Wednesday
January 4, 2012
Memorial of Saint Elizabeth Ann Seton, Religious
1 John 3:7-10 John 1:35-42
Commentary for the first reading from the Aquinas Study Bible
3:7 let no man deceive you: as the heretics of the day were attempting to do, such as, the Nicolaites and Simonians, whose fundamental error, as is also the case with modern heretics, was, that faith, without good works, confers justification. (Bishop John McEvilly)
3:8 is of the devil: by imitating the devil. For the devil made no man, begot no man, created no man: but whoso imitates the devil, that person, as if begotten of him, becomes a child of the devil; by imitating him, not literally by being begotten of him. (St. Augustine) the devil sinned from the beginning: not from the first moment of his creation, but shortly after it. And this was the beginning of sin. (Cornelius a Lapide) A governor does not always suggest to his subjects to obey his will; but proposes to all the sign of his will, in consequence of which some are incited by inducement, and some of their own free-will, as is plain in the leader of an army, whose standard all the soldiers follow, though no one persuades them. Therefore in the same way, the first sin of the devil, who "sinned from the beginning", is held out to all to be followed, and some imitate at his suggestion, and some of their own will without any suggestion. And hence the devil is the head of all the wicked, inasmuch as they imitate Him, according to Wis. 2:24,25: "By the envy of the devil, death came into the world. And they follow him that are of his side." (St. Thomas Aquinas Summa Theologica 3.8.7.r2) that he might destroy the works of the devil: Christ came to destroy the works of the devil, not by powerful deeds, but rather by suffering from him and his members, so as to conquer the devil by righteousness, not by power; thus Augustine says (De Trin. xiii) that "the devil was to be overcome, not by the power of God, but by righteousness." (St. Thomas Aquinas Summa Theologica 3.41.1.r2)
3:9 Commits not sin: That is, as long as he keepeth in himself this seed of grace, and this divine generation, by which he is born of God. But then he may fall from this happy state, by the abuse of his free will, as appears from Rom. 11:20-22; Cor. 9:27; and 10:12; Phil. 2:12; Apoc. 3:11. (Bishop Richard Challoner) The words "cannot sin" are to be understood, as logicians say, in the sense, that he cannot continue in mortal sin, and be at the same time, a son of God, both being as incompatible as "the association of light with darkness, or of Christ with Belial."— 2 Cor. 6:14(Bishop John McEvilly)
3:10 Love alone distinguishes between the children of God and the children of the devil. (St. Augustine)
Commentary for the Gospel reading from the Aquinas Study Bible
1:38 He says that one of those who followed him was Andrew, brother of Simon, whereas he does not mention the other. Evidently this is the blessed John himself. (Theodore of Mopsuestia)
1:40 Andrew: The name means 'manly.' He was Peter's younger brother. (St. Thomas Aquinas)
1:41 Messiah: “Messiah,” which is Hebrew, is translated as “Christos” in Greek, and in Latin as “Unctus” (anointed), because he was anointed in a special way with invisible oil, the oil of the Holy Spirit. (St. Thomas Aquinas)
1:42 Cephas: The question is whether this name was given to Peter at this time, or at the time mentioned by Matthew (16:18). Augustine answers that this name was given to Simon at this time; and at the event reported by Matthew the Lord is not giving this name but reminding him of the name that was given, so that Christ is using this name as already given. (St. Thomas Aquinas) Cephas is an Aramaic word that means rock.
Thursday
January 5, 2012
Memorial of Saint John Neumann, Bishop
1 John 3:11-21 John 1:43-51
Commentary for the first reading from the Aquinas Study Bible
3:12 of the wicked one: Cain was not of God, but of the devil, by imitating him, and listening to his suggestions. (Cornelius a Lapide) his own works were wicked: Cain was not condemned because the kind of offering he made was worthless, for he offered to God from by which he was himself was accustomed to live. But because of the unrighteous mind of the offerer, he was cast down together with his gifts by the one who looks into the heart. (St. Bede Commentary on Gen 4:12)
3:13 The hatred of the good, by the wicked, is almost as old as creation, as is seen in the foregoing example. (Bishop John McEvilly) For religion is abomination to the sinner, as Scripture bears witness. (St. Bede)
3:14 We know: The love of our brethren is the sign whereby we may know that we are in this happy state of spiritual translation. Of course, it can be no more than a probable sign or conjecture in any individual case; for, as no one can know with an absolute certainty that he has this love of his brethren in the required degree, so, neither can he be absolutely certain that he is in the state of grace. He cannot have a greater certainty of the existence of the thing signified, than he has of the existence of the sign itself. abides in death: That is, remains in the state of mortal sin and spiritual death, which involves a liability to eternal death. (Bishop John McEvilly)
3:15 The hatred of which he speaks is a grievous hatred, containing a wish for the death and destruction of our neighbor; the man who entertains such a hatred is a murderer in heart and wish; the internal act derives its species and malignity from the external act to which it extends. (Bishop John McEvilly)
3:16 Are we bound to risk our own lives for the sake of the lives of others? In ordinary cases, No, but in extraordinary cases, Yes. As when bound by oath or promise, or in defence of our country. But a friend is not bound to risk his own life for that of his friend, since that would be to love his neighbour even more than himself, which, St. Augustine says (de Mend. cap. 10), goes beyond the rule laid down. But yet to do so would be laudable, for a man would risk his life for the sake of honour, and for the virtue of friendship. And this is a spiritual good, higher than life itself. (Cornelius a Lapide)
3:17 Our laying down our lives for the brethren is a case which seldom happens, the duty of relieving the needy frequently occurs. (Oecumenius)
3:18 Now the love of our neighbor requires that not only should we be our neighbor's well-wishers, but also his well-doers. And in order to be a person's well-wisher and well-doer, we ought to succor his needs: this is done by almsgiving. (St. Thomas Aquinas Summa Theologica 2.32.5.a)
3:20 Thomas Anglicus merely applies the passage thus, If the sin of the heart is great, greater is God’s compassion in forgiving. And God too is greater than our heart, because He alone satisfies the desires of our heart, and even overflows and surpasses them. (Cornelius a Lapide)
Commentary for the Gospel reading from the Aquinas Study Bible
1:45 Jesus of Nazareth: He names Him of Nazareth, although He was, properly speaking, of Bethlehem. He was born in Bethlehem and raised in Nazareth. Because the manner of His birth was hidden from most, while His upbringing was apparent, they called Him Jesus of Nazareth. (Theophylact)
1:46 can anything good come out of Nazareth: Among the Jews the name of that village was much despised because its inhabitants were truly pagan. (Theodore of Mopsuestia)
1:47 in whom is no guile: not because Nathanael was without sin, or because he had no need of a physician, for no one is born in such a way as not to need a physician; but he was praised by Christ because he admitted his sins. (St. Thomas Aquinas)
1:49 Nathanael sensed the greatness of the Lord, as much as he was able to at that time, and confessed Him to be the Son of God. Yet his confession was not the same as Peter’s. [See Mt. 16:16-18.] Peter confessed Him to be the Son of God, that is, true God. Therefore the Lord blessed Peter, and entrusted the Church to him. But Nathanael confesses Him to be merely a man Who by grace and His own virtue has been adopted as a son of God. This is made clear by what he says next, Thou art the King of Israel. Do you see? Nathanael has not yet attained to the perfect knowledge of the true divinity of the Only-begotten. He believes in Him as a man beloved by God, and as the King of Israel. If he had confessed Him to be truly God, he would not have called Him the King of Israel, but the King of all. (Theophylact)
1:51 angels of God ascending and descending upon the Son of man: They saw it during the passion, when an angel stood by to comfort Christ (Lk 22:13); again, at the resurrection, when the apostles found two angels who were standing over the tomb. Again, at the ascension, when the angels said to the apostles: “Men of Galilee, why are you standing here looking up to heaven? This Jesus, who has been taken from you into heaven, will come in the same way as you have seen him going into heaven” (Acts 1:11 ). (St. Thomas Aquinas)
Friday
January 6, 2012
Christmas Weekday
1 John 5:5-13 Mark 1:7-11
Commentary for the first reading from the Aquinas Study Bible
5:6 "by water and blood," to redeem the world, and spiritually regenerate mankind "by water" of baptism "and blood" of his passion, of which the baptism in water, and purifications by the shedding of blood, among the Jews, were so many significant types and figures. "Not by water only," in which allusion is evidently made to the Baptist, of whom it is everywhere pointedly asserted by the Evangelist—and the same is repeatedly asserted by himself—that he came to baptize in water only, and that he was sent by God for this purpose, and his baptism did not of itself remit sin, as it most probably, was a mere preparation for penance, and for the true baptism instituted by Christ. "But by water and blood." He came "by water," because he instituted baptism of water, whereof that which issued from his side while hanging on the cross was a sign; and "by blood," poured forth on the cross, from which baptism, and all the other channels of divine grace, derive their efficicacy. "And it is the Spirit that testifies, that Christ is the truth"; to the testimony of the water and blood, the Apostle adds that of the Holy Ghost, who testified to the Divinity of Christ, during his sacred life, working wonders in proof thereof; and after his death and resurrection, when descending on the Apostles, in the form of fiery tongues, he filled them with his graces, he also bore testimony to the same, in the many gifts which he bestowed on the faithful. (Bishop John McEvilly)
5:7-8 in heaven, the Father, the Word, and the Holy Spirit. And these three are one. And there are three that give testimony on earth: St. Jerome (Pref. in Epist. Canon.) observes that this verse had been erased by unbelievers, that is, the Arians, from some Greek copies. Therefore it is not found in the Syriac, Clement of Alexandria, Bede, Oecumenius, and some others. It is, however, the constant reading of the Latin Bibles, and the more correct Greek manuscripts and of many of the ancients, St. Athanasius, St. Augustine, St. Jerome, St. Cyprian, the Lateran Council, at which Greeks were present. Therefore it is certain that these words are to be taken as canonical Scripture. (Cornelius a Lapide) In the Western Church it has been quoted as Divine Scripture from the earliest period. In the 3rd century, we have Tertullian (adv. Praxeam 25). St. Cyprian in the 3rd century did (Jubaianum, Ep, 73)... We are assured by St. Fulgentius, in the beginning of the 6th century, that, in these words, St. Cyprian referred to the 7th verse of 5th chapter of St. John. St. Jerome in the 5th century in his prologue to the Canonical Epistles, refers to the genuineness of this verse, and to the clear proof of the Trinity which it contains. St. Augustine quoted more than once as Divine Scripture, and a proof of the Trinity founded on them. Vigilius of Thapsus in the end of 5th century quotes the words… It is quoted in the prologue to the Canonical Epistles attributed to St. Jerome… It was commented on by ancient Interpreters, without hesitation. St Bernard, St. Bonaventure, St. Thomas… The clear and uniform testimony of the African Fathers and writers from the earliest date in favor of the genuineness of verse 7 is of the utmost importance, as it proves that these words were found in the early African Latin Version of the Vulgate, in existence before the days of Tertullian, who quotes from it. Now, this early African Latin Version represents a Greek manuscript, from which the version was made, of an earlier date than any Greek manuscript of the Scripture now extant. (Bishop John McEvilly) three are one: This number refers to the Trinity. (St. Eucharius of Lyons Formulas 10) The spirit, and the water, and the blood: As the Father, the Word, and the Holy Spirit, all bear witness to Christ's divinity; so the spirit, which he yielded up, crying out with a loud voice upon the cross; and the water and blood that issued from his side, bear witness to his humanity, and are one; that is, all agree in one testimony. (Bishop Richard Challoner) The spirit: St. Augustine, Nicholas of Lyra and the Glossa Ordinaria understand by the Spirit in this place the Holy Spirit shed forth at Pentecost. For He testified that Christ was God. Oecumenius understands by Spirit the Holy Spirit given at Baptism. (Cornelius a Lapide)
5:10 makes him a liar: That is, proclaims by this unbelief that God is a liar, having borne testimony to what is false, and rejects it as false, as if God were a liar. (Bishop John McEvilly)
5:13 that you may know that you have eternal life: You already have a legal right and an earnest; you will take possession of your inheritance in due course. Therefore, you who believe the Son of God make your belief steadfast and your faith in him ever stronger day by day. He who does not fail you in this life will not deceive you in the promise of eternal life. (Erasmus) However, it is not incapable of being lost. (Bishop John McEvilly)
Commentary for the Gospel reading from the Aquinas Study Bible
1:8 Christ shall pour forth the Holy Spirit, with all His gifts, in such abundance upon you, that He shall wash you from all your sins, and fill you, and, as it were, overwhelm you, with grace and charity, and His other charismata. Christ did this visibly at Pentecost. When He was about to ascend into heaven, alluding to these words of John, He said to His Apostles, “John indeed baptized with water, but you shall be baptized with the Holy Ghost not many days hence.” (Acts 1:5.) But invisibly He does it in the sacrament of baptism, and confirmation, which is, as it were, the perfection and consummation of baptism. The contrast, therefore, between John and Christ is this—John baptized with water only, but Christ with water and the Holy Ghost. John washed the body, Christ the soul. (Cornelius a Lapide)
1:9 It was fitting for Christ to be baptized. First, because, as Ambrose says on Lk. 3:21: "Our Lord was baptized because He wished, not to be cleansed, but to cleanse the waters, that, being purified by the flesh of Christ that knew no sin, they might have the virtue of baptism"; and, as Chrysostom says (Hom. 4 in Matth.), "that He might bequeath the sanctified waters to those who were to be baptized afterwards." Secondly, as Chrysostom says (Hom. 4 in Matth.), "although Christ was not a sinner, yet did He take a sinful nature and 'the likeness of sinful flesh.' Wherefore, though He needed not baptism for His own sake, yet carnal nature in others had need thereof." And, as Gregory Nazianzen says (Orat. 39) "Christ was baptized that He might plunge the old Adam entirely in the water." Thirdly, He wished to be baptized, as Augustine says in a sermon on the Epiphany (134), "because He wished to do what He had commanded all to do." And this is what He means by saying: "So it becomes us to fulfill all justice" Mat. 3:15. For, as Ambrose says on Lk. 3:21, "this is justice, to do first yourself that which you wish another to do, and so encourage others by your example." And, it was fitting that Christ should not only fulfill what was prescribed by the Old Law, but also begin what appertained to the New Law. Therefore He wished not only to be circumcised, but also to be baptized.(St. Thomas Aquinas Sum Theo 3.39.1,3)
1:10-11 Why did God do these extraordinary things? To publicly announce the mission of Jesus, to give God’s sanction to Him, and to make John and the people satisfied that Jesus was indeed the Messiah. (Bishop Thomas Conaty NT Studies) The mystery of the Trinity is shown forth in Christ's baptism. Our Lord Himself is baptized in His human nature; the Holy Spirit descended in the shape of a dove: the Father's voice is heard bearing witness to the Son. (St. Jerome) dove: SS. Jerome, Anselm, and Thomas, Salmeron, and others, think that it was a real dove; and this is probable. It is, however, equally, or rather, more probable that it was not a real dove, but only the shape of a dove, formed by an angel, agitated and moved so that it should descend upon Christ. The reason is that all the Evangelists seem to indicate this. St. Matthew says, as if a dove; Mark, as it were a dove; John, like a dove; Luke, in a bodily shape like a dove. There was therefore the appearance and similitude only, not the reality of a dove. Nor was there any need of a real dove, but of its likeness for a symbolical signification. In such wise were the heavens opened, not in reality, but in appearance. This was the opinion of St. Augustine, St. Ambrose, St. Chrysostom, Theophylact, Nicholas of Lyra, etc. (Cornelius a Lapide)
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