Gentile da Fabriano - Coronation of Mary

Queenship of the Blessed Virgin Mary
Monday 21^st Week in Ordinary Time Cycle I
Official Readings available at
http://www.usccb.org/bible/

1 Thessalonians 1:1-5, 8b-10
Haydock New Testament

Paul, and Sylvanus, and Timothy to the church of the Thessalonians, in God the Father, and in the Lord Jesus Christ.^[1] Grace be to you and peace.  We give thanks to God always for you all: making a remembrance of you in our prayers without ceasing.

Being mindful of the work of your faith, and labour, and charity, and of the enduring of the hope of our Lord Jesus Christ, before God and our Father:^[2] Knowing, brethren beloved of God, your election: For our gospel hath not been to you in word only, but in power also, and in the Holy Ghost, and in much fulness, as you know what manner of men we have been among you for your sakes.^[3]

For from you was spread abroad the word of the Lord,^[4] not only in Macedonia and in Achaia, but also in every place, your faith which is towards God, is gone forth, so that we need not to speak any thing. For they themselves relate of us, what manner of entrance we had unto you: and how you were converted to God from idols, to serve the living and true God. And to wait for his Son from heaven, (whom he raised up from the dead) Jesus, who hath delivered us from the wrath to come.

Psalm 149:1-6a, 9b
DR Challoner Text Only

Sing ye to the Lord a new canticle:
let his praise be in the church of the saints.
Let Israel rejoice in him that made him:
and let the children of Sion be joyful in their king.
Let them praise his name in choir:
let them sing to him with the timbrel and the psaltery.
For the Lord is well pleased with his people:
and he will exalt the meek unto salvation.
The saints shall rejoice in glory:
they shall be joyful in their beds.
The high praises of God shall be in their mouth
This glory is to all his saints. Alleluia.

The Holy Gospel of Jesus Christ According to Saint Matthew 23:13-22
Haydock New Testament

Jesus spoke to the people:

But wo to you Scribes and Pharisees, hypocrites: because you shut the kingdom of heaven against men: for you go not in yourselves: and those that are going in, you suffer not to enter.^[5]

Wo to you Scribes and Pharisees, hypocrites: because you devour the houses of widows, making long prayers: therefore you shall receive the greater judgment.^[6]

Wo to you Scribes and Pharisees, hypocrites: because you go round about the sea and land to make one proselyte: and when he is made, you make him the child of hell two-fold more than yourselves.^[7]

Wo to you blind guides,^[8] who say: Whosoever shall swear by the temple, it is nothing: but he that shall swear by the gold of the temple, is a debtor.^[9]

Ye foolish and blind: for whether is greater, the gold, or the temple that sanctifieth the gold? And whosoever shall swear by the altar, it is nothing: but whosoever shall swear by the gift that is upon it, he is a debtor. Ye blind: for whether is greater, the gift, or the altar that sanctifieth the gift?^[10] Whosoever therefore sweareth by the altar, sweareth by it, and by all things that are upon it: And whosoever shall swear by temple, sweareth by it, and by him that dwelleth in it:^[11] And he that sweareth by heaven, sweareth by the throne of God, and by him that sitteth thereon.

September 26 2010 Twenty Sixth Sunday in Ordinary Time
Official Readings of the Liturgy at – http://www.usccb.org/bible/

Amos 6:1a,4-7
Douay-Rheims Challoner

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

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

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

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

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

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

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

1 Timothy 6:11-16
Haydock New Testament

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

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

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

James Tissot: The Life of Christ

The Poor Lazarus at the Rich Man's Door

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

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

And Abraham said to him:

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

And he said:

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

And Abraham said to him:

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

But he said:

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

And he said to him:

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

Haydock Commentary Amos 6:1a,4-7

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

Haydock Commentary 1 Timothy 6:11-16

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

to human eyes or understandings. Wi.

Haydock Commentary Luke 16:19-31

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

September 2 2010 Thursday Twenty Second Week in Ordinary Time
Official Readings of the Liturgy at – http://www.usccb.org/bible/

1 Corinthians 3:18-23
Haydock New Testament

Let no man deceive himself: if any man among you seem to be wise in this world, let him become a fool that he may be wise. For the wisdom of this world is foolishness with God. For it is written: I will catch the wise in their own craftiness. And against: The Lord knoweth the thoughts of the wise, that they are vain. Let no man, therefore, glory in men. For all things are yours, whether it be Paul, or Apollo, or Cephas, or the world, or life, or death, or things present, or things to come: for all are yours: And you are Christ’s, and Christ is God’s.

Responsorial Psalm 23:1bc-4ab, 5-6 (Ps 24 NAB)
DR Challoner Text Only

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.

The Holy Gospel of Jesus Christ According to Saint Luke 5:1-11
Haydock New Testament

AND it came to pass, that when the multitudes pressed upon him to hear the word of God, he stood by the lake of Genesareth, And he saw two ships standing by the lake: but the fishermen were gone out of them, and were washing their nets. And going up into one of the ships that was Simon’s, he desired him to thrust out a little from the land. And sitting down, he taught the multitudes out of the ship. Now when he had ceased to speak, he said to Simon:

Launch out into the deep, and let down your nets for a draught.

And Simon answering, said to him:

Master, we have laboured all the night, and have taken nothing: but at thy word I will let down the net.

And when they had done this, they enclosed a very great multitude of fishes, and their net was breaking. And they beckoned to their partners that were in the other ship, that they should come and help them. And they came, and filled both the ships, so that they were almost sinking. Which when Simon Peter saw, he fell down at Jesus’s knees, saying:

Depart from me, for I am a sinful man, O Lord.

For he was wholly astonished, and all that were with him, at the draught of the fishes which they had taken: And so were also James and John, the sons of Zebedee, who were Simon’s partners. And Jesus saith to Simon: Fear not; from henceforth thou shalt be taking men. And when they had brought their ships to land, leaving all things, they followed him.

James Tissot: The Life of Christ

The Miraculous Draught of Fishes

Haydock Commentary 1 Corinthians 3:18-23
Notes Copied From Haydock Commentary Site

• Ver. 18-21. Let no man deceive himself. He next precautions them against themselves, and admonishes them to be upon their guard against curiosity, presumption, and self-love, and tells them to undervalue all other sciences, when put in competition with the science of salvation, the knowledge of the gospel.  It hence appears, that some of the Corinthians were renowned for that human eloquence which the world so much esteems, and accordingly the apostle discovers to them the danger to which they are exposing themselves, by pursuing their present line of conduct.  Calmet. — If any man among you seem to be wise in this world. He hints at some new teachers among them, (not at Apollo) who to gain the esteem of men, had introduced errors from profane philosophy, or the false principles of human wisdom, which, as he had told them before, was folly in the sight of God.  He therefore tells such persons, that to become truly wise, they must become fools, by returning to the simplicity of the gospel-doctrine.  Wi. — Let no man. That is, let no man say, I am for Paul, I am for Apollo.  This language will introduce into the Church of God those various sects that existed amongst the philosophers, who were distinguished by the title of Platonics, Stoics, Peripatetic, and so on.  Grotius.
• Ver. 22-23. All things are yours. Are ordained for your good.  For this end, I, Apollo, and Cephas have been sent to promote your salvation.  The world and all things in it are allowed you, are yours, that by making good use of them, you may save your souls: that death may be to you a passage to a happy eternity, that the things to come may be your eternal reward. — You are Christ’s, you belong to him who hath redeemed you, and sanctified you by his grace: and Christ is God’s, Christ as man, who being the Son of God, was made also man, and sent to make known the glory of God, his divine perfections of mercy, justice, &c.

Haydock Commentary Luke 5:1-11

• Ver. 1. What S. Luke here gives till v. 10, is mentioned purposely to shew on what occasion, and by what miracle, Peter, Andrew, James, and John, were called.  Maldon.
• Ver. 2. Washing their nets. See S. Matt. iv. 18. and S. Mark i. 16, where it is said, that Christ saw them when they were casting their nets; i.e. some of them were casting, others washing, or mending, their nets.  Wi.
• Ver. 3. Why is it mentioned that there were two ships; that one of them was Simon Peter’s, that Christ went into that one, and sat down in it, and sitting he taught out of that ship?  No doubt, answer many of the ancient commentators, to shew that the Church was figured by the bark of Peter, and that in it is the chair of Christ, a permanent authority, prefigured by Christ’s sitting  down, and the true word of God.
• Ver. 4. Epanagage eiV to baqoV.  Put back from whence you have just now returned.  Where you failed without Christ, with Christ you will prove successful.  Now is the proper time, when you act in my presence, and according to my orders; before it was not, when you followed your own, and not my will.  Maldon. — S. Austin interprets the text, Launch out into the deep, as spoken of distant nations, to whom the gospel was afterwards delivered: tolle signum in gentes, ad eas, quæ propè, et ad eas quæ longè. Isai. v. 26. and xi. 12.
• Ver. 5. Though these words of S. Peter seem to express his little hope of success, as he had been toiling (kopiasanteV) the whole night, the most favourable time for fishing, yet they were intended by S. Peter to shew his great confidence, that notwithstanding his bad success, he was willing to obey; he relied on his words, and let go his net in the same place where before he had been disappointed; and the event proved that the obedience and confidence of Peter were not in vain.  Maldon. &c.
• Ver. 6. When Christ commanded Peter to let go the net, as great a quantity of fishes were taken as this Lord of the land and sea wished.  For the voice of the Lord is the voice of power, at the command of which, in the beginning of the world, light and every created thing sprang into existence.  This it was that so much astonished Peter.  S. Greg. Naz. c. xxxi. — The net is broken, but the fishes are not lost, because the Lord preserves his servants among the scandals (schisms and heresies) of his enemies.  Ven. Bede.
• Ver. 7. The other ship was probably at such a distance from them, that they could not be heard, had they called out to them; and this also is another proof of the greatness of the miracle, that though the other ship was fishing in the same place, though a little removed, they could catch nothing.  Maldonatus. — This also shews that Peter was to call in other co-labourers, and that all were to come into Peter’s ship.  S. Ambrose in Luc.
• Ver. 8. Such was the excess of S. Peter’s humility, that he judged himself unworthy the presence of Christ, and by this rendered himself more worthy.  So the centurion, for a similar act of self-abasement, merited to hear from Truth itself, that he was preferred to all Israel.  Euthymius is however of opinion, that S. Peter desired Christ to leave him through fear, lest some evil should befall him, because he was not worthy of his presence.  In the same manner as the widow of Sarepta thought her son had died, because she was not worthy of the presence of Elias.  3 Kings xvii. 18.  Maldonatus.
• Ver. 10. Jesus Christ answers the thought of S. Peter, that instead of any loss or evil coming to him, he should, on the contrary, receive a great reward, by being appointed a fisher of men; and, as he had taken so many fishes by the divine assistance, so he should take in his net innumerable souls, not so much by his own industry, as by the divine grace and assistance.  Maldonatus.
• Ver. 11. We may suppose that these four apostles, like Andrew, followed Jesus Christ at the first call, but without attaching themselves to him; and that now they attached themselves to him, never to leave him more.

August 16 2010 Monday Twentieth Week in Ordinary Time
Official Readings of the Liturgy at – http://www.usccb.org/bible/

Ezekiel 24:15-23
DR Challoner

And the word of the Lord came to me, saying:

Son of man, behold I take from thee the desire of thy eyes with a stroke, and thou shall not lament, nor weep; neither shall thy tears run down. Sigh in silence, make no mourning for the dead: let the tire of thy head be upon thee, and thy shoes on thy feet, and cover not thy face, nor eat the meat of mourners.

So I spoke to the people in the morning, and my wife died in the evening: and I did in the morning as he had commanded me. And the people said to me:

Why dost thou not tell us what these things mean that thou doest?

And I said to them:

The word of the Lord came to me, saying:

Speak to the house of Israel: Thus saith the Lord God: Behold I will profane my sanctuary, the glory of your realm, and the thing that your eyes desire, and for which your soul feareth: your sons, and your daughters, whom you have left, shall fall by the sword.

And you shall do as I have done: you shall not cover your faces, nor shall you eat the meat of mourners. You shall have crowns on your heads, and shoes on your feet: you shall not lament nor weep, but you shall pine away for your iniquities, and every one shall sigh with his brother.

Responsorial Psalm Deuteronomy 32:18-21
DR Challoner Text Only

Thou hast forsaken the God that begot thee,
and hast forgotten the Lord that created thee.
The Lord saw, and was moved to wrath:
because his own sons and daughters provoked him.
And he said: I will hide my face from them,
and will consider what their last end shall be:
for it is a perverse generation,
and unfaithful children.
They have provoked me with that which was no god,
and have angered me with their vanities:
and I will provoke them with that which is no people,
and will vex them with a foolish nation.

The Holy Gospel of Jesus Christ According to Saint Matthew 19:16-22
Haydock New Testament

And behold one came and said to him:

Good Master, what good shall I do that I may have life everlasting?

But he said to him:

Why askest thou me concerning good? One is good, God. But if thou wilt enter into life, keep the commandments.

He saith to him:

Which?

And Jesus said:

Thou shalt do no murder, Thou shalt not commit adultery, Thou shalt not steal, Thou shalt not bear false witness. Honour thy father and thy mother: and, Thou shalt love thy neighbour as thyself.

The young man saith to him:

All these have I kept from my youth: what is yet wanting to me?

Jesus saith to him:

If thou wilt be perfect, go sell what thou hast and give to the poor, and thou shalt have treasure in heaven: and come, follow me.

And when the young man had heard this word, he went away sad: for he had great possessions.

James Tissot: The Life of Christ

The Rich Young Man Went Away Sorrowful

Haydock Commentary Ezechiel 24:15-23
Notes Copied From Haydock Commentary Site

• Ver. 16. Stroke; pestilence, or sudden death.  This would make the loss of a dear wife still more afflicting.  Yet such distress will fall upon the whole nation, (C.) and misery shall increase so much, that a private loss will be almost forgotten.  H. — Curæ leves loquuntur, graviores silent. Sen. Troad. — When a loss is foreseen, it is more easily borne.  Private calamities sink in public ones.  W.
• Ver. 17. Silence, for such manifold calamities, if thou canst screen thyself from the enemy, who will otherwise take offence, as he has brought them on.  H. — Dead. Priests were allowed to mourn only for father or mother, and their unmarried brothers and sisters.  Lev. xxi. 1.  Ezechiel (xliv. 25.) adds, Son and daughter. Many think the wife must also be understood, as she is nearer than a brother.  The reasons for these prohibitions did not then subsist, as no sacrifice could be offered in Chaldea; and therefore God here specifies what the prophet was not to do, (C.) though lawful on other occasions.  Sanct. — Tire. Lit. “crown,” bandage, (C.) or parchment, on which parts of the law were written.  Sept. “Let (Rom. ed. adds, not) the hair of thy head be curled (or ruffed; sumpeplegmenon) upon thee.”  H. — It was usually cut in mourning.  S. Jer. — Feet. They were bare, at funerals, and in times of sorrow.  2 K. xv. 30. — Face, like David.  Heb. “the upper lip,” which mourners and lepers covered.  Lev. xiii. 45.  C. — Mourners. Feasts were prepared by the relations, (Jos. Bel. ii. 1.) and friends sent some food, but no delicacies, to those who mourned.  Lev. v. 9.
• Ver. 21. Profane, or esteem it no more, (H.) but abandon it to the Gentiles.  C. — Feareth to lose; or on which it rests.  v. 25.  H.

Haydock Commentary Matthew 19:16-22

• Ver. 16. Behold one came. S. Luke (xviii. 18.) calls him a prince or lord. Some conjecture this young man came only in a dissembling way, to try or tempt our Saviour, as the Pharisees sometimes did, and without any design to follow his advice; but by all the circumstances related of him, by the evangelists particularly, when S. Mark (C. x. 22.) tells us, he went away sorrowful, he seems to have come with sincerity, but without resolution strong enough to leave his worldly goods and possessions.  Wi.
• Ver. 17. Why askest thou me concerning good?[4]  In the ordinary Greek copies, why dost thou call me good? Wi. — One is good, &c.  God alone, by his own nature, is essentially, absolutely, and unchangeably good; at the same time, he is the source of all created goodness, as all goodness is a mere emanation from his.  The person here addressing our Saviour, appears not to have believed that Christ was God: wherefore our Saviour, to rectify his misconception, tells him that God alone is good, insinuating thereby, that he should believe him to be God, or cease to address him by the title of good.  T. — The sense is, that only God is good necessarily, and by his own nature.  The Arians bring this place to shew, that Christ is not truly and properly God: but by this way of speaking, Christ does not deny that he is good, even by his nature, and consequently God; but seems to speak in this manner, to make the man know who he was.  Wi.
• Ver. 19. S. Jerom thinks his answer was not conformable to truth, or he would not have been sorry when ordered to distribute his goods among the poor.
• Ver. 21. If thou wilt be perfect. This shews there is a difference betwixt things that are of precept, and those that are of counsel only, which they aim at, that aspire to the greatest perfection.  Wi. — Evangelical perfection essentially consists in the perfect observance of God’s commandments, which is greatly assisted by embracing not only voluntary poverty, but also the other counsels given to us in the gospels, such as perpetual chastity, and entire obedience. — Follow me. Thus to follow Christ, is to be without wife and care of children, to have no property, and to live in community; this state of life hath a great reward in heaven.  This state, we learn from S. Augustine, the apostles followed; and he himself not only embraced it, but exhorted as many others as he possibly could to embrace it.  Aug. ep. lxxxix, in fine, and in Ps. ciii. conc. 3. post. med.  B. — The whole perfection of a Christian life consists in following Christ, by an imitation of his virtues.  So that he who possesses poverty and chastity, does not immediately become perfect, but only enters upon the way of perfection, by facilitating his progress to perfection, removing hindrances, and laying aside all care of temporal concerns.  Nicholas de Lyra. — In this chapter Jesus Christ delivers the evangelical counsels.  In v. 12, he recommends continency — here he proposes voluntary poverty, and immediately adds that of obedience, follow me. S. Augustine teaches, that the apostles bound themselves by vow to the observance of these three counsels.  De civit. Dei. B. xvii. c. 4.
• Ver. 22. Sorrowful. I know not how it happens, that when superfluous and earthly things are loved, we are more attached to what we possess in effect than in desire.  For, why did this young man depart sad, but because he had great riches?  It is one thing not to wish for, and another to part with them, when once we have them.  They become incorporated, and, as it were, a part of ourselves, like food; and, when taken, are changed into our own members.  No one easily suffers a member of his body to be cut off.  S. Aug. ep. xxxi. ad Paul.

July 24 2010 Saturday Sixteenth Week in Ordinary Time
Official Readings of the Liturgy at – http://www.usccb.org/bible/

Jeremiah 7:1-11
DR Challoner

The word that came to Jeremiah from the Lord, saying:

Stand in the gate of the house of the Lord, and proclaim there this word, and say: Hear ye the word of the Lord, all ye men of Juda, that enter in at these gates, to adore the Lord. Thus saith the Lord of hosts the God of Israel: Make your ways and your doings good: and I will dwell with you in this place. Trust not in lying words, saying: The temple of the Lord, the temple of the Lord, it is the temple of the Lord. For if you will order well your ways, and your doings: if you will execute judgment between a man and his neighbour, If you oppress not the stranger, the fatherless, and the widow, and shed not innocent blood in this place, and walk not after strange gods to your own hurt, I will dwell with you in this place: in the land, which I gave to your fathers from the beginning and for evermore.

Behold you put your trust in lying words, which shall not profit you: To steal, to murder, to commit adultery, to swear falsely, to offer to Baalim, and to go after strange gods, which you know not. And you have come, and stood before me in this house, in which my name is called upon, and have said: We are delivered, because we have done all these abominations. Is this house then, in which my name hath been called upon, in your eyes become a den of robbers? I, I am he: I have seen it, saith the Lord.

Responsorial Psalm 83:3-6a and 8a, 11 (Ps 84 NAB)
DR Challoner Text Only

My soul longeth and fainteth for the courts of the Lord.
My heart and my flesh have rejoiced in the living God.
For the sparrow hath found herself a house,
and the turtle a nest for herself
where she may lay her young ones:
Thy altars, O Lord of hosts, my king and my God.
Blessed are they that dwell in thy house, O Lord:
they shall praise thee for ever and ever.
Blessed is the man whose help is from thee
For the lawgiver shall give a blessing,
they shall go from virtue to virtue
For better is one day in thy courts above thousands.
I have chosen to be an abject in the house of my God,
rather than to dwell in the tabernacles of sinners.

The Holy Gospel of Jesus Christ According to Saint Matthew 13:24-30
Haydock New Testament

James Tissot: The Life of Christ

The Enemy Who Sows

Another parable he proposed to them, saying:

The kingdom of heaven is likened to a man that sowed good seed in his field. But while men were asleep, his enemy came and oversowed cockle among the wheat, and went his way. And when the blade was sprung up, and brought forth fruit, then appeared also the cockle.

Then the servants of the master of the house came and said to him: Master, didst thou not sow good seed in thy field? From whence then hath it cockle?

And he said to them: An enemy hath done this.

And the servants said to him: Wilt thou that we go and gather it up?

And he said: No, lest perhaps while ye gather up the cockle, you root up the wheat also together with it. Let both grow until the harvest, and in the time of the harvest I will say to the reapers: Gather up first the cockle, and bind it into bundles to burn, but gather the wheat into my barn.

Haydock Commentary Jeremias 7:1-11
Notes Copied From Haydock Commentary Site

• Ver. 2. Gate, before all the people.  This discourse ends C. xiii.  C.
• Ver. 3. Dwell. Heb. “make you dwell here.”  H.
• Ver. 4. Lord. The triple repetition shews the vain confidence of the people, who blindly imagined that the temple would screen them, (C.) and that external sacrifices would suffice.  But they were rejected with the temple.  W.
• Ver. 7. Dwell. Heb. and Sept. as v. 3.  H.
• Ver. 9. Not, which have done you no good, and deserve not to be styled gods.  C.
• Ver. 10. Because. Hebrew also, “although,” (Sa.  Grot.) “to perform,” (Chal.  Mont.) or “by doing.”  God must surely approve of our conduct, since we are unmolested.  S. Tho.  Lyr. — But the Vulg. seems preferable, and the people attribute their success to idols.  C. xliv. 17. and 2 Par. xxviii. 23.
• Ver. 11. Robbers. Our Saviour alludes to this.  Mat. xxi. 13. — Seen. Think not to hide  yourselves, as in a den.  My temple shall not be an asylum for wretches.  C.

Haydock Commentary Matthew 13:24-30

• Ver. 24. Another parable he proposed. As in the preceding parable our Lord spoke of those who did not receive the word, so in this he speaks of those who receive the corrupted word; for it is a diabolical machination to confound error with truth.  S. Chrys. ex D. Tho. — There are three things worthy of observation in this parable.  1st. That the Church of God on earth consists of both good and bad; the 2d. that God is not the author of evil; the 3d. that God does not always punish the wicked on the spot, but patiently bears with them.  M.
• Ver. 25. Were asleep. When the superiors or pastors of the Church were lulled asleep or negligent, or, when the apostles were dead, as S. Augustine expounds it, the devil spread the tares or error and sin amongst a great number of Christians.  These falling from the state of grace, or becoming heretics, are yet mingled with the rest of the faithful in the same outward profession of Christianity, not unlike the good corn and cockle in the same field.
• Ver. 27. Then the servants. S. Chrysostom observes, there are many circumstances in the parables that have no connexion with the instruction designed to be conveyed in the parables, and which are merely added to connect the different parts together.
• Ver. 29. No, lest, &c.  The prayers of repenting sinners are never despised.  We are taught also by this example not to cut off too hastily a fallen brother; for, whatever he may be to-day, to-morrow perhaps he may see his error and embrace the truth.  S. Jerom. — Jesus Christ exhorts us to bear with infidels and heretics, not on our own account only, as wicked men are frequently of use to the virtuous, but also on their account; for sometimes the persons who have been corrupted and perverted, will return to the paths of virtue and truth.  Let, therefore, both grow until the harvest, i.e. to the day of judgment, when the power of rectifying another’s error shall be no more.  S. Aug. ex D. Tho. — When many are implicated in one misfortune, what remains but to bewail their condition.  Let us then be willing to correct our brethren to the utmost of our power, but let it be always with mercy, charity and compassion; what we cannot correct, let us bear with patience, permitting what God permits, and interceding with him to move and convert their hearts.  But when an opportunity offers, let us publicly advocate the truth, and condemn error.  S. Jer. — S. Augustine affirms, that no one should be compelled by force to an unity of religious tenets: such as dissent for us must be persuaded by words, overcome by argumentation, and convinced by reason.  S. Thos. Aquin.