TLM Readings for February 4, 2009

St. Andrew Corsini

Ecclesiasticus 44:16-27, 45:3-20 (Douay-Rheims)

Henoch pleased God, and was translated into paradise, that he may give repentance to the nations.  Noe was found perfect, just, and in the time of wrath he was made a reconciliation.  Therefore was there a remnant left to the earth, when the flood came.  The covenants of the world were made with him, that all flesh should no more be destroyed with the flood.  Abraham was the great father of a multitude of nations, and there was not found the like to him in glory, who kept the law of the most High, and was in covenant with him. In his flesh he established the covenant, and in temptation he was found faithful.  Therefore by an oath he gave him glory in his posterity, that he should increase as the dust of the earth, And that he would exalt his seed as the stars, and they should inherit from sea to sea, and from the river to the ends of the earth.  And he did in like manner with Isaac for the sake of Abraham his father.  The Lord gave him the blessing of all nations, and confirmed his covenant upon the head of Jacob. He acknowledged him in his blessings, and gave him an inheritance, and divided him his portion in twelve tribes.  And he preserved for him men of mercy, that found grace in the eyes of all flesh.

He glorified him in the sight of kings, and gave him commandments in the sight of his people, and showed him his glory.  He sanctified him in his faith, and meekness, and chose him out of all flesh.  For he heard him, and his voice, and brought him into a cloud. And he gave him commandments before his face, and a law of life and instruction, that he might teach Jacob his covenant, and Israel his judgments.  He exalted Aaron his brother, and like to himself of the tribe of Levi: He made an everlasting covenant with him, and gave him the priesthood of the nation, and made him blessed in glory,  And he girded him about with a glorious girdle, and clothed him with a robe of glory, and crowned him with majestic attire.  He put upon him a garment to the feet, and breeches, and as ephod, and he compassed him with many little bells of gold all round about, That as he went there might be a sound, and a noise made that might be heard in the temple, for a memorial to the children of his people.  He gave him a holy robe of gold, and blue, and purple, a woven work of a wise man, endued with judgment and truth: Of twisted scarlet the work of an artist, with precious stones cut and set in gold, and graven by the work of a lapidary for a memorial, according to the number of the tribes of Israel. And a crown of gold upon his mitre wherein was engraved Holiness, an ornament of honour: a work of power, and delightful to the eyes for its beauty. Before him there were none so beautiful, even from the beginning. No stranger was ever clothed with them, but only his children alone, and his grandchildren for ever.  His sacrifices were consumed with fire every day.  Moses filled his hands and anointed him with holy oil.  This was made to him for an everlasting testament, and to his seed as the days of heaven, to execute the office of the priesthood, and to have praise, and to glorify his people in his name.  He chose him out of all men living, to offer sacrifice to God, incense, and a good savour, for a memorial to make reconciliation for his people:

Ecclesiasticus  44:16-27, 45:3-20 (Biblia Sacra Juxta Vulgatam Clementinam)

Enoch placuit Deo, et translatus est in paradisum, ut det gentibus pœnitentiam. Noë inventus est perfectus, justus, et in tempore iracundiæ factus est reconciliatio. Ideo dimissum est reliquum terræ, cum factum est diluvium. Testamenta sæculi posita sunt apud illum, ne deleri possit diluvio omnis caro. Abraham magnus pater multitudinis gentium, et non est inventus similis illi in gloria : qui conservavit legem Excelsi, et fuit in testamento cum illo. In carne ejus stare fecit testamentum, et in tentatione inventus est fidelis. Ideo jurejurando dedit illi gloriam in gente sua, crescere illum quasi terræ cumulum, et ut stellas exaltare semen ejus, et hæreditare illos a mari usque ad mare, et a flumine usque ad terminos terræ. Et in Isaac eodem modo fecit, propter Abraham patrem ejus. Benedictionem omnium gentium dedit illi Dominus, et testamentum confirmavit super caput Jacob. Agnovit eum in benedictionibus suis, et dedit illi hæreditatem, et divisit illi partem in tribubus duodecim. invenientes gratiam in oculis omnis carnis.Et conservavit illi homines misericordiæ, Glorificavit illum in conspectu regum, et jussit illi coram populo suo, et ostendit illi gloriam suam. In fide et lenitate ipsius sanctum fecit illum, et elegit eum ex omni carne. Audivit enim eum, et vocem ipsius, et induxit illum in nubem. Et dedit illi coram præcepta, et legem vitæ et disciplinæ, docere Jacob testamentum suum, et judicia sua Israël. Excelsum fecit Aaron fratrem ejus, et similem sibi, de tribu Levi. Statuit ei testamentum æternum, et dedit illi sacerdotium gentis, et beatificavit illum in gloria : et circumcinxit eum zona gloriæ, et induit eum stolam gloriæ, et coronavit eum in vasis virtutis. Circumpedes, et femoralia, et humerale posuit ei : et cinxit illum tintinnabulis aureis plurimis in gyro : dare sonitum in incessu suo, auditum facere sonitum in templo in memoriam filiis gentis suæ. Stolam sanctam auro, et hyacintho, et purpura, opus textile viri sapientis, judicio et veritate præditi : torto cocco opus artificis gemmis pretiosis figuratis in ligatura auri, et opere lapidarii sculptis, in memoriam secundum numerum tribuum Israël. Corona aurea super mitram ejus expressa signo sanctitatis, et gloria honoris : opus virtutis, et desideria oculorum ornata. Sic pulchra ante ipsum non fuerunt talia usque ad originem. Non est indutus illa alienigena aliquis, sed tantum filii ipsius soli, et nepotes ejus per omne tempus. Sacrificia ipsius consumpta sunt igne quotidie. Complevit Moyses manus ejus, et unxit illum oleo sancto. Factum est illi in testamentum æternum, et semini ejus, sicut dies cæli, fungi sacerdotio, et habere laudem, et glorificare populum suum in nomine ejus. Ipsum elegit ab omni vivente, offerre sacrificium Deo, incensum, et bonum odorem, in memoriam placare pro populo suo :

Gospel According to St. Matthew 25:14-23 (Douay-Rheims)

For even as a man going into a far country, called his servants, and delivered to them his goods;  And to one he gave five talents, and to another two, and to another one, to every one according to his proper ability: and immediately he took his journey. And he that had received the five talents, went his way, and traded with the same, and gained other five.  And in like manner he that had received the two, gained other two.  But he that had received the one, going his way digged into the earth, and hid his lord’s money.  But after a long time the lord of those servants came, and reckoned with them. And he that had received the five talents coming, brought other five talents, saying: Lord, thou didst deliver to me five talents, behold I have gained other five over and above. His lord said to him: Well done, good and faithful servant, because thou hast been faithful over a few things, I will place thee over many things: enter thou into the joy of thy lord.  And he also that had received the two talents came and said: Lord, thou deliveredst two talents to me: behold I have gained other two. His lord said to him: Well done, good and faithful servant: because thou hast been faithful over a few things, I will place thee over many things: enter thou into the joy of thy lord.

Evangelium Secundum Mattaeum 25:14-23 (Biblia Sacra Juxta Vulgatam Clementinam)

Sicut enim homo peregre proficiscens, vocavit servos suos, et tradidit illis bona sua. Et uni dedit quinque talenta, alii autem duo, alii vero unum, unicuique secundum propriam virtutem : et profectus est statim.  Abiit autem qui quinque talenta acceperat, et operatus est in eis, et lucratus est alia quinque.  Similiter et qui duo acceperat, lucratus est alia duo.  Qui autem unum acceperat, abiens fodit in terram, et abscondit pecuniam domini sui. Post multum vero temporis venit dominus servorum illorum, et posuit rationem cum eis.  Et accedens qui quinque talenta acceperat, obtulit alia quinque talenta, dicens : Domine, quinque talenta tradidisti mihi, ecce alia quinque superlucratus sum.  Ait illi dominus ejus : Euge serve bone, et fidelis : quia super pauca fuisti fidelis, super multa te constituam ; intra in gaudium domini tui.  Accessit autem et qui duo talenta acceperat, et ait : Domine, duo talenta tradidisti mihi, ecce alia duo lucratus sum.  Ait illi dominus ejus : Euge serve bone, et fidelis : quia super pauca fuisti fidelis, super multa te constituam ; intra in gaudium domini tui.

Notes on Ecclesiasticus 44:17-26, 45:3-20 (Haydock Bible Commentary)

Ver. 16. Into. Greek, “a model of penance to past or future generations.” (Haydock) — The Latin fathers suppose that Henoch was translated to heaven, or to the earthly paradise. It is the tradition both of Jews and Christians that he is still alive, and will come to oppose Antichrist, (Apocalypse xi. 3., Genesis v. 22., and Hebrews xi. 5.; Calmet) when he will preach penance, (Worthington) chiefly to the Gentiles, while Elias will address himself to the Jews. (Haydock)

Ver. 17. A. Greek, “an exchange,” to save mankind, Genesis vi. 8., and viii. 21. (Calmet) — Noe[Noah] was perfect, (Worthington) which does not exclude some human failings. (Haydock)

Ver. 20. Multitude. His name implies as much. (Calmet) — He was father of all who believed in Christ. (Worthington)

Ver. 21. Faithful. He received the sign of circumcision, and was ready to sacrifice Israel. (Calmet)

Ver. 22. In his. Greek, “that the nations should be blessed in his posterity.” — Dust. Literally, “a heap.” (Haydock) (Genesis xii. 2., and xxii. 17.)

Ver. 23. Earth. In Arabia, and from the Red Sea to the Euphrates. This was verified in David, Psalm lxxi., and Genesis xiii. 14.

Ver. 25. Jacob. The promises made to Abraham were confirmed to Isaac and Jacob. (Haydock) — These were also blessed in Abraham. (Worthington)

Ver. 26. Tribes. Giving him so many children, who inherited Chanaan.

Ver. 27. Men. The Israelites, ver. 10. Greek, “the man,” Joseph; though the Greek of the Roman edition would refer it to Moses. (Calmet) — Grabe corrects his copy agreeably to the Vulgate. (Haydock)

Ver. 3. Kings. Pharao, Og, &c. — Glory, when he had passed by, Exodus xxxiii. 22.

Ver. 4. Meekness, giving him these necessary qualifications to rule a rebellious people, ver. 1.

Ver. 5. Heard. Greek, “made him hear his voice.”

Ver. 6. Face, familiarly. — Life, by observing which, the Hebrews might live. Thus the trees of life and of knowledge were a sort of remedy against death and ignorance, Genesis ii. 9. (Calmet)

Ver. 7. His. Greek, “holy, like to himself his brother of the,” &c. (Haydock) (Psalm cv. 16.) — He was the interpreter of Moses, and honoured with the high priesthood. Aaron and his posterity were bound to be faithful to the law, ver. 19. (Calmet) — Their priesthood was to last till Christ appeared, a priest forever of the order of Melchisedech.

Ver. 9. Robe. Literally, “stole,” (Haydock) which was a long robe, used in the East by both sexes. — Crowned. Greek, “confirmed” him in his dignity. (Calmet)

Ver. 10. To the. Greek, “enclosing his legs, (Haydock; breeches, Calmet) and the robe hanging down to the feet, (podere) and the garment over the shoulders,” (Haydock, ephod) which met at the breast, where the rational were fixed. See Exodus xxviii. (Calmet) — Many. Greek, “spheres, (Haydock; or pomegranates, Exodus xxviii. 23.; Calmet) with many little bells,” (Haydock) to admonish the people of his coming.

Ver. 12. Man. Beseleel, who made the greatest part. (Calmet) — Greek, “of an embroiderer, with the rational of judgment, and the signs (manifestation. Calmet) of truth. (Haydock) — Thus the Septuagint commonly describe the Urim and Thummim, Exodus xxviii. 6. (Calmet)

Ver. 13. Tribes. Greek, “sons.” (Haydock) — Their names were engraven on 12 stones.

Ver. 14. Holiness, or “holy to the Lord,” Exodus xxviii. (Calmet) — Work. Greek, “works very rich.” (Haydock) — This regards all his attire. The high priest only used it in the temple, on grand festivals. (Calmet)

Ver. 17. His. Complutensian Greek, “their.” (Haydock) — Some of the ordinary priests offered the daily holocausts.

Ver. 18. Filled. Consecrated, Leviticus viii. 26.

Ver. 19. Testament. It prefigured that of Christ, which lasts for ever, Hebrews vii. (Calmet) — Execute. Greek, “serve him, both by executing the priestly office, and by blessing the people,” &c. (Haydock) — This was one of the high priest’s functions, Numbers vi. 23. The rest might offer sacrifice and incense, except on the day of expiation, (Leviticus xvi.) and on solemn festivals, though the Scripture is silent on the latter head.

Notes on St. Matthew 25:14-23 (Haydock Bible Commentary)

Ver. 14. But that the apostles and all men might learn how they ought to watch, and to prepare for the last day, he subjoins another instructive parable of the ten talents. It has a great affinity with that mentioned in St. Luke, xix. 11. But this last was spoken at a different time, place, and occasion. It differs also in some points. — For even as a man, &c. This passage is to be understood of our divine Redeemer, who ascended to heaven encompassed by his human nature. The proper abode for the flesh is the earth; when, therefore, it is placed in the kingdom of God, it may be said to be gone into a far country. (St. Gregory) — But when we speak of his divine nature, we cannot say that he is gone into a far country, but only when we speak of his humanity. (Origen)

Ver. 15. In the parable of the talents, the master is God, talents, graces, &c. (Witham) — From this, it appears, we can do no good of ourselves, but only by means of God’s grace, though he requires our co-operation; since the servants could only make use of the talents given them to gain others. (A talent is £187 10s.) It is also worthy of remark, that both he who received five and he who received only two talents, received an equal reward of entering into the joy of our Lord; which shews, that only an account will be taken according to what we have received, and that however mean and despicable our abilities may be, we still have an equal facility with the most learned of entering heaven. (Jansenius) — The servant to whom this treasure was delivered, is allegorically explained of the faithful adorers of God, in the Jewish law, who departing from it, became followers of Christ, and therefore deserving of a double recompense. … The servant to whom the two talents were delivered, is understood of the Gentiles, who were justified in the faith and confession of the Father and the Son, and confessed our Lord Jesus Christ, God and man, composed of body and soul; and as the people of the Jews doubled the five talents they received, so the Gentiles, by the duplication of their two talents, merited a double recompense also. … But the servant who received only one talent, and hid it in the ground, represented such of the Jews as persisted in the observation of the old law, and thus kept their talent buried in the ground, for fear the Gentiles should be converted. (St. Hilary)

Ver. 18. He that had received the one. The man who hid this one talent, represents all those who, having received any good quality, whether mental or corporal, employ it only on earthly things. (St. Gregory) — Origen is also of the same sentiment: if you see any one, says he, who has received from God the gift of teaching and instructing others to salvation, yet will not exercise himself in this function, he buries his talent in the ground, like this unworthy servant, and must expect to receive the like reward.

Ver. 19. After a long time. This represents the time that is to intervene between our Saviour’s ascension and his last coming. For, as he is the Master, who went into a far country, i.e. to heaven, after he had inculcated the relative duties of each man in his respective state of life; so shall he come at the last day, and reckon with all men, commending those who have employed their talents well, and punishing such as have made a bad use of them. (St. Jerome)

Ver. 20. I have gained other five. Free-will, aided by the grace of God, doth evidently merit as we see here.

TLM Readings for February 3, 2009

Commemoration  of Saint Blaise

Epistle 2 Corinthians 1:3-7 (Douay-Rheims Challoner text)

Blessed be the God and Father of our Lord Jesus Christ, the Father of mercies, and the God of all comfort.  Who comforteth us in all our tribulation; that we also may be able to comfort them who are in all distress, by the exhortation wherewith we also are exhorted by God. For as the sufferings of Christ abound in us: so also by Christ doth our comfort abound. Now whether we be in tribulation, it is for your exhortation and salvation: or whether we be comforted, it is for your consolation: or whether we be exhorted, it is for your exhortation and salvation, which worketh the enduring of the same sufferings which we also suffer. That our hope for you may be steadfast: knowing that as you are partakers of the sufferings, so shall you be also of the consolation.

Corinthios II 1:3-7 (Biblia Sacra Juxta Vulgatam Clementinam)

Benedictus Deus et Pater Domini nostri Jesu Christi, Pater misericordiarum, et Deus totius consolationis, qui consolatur nos in omni tribulatione nostra : ut possimus et ipsi consolari eos qui in omni pressura sunt, per exhortationem, qua exhortamur et ipsi a Deo.  Quoniam sicut abundant passiones Christi in nobis : ita et per Christum abundat consolatio nostra. Sive autem tribulamur pro vestra exhortatione et salute, sive consolamur pro vestra consolatione, sive exhortamur pro vestra exhortatione et salute, quæ operatur tolerantiam earumdem passionum, quas et nos patimur : ut spes nostra firma sit pro vobis : scientes quod sicut socii passionum estis, sic eritis et consolationis.

Gospel according to St. Matthew 16:24-27 (Douay-Rheims Challoner text)

Then Jesus said to his disciples: If any man will come after me, let him deny himself, and take up his cross, and follow me. For he that will save his life, shall lose it: and he that shall lose his life for my sake, shall find it. For what doth it profit a man, if he gain the whole world, and suffer the loss of his own soul? Or what exchange shall a man give for his soul? For the Son of man shall come in the glory of his Father with his angels: and then will he render to every man according to his works

Evangelium Secundum Matthaeum 16:24-27 (Biblia Sacra Juxta Vulgatam Clementinam)

Tunc Jesus dixit discipulis suis : Si quis vult post me venire, abneget semetipsum, et tollat crucem suam, et sequatur me.  Qui enim voluerit animam suam salvam facere, perdet eam : qui autem perdiderit animam suam propter me, inveniet eam.  Quid enim prodest homini, si mundum universum lucretur, animæ vero suæ detrimentum patiatur ? aut quam dabit homo commutationem pro anima sua ? Filius enim hominis venturus est in gloria Patris sui cum angelis suis : et tunc reddet unicuique secundum opera ejus.

Notes on 2 Corinthians 1:3-7 (Haydock Bible Commentary)

Ver. 4. Wherewith we also are exhorted by God. The Latin interpreter sometimes translates the same Greek word by exhorted, sometimes by comforted: so the sense may be, with which we are comforted by God. (Witham) — St. Paul knew that his former letter had afflicted them exceedingly; here he comforts them by telling them that God had filled him with consolation in order to comfort them. The Greek rather signifies, by the consolation with which we are comforted. Either explanation is sufficiently clear, though the latter is stronger. We may here remark the great tenderness St. Paul had for the Corinthians, since he here insinuates that he had received comfort from God merely to communicate it to them. (Calmet)

Ver. 5. St. Paul here styles his own sufferings, the suffering of Christ, to shew that Christ takes part, and suffers in all his members. (St. Chrysostom) — Though it is generally understood to signify the sufferings undergone for Christ. (Estius) — If we consider the very intimate union that exists between Jesus Christ, who is the head, and every one of the living members of his body, that is, the Church, that whatever any one suffers, for the cause of truth, Christ is said to suffer, as the Lord said to Saul, why persecutest thou me? and that whatever is given to any indigent brother in the name of a disciple, Christ receives as given to himself, can we want any further proof of the excellence and power of good works, which begin and terminate in charity? (Haydock)

Ver. 6. Or whether we be exhorted,[1] for your exhortation and salvation. These words are not in the present Greek copies; the omission is not of moment, being in a manner a repetition of what is in the same verse: the sense is, that this happens to us for your instruction, and that you may be exhorted, or comforted by our example. This is also signified by the following words, which makes you bear (literally, which worketh the enduring) the like tribulations, as we suffer. (Witham) — Whatever happens to us, it will always be to your advantage. And certainly it is the greatest comfort when the faithful are in affliction, to see their pastors preaching and planting the faith of Christ, in the midst of afflictions and persecutions. This gives them the greatest courage to bear patiently all adversity, being convinced after the example of their divine master, that by many tribulations we are to enter into the kingdom of heaven. (Cajetan)

[1] Ver. 6. In the Greek we only read, eite de thlibometha, uper tes umon paraklesewos, kai soterias, tes energoumenes en upomone ton auton pathematon, on kai emeis paschomen eite parakaloumetha, uper tes umon parakleseos kai soterias.

Notes St. Matthew 16:24-27 (Haydock Bible Commentary)

Ver. 24. If any man will come. St. Chrysostom, Euthymius, and Theophylactus, shew that free will is confirmed by these words. Do not expect, O Peter, that since you have confessed me to be the Son of God, you are immediately to be crowned, as if this were sufficient for salvation, and that the rest of your days may be spent in idleness and pleasure. For, although by my power, as Son of God, I could free you from every danger and trouble, yet this I will not do for your sake, that you may yourself contribute to your glory, and become the more illustrious. (St. Chrysostom, hom. lvi.)

Ver. 25. Whosoever will save his life. Literally, his soul. In the style of the Scriptures, the word soul is sometimes put for the life of the body, sometimes for the whole man. (Witham) — Whosoever acts against duty and conscience to save the life of his body, shall lose eternal life; and whoever makes the sacrifice of his life, or the comforts and conveniences of life for conscience sake, shall be rewarded with life eternal.

Ver. 26. And lose his own soul. Christ seems in these words to pass from the life of the body to that of the soul. (Witham)

Ver. 27. Shall come in the glory. Jesus Christ wishing to shew his disciples the greatness of his glory at his future coming, reveals to them in this life as much as it was possible for them to comprehend, purposely to strengthen them against the scandal of his ignominious death. (St. Chrysostom)

Novus Ordo Readings for February 4, 2009

Hebrews 12:4-7,  11-15 (Douay-Rheims Challoner text)

For you have not yet resisted unto blood, striving against sin: And you have forgotten the consolation, which speaketh to you, as unto children, saying: My son, neglect not the discipline of the Lord; neither be thou wearied whilst thou art rebuked by him.  For whom the Lord loveth, he chastiseth; and he scourgeth every son whom he receiveth.  Persevere under discipline. God dealeth with you as with his sons; for what son is there, whom the father doth not correct? Now all chastisement for the present indeed seemeth not to bring with it joy, but sorrow: but afterwards it will yield, to them that are exercised by it, the most peaceable fruit of justice.  Wherefore lift up the hands which hang down, and the feeble knees,  And make straight steps with your feet: that no one, halting, may go out of the way; but rather be healed. Follow peace with all men, and holiness: without which no man shall see God.  Looking diligently, lest any man be wanting to the grace of God; lest any root of bitterness springing up do hinder, and by it many be defiled.

Hebreaos 12:4-7, 11-15 (Biblia Sacra Juxta Vulgatam Clementinam)

Nondum enim usque ad sanguinem restitistis, adversus peccatum repugnantes :  et obliti estis consolationis, quæ vobis tamquam filiis loquitur, dicens : Fili mi, noli negligere disciplinam Domini : neque fatigeris dum ab eo argueris. Quem enim diligit Dominus, castigat : flagellat autem omnem filium, quem recipit. In disciplina perseverate. Tamquam filiis vobis offert se Deus : quis enim filius, quem non corripit pater ?Omnis autem disciplina in præsenti quidem videtur non esse gaudii, sed mœroris : postea autem fructum pacatissimum exercitatis per eam, reddet justitiæ. Propter quod remissas manus, et soluta genua erigite, et gressus rectos facite pedibus vestris : ut non claudicans quis erret, magis autem sanetur. Pacem sequimini cum omnibus, et sanctimoniam, sine qua nemo videbit Deum :  contemplantes nequis desit gratiæ Dei : ne qua radix amaritudinis sursum germinans impediat, et per illam inquinentur multi.

Gospel According to Saint Mark 6:1-6 (Douay-Rheims Challoner text)

And going out from thence, he went into his own country; and his disciples followed him. And when the sabbath was come, he began to teach in the synagogue: and many hearing him were in admiration at his doctrine, saying: How came this man by all these things? and what wisdom is this that is given to him, and such mighty works as are wrought by his hands?  Is not this the carpenter, the son of Mary, the brother of James, and Joseph, and Jude, and Simon? are not also his sisters here with us? And they were scandalized in regard of him. And Jesus said to them: A prophet is not without honor, but in his own country, and in his own house, and among his own kindred.  And he could not do any miracles there, only that he cured a few that were sick, laying his hands upon them. And he wondered because of their unbelief, and he went through the villages round about teaching

Evangelium Secundum Marcum 6:1-6 (Biblia Sacra Juxta Vulgatam Clementinam)

Et egressus inde, abiit in patriam suam : et sequebantur eum discipuli sui : et facto sabbato cœpit in synagoga docere : et multi audientes admirabantur in doctrina ejus, dicentes : Unde huic hæc omnia ? et quæ est sapientia, quæ data est illi, et virtutes tales, quæ per manus ejus efficiuntur ? Nonne hic est faber, filius Mariæ, frater Jacobi, et Joseph, et Judæ, et Simonis ? nonne et sorores ejus hic nobiscum sunt ? Et scandalizabantur in illo.  Et dicebat illis Jesus : Quia non est propheta sine honore nisi in patria sua, et in domo sua, et in cognatione sua.  Et non poterat ibi virtutem ullam facere, nisi paucos infirmos impositis manibus curavit : et mirabatur propter incredulitatem eorum, et circuibat castella in circuitu docens.

Catechism of the Catholic Church 699

The hand. Jesus heals the sick and blesses little children by laying hands on them. In his name the apostles will do the same. Even more pointedly, it is by the Apostles’ imposition of hands that the Holy Spirit is given. The Letter to the Hebrews lists the imposition of hands among the “fundamental elements” of its teaching. The Church has kept this sign of the all-powerful outpouring of the Holy Spirit in its sacramental epicleses.

Catechismum Catholicae Ecclesiae 699

Manus. Iesus, manus imponens, aegrotos sanabat et pueris benedicebat. Apostoli eodem facient modo in nomine Eius. Immo, Spiritus Sanctus per impositionem manuum datur Apostolorum. Epistula ad Hebraeos impositionem manuum inter « fundamentales articulos » enumerat suae doctrinae. Ecclesia hoc signum omnipotentis effusionis Spiritus Sancti in suis sacramentalibus servavit Epiclesibus.

Notes on Hebrews 12:4-7, 11-15 (Haydock Bible Commentary)

Ver. 4. You have not yet resisted unto blood. Though you have met with some persecutions, you have not yet shed your blood for his sake who laid down his life, and shed every drop of his blood for you. (Witham)

Ver. 5. You have forgotten the consolation, &c. He puts them in mind, that it ought to be a subject of great comfort to them, that God calls them his children, his sons, and treats them as his true and legitimate children, when he admonished them to live under discipline and obedience to him, when, to correct their disobedient and sinful ways, he sends the afflictions and persecutions in this world, which they ought to look upon as marks of his fatherly tenderness; for this is what a prudent kind father does to his legitimate children, of whom he takes the greatest care: and not to use these corrections, is to neglect them, as if they were [3]illegitimate children. We reverence the father of our flesh, (ver. 10.) our parents in this world, when they instruct and correct us, how much more ought we to obey the Father and Creator of spirits, (i.e. of our souls) that being truly sanctified by him, we may live and obtain life everlasting. (Witham)

Ver. 11. It is true all discipline, all corrections, and sufferings in this present life, are disagreeable to our nature, because they bring not joy, but trouble and grief with them; yet afterwards, they who have been exercised with them, will reap the most peaceable fruit of justice, eternal peace and happiness in heaven. (Witham) — We must not judge of sufferings by the smart they occasion, but by the fruits of peace, justice, and eternal glory they produce in such as submit to them with patience.

Ver. 12-14. Wherefore life up the[4] hands, &c. Be fervent in piety, walk firmly in the way of virtue, make straight[5] steps, without declining to one side or the other, without halting or going astray, and strive to be healed from your sins by his grace. — Follow and seek peace, as much as lies in you, with all men, and [6]purity of life, without which no man shall see and enjoy God. (Witham)

Ver. 15. Be wanting to the grace of God, by resisting and abusing his favours, or by falling from the grace of God received. — Lest any root of bitterness, &c. He means scandalous wicked persons, by whom others are infected, defiled, and corrupted. (Witham)

[3] Ver. 5. Ergo adulteri, et non filii, ara nothoi este, kai ouch uioi, adulterini, non germani filii.

[4] Ver. 12-14. Remissas manus, pareimenas, which signifies hands hanging down in a lazy posture.

[5] Ver. 12-14. Gressus rectos facite, trochios orthas poiesate, which is to advance in a straight line, not turning aside, or tottering.

[6] Ver. 12-14. Sanctimoniam, agiasmon.

Notes on St. Mark 6:1-6 (Haydock Bible Commentary)

Ver. 1. After the miracles that Christ had performed, though he was not ignorant how much they despised him, yet that there might be no excuse for their disbelief, he condescended to return to them. (Theophylactus)

Ver. 3. St. Matthew relates that they asked: Is not this the son of the carpenter? It is not improbable that both questions were asked; it was certainly very natural to take him for a carpenter, who was the son of one. (St. Augustine) — They were scandalized at his lowly birth and humble parentage. Hence Jesus Christ takes occasion to expose the malice and envy of the Jews, in refusing him, and to shew that the Gentiles would more esteem him. See Luke iv. 25[22?], and John i.

[Ver. 5. And he could not[1] do any miracle there.]

sorry again

Again I am extremely sorry for having not updating this blog. My work and church activities have been consuming much time. Some of my busyness with be gone after this coming weekend. I am planning to revise my posts once again. During the week all posts will change: Douay-Rheims for the reading, and for Gospel, Clementine Vulgate for all Latin readings, Catechism of the Catholic Church in English and Latin and Haydock Commentary for all Gospel readings. The notes of the reading will be either Haydock Commentary or Douay-Rheims Challoner text. Weekends will be different. There will be 2 posts on Sunday. The first post will the same as always. The second post will the readings according to the 1962 Roman Missal and all readings will be according to the Douay-Rheims Challoner texts and notes from the Haydock Bible Commentary. This will be effective Feb. 4, 2009.