass not away from thy servant. But I will fetch a little water, and wash ye your feet, and rest ye under the tree. And I will set a morsel of bread, and strengthen ye your heart, afterwards you shall pass on: for therefore are you come aside to your servant.

And they said:

Do as thou hast spoken.

Abraham made haste into the tent to Sara, and said to her:

Make haste, temper together three measures of flour, and make cakes upon the hearth.

And he himself ran to the herd, and took from thence a calf, very tender and very good, and gave it to a young man, who made haste and boiled it. He took also butter and milk, and the calf which he had boiled, and set before them: but he stood by them under the tree. And when they had eaten, they said to him:

Where is Sara thy wife?

He answered:

Lo she is in the tent.

And he said to him:

I will return and come to thee at this time, life accompanying, and Sara, thy wife, shall have a son.

Responsorial Psalm 14:2-5
DR Challoner Text Only

Lord, who shall dwell in thy tabernacle? or who shall rest in thy holy hill?
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.

Colossians 1:24-28
Haydock NT

Who now rejoice in my sufferings for you, and fill up those things that are wanting of the sufferings of Christ, in my flesh, for his body, which is the church: Whereof I am made a minister, according to the dispensation of God, which is given me towards you, that I may fulfil the word of God: The mystery which hath been hidden from ages and generations, but now is made manifest to his saints. To whom God would make known the riches of the glory of this mystery among the Gentiles, which is Christ, in you the hope of glory. Whom we preach, admonishing every man, and teaching every man in all wisdom, that we may present every man perfect in Christ Jesus.

The Holy Gospel of Jesus Christ According to Saint Luke 10:38-42
Haydock New Testament

Now it came to pass as they went, that he entered into a certain town: and a certain woman, named Martha, received him into her house: And she had a sister, called Mary, who sitting also at the Lord’s feet, heard his word. But Martha was busy about much serving: who stood, and said:

Lord, hast thou no care that my sister hath left me alone to serve? speak to her, therefore, that she help me.

And the Lord answering, said to her:

Martha, Martha, thou art careful, and art troubled about many things. But one thing is necessary.  Mary hath chosen the best part, which shall not be taken away from her.

Haydock Commentary Genesis 18:1-10a
Notes Copied From Haydock Commentary Site

• Ver. 1. Sitting, &c. that he might lose no opportunity of exercising hospitality.
• Ver. 2. Men in outward appearance, but angels indeed.  Heb. xiii. 2. S. Aug. de C. D. xvi. c. 29.  Some have supposed, that one of them was the Son of God, whom Abraham adored, and who bears throughout the chief authority.  Tres vidit et unum adoravit. He saw three and adored one, as we read in the Church office.  In the former supposition, which is generally adopted, this adoration was only a civil ceremony, if Abraham considered them as mere men; or it might be mixed with a degree of religious, though inferior veneration, if he imagined they were angels; or in fine, he adored God in his representatives.  H.
• Ver. 4. Wash ye, or let your feet be washed by me, or by my servants, laventur. M.
• Ver. 5. Therefore, Providence has directed you hither.  Abraham promises but little, and gives much, in the true spirit of generous hospitality.  C.
• Ver. 6. Measures, or one epha; that is, three pecks and three pints, English corn measure. — Flour, of the finest quality, similæ. — Hearth, as being soonest ready.
• Ver. 7. Himself. These rich and truly noble people, do not esteem it beneath themto wait on strangers.  They provide abundance, but no dainties.  H.
• Ver. 9. Eaten apparently.  Tob. xii. 19. or perhaps they consumed the food, as fire may be said to eat.  S. Justin’s Dial.
• Ver. 10. Time, or season of the year ensuing, if I be alive; which he says after the manner of men, as he had assumed also the human form.  H.

Haydock Commentary Colossians 1:24-28

• Ver. 24. And fill up those things . . . in my flesh for his body, which is the church.[5]  Nothing was wanting in the sufferings or merits of Christ, for a sufficient and superabundant redemption of mankind, and therefore he adds, for his body, which is the church, that his sufferings were wanting, and are to be endured by the example of Christ by the faithful, who are members of a crucified head.  See S. Chrys. and S. Aug.  Wi. — Wanting. There is no want in the sufferings of Christ himself as head; but many sufferings are still wanting, or are still to come in his body, the Church, and his members, the faithful.  Ch. — S. Chrysostom here observes that Jesus Christ loves us so much, that he is not content merely to suffer in his own person, but he wishes also to suffer in his members; and thus we fill up what is wanting of the sufferings of Christ.  S. Chrys. — The wisdom, the will, the justice of Jesus Christ, requireth and ordaineth that his body and members should be companions of his sufferings, as they expect to be companions of his glory; that so suffering with him, and after his example, they may apply to their own wants and to the necessities of others the merits and satisfaction of Jesus Christ, which application is what is wanting, and what we are permitted to supply by the sacraments and sacrifice of the new law.
• Ver. 25. According to the dispensation of God; i.e. to the appointment of his divine providence.  Wi.
• Ver. 26. The mystery of Christ’s incarnation, which hath been hidden, &c.  See Ephes. i. 12. and v. 4, &c.  Wi.

Haydock Commentary Luke 10:38-42

• Ver. 40. Calvin here ridicules the professors of evangelical poverty, because they gather from this place that there are two states of life, viz. the active and the contemplative, figured by Martha and Mary.  But what will he answer, when he is informed, that this is the opinion not merely of monks, but even of a S. Austin, (Serm. xxvii, De verbis Domini,) of a S. Jerom, (Com. 3 cap. of Jeremiah,) of a S. Greg. and many others?  Not that they were ignorant that there was another more natural explanation; but they were of opinion that nothing could be found more proper for the illustration of these different states of life.  Maldonatus.
• Ver. 42. One thing is necessary. Some think that Christ’s meaning was, that Martha was preparing many dishes, when one was sufficient.  But others, that this one thing necessary, was to learn, and comply with the will of God; which Mary was employed about.  Wi.

Catena Aurea Luke 10:38-42
From Catechetics Online

• THEOPHYL; The love of God and our neighbor, which was contained above in words and parables, is here set forth in very deed and reality; for it is said, Now it came to pass, as they went, that he entered into a certain village.
• ORIGEN. The name of which village Luke indeed here omits, but John mentions, calling it Bethany.
• AUG. But the Lord, who came to his own, and his own received him not, was received as a guest, for it follows, And a certain woman named Martha received him into her house, &c. as strangers are accustomed to be received. But still a servant received her Lord, the sick her Savior, the creature her Creator. But if any should say, “O blessed are they who have been thought worthy to receive Christ into their houses,” grieve not you, for He says, For inasmuch as you have done it to the least of my brethren, you have done it to me. But taking the form of a servant, He wished therein to be fed by servants, by reason of His condescension, not His condition. He had a body in which He was hungry and thirsty, but when He was hungry in the desert, Angels ministered to Him. In wishing therefore to be led, He came Himself to the feeder.
  • Martha then, setting about and preparing to feed our Lord, was occupied in serving, but Mary her sister chose rather to be fed by the Lord, for it follows, And she had a sister called Mary, which also sat at Jesus’ feet, and heard his word.
• CHRYS. It is not said of Mary simply that she sat near Jesus, but at His feet, to show her diligence, steadfastness, and zeal, in hearing, and the great reverence which she had for our Lord.
• AUG. Now as was her humility in sitting at His feet, so much the more did she receive from him. For the waters pour down to the lowest part of the valley, but flow away from the rising of the hill.
• BASIL; Now every work and word of our Savior is a rule of piety and virtue For to this end did He put on our body, that as much as we can we might imitate His conversation.
• CYRIL; By His own example then He teaches His disciples how they ought to behave in the houses of those who receive them, namely, when they come to a house, they should not remain idle, but rather fill the minds of those who receive them with sacred and divine teaching. But let those who make ready the house, go to meet their guests gladly and earnestly, for two reasons. First, indeed, they will be edified by the teaching of those whom they receive; nest also they will receive the reward of charity. And hence it follows here, But Martha was cumbered about much serving, &c.
• AUG. Martha was as well engaged in ministering to the bodily wants or wishes of our Lord, as of one who was mortal, but He who was clothed in mortal flesh, in the beginning was the Word. Behold then what Mary heard, The Word was made flesh. Behold then Him to whom Martha ministered. The one was laboring, the other at rest. But yet Martha, when much troubled in her occupation and business of serving, interrupted our Lord, and complained of her sister. For it follows, And said, Lord, do you not care that my sister has left me to serve alone? For Mary was absorbed in the sweetness of our Lord’s words; Martha was as preparing a feast for our Lord, in whose feast Mary was now rejoicing. While then she was listening with delight to those sweet words, and was feeding on them with the deepest affection, our Lord was interrupted by her sister. What must we suppose was her alarm, lest the Lord should say to her, “Rise, and help your sister?”
  • Our Lord therefore, who was not at a loss, for He had shown He was the Lord, answered as follows, And Jesus answered and said to her, Martha, Martha. The repetition of the name is a mark of love, or perhaps of drawing the attention, that she should listen more earnestly. When twice called, she hears, You are troubled about many things. that is, you art busied about many things. For man wishes to meet with something when he is serving, and can not; and thus between seeking what is wanting and preparing what is at hand, the mind is distracted. For if Martha had been sufficient of herself, she would not have required the aid of her sister.
  • There are many, there are diverse things, which are carnal, temporal, but one is preferred to many. For one is not from many, but many from one. Hence it follows, But one thing is needful. Mary wished to be occupied about one, according to that, It is good for me to cling close to the Lord. The Father, the Son, the Holy Spirit, are one. To this one he does not bring us, unless we being many have one heart.
• CYRIL; Or else, when certain brethren have received God, they will not be anxious about much service, nor ask for those things which are not in their hands, and are beyond their needs. For every where and in every thing that which is superfluous is burdensome. For it begets weariness in those who are wishing to bestow it, while the guests feel that they are the cause of trouble.
• BASIL; It is foolish also to take food for the support of the body, and thereby in return to hurt the body, and to hinder it in the performance of the divine command. If then a poor man come, let him receive a model and example of moderation in food, and let us not prepare our own tables for their sakes, who wish to live luxuriously. For the life of the Christian is uniform, ever tending to one object, namely, the glory of God. But the life of those who are without is manifold and vacillating, changed about at will. And how in truth can you, when you set your table before your brother with profusion of meats, and for the pleasure of feasting sake, accuse him of luxury, and revile him as a glutton, censuring his indulgence in that which you yourself afford him? Our Lord did not commend Martha when busied about much serving.
• AUG. What then? Must we think that blame was cast upon the service of Martha, who was engaged in the cares of hospitality, and rejoiced in having so great a guest? If this be true, let men give up ministering to the needy; in a word, let them be at leisure, intent only upon getting wholesome knowledge, taking no care what stranger is in the village in want of bread; let works of mercy be unheeded, knowledge only be cultivated.
• THEOPHYL. Our Lord does not then forbid hospitality, but the troubling about many things, that is to say, hurry and anxiety. And mark the wisdom of our Lord, in that at first He said nothing to Martha, but when she sought to tear away her sister from hearing, then the Lord took occasion to reprove her. For hospitality is ever honored as long as it keeps us to necessary things. But when it begins to hinder us from attending to what is of more importance, then it is plain that the hearing of the divine word is the more honorable.
• AUG. Our Lord then does not blame the actions, but distinguishes between the duties. For it follows, Mary has chosen that good part, &c. Not yours a bad one, but hers a better. Why a better? because it shall not be taken away from her. From you the necessary burden of business shall one time be taken away. For when you come into that country, you will find no stranger to receive with hospitality. But for your good it shall be taken away, that what is better may be given you. Trouble shall be taken away, that rest may be given. You are yet at sea; she is in port. For the sweetness of truth is eternal, yet in this life it is increased, and in the next it will be made perfect, never to be taken away.
• AMBROSE; May you then like Mary be influenced by the desire of wisdom. For this is the greater, this the more perfect work. Nor let the care of ministering to others turn your mind from the knowledge of the heavenly word, nor reprove or think indolent those whom you see seeking after wisdom.
• AUG. Now mystically, by Martha’s receiving our Lord into her house is represented the Church which now receives the Lord into her heart. Mary her sister, who sat at Jesus’ feet and heard His word, signifies the same Church, but in a future life, where ceasing from labor, and the ministering to her wants, she shall delight in Wisdom alone. But by her complaining that her sister did not help her, occasion is given for that sentence of our Lord, in which he shows that Church to be anxious and troubled about much service, when there is but one thing needful, which is yet attained through the merits of her service; but He says that Mary has chosen the good part, for through the one the other is reached, which shall not be taken away.
• GREG. Or by Mary who sat and heard our Lord’s words, is signified the contemplative life; by Martha engaged in more outward services, the active life. Now Martha’s care is not blamed, but Mary is praised, for great are the rewards of an active life, but those of a contemplative are far better. Hence Mary’s part it is said will never be taken away from her, for the works of an active life pass away with the body, but the joys of the contemplative life the rather begin to increase from the end.

April 14 2010 Wednesday of the Second Week of Easter
Saint of the Day – Blessed Peter Gonzalez

About the sources used. The readings on this site are not the official lectionary readings for  Mass  the US Catholic Church, but are from sources free from copyright. They are here to present the comparable readings along with traditional Catholic commentary as published in the Haydock Bible for your own personal study. Readings may vary depending on your local calendar.

Official Readings of the Liturgy at – http://www.usccb.org/bible/

Acts 5:17-26
Haydock New Testament

Then the high priest, rising up, and all that were with him, (which is the heresy of the Sadducees) were filled with indignation. And they laid hands on the apostles, and put them in the common prison. But an Angel of the Lord, by night opening the doors of the prison, and leading them out, said:

Go, and, standing, speak in the temple, to the people, all the words of this life.

They having heard this, entered early in the morning into the temple, and taught. Now the high priest coming, and they that were with him, called together the council, and all the ancients of the children of Israel; and sent to the prison to have them brought. But when the officers came, and having opened the prison, found them not, returning back, they told, Saying;

The prison indeed we found shut with all diligence, and the keepers standing before the doors: but opening it, we found no man within.

Now, when the magistrate of the temple, and the chief priests, heard these words, they were in doubt concerning them what this would come to. But a man coming, told them:

Behold, the men whom you put in prison, are standing in the temple, and teaching the people.

Then went the magistrate with the officers, and brought them without violence: for they feared the people, lest they should be stoned.

Responsorial Psalm 33:2-9 (Ps 34 NAB)
DR Challoner Text Only

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

The Holy Gospel of Jesus Christ According to Saint John 3:16-21
Haydock New Testament

For God so loved the world, as to give his only begotten Son: that whosoever believeth in him, may not perish, but may have life everlasting. For God sent not his Son into the world, to judge the world, but that the world may be saved by him. He that believeth in him is not judged: but he that doth not believe, is already judged: because he believeth not in the name of the only begotten Son of God.

And this is the judgment: because the light is come into the world, and men loved darkness rather than the light; for their works were evil. For every one that doth evil hateth the light, and cometh not to the light, that his works may not be reproved. But he that doth truth, cometh to the light, that his works may be made manifest, because they are done in God.

Haydock Commentary Acts 5:17-26
Notes Copied From Haydock Commentary Site

• Ver. 26. Then went the magistrate;[4] which by the Greek was a military officer.  But he did not bind them like prisoners, for fear of a tumult, but desired them to go along with them to the sanhedrim.  Wi. — Without violence. They persuaded them to appear willingly before the sanhedrim, thinking, perhaps moreover, that they could not bind them, whom the walls of the prison could not confine.  The apostles here, and on all other occasions, shew the most astonishing examples of patience, constancy, and obedience to the laws of the country.  Menochius. — O Jews! who do you shut your eyes against the light? why so blindly mad?  You say the apostles took Christ from the tomb.  Tell me, then, who stole the apostles from under your locks and bolts?  Who conveyed them from your prison through the midst of your guards, without alarming them?  Shall the evidence of the miracle serve only to make you the less open to conviction?  Ven. Bede.  D. Carthus.

Haydock Commentary John 3:16-21

• Ver. 16-17. Give his only begotten Son — God sent not his Son into the world. He was then his Son,  his only begotten Son, before he sent him into the world.  He was not, therefore,  his Son, only by the incarnation, but was his Son from the beginning, as he was also his word from all eternity.  This was the constant doctrine of the Church, and of the Fathers, against the heresy of the Arians, that God was always Father,[1] and the Son always the eternal Son of the eternal Father.  See note on chap. i. v. 14.  Wi. — The world may be saved. Why, says S. Austin, is Christ called the Saviour of the world, unless from the obligation he took upon himself at his birth?  He has come like a good physician, effectually to save mankind.  The man, therefore, destroys himself, who refuses to follow the prescriptions of his physician.  S. Aust.
• Ver. 18. Is not judged. He that believeth, viz. by a faith working through charity, is not judged; that is, is not condemned; but the obstinate unbeliever is judged; that is, condemned already, by retrenching himself from the society of Christ and his Church.  Ch.
• Ver. 19. The judgment. That is, the cause of his condemnation.  Ch.

April 4 2010 Easter Sunday
The Resurrection of the Lord
The Mass of Easter Day
Click here for Easter Vigil Mass

About the sources used. The readings on this site are not official for the Mass of Roman Rite of the Catholic Church in the USA, but are from sources free from copyright. They are here to present the comparable readings alongside traditional Catholic commentary as published in the Haydock Bible for your own personal study. Readings vary depending on your local calendar.

Official Readings of the Liturgy at – http://www.usccb.org/bible/

Acts 10:34a, 37-43
Haydock New Testament

Then Peter, opening his mouth, said:

You know the word which hath been published through all Judea: for it began from Galilee, after the baptism which John preached, Jesus, of Nazareth: how God anointed him with the Holy Ghost, and with power, who went about doing good, and healing all that were oppressed by the devil: for God was with him. And we are witnesses of all things, which he did in the land of the Jews, and in Jerusalem, whom they killed, hanging him upon a tree.

Him God raised up the third day, and gave him to be made manifest, Not to all the people, but to witnesses preordained by God, even to us, who eat and drank with him, after he rose again from the dead. And he commanded us to preach to the people, and to testify that it is he who hath been appointed by God to be the judge of the living and of the dead. To him all the prophets give testimony, that through his name all receive remission of sins, who believe in him.

Responsorial Psalm 117:1-2, 16-17, 22-23 (Ps 118 NAB)
DR Challoner Text Only

Give praise to the Lord, for he is good: for his mercy endureth for ever.
Let Israel now say, that he is good: that his mercy endureth for ever.
The right hand of the Lord hath wrought strength:
the right hand of the Lord hath exalted me:
the right hand of the Lord hath wrought strength.
I shall not die, but live: and shall declare the works of the Lord.
The stone which the builders rejected; the same is become the head of the corner.
This is the Lord’s doing, and it is wonderful in our eyes.

Colossians 3:1-4
Haydock New Testament

THEREFORE, if you be risen with Christ, seek the things that are above: where Christ is sitting at the right hand of God: Mind the things that are above, not the things that are on the earth. For you are dead, and your life is hidden with Christ in God. When Christ shall appear, who is your life: then shall you also appear with him in glory.

Or
I Corinthians 5:6b-8
Haydock New Testament

Know you not that a little leaven corrupteth the whole mass? Purge out the old leaven, that you may be a new paste, as you are unleavened. For Christ, our Pasch, is sacrificed. Therefore let us feast, not with the old leaven, nor with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth.

The Holy Gospel of Jesus Christ According to Saint John 20:1-9 or Luke 24:1-12or Luke 24:13-35
Haydock New Testament

John 20:1-9

AND on the first day of the week, Mary Magdalene cometh in the morning, it being yet dark, to the sepulchre; and she saw the stone taken away from the sepulchre. She ran, therefore, and cometh to Simon Peter, and to the other disciple whom Jesus loved, and saith to them;

They have taken away the Lord out of the sepulchre, and we know not where they have laid him.

Peter, therefore, went out, and that other disciple, and they came to the sepulchre. And they both ran together, and that other disciple out-ran Peter, and came first to the sepulchre. And when he stooped down, he saw the linen cloths lying; but yet he went not in. Then cometh Simon Peter, following him, and went into the sepulchre, and saw the linen cloths lying, And the napkin, that had been about his head, not lying with the linen cloths, but apart, wrapt up into one place. Then that other disciples also went in, who came first to the sepulchre; and he saw, and believed. For as yet they knew not the Scripture, that he must rise again from the dead.

Lukek 24:1-12

But on the first day of the week, very early in the morning, they came to the sepulchre, bringing the spices which they had prepared. And they found the stone rolled back from the sepulchre. And going in, they found not the body of the Lord Jesus.

And it came to pass, while they are astonished in mind at this, behold two men stood by them in shining apparel. And as they were afraid, and bowed down their countenance towards the ground, they said to them:

Why seek you the living among the dead? He is not here, but is risen: remember how he spoke to you, when he was yet in Galilee, Saying:

the Son of man must be delivered into the hands of sinful men, and be crucified, and the third day rise again.

And they remembered his words. And going back from the sepulchre, they told all these things to the eleven, and to all the rest.

Now it was Mary Magdalene, and Joanna, and Mary, the mother of James, and the other women that told these things to the apostles. And these words seemed to them as an idle tale: and they did not believe them. But Peter rising up, ran to the sepulchre; and stooping down, he saw the linen cloths laid by themselves, and went away wondering in himself at that which was come to pass.

Luke 24:13-35

And behold, two of them went that same day to a town which was sixty furlongs from Jerusalem, named Emmaus. And they talked together of all these things which had happened. And it came to pass, that while they talked and reasoned with one another, Jesus himself also drew near, and went with them. But their eyes were held, that they should not know him. And he said to them:

What are these discourses that you hold one with another, as you walk, and are sad?

And the one, whose name was Cleophas, answering, said to him:

Art thou alone a stranger in Jerusalem, and hast not known the things that have been done there in these days?

He said to them:

What things?

And they said:

Concerning Jesus, of Nazareth, who was a prophet, mighty in work and word, before God, and all the people: And how our chief priests and rulers delivered him to be condemned to death, and crucified him. But we hoped that it was he who should have redeemed Israel: and now, besides all this, to-day is the third day since these things were done. Yea, and certain women also of our company, affrighted us, who, before it was light, were at the sepulchre, And not finding his body, came, saying, that they had also seen a vision of Angels, who say that he is alive. And some of our people went to the sepulchre, and found it so as the women had said; but him they found not.

Then he said to them:

O foolish, and slow of heart, to believe in all the things which the prophets have spoken! Ought not Christ to have suffered these things, and so to enter into his glory?

And beginning from Moses, and all the prophets, he expounded to them in all the Scriptures, the things that were concerning him. And they drew nigh to the town whither they were going: and he made as though he would go farther. But they constrained him, saying:

Stay with us, because it is towards evening, and the day is now far spent.

And he went in with them. And it came to pass, whilst he was at table with them, he took bread, and blessed, and brake, and gave to them. And their eyes were opened, and they knew him: and he vanished out of their sight. And they said one to the other:

Was not our heart burning within us, whilst he was speaking in the way, and opened to us the Scriptures?

And rising up the same hour they went back to Jerusalem: and they found the eleven gathered together, and those that were with them, Saying:

The Lord is risen indeed, and hath appeared to Simon.

And they told what things were done in the way: and how they knew him in the breaking of bread.

Haydock Commentary Acts 10:34a, 37-43
Notes Copied From Haydock Commentary Site

• Ver. 37. For it began, or its beginning was, &c.
• Ver. 39. Whom they killed. At the very first, says[4] S. Chrys. the apostles preached Christ crucified, and tell them they had put to death on a cross the Lord of all things, the judge of the living and the dead. Wi. — We may here admire how wonderfully Peter adapts his discourse to the capacity of his hearers. When speaking to the Jews, he proves Jesus to be their Messias, from the testimony of their prophets. On the present occasion, he only just alludes to the prophets, but confirms his discourse by the testimony of the miracles which Jesus had wrought in public, and were known to all the world. Calmet.
• Ver. 40. Jesus Christ did not announce his resurrection, and other mysteries, to all at once, but to a chose few, who were to be governors of the rest; teaching us thereby, that we have to learn our religion, and every thing necessary to salvation, from the Church of God, speaking to us by her ministers.
• Ver. 42. The living and of the dead. This may be understood of the elect, who live by grace, and the reprobate, who are spiritually dead; or perhaps more literally, of those who shall be found living upon earth at the second coming of Christ, and of all who have died from the commencement of the world to the end of time. S. Aug. Enchirid.

Haydock Commentary Colossians 3:1-4

• Ver. 1. Here begins the second or the moral part of this epistle. — If you be risen, &c. The remaining part of this epistle has no great difficulties, but excellent instructions, as that to the Ephesians. Wi.

Haydock Commentary 1 Corinthians 5:6b-8

• Ver. 6-8. Your glorying is not good, when you suffer such a scandal among you: you have little reason to boast of your masters, or even of the gifts and graces you received. A little leaven corrupteth the whole mass; a public scandal, when not punished, is of dangerous consequence. — Purge out the old leaven. He alludes to the precept given to the Jews of having no leaven in their houses during the seven days of the Paschal feast. For our Pasch, i.e. Paschal lamb, Christ is sacrificed: and Christians, says S. Chrys. must keep this feast continually, by always abstaining from the leaven of sin. Wi.

Haydock Commentary John 20:1-9

• Ver. 1. As our Saviour had been interred in great haste, the holy women who had before accompanied Jesus in all his journeys, brought perfumes to embalm his sacred body again, in a manner more proper, than Nicodemus and Joseph of Arimathea had been able to do before. S. John makes mention of Mary Magdalene only, because it was his intention to give a particular relation of all that she did: but we learn from the other evangelists, that there were three holy women at the sepulchre together, viz. Mary Magdalene, Mary, the mother of James, and Salome. Calmet. — This was on the first day of the week, the morrow of the sabbath. V. — Christ rose again, leaving the stone and seals still lying on the sepulchre. But as this was to be believed by others also, after the resurrection, the tomb was opened, and thus the belief of what had taken place, propagated. This it was that struck Magdalene; for as soon as she saw the stone rolled from the sepulchre, without entering, or even looking into it, she immediately ran, in the ardour fo her affection, to carry the news to the disciples. S. Chrys. hom. lxxxiv. in Joan.
• Ver. 5. He saw the linen cloths lying. S. Chrys. takes notice, that Christ’s body being buried with myrrh, the linen would stick as fast to the body as pitch, so that it would be impossible to steal, or take away the body without the linen cloths. Wi.
• Ver. 8. He saw and believed. He did not yet believe that Jesus was risen from the dead, because he was still ignorant that he was to rise from the dead. For although the apostles had so often heard their divine Master speak in the most plain terms of his resurrection, still being so much accustomed to parables, they did not understand, and imagined something else was meant by these words. S. Aug. tract. 120. in Joan.

Haydock Commentary Luke 24:1-12

• Ver. 5. It is worthy of remark, that none of the disciples or friends of Christ, were so much astonished and struck at the many apparitions of angels, &c. as to be cast down to the ground, as the guards and his enemies were, but only through respect and reverential fear looked down upon the ground. Nor even did any of them fall down prostrate to adore our Saviour, when he appeared to them; because Christ was not now to be sought in the earth, among the dead, but was risen, and was to be looked for from heaven. Hence is derived the Catholic custom of praying in Pascal time, and on all Sundays, &c. not on the knee, but with the body respectfully bent, and bowing down their countenance towards the ground. Ven. Bede.

Haydock Commentary Luke 24:13-35

• Ver. 13. S. Jerom thinks the Cleophas, one of the two disciples, was a citizen of Emmaus, and that he invited Jesus to take meat in his house. His house was afterwards changed into a church, which the same Father says existed in his time. Some think Cleophas was brother to S. Joseph; others, that he was husband of Mary, sister of the blessed Virgin Mary, and father of S. James the less. Both the Latins and Greeks keep the feast of S. Cleophas, and give him the name of an apostle. Usuard says he was martyred by the Jews. Calmet.
• Ver. 16. But their eyes were held: either by our Saviour’s changing his features, or in what manner he pleased. Wi.
• Ver. 18. Art thou alone a stranger in Jerusalem? or, art thou the only stranger in Jerusalem? which was to signify, that every one must needs have heard of what had passed in regard to Jesus. Wi.
• Ver. 21. We hoped, &c. as if they had lost their former hopes, or now knew not what to hope for: but perhaps, as S. Aug. observes, they might use this caution speaking before a stranger. Wi. — These two disciples were in the same error as the other Jews; who expected that the Messias would deliver them from subjection to strangers, and re-establish them in their ancient liberty. The cross and passion had been a subject of scandal and fall to them. They say, we did hope; as if their hopes were now at an end. What increased their diffidence was, that Christ had promised to rise again the third day, and some of the women had said that he really had risen. But they expected as public and glorious a manifestation of his resurrection, as his death had been ignominious and known to the whole world. Behold, now this is already the third day since these things are passed:; if he had wished to manifest his power, he should have done it already. Thus the disciples reason, as if the third day were already past, and as if it were certain that he was not risen again. So difficult a thing is it to believe what we very ardently wish! Calmet.
• Proprium hoc miseros sequitur vitum
• Nunquam rebus credere lætis.
• Ver. 30. The ancient Fathers think our Saviour consecrated, on this occasion, and administered the Eucharist to the two disciples. In the Acts of the Apostles, this same term, breaking of bread, is explained without difficulty of the Eucharist. S. Luke seems fond of this manner of expression, to signify that sacrament. Calmet.