Saturday
January 7, 2012
Christmas Weekday
1 John 5:14-21 John 2:1-11
Commentary for the first reading from the Aquinas Study Bible
Commentary for the Gospel reading from the Aquinas Study Bible
2:1 Marriage: Christ decided to attend this wedding, first of all, to give us an example of humility. He came, secondly, to reject the error of those who condemn marriage. Cana in Galilee: Galilee is a province, and Cana a small village located in that province. (St. Thomas Aquinas)
2:3 mother of Jesus: The role of Christ’s mother was to superintend the miracle; the role of Christ to perform it; and the disciples were to bear witness to it. As to the first, Christ’s mother assumed the role of a mediatrix. Therefore she does two things. First, she intercedes with her Son. In the second place, she instructs the servants. As to the first, two things are mentioned. First, his mother’s intercession; secondly, the answer of her Son. Notice 3 qualities of Mary in this passage; 1) her loving kindness for the destress of another; 2) her reverence for Christ; 3) her concern and care, for she did not wait until they were in extreme need. (St. Thomas Aquinas)
2:4 what have you to do with me: These words spoken of our Savior, spoken to his mother, have been understood by some commentators as harsh, they do not consider the next following verse- ‘Do whatever he tells you,’ which plainly shows that his mother knew of the miracle that he was to perform, and that it was at her request he wrought it. Besides the manner of speaking the words as to the tone and the countenance shown at that same time could only be known to those who were present, or from what had followed. For words indicating anger in one tone of voice would be understood quite the reverse in another. (Bishop Challoner) My hour has not yet come:
The precise meaning of the phrase, owing to the many and conflicting interpretations given regarding it, can hardly be determined with certainty. But, at the same time, it may be said, that the determination of its precise meaning, however important, must be secondary to the grave consideration of vindicating our Lord’s filial devotion to His Blessed Mother,
and her most powerful Intercessory influence with her Divine Son. The word’s “My hour is not come,” would suggest that, however charitable her views, however praiseworthy her motives, the working of the miracle, was attended with some difficulty, arising from the general arrangements of God’s Providence; however, according to the decree of God, it could not be refused, because she requested it. (Archbishop John McEvilly)
2:6 filled them up to the brim: He did not add ‘up to the brim’ without a reason, but in order to allay any suspicion that might arise that, if there had only been a little water, the wine could have been mixed with it. Then Jesus, by deceiving their taste, could have just simulated the change of the water into wine. (Theodore of Mopsuestia)
2:9 steward of the feast: This is the one who oversaw the service at the table and the preparation of the wedding. (Theodore of Mopsuestia)
2:11 the first of his signs: We can see from this the falsity of the History of the Infancy of the Savior, which recounts many miracles worked by Christ as a boy. For if these accounts were true, the Evangelist would not have said 'the first of his signs." (St. Thomas Aquinas) his disciples believed in him:
Obviously he is indicating that they were more confirmed in their faith since he often uses faith for ‘confirmation.’ (Theodore of Mopsuestia)
Sunday
January 8, 2012
The Epiphany of the Lord
Isaiah 60:1-6 Ephesians 3:2-3a, 5-6 Matthew 2:1-12
Commentary for the first reading from the Aquinas Study Bible
Commentary for the second reading from the Aquinas Study Bible
Commentary for the Gospel reading from the Aquinas Study Bible
2:1 That manifestation of Christ's birth was a kind of foretaste of the full manifestation which was to come. And as in the later manifestation the first announcement of the grace of Christ was made by Him and His Apostles to the Jews and afterwards to the Gentiles, so the first to come to Christ were the shepherds, who were the first-fruits of the Jews, as being near to Him; and afterwards came the Magi from afar, who were "the first-fruits of the Gentiles," as Augustine says Serm. 30. (St. Thomas Aquinas Sum Theo 3.36.3.1) Herod: For Herod was not a Judean, but an Idumean, the son of Antipater by an Arab woman. (Theophylact) wise men: Greek. Magi, a common word among the Persians, whence the Persian translation of St. Matthew has here Magusan, Magi, or wise men, or astrologers, or philosophers. The word seems to be derived from the Hebrew as Genebrard, on Ps. 1, thinks, from the root haga to meditate, whence Magim, those who meditate. Hence those who are given to meditation either are, or else become, wise. The Chaldees, following the Hebrews, were accustomed to call their philosophers Magi, according to S. Jerome in Dan. c. 2. Hence the Arabians, Syrians, Persians, Ethiopians, and other Orientals, whose languages are either derived from, or akin to Hebrew, call their wise men and astrologers, Magi, according to Pliny, lib. 25. C. 2, and Tertull., contra Judæos. (Cornelius a Lapide)
2:2 star: As Chrysostom says (Hom. 6 in Matth.), it is clear, for many reasons, that the star which appeared to the Magi did not belong to the heavenly system. First, because no other star approaches from the same quarter as this star, whose course was from north to south, these being the relative positions of Persia, whence the Magi came, and Judea. Secondly, from the time at which it was seen. For it appeared not only at night, but also at midday: and no star can do this, not even the moon. Thirdly, because it was visible at one time and hidden at another. For when they entered Jerusalem it hid itself: then, when they had left Herod, it showed itself again. Fourthly, because its movement was not continuous, but when the Magi had to continue their journey the star moved on; when they had to stop the star stood still; as happened to the pillar of a cloud in the desert. Fifthly, because it indicated the virginal Birth, not by remaining aloft, but by coming down below. For it is written Mat. 2:9 that "the star which they had seen in the east went before them, until it came and stood over where the child was." Whence it is evident that the words of the Magi, "We have seen His star in the east," are to be taken as meaning, not that when they were in the east the star appeared over the country of Judea, but that when they saw the star it was in the east, and that it preceded them into Judea (although this is considered doubtful by some). But it could not have indicated the house distinctly, unless it were near the earth. And, as he [Chrysostom] observes, this does not seem fitting to a star, but "of some power endowed with reason." Consequently "it seems that this was some invisible force made visible under the form of a star." Wherefore some say that, as the Holy Ghost, after our Lord's Baptism, came down on Him under the form of a dove, so did He appear to the Magi under the form of a star. While others say that the angel who, under a human form, appeared to the shepherds, under the form of a star, appeared to the Magi. But it seems more probable that it was a newly created star, not in the heavens, but in the air near the earth, and that its movement varied according to God's will. Wherefore Pope Leo says in a sermon on the Epiphany (31): "A star of unusual brightness appeared to the three Magi in the east, which, through being more brilliant and more beautiful than the other stars, drew men's gaze and attention: so that they understood at once that such an unwonted event could not be devoid of purpose." (St. Thomas Aquinas Sum Theo 3.36.7)
2:3 The very disturbance that arose when it was known that Christ was born was becoming to His birth. First, because thus the heavenly dignity of Christ is made manifest. Wherefore Gregory says (Hom. 10 in Gosp.): "After the birth of the King of heaven, the earthly king is troubled: doubtless because earthly grandeur is covered with confusion when the heavenly majesty is revealed." Secondly, thereby the judicial power of Christ was foreshadowed. Thus Augustine says in a sermon (30 de Temp.) on the Epiphany: "What will He be like in the judgment-seat; since from His cradle He struck terror into the heart of a proud king?" Thirdly, because thus the overthrow of the devil's kingdom was foreshadowed. For, as Pope Leo says in a sermon on the Epiphany Serm 5: "Herod was not so much troubled in himself as the devil in Herod. For Herod thought Him to be a man, but the devil thought Him to be God. Each feared a successor to his kingdom: the devil, a heavenly successor; Herod, an earthly successor." But their fear was needless: since Christ had not come to set up an earthly kingdom, as Pope Leo says, addressing himself to Herod: "Thy palace cannot hold Christ: nor is the Lord of the world content with the paltry power of thy scepter." That the Jews were troubled, who, on the contrary, should have rejoiced, was either because, as Chrysostom says, "wicked men could not rejoice at the coming of the Holy one," or because they wished to court favor with Herod, whom they feared; for "the populace is inclined to favor too much those whose cruelty it endures." (St. Thomas Aquinas Sum Theo 3.36.2.3)
2:4 scribes: The scribes were the teachers of the people, like those whom we call "scholars." (Theophylact)
2:6 And you Bethlehem, land of Juda: There is some difference in the reading found here in St. Matthew and Micah 5:2. In Micah we read, instead of land of Juda; and you Bethlehem, Ephrata; Ephrata was another name for Bethlehem Gen. 35:16, 19 , and the Evangelist, or the Scribes, add the words; land of Juda; to distinguish it from another Bethlehem which was situated in the tribe of Zabulon (Jos. 19:16). As regards this and other discrepancies between the reading of the passage, as found here and in the Prophet, St. Jerome in Micah observes, that the Scribes quoted for Herod, not the precise words, of the prophet Micah, but their meaning as agreed upon at the time; and St. Matthew records historically their words, and not precisely those of the Prophet. (Bishop John McEvilly)
2:11 house: At the time of His birth, the Virgin laid the Child in the manger as they could not find a house then. But later it is most likely that they found a house, and it is there that the Magi found them. (Theophylact) Mary his mother: No mention is made of Joseph upon this occasion, either because he had gone away into the city or the country, to procure food and other necessaries for the Blessed Virgin and Christ. And this was in accordance with the Divine purpose, that the Magi might not suppose him to be the father of Christ, and Christ to be born as other children are. Or if he were present, he was supposed, under the name of Mary’s husband, to be the guardian of Christ, and the keeper of the stable. (Cornelius a Lapide) gifts: Gold for a king, frankincense for God, myrrh for the dead. (St. Ambrose Com Lk) St. Bernard thinks that the Magi offered gold to the Blessed Virgin and Christ to succour their poverty, myrrh to strengthen Christ’s infant limbs, frankincense to prevent the unpleasant odours of the stable. This is a very literal and undignified sense. (Cornelius a Lapide)
2:12 sleep: it may be that the Magi consulted God in prayer as to their future course, and that they received an answer what to do, in order not to expose themselves or the holy infant to danger. The Greek word for answer however, merely signifies that they were favored with a divine oracle, or intimation of the divine will, irrespective of their having consulted God or not on the subject. (Bishop John McEvilly)
Monday
January 9, 2012
The Feast of the Baptism of the Lord
Isaiah 42:1-4, 6-7 Mark 1:7-11
Commentary for the first reading from the Aquinas Study Bible
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)