September 14 2010 Tuesday Feast of the Exaltation of the Holy Cross
Official Readings of the Liturgy at – http://www.usccb.org/bible/

Numbers 21:4b-9
DR Challoner

And the people began to be weary of their journey and labour: And speaking against God and Moses, they said:

Why didst thou bring us out of Egypt, to die in the wilderness? There is no bread, nor have we any waters: our soul now loatheth this very light food.

Wherefore the Lord sent among the people fiery serpents, which bit them and killed many of them. Upon which they came to Moses, and said;

We have sinned, because we have spoken against the Lord and thee: pray that he may take away these serpents from us.

And Moses prayed for the people. And the Lord said to him:

Make a brazen serpent, and set it up for a sign: whosoever being struck shall look on it, shall live.

Moses therefore made a brazen serpent, and set it up for a sign: which when they that were bitten looked upon, they were healed.

Responsorial Psalm 77:1bc-2, 34-38 (Ps 78 NAB)
DR Challoner Text Only

Attend, O my people, to my law:
incline your ears to the words of my mouth.
I will open my mouth in parables:
I will utter propositions from the beginning.
When he slew them, then they sought him:
and they returned, and came to him early in the morning.
And they remembered that God was their helper:
and the most high God their redeemer.
And they loved him with their mouth:
and with their tongue they lied unto him:
But their heart was not right with him:
nor were they counted faithful in his covenant.
But he is merciful, and will forgive their sins:
and will not destroy them.
And many a time did he turn away his anger:
and did not kindle all his wrath.

Philippians 2:6-11
Haydock New Testament

Who being in the form of God, thought it not robbery*, to be himself equal to God: But debased himself, taking the form of a servant, being made to the likeness of men, and in shape found as a man. He humbled himself, becoming obedient unto death, even the death of the cross. Wherefore God also hath exalted him, and hath given him a name which is above every name: That in the name of Jesus, every knee should bow of those that are in heaven, on earth, and under the earth; And that every tongue should confess that the Lord Jesus Christ is in the glory of God the Father. *note from Bob: this word robbery is translated differently as grasped in newer Bibles. I have personally checked this and the newer version is correct, but both translations can technically be made. Both give you great thoughts to meditate on.

The Holy Gospel of Jesus Christ According to Saint John 3:13-17
Haydock New Testament

Jesus explained to Nicodemus:

And no man hath ascended into heaven, but he that descended from heaven, the Son of man, who is in heaven. And as Moses lifted up the serpent in the desert, so much the Son of man be lifted up: That whosoever believeth in him, may not perish, but may have life everlasting.

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.

Haydock Commentary Numbers 21:4b-9
Notes Copied From Haydock Commentary Site

• Ver. 4. Edom, one of the princes, had refused them a passage; upon which they went by Salmona to Phunon, (C. xxxiii. 37. 42,) where they probably murmured, (C. v.) and were bitten by the serpents, as we read in this chapter.  C.
• Ver. 5. God. They had before often directed their complaints against the two brothers.  Now, Aaron being no more, they attack God himself, who had always resented the injury done to his ministers. — Food. So they call the heavenly manna: thus worldlings loathe the things of heaven, for which they have no relish. Ch. — Sept. “our soul is indignant at this most empty bread,” which has no solidity in it, nor support.  Many translate the Heb. “most vile bread.”  Thus, in the blessed eucharist, the substance of bread is removed, and the accidents only appear; so that to the worldly receiver, it seems very empty and light, though in reality it be supersubstantial; containing Christ himself, who fills the worthy communicant with grace and comfort, and enables him to go forward on the road to heaven, without fainting.  H.
• Ver. 6. Fiery serpents. They are so called, because they that were bitten by them were burnt with a violent heat.  Ch. — Hence they are called seraphim, by which name an order of angels are known.  The Egyptians adored a serpent which they called serapis, at Rome; and they represented their god serapis, with a serpent entwining a monstrous figure, composed of a lion, a dog, and a wolf.  Macrob. Saturn i. 20.  The seraph was a winged serpent.  Isai. xiv. 29. and xxx. 6.  Such often infested Egypt, in spring, coming from Arabia, unless they were intercepted by the ibis.  Their wings resembled those of bats.  Herod. ii. 76. Mela, &c.  God probably sent some of this description into the camp of the Israelites.  C. — Some call them prœster, (Plin. xxiv. 13,) from their burning; others the hydra, or, when out of water, the chershydra, the venom of which is most dangerous.  The Sept. style them simply, “the destroying, or deadly serpents.”  See Bochart. T. ii. B. iii. 13.  Deut. viii. 15.  Wisd. xvi. 5. 10.  H.
• Ver. 8. Brazen. Heb. “fiery.”  But, in the following verse, it is said to have been “of brass.”  We might translate, “make a seraph, and fix it upon a standard,” (C.) in which form it would resemble one suspended on a cross.  It was placed at the entrance of the tabernacle.  S. Just. apol.  Ezechias afterwards destroyed it, because it was treated with superstitious honours.  4 K. xviii. 4.  Thus the best things are often abused.  H. — God commands this image to be erected, while he forbids all images of idols.  W. — By comparing the different passages of Scripture we may discern the true import of them.  Pictures may often prove very useful and instructive.  They serve the ignorant instead of books.  But then the ignorant must be carefully instructed not to treat them with improper respect, as S. Gregory admonishes.  And is not the same caution requisite for those who read even the word of God, lest they wrest it to their own destruction, as both the unlearned and the unstable frequently do.  2 Pet. iii. 16.  If every thing must be rejected which is liable to abuse, what part of the creation will be spared?  The Bible, the sacraments, all creatures must be laid aside.  For we read, (Rom. viii. 20. 22,) the creature was made subject to vanity — every creature groaneth. H. — It is probable that Moses represented on the standard such a serpent, as had been the instrument of death.  This was not intended for a charm or talisman, as Marsham would impiously pretend.  Chron. x. p. 148.  Such inventions proceed from the devil; and the Marsi were famous for curing the bites of serpents, by giving certain plates of brass.  Arnob. ii.  See Psal. lviii. 5.  But this image was set up by God’s express command; and the Book of Wisdom (xvi. 5. 7,) assures us, that the effect was entirely to be attributed to him, the figure of a brazen serpent being rather calculated to increase than to remove the danger.  Kimchi.  Muis.  Hence Jonathan well observes, that only those were healed who raised their hearts to God.  C.
• Ver. 9. A brazen serpent. This was a figure of Christ crucified, and of the efficacy of a lively faith in him, against the bites of the hellish serpent.  John iii. 14.  (Ch.)  S. Amb.  Apol. i. 3.  As the old serpent infected the whole human race, Jesus Christ gives life to those that look at him with entire confidence.  Theod. q. 38.  The brazen serpent was destitute of poison, though it resembled a most noxious animal; so Jesus Christ assumed our nature, yet without sin.  C.

Haydock Commentary Philippians 2:6-11

• Ver. 6. Who being in the form[1] of God, (that is truly, properly, and essentially God from eternity, as the ancient Fathers here observed against the Arians) taking the form of a servant, (i.e. taking upon him our human nature) became truly a man, and as man the servant of God, but remaining always God as before, thought it not robbery, no injury to his eternal Father, to be equal, to be esteemed, and to declare himself equal to God, to be one thing with him: as on divers occasions he taught the people, as we have observed in the notes on S. John’s gospel, &c.  Wi.
• Ver. 7. But debased himself: divested himself of all the marks of greatness, for the love of mankind.  The Greek text signifies, he made himself void;[2] on which account Dr. Wells, instead of made himself of no reputation, as in the Prot. translation, has changed it into emptied himself; not but that the true Son of God must always remain truly God, as well as by his incarnation truly man, but that in him as man appeared no marks of his divine power and greatness. — Made to the likeness[3] of men, not only as to an exterior likeness and appearance, but at the same time truly man by uniting his divine person to the nature of man. — In shape[4] (or habit) found as a man: not clothed exteriorly only, as a man is clothed with a garment or coat, but found both as to shape and nature a man; and, as S. Chrys. says, with the appearance of a sinful man, if we consider him persecuted by the Jews, and nailed to an infamous cross.  Wi.
• Ver. 9. God . . . hath given him a name, &c.  The name or word Jesus represents the dignity of him who is signified by the name, and who is exalted even as man, above all creatures in heaven, earth, and hell; all which creatures either piously reverence him, or are made subject to him against their will, that every tongue may confess our Lord Jesus to be now, and to have been always, in the glory of his Father, equal to him in substance and in all perfections.  Wi.
• Ver. 10. If we shew respect when the name of our sovereign is mentioned, may we not express our respect also at the name of Jesus; and if to his name, why not to his cross as well as to the throne of the king?

Haydock Commentary John 3:13-17

• Ver. 14-15. We know that we have passed from death to life; i.e. from the death of sin to the life of grace: we know it by a moral certainty, when we experience in our heart a love of our neighbour. — He that loveth not God and his neighbour, abideth in death. He that hateth his brother with a mortal hatred, or to a considerable degree, is a murderer. Wi.
• Ver. 16. The charity of God,[2] because he hath laid down his life for us. Jesus Christ, therefore, who laid down his life for us, was God.  It is true at present the words of God are wanting in most Greek MSS.: yet the Prot. translation has them.  Wi.

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

Exodus 32:7-14
Douay-Rheims Challoner

And the Lord spoke to Moses, saying:

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

And again the Lord said to Moses:

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

But Moses besought the Lord his God, saying:

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

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

1 Timothy 1:12-17
Haydock NT

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

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

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

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

This man receiveth sinners, and eateth with them.

And he spoke to them this parable, saying:

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

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

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

James Tissot: The Life of Christ

The Lost Drachma

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

And he said:

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

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

James Tissot: The Life of Christ

The Prodigal Son Begging

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

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

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

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

But the father said to his servants:

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

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

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

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

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

But he said to him:

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

Haydock Commentary Exodus 32:7-14

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

Haydock Commentary 1 Timothy 1:12-17

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

Haydock Commentary Luke Chapter 15

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

September 9 2010 Thursday Memorial of Saint Peter Claver, priest
Official Readings of the Liturgy at – http://www.usccb.org/bible/

1 Corinthians 8:1b-7, 11-13
Haydock New Testament

NOW concerning those things that are sacrificed to idols, we know that we all have knowledge. Knowledge puffeth up; but charity edifieth. And if any man think that he knoweth any thing, he hath not yet known, as he ought to know. But if any man love God, the same is known by him.

But as for the meats that are offered in sacrifice to idols, we know that an idol is nothing in the world, and that there is no God but one. For though there be that are called gods, either in heaven or on earth (for there are many gods, and many lords);  Yet to us there is but one God, the Father; of whom are all things, and we unto him: and one Lord Jesus Christ: by whom are all things, and we by him.

And through thy knowledge shall the weak brother perish, for whom Christ died? Now when you sin thus against the brethren, and wound their weak conscience, you sin against Christ. Wherefore, if meat scandalize my brother, I will never eat flesh, lest I should scandalize my brother.

Responsorial Psalm 138:1b-3, 13-14ab, 23-24 (Ps 139 NAB/Hebrew)
DR Challoner Text Only

Lord, thou hast proved me,
and known me:
Thou hast known my sitting down,
and my rising up.
Thou hast understood my thoughts afar off:
my path and my line thou hast searched out.
For thou hast possessed my reins:
thou hast protected me from my mother’s womb.
I will praise thee, for thou art fearfully magnified:
wonderful are thy works,
and my soul knoweth right well.
Prove me, O God, and know my heart:
examine me, and know my paths.
And see if there be in me the way of iniquity:
and lead me in the eternal way.

The Holy Gospel of Jesus Christ According to Saint Luke 6:27-38
Haydock New Testament

Jesus said:

But I say to you that hear:
Love your enemies, do good to them that hate you. Bless them that curse you, and pray for them that calumniate you. And to him that striketh thee on the one cheek, offer also the other. And him that taketh away from thee thy cloak, hinder not to take thy coat also. Give to every one that asketh thee, and of him that taketh away thy goods, ask them not again.

And as you would that men should do to you,  do you also to them, in like manner. And if you love them that love you, what thanks have you? For sinners also love those that love them. And if you do good to them that do good to you; what thanks have you? For sinners also do this. And if you lend to them of whom you hope to receive; what thanks have you? For sinners also lend to sinners, to receive as much.

But love ye your enemies:  do good, and lend, hoping for nothing thereby:  and your reward shall be great,  and you shall be the sons of the Most High:  for he is kind to the unthankful, and to the evil.
Be ye, therefore, merciful,  as your father also is merciful.  Judge not, and you shall not be judged:
condemn not, and you shall not be condemned.  Forgive, and you shall be forgiven.

Give, and it shall be given to you: good measure, and pressed down, and shaken together, and running over, shall they give into your bosom. For with the same measure that you shall mete, it shall be measured to you again.

Haydock Commentary 1 Corinthians 8
Notes Copied From Haydock Commentary Site

• Ver. 1. Now concerning those things. It appears from  this whole passage that the Corinthians had, in a former letter, consulted this apostle, upon the subject of eating meats offered to idols.  It was not unusual to reserve some part of the sacrifice of which they made a supper, either in their own family, with their friends, or sometimes even in the temple.  Some of the Christians of Corinth attended without scruple at these sorts of feasts, and eat of the meats offered to idols; whilst others, on the contrary, took scandal at this conduct, and thought it a tacit approbation of idolatry.  S. Paul being consulted upon this difficulty, gives them his advice in this chapter.  Calmet. — We know that we all have knowledge about it.  That is, all we, who are sufficiently instructed, have knowledge enough to be convinced, that idols are nothing in themselves, nor the meats offered to them better nor worse upon that account.  Wi. — Knowledge puffeth up, &c.  Knowledge, without charity and humility, serveth only to puff persons up.  Ch.
• Ver. 4. An idol is nothing. The apostle seems to allude in this place to the Greek signification of this word, eidwlon, signifying a false representation; as for instance in ghosts, which are said to appear sometimes at night.  Umbræ tenues, simulacra luce carentium. Calmet.
• Ver. 5. Many gods, &c.  Reputed for such among the heathens.  Ch.
• Ver. 6. To us there is but one God, the Father; of whom all things, and we unto him. Of or from the Father are all things, even the eternal Son and the Holy Ghost, though they are one and the same God with the Father. — And one Lord Jesus Christ: by whom are all things, and we by him. All things were created by the Son of God, the eternal and uncreated wisdom of the Father, from whom he proceeds from eternity, and also by the Holy Ghost, all creatures being equally the work of the three divine persons.  The Arians and Socinians pretend from this place, that only the Father is truly and properly God.  The Catholics answer, that he is called the God, of whom all, because from him always proceeded, do proceed, and shall always proceed the Son and the Holy Ghost, though one and the same God in nature, substance, &c.  And that when he is called the one God, by these words are excluded the false gods of the heathens, not the Son, and the Holy Ghost, who are but one God with the Father.  S. Chrys. also here observes, (hom. xx.) that if the two other persons are excluded, because the Father is called one God, by the same way of reasoning it would follow, that because Jesus Christ is called the one Lord, neither the Holy Ghost, nor even the Father, are the one Lord, whereas the Scriptures many times express the divine majesty, as well by the word Lord as by the word God.  Wi.
• Ver. 7. But knowledge is not in every one, &c.  The new converts, who had been Jews, thought that things which had been offered to idols were defiled, unclean, and could not be lawfully eaten: they who had been Gentiles looked upon them as victims offered to idols, in which there was some virtue of enchantment, &c.  Their weak consciences judged they could not be lawfully eaten: and when they were induced to eat them by the example of others, it was still against their consciences.  The infidels also might sometimes think that the Christians, in eating such things, honoured their idols; in such cases, they who were better instructed, were to abstain, not to give offence to weak consciences, and lest they should make them sin.  And a weak brother shall perish, for whom Christ died; where we may learn, that Christ died also for those the shall perish, and not only for the predestinate.  Wi.
• Ver. 8-9. Meat doth not commend us to God. It is an admonition to those, who because they knew that meats offered to idols were not worse, would not abstain, even when this scandalized the weak brethren: he tells them that eating or not eating of them, does not make them more acceptable to God, nor puts them to any inconvenience, since they may get other meats: therefore they ought not to make use of their liberty, when it proves a stumbling-block to the weak, and makes them sin.  Wi.
• Ver. 10. In the idol’s temple.[1]  It does not seem likely that any Christians would go to eat with idolaters in their very temples, of things offered to their idols: so that we may rather understand any place where infidels and Christians eat together, and where it happened that some meats were brought which had been first offered to idols, which the well-instructed Christians regarded not, nor asked any questions about, but the weak scrupled to eat them.  Wi. — Shall not his conscience. The meaning of S. Paul’s words is this: Will not your weak brother, who is not endowed with so great a knowledge as you, be induced, from your example, to eat these meats offered to idols, believing that he will derive therefrom some benefit.  Estius.
• Ver. 13. If meat scandalize. That is, if my eating cause my brother to sin.  Ch. — Can we put any meat, or life itself, in competition with a soul, and the blood of Christ, which has been shed for that soul, when we know the value of each!

Haydock Commentary Luke 6:27-38

• Ver. 30. Jesus Christ does not order us never to refuse a petition: but the meaning of his words is, that we are to give what is just and reasonable, what will be neither injurious to yourself nor your family; for what is unjustly asked, may be justly denied.  S. Austin, l. x. c. 40. de serm. Dom. in Monte. — But in this, the sin we commit is often far from trivial; particularly, when to the refusal of a just request, we add also reprehensions and complaints.  For why, say we, does he not labour? why has he reduced himself to penury, through his own indolence? — But, tell me, do you live upon the fruits of your own industry?  On the supposition that you do, is it not that you may have some plea to reprehend another for the morsel of bread he begs at your hands?  You give him no charitable relief, give him then no contumelious words: if you have no compassion for him yourself, do not prevent others from shewing him commiseration.  Abraham, in the number of guests he received, had the honour of receiving under his roof even angels.  Let us not, therefore, be strict and unfavourable judges in regard of our suffering and distressed neighbours, lest perhaps we ourselves come to be more severely judged.  S. Chrys. collected from hom. xxi. in ep. ad. Rom. — Hom. xi. in ep. ad. Heb. and hom. ii. de Lazaro.
• Ver. 35. Hoping for nothing, but merely impelled by a desire of doing good.  They who only give when sure of having a greater return, do not give, but traffic with their generosity; in which there is no charity.  A.
• Ver. 37. What can be imagined more kind, what more merciful, than this conduct of our Sovereign Lord, that the sentence of the judge should be left in the hands of the person to judged?  Jans. Comment. in sanct. Evang.
• Ver. 38. Here all solicitude of diffidence, all delay of avarice, is cut off; for what truth promises to repay, humility may safe expend.  S. Leo. Serm. vi.

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

Exodus 32:7-14
Douay-Rheims Challoner

And the Lord spoke to Moses, saying:

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

And again the Lord said to Moses:

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

But Moses besought the Lord his God, saying:

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

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

1 Timothy 1:12-17
Haydock NT

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

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

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

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

This man receiveth sinners, and eateth with them.

And he spoke to them this parable, saying:

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

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

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

James Tissot: The Life of Christ

The Lost Drachma

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

And he said:

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

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

James Tissot: The Life of Christ

The Prodigal Son Begging

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

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

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

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

But the father said to his servants:

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

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

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

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

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

But he said to him:

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

Haydock Commentary Exodus 32:7-14

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

Haydock Commentary 1 Timothy 1:12-17

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

Haydock Commentary Luke Chapter 15

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

August 20 2010 Friday Memorial of Saint Bernard, abbot and doctor of the Church
Official Readings of the Liturgy at – http://www.usccb.org/bible/

Ezekiel 37:1-14
DR Challoner

The hand of the Lord was upon me, and brought me forth in the spirit of the Lord: and set me down in the midst of a plain that was full of bones. And he led me about through them on every side: now they were very many upon the face of the plain, and they were exceeding dry. And he said to me:

Son of man, dost thou think these bones shall live

and I answered:

O Lord God, thou knowest.

And he said to me:

Prophesy concerning these bones; and say to them: Ye dry bones, hear the word of the Lord. Thus saith the Lord God to these bones: Behold, I will send spirit into you, and you shall live. And I will lay sinews upon you, and will cause flesh to grow over you, and will cover you with skin: and I will give you spirit and you shall live, and you shall know that I am the Lord.

And I prophesied as he had commanded me: and as I prophesied there was a noise, and behold a commotion: and the bones came together, each one, its joint. And I saw, and behold the sinews, and the flesh came up upon them: and the skin was stretched out over them, but there was no spirit in them. And he said to me:

Prophesy to the spirit, prophesy, O son of man, and say to the spirit: Thus saith the Lord God: Come, spirit, from the four winds, and blow upon these slain, and let them live again.

And I prophesied as he had commanded me: and the spirit came into them, and they lived: and they stood up upon their feet, an exceeding great army. And he said to me:

Son of man: All these bones are the house of Israel: they say: Our bones are dried up, and our hope is lost, and we are cut off. Therefore prophesy, and say to them: Thus saith the Lord God: Behold I will open your graves, and will bring you out of your sepulchres, O my people: and will bring you into the land of Israel. And you shall know that I am the Lord, when I shall have opened your sepulchres, and shall have brought you out of your graves, O my people: And shall have put my spirit in you, and you shall live, and I shall make you rest upon your own land: and you shall know that I the Lord have spoken, and done it, saith the Lord God:

Responsorial Psalm 106:2-9
DR Challoner Text Only

Let them say so that have been redeemed by the Lord,
whom he hath redeemed from the hand of the enemy:
and gathered out of the countries.
From the rising and from the setting of the sun,
from the north and from the sea.
They wandered in a wilderness,
in a place without water:
they found not the way of a city for their habitation.
They were hungry and thirsty:
their soul fainted in them.
And they cried to the Lord in their tribulation:
and he delivered them out of their distresses.
And he led them into the right way,
that they might go to a city of habitation.
Let the mercies of the Lord give glory to him:
and his wonderful works to the children of men.
For he hath satisfied the empty soul,
and hath filled the hungry soul with good things.

The Holy Gospel of Jesus Christ According to Saint Matthew 22:34-40
Haydock New Testament

And the Pharisees hearing that he had silenced the Sadducees, came together: And one of them, a doctor of the law, asked him, tempting him:

Master, which is the greatest commandment in the law?

Jesus said to him:

Thou shalt love the Lord thy God with thy whole heart, and with thy whole soul, and with thy whole mind. This is the greatest and first commandment. And the second is like to this: Thou shalt love thy neighbour as thyself. On these two commandments dependeth the whole law and the prophets.

Haydock Commentary Ezechiel 37:1-14
Notes Copied From Haydock Commentary Site

• Ver. 1. Spirit, by a divine impulse.  He was not really removed.  M.  C. — Bones. “This passage is very famous.”  S. Jer. — It insinuates the liberation of the captives and of the Gentiles, as well as the mystery of the resurrection.  W. — If this were not to take place, it would not be adduced as a figure.  Tert.  S. Jer.
• Ver. 5. Spirit. That is, life, soul, and breath.  Ch. — At the resurrection, the same souls shall return to their respective bodies.
• Ver. 7. Noise of the bones moving, which denotes the wars of Cyrus and the hurry of the nations to which he restored liberty.
• Ver. 9. Spirit; wind or soul.  The latter animates the body, as the grace (C.) of the Holy Spirit does the soul.  H.
• Ver. 11. Off, like branches.  Notwithstanding these desponding thoughts, God will restore his people, (W.) by means of Cyrus.  The grave is often put for punishment and grievous calamities.  Osee vi. 3.

Haydock Commentary Matthew 22:34-40

• Ver. 34. The Pharisees heard that he had silenced their adversaries, the Sadducees, &c.  Some of them, says S. Luke, (xx. 39.) applauded him, saying, Master, thou hast said well. Wi. — The Pharisees assembled themselves together, that they might confound him by their numbers, whom they could not by their arguments.  Wherefore they said one to another: let one speak for all, and all speak by one, that if one be reduced to silence, he alone may appear to be refuted; and, if he is victorious, we may all appear conquerors.  Hence it is said, And one of them, a doctor of the law, (S. Chrysostom) asked him, tempting him, if he were really possessed of that wisdom and that knowledge which people so much admired in him.  V.
• Ver. 40. On these two, &c.  Whereby it is evident that all dependeth not upon faith only, though faith be the first, but much more upon charity, which is the love of God and of our neighbour, and which is the sum of all the law and the prophets; because he that hath this double charity, expressed here by these two principal commandments, fulfilleth all that is commanded in the law and the prophets.  B.