St John Chrysostom’s Commentary on Titus 2:11-14

The following post contains the saint’s teaching on Titus 2:11-14, it has been excerpted from a much longer instruction (on 2:11-3:6) which can be read in full here.

The Saint begins with a reference to verses 9-10 in order to introduce the subject of the current instruction. Those verses read: Exhort servants to be obedient to their masters: in all things pleasing, not gainsaying: Not defrauding, but in all things shewing good fidelity, that they may adorn the doctrine of God our Saviour in all things.

Having demanded from servants so great virtue, for it is great virtue to adorn the doctrine of our God and Saviour in all things, and charged them to give no occasion of offense to their masters, even in common matters, he adds the just cause, why servants should be such: “For the grace of God our Saviour hath appeared to all men:.” Those who have God for their Teacher, may well be such as I have described, seeing their numberless sins have been forgiven to them. For you know that in addition to other considerations, this in no common degree awes and humbles the soul, that when it had innumerable sins to answer for, it received not punishment, but obtained pardon, and infinite favors. For if one, whose servant had committed many offenses, instead of scourging him with thongs, should grant him a pardon for all those, but should require an account of his future conduct, and bid him beware of falling into the same faults again, and should bestow high favors upon him, who do you think would not be overcome at hearing of such kindness? But do not think that grace stops at the pardon of former sins—it secures us against them in future, for this also is of grace. Since if He were never to punish those who still do amiss, this would not be so much grace, as encouragement to evil and wickedness.

For the grace of God our Saviour, he says,  hath appeared to all men: Instructing us, that, denying ungodliness and worldly desires, we should live soberly and justly and godly in this world,  Looking for the blessed hope and coming of the glory of the great God and our Saviour Jesus Christ. See, how together with the rewards he places the virtue. And this is of grace, to deliver us from worldly things, and to lead us to Heaven. He speaks here of two appearings; for there are two; the first of grace, the second of retribution and justice.

Instructing us, that, denying ungodliness, he says, and worldly desires. See here the foundation of all virtue. He has not said “avoiding,” but “denying.” Denying implies the greatest distance, the greatest hatred and aversion. With as much resolution and zeal as they turned from idols, with so much let them turn from vice itself, and worldly lusts. For these too are idols, that is, worldly lusts, and covetousness, and this he names idolatry. Whatever things are useful for the present life are worldly lusts, whatever things perish with the present life are worldly lusts. Let us then have nothing to do with these. Christ came, that we should deny ungodliness. Ungodliness relates to doctrines, worldly lusts to a wicked life.

We should live soberly and justly and godly in this world. Dost thou see, what I always affirm, that it is not sobriety only to abstain from fornication, but that we must be free from other passions. So then he who loves wealth is not sober. For as the fornicator loves women, so the other loves money, and even more inordinately, for he is not impelled by so strong a passion. And he is certainly a more powerless charioteer who cannot manage a gentle horse, than he who cannot restrain a wild and unruly one. What then? says he, is the love of wealth weaker than the love of women? This is manifest from many reasons. In the first place, lust springs from the necessity of nature, and what arises from this necessity must be difficult to restrain, since it is implanted in our nature. Secondly, because the ancients had no regard for wealth, but for women they had great regard, in respect of their chastity. And no one blamed him who cohabited with his wife according to law, even to old age, but all blamed him who hoarded money. And many of the Heathen philosophers despised money, but none of them were indifferent to women, so that this passion is more imperious than the other. But since we are addressing the Church, let us not take our examples from the Heathens, but from the Scriptures. This then the blessed Paul places almost in the rank of a command. “Having food and raiment, let us be therewith content.” (1 Tim 6:8). But concerning women he says, “Defraud ye not one the other, except it be with consent”—and “come together again.” (1 Cor 7:5). And you see him often laying down rules for a lawful intercourse, and he permits the enjoyment of this desire, and allows of a second marriage, and bestows much consideration upon the matter, and never punishes on account of it. But he everywhere condemns him that is fond of money. Concerning wealth also Christ often commanded that we should avoid the corruption of it, but He says nothing about abstaining from a wife. For hear what He says concerning money; “Whosoever forsaketh not all that he hath” (Luke 14:33); but he nowhere says, “Whosoever forsaketh not his wife”; for he knew how imperious that passion is. And the blessed Paul says, “Marriage is honorable in all, and the bed undefiled” (Heb 13:4); but he has nowhere said that the care of riches is honorable, but the reverse. Thus he says to Timothy, “They that will be rich fall into temptation and a snare, and into many foolish and hurtful lusts.” (1 Tim 6:9). He says not, they that will be covetous, but, they that will be rich.

And that you may learn from the common, notions the true state of this matter, it must be set before you generally. If a man were once for all deprived of money, he would no longer be tormented with the desire of it, for nothing so much causes the desire of wealth, as the possession of it. But it is not so with respect to lust, but many who have been made eunuchs have not been freed from the flame that burned within them, for the desire resides in other organs, being seated inwardly in our nature. To what purpose then is this said? Because the covetous is more intemperate than the fornicator, inasmuch as the former gives way to a weaker passion. Indeed it proceeds less from passion than from baseness of mind. But lust is natural, so that if a man does not approach a woman, nature performs her part and operation. But there is nothing of this sort in the case of avarice).

We should live soberly and justly and godly in this world. And what is this hope? what the reward of our labors?

Looking for the blessed hope and coming. For nothing is more blessed and more desirable than that appearing. Words are not able to represent it, the blessings thereof surpass our understanding. 

Looking for the blessed hope and coming of the glory of the great God and Saviour Jesus Christ. Where are those who say that the Son is inferior to the Father?  The great God and Saviour, he say,  He who saved us when we were enemies. What will He not do then when He has us approved?

The great God. When he says great with respect to God, he says it not comparatively but absolutely, after Whom no one is great, since it is relative. For if it is relative, He is great by comparison, not great by nature. But now He is incomparably great.

Who gave himself for us, that he might redeem us from all iniquity and might cleanse to himself a people acceptable. “Acceptable,” that is, selected from the rest, and having nothing in common with them.

A pursuer of good works. Dost thou see that our part is necessary, not merely works, but “zealous”; we should with all alacrity, with a becoming earnestness, go forward in virtue. For when we were weighed down with evils, and incurably diseased, it was of His lovingkindness that we were delivered. But what follows after this is our part as well as His.

 

 

Tit 2:14  Who gave himself for us, that he might redeem us from all iniquity and might cleanse to himself a people acceptable, a pursuer of good works.

 

FOURTH UPDATE: Resources for the Christmas Masses (Biblical and Homiletic)

This post will stay at the top of this blog until Christmas Evening and may be updated again. If this happens I’ll change the title of the post to read SECOND UPDATE. At the end of this post you will find a number of Christmas sermons by Church Fathers and others.  To see all of this weeks posts, please go here.

VIGIL MASS:
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Note: The Gospel reading for the Vigil Mass is Matt 1:1-25, but there is also a shorter reading, Matt 1:18-25. The reading has already been used in the liturgy (4th Sunday of Advent)  so don’t let the title’s of the post fool you.

Readings.

Bishop MacEvily’s Commentary on Acts 13:16-17, 22-25.

Maldonado’s Commentary on Matt 1:1-17. Part 1 of the longer reading, part 2 below.

Maldonado’s Commentary on Matt 1:18-25. Part 2 of longer reading, or used as shorter reading.

Cornelius a Lapide’s commentary on Matt 1:18-25.

Aquinas’ Catena Aurea on Matt 1:18-25.

Word Sunday: Translation and commentary

• First Reading
• Psalm
• Second Reading
• Gospel

Lector Notes. Brief historical and theological background.

UPDATE~Navarre Bible Commentary:

• First reading/commentary.
• Second reading/commentary.
• Gospel reading/commentary.

Fr. Guilbeau’s Homily – Christmas Vigil: Play Now | Play in Popup | Download

MASS AT MIDNIGHT
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Readings.

4th UPDATE: A Sermon on Isaiah 9:6. By Father Augustine Wirth, O.S.B., a famed preacher of his day (died 1901). Some sermons from Church Fathers and saints can be found at the end of this post.

4th UPDATE: Isaiah 9:6~The Birth of Jesus Christ. Another sermon on Isaiah 9:6 by Fr. Augustine Wirth.

Pope John Paul II’s Commentary on Psalm 96 (95).

Father Callan’s Commentary on Titus 2:11-14.

2nd UPDATE: St John Chrysostom’s Commentary on Titus 2:11-14.

Aquinas’s Catena Aurea on Luke 2:1-14.

2nd UPDATE: Father Callan’s Commentary on Luke 2:1-14.

3rd UPDATE: Pope St Gregory the Great’s Sermon on Luke 2:1-14. More sermons from saints and fathers of the Church at end of post.

4th UPDATE: Sermon on Luke 2:10-11. By Fr. Augustine Wirth, O.S.B. A famed preacher of his day (died 1901).

Sunday Gospel Scripture Study. Excellent. Audio/video study on Luke 2:1-18.  May take 10 or more seconds for video to activate.

Word Sunday: Translation and commentary

• First Reading
  Psalm
  Second Reading
  Gospel for Midnight. This also contain notes on the Gospel for the Mass at Dawn.

Lector Notes. Brief historical and theological background.

UPDATE~Navarre Bible Commentary:

• First reading/commentary.
• Second reading/commentary.
• Gospel reading/commentary.

Scripture in Depth.

Bible Study. St Charles Borromeo Parish.

Religious Joy. Sermon by St John Henry Newman (on Luke 2:10-11).

Fr. Jones’s Homily – Midnight Mass: Play Now | Play in Popup | Download

MASS AT DAWN
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Readings.

Pope John Paul II’s Commentary on Psalm 97 (96).

3rd UPDATE: St Augustine’s Notes on Psalm 97 (96).

Father Callan’s Commentary on Titus 3:4-7.

2nd UPDATE: St John Chrysostom’s Commentary on Titus 3:4-7.

Aquinas’ Catena Aurea on Luke 2:15-20.

2nd UPDATE: Father Callan’s Commentary on Luke 2:15-20.

4th UPDATE: God’s Gift to Man-Man’s Gift to God. A Sermon on Luke 2:15 by Fr. Augustine Wirth, O.S.B., a famed preacher of his day (died 1901).

Word Sunday: Translation and commentary

• First Reading – Dawn.
  Psalm – Dawn.
  Second Reading – Dawn.
  Gospel for Midnight and Dawn. (Midnight~Luke 2:1-14; Dawn~Luke 2:15-20).

Bible Study. St Charles Borromeo Parish.

UPDATE~Navarre Bible Commentary:

• First reading/commentary.
• Second reading/commentary.
• Gospel reading/commentary.

MASS DURING THE DAY
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Readings.

Pope John Paul II’s Commentary on Psalm 98 (97).

3rd UPDATE: St Augustine’s Notes on Psalm 98 (97).

Father Boylan’s Commentary on Hebrews 1:1-6.

2nd UPDATE: Father Callan’s Commentary on Hebrews 1:1-6.

2nd UPDATE: St John Chrysostom on Hebrews 1:1-6.

Father Callan’s Commentary on the Prologue of John’s Gospel (1:1-18).

Fathers Nolan and Brown’s Commentary on the Prologue of John’s Gospel (1:1-18).

Aquinas’ Catena Aurea on the Prologue of John’s Gospel (1:1-18).

St Augustine’s Commentary on John 1:1-5.

St Augustine’s Commentary on John 1:6-14.

UPDATE~Navarre Bible Commentary:

• First reading/commentary.
• Second reading/commentary.
• Gospel reading/commentary.

Christ Hidden From the World. Sermon by St J.H. Newman (on Jn 1:5).

The Incarnation. Sermon by St John Henry Newman (on John 1:14).

4th UPDATE: A Sermon on John 1:14. By Fr. Augustine Wirth, O.S.B., a famed preacher of his day (died 1901).

Fr. Guilbeau’s Homily – Christmas Day: Play Now | Play in Popup | Download

Today’s Good News. Brief reflection on the Gospel.

A Lectio Divina reading of the Gospel. Prayer, meditation, reflection on the text in the Carmelite tradition.

Word Sunday: Translation and comentary

• First Reading
• Psalm
• Second Reading
• Gospel

Bible Study. St Charles Borromeo Parish.

SERMONS
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Christmas Sermon by St. Isaac the Syrian This brief sermon calls us to not only celebrate Christmas/Nativity, but to remember the ethical implications of the feast. This is a classic.

Nativity Sermon I by Pope St. Leo

Nativity Sermon II by Pope St. Leo

Nativity Sermon III by Pope St. Leo

Nativity Sermon IV by Pope St. Leo

Nativity Sermon VI by Pope St. Leo

Nativity Sermon VII by Pope St. Leo

Nativity Sermon VIII by Pope St. Leo

A Christmas Sermon by St. Gregory of Nazianzus

4th UPDATE: The Spiritual Christmas Tree. A sermon on Ps 1:3 by Fr. Augustine Wirth, O.S.B.

4th UPDATE: The Moral of the Incarnation. A sermon on Luke 2:10-11 by Fr. Augustine Wirth, O.S.B.

Fr. Keitz’s Homily – Christmas Day: Play Now | Play in Popup | Download

In The Beginning Was The Word. Audio homily by Fr. Robert Barron.

This Weeks Posts: Sunday Jan 23-Saturday Jan 29

Some posts are scheduled in advance and will not be available until the time indicated. Further posts (e.g., commentary on next Sunday’s readings, etc) will be added to any upcoming day.
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SUNDAY, JAN 23
THIRD SUNDAY IN ORDINARY TIME

Readings.

Last Weeks Posts: Jan 16-22.

Resources For Sunday Mass, Jan 23. This is a weekly feature on this blog, next Sunday’s Mass resources will be posted on Wednesday.
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MONDAY JAN 24
MEMORIAL OF ST FRANCIS DE SALES, BISHOP AND DOCTOR OF THE CHURCH

Readings.

Father Callan on Today’s First Reading (Heb 9:15, 24-28). 12:03 AM EST.

Aquinas’ Catena Aurea on Today’s Gospel (Mark 3:22-30). 12:05 AM EST.

Some Online Works By and About St Francis de Sales. 12:10 AM EST.

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TUESDAY JAN 25
FEAST OF THE CONVERSION OF ST PAUL, APOSTLE

Readings.

Father Callan on Today’s First Reading (Acts 22:3-16). 12:05 AM EST.

Aquinas’ Catena Aurea on Today’s Gospel (Mark 16:15-18).  12:10 AM EST.

Free Online Resources for the Feast of St Paul’s Conversion. 12:15 AM EST.

Aquinas’ Catena Aurea on Matt 5:1-12 for Sunday Mass, Jan 30.

Cornelius a Lapide on 1 Corinthians 1:26-31 for Sunday Mass, Jan 30.

Bernardin de Piconio (Picquigny) on 1 Corinthians 1:26-31 for Sunday Mass Jan 30. This is actually a commentary on verses 18-31 but it is not terribly long.

Father Callan on 1 Corinthians 1:26-31 for Sunday Mass, Jan 30.

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WEDNESDAY JAN 26
MEMORIAL OF SAINTS TIMOTHY AND TITUS, BISHOPS

Readings. Note that the first reading has two choices.

Father Callan on Today’s First Reading (2 Tim 1:1-8). 12:10 AM EST.

Bishop MacEvily on the Alternate First Reading (Titus 1:1-5). 12:10 AM EST.

Father Callan on the Alternate First Reading (Titus 1:1-5). 12:10 AM EST.

Aquinas’ Catena Aurea on Today’s Gospel (Mark 4:1-20). 12:10 AM EST.

Resources For Sunday Mass, Jan 30. Ordinary and Extraordinary Forms.

Pope John Paul II on Psalm 146 for Sunday Mass, Jan 30.

Bernardin de Piconio on Romans 13:8-10 for Sunday Mass, Jan 30 (Extraordinary Form).

Father Callan on Romans 13:8-10 for Sunday Mass, Jan 30 (Extraordinary Form).

Bishop MacEvily on Romans 13:8-10 for Sunday Mass, Jan 30 (Extraordinary Form).

Aquinas’ Catena Aurea on Matt 8:23-27 for Sunday Mass, Jan 30 (Extraordinary Form).

Cornelius a Lapide on Matt 8:23-27 for Sunday Mass, Jan 30 (Extraordinary Form).

The Mystical Ship: Aquinas’ Homily Notes on Matt 8:23 for Sunday Mass, Jan 30 (Extraordinary Form).

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THURSDAY JAN 27
THIRD WEEK IN ORDINARY TIME

Readings.

Father Callan on Today’s First Reading (Heb 10:19-25). 12:05 AM EST.

Aquinas’ Catena Aurea on Today’s Gospel (Mark 4:21-25). 12:10 AM EST.
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FRIDAY JAN 28
MEMORIAL OF ST THOMAS AQUINAS, PRIEST AND DOCTOR OF THE CHURCH

Readings.

Father Callan on Today’s First Reading (Heb 10:32-39). 12:05 AM EST.

Aquinas’ Lecture on Heb 10:32-39.

Aquinas’ Catena Aurea on Today’s Gospel (Mark 4:26-34). 12:10 AM EST.

The English Translations of Aquinas’ Major Works Online. Most of the titles are in Latin but the actual texts are in English.

An English Translation of Aquinas’ Commentary on the Psalms. Scroll down.

Thomas Aquinas. Online book. This is a famous study of his thought by Father Martin D’Arcy.

Medieval Philosophy Illustrated From the System of Thomas Aquinas. Online book. A very good introduction to his thought.

The Bread of Life: St Thomas Aquinas on the Adorable Sacrament of the Altar. Online book.

The Life and Labors of St Thomas of Aquino. Online book by Archbishop Roger Vaughn.
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SATURDAY JAN 29
THIRD WEEK IN ORDINARY TIME

Readings.

Father Callan on Today’s First Reading (Heb 11:1-2, 8-19). 12:05 AM EST.

Aquinas’ Catena Aurea on Today’s Gospel (Mark 4:35-41). 12:10 AM EST.

Jan 26: Father Callan on Today’s First Alternate Reading (Titus 1:1-5) for the Memorial of Sts Timothy and Titus

Note: This is one of two reading oppositions for today. You can see commentary on the other possible first reading (2 Tim 1:1-8) here.  In the current post I’ve included Father Callan’s brief summaries of verse 1-4 and 5-16 to help provide the broader context of today’s reading. The latter summary will follow the commentary on verse 4. I’ve posted another commentary on Titus 1:1-5 here.

INSCRIPTION AND GREETING: A Summary of Titus 1:1-4. The introduction to this letter is somewhat longer than usual. St. Paul asserts his divine authority to preach the faith to God’s chosen ones, that they may sanctify themselves and thus become worthy of the promise of eternal life which was given long ago and has now been revealed through the Gospel. Paul is the preacher of this heavenly message according to the command of God, and he writes to Titus as a son in Christ, since they both share that common faith and the resultant peace and grace which God bestows in Christ Jesus.

1. Paul, a servant of God, and an apostle of Jesus Christ, according to the faith of the elect of God and the acknowledging of the truth which is according to godliness.

Servant of God, a phrase found only here in St. Paul’s letters, and therefore a mark of the genuineness of the Epistle since no forger would be likely to use a strange expression in the very first line of his letter.

An apostle, i.e., a commissioned agent. The Apostle proclaims his authority and commission on account of the false teachers in Crete.

According to the faith. This points out the purpose of the Apostle’s commission, which was to preach the faith “of the elect of God,” i.e., the faith common to all Christians, which all mankind are called to share, so that all may come to a knowledge of the truth “of the Gospel,” which truth “is according to godliness,” i.e., it teaches us how to worship God as we should and live according to His will.

2. Unto the hope of life everlasting, which God, who lieth not, promised before the times of the world,

Unto the hope, etc. The purpose of the Apostle’s preaching and of the Gospel truth which he proclaims is to stimulate the hope of life eternal which the ever-truthful God “promised before the times of the world,” i.e., from all eternity (see 2 Tim 1:9). This last phrase is understood by some expositors to refer to the promise made in Old Testament times to the Patriarchs and Prophets, but the first explanation is thought to be more probable.

3. But hath in due times manifested his word in preaching, which is committed to me according to the commandment of God our Saviour:

The construction here is difficult, but the meaning is clear enough. The promise to give eternal life to the elect, which God had decreed from eternity, was made manifest in due time in the preaching of the Gospel message, which Paul had been commissioned to preach by God Himself.
God our Saviour. See on 1 Tim 1:1.

4. To Titus my beloved son, according to the common faith, grace and peace from God the Father, and from Christ Jesus our Saviour.

Titus. See Introduction to this Epistle, No. I.

The common faith, which was the bond of their spiritual relationship.

Christ Jesus our Saviour. In the preceding verse we had “God our Saviour,” which shows that our Lord is true God.

DUTIES DEVOLVING UPON TITUS: A Summary of Titus 1:5-16. St. Paul has left Titus in Crete to set things in order, and to this end one of the first things that should engage the attention of the young bishop will be the appointment of proper church officials, priests and bishops of high moral and spiritual character, whose doctrine is above question and whose manner of living is a
perfect reflection of that doctrine (ver, 5-9). This is at all times necessary, but especially so in conditions such as confront Titus in Crete, where there are abroad certain false teachers, the worst of them Jewish, who for the sake of money are circulating ideas and discussing questions that are unsettling the faith and demoralizing the lives of Christians. The Cretans are only too much disposed to vice and disorder, and hence Titus must sharply rebuke those false and misleading guides, and recall the faithful to soundness of doctrine
and Tightness of conduct. Those false teachers are defiled from within, and they deny by their lives the God whom they profess with their lips (ver. 10-16).

5. For this cause I left thee in Crete, that thou shouldest set in order the things that are wanting, and shouldest ordain priests in every city, as I also appointed thee:

For this cause, etc. St. Paul refers to a time when he and Titus visited the Island of Crete together, which must have been between the first and second Roman imprisonments. We cannot identify this visit with the passing glimpse of Crete which is related in Acts 27:7-13, when Paul as a prisoner was on his way to Rome from Caesarea; for at that time it seems the Apostle did not land at all.

The things that are wanting, i.e., the reforms that St. Paul was unable to complete before he was called away.

Priests. See on i Tim. iii. i.

As I also appointed thee, i.e., as St. Paul had instructed him to do when leaving him there.

Jan 26: Bishop MacEvily on Today’s First Alternate Reading (Titus 1:1-5) for the Memorial of Sts Timothy and Titus

I’ve posted a second commentary on this reading by Father Callan here. This is one of two possible first readings for today in the lectionary, the other is 2 Tim 1:1-8. Father Callan’s commentary on that passage can be found here.

Analysis Of Chapter 1~In this chapter, the Apostle, after the salutation (1, 2-4), which is an epitome of the entire Epistle, reminds Titus of his command, when leaving him, to appoint Pastors over each city in Crete (5), and he describes the virtues which should distinguish a chief Pastor or Bishop (6-9). He assigns a reason why a Bishop should be learned (10), and particularly so, in dealing with the Cretans (12, 13). He refutes the errors of the Heretics, and describes their morals (15, 16).

Tit 1:1  Paul, a servant of God and an apostle of Jesus Christ, according to the faith of the elect of God and the acknowledging of the truth, which is according to godliness:

“A servant of God.” This is a most honourable title, since “to serve God is to
reign”.  The following words, “and an Apostle,” &c., clearly express the servitude to which he refers, that special engagement in his service, in quality of Apostle, “According to the faith,” &c. The Greek word for “according,” κατά (kata), shows that the object of his Apostleship was to announce to the elect, the faith, which is expressed in other words. “The acknowledging of the truth,” which truth is “according to godliness,” i.e., promotes the true worship of God. Wherefore, it excels philosophy, which only regards natural truths, but no way promotes the worship of God.

Tit 1:2  Unto the hope of life everlasting, which God, who lieth not, hath promised before the times of the world:

This piety or godliness has annexed to it the hope of eternal life, unlike the law of Moses, which held out only temporal hopes, “a land flowing with milk and honey.”  “Hath promised,” i.e., decreed. This decree is as certain in its actual execution, as would be the fulfilment of a promise on the part of one who would certainly accomplish it. On this account, this decree is called, a promise. “Before the times of the world,” i.e., before all ages, all time; hence, in SS. Scripture, it is used to denote, eternity.—2 Tim 1:9.

Tit 1:3  But hath in due times manifested his word in preaching, which is committed to me according to the commandment of God our Saviour:

“His word,” refers to the promise or decree (verse 2). In Greek it means, “his own word” τον λογον αυτου, and the article prefixed to “word,” shows that it
refers to the preceding. The manifestation of his promise on the part of God
challenges our eternal love and gratitude. This exordium is rather long, but it is an abstract of the entire Epistle and of all the duties of a pastor of souls, who should preach the word, and by this spiritual seed, beget faith (verse 1) hope (verse 2), charity (verse 3), in the souls of his people.

Tit 1:4  To Titus, my beloved son according to the common faith, grace and peace, from God the Father and from Christ Jesus our Saviour.

“My beloved (in Greek, γνησιω, genuine, true) son.” He shows how he is his
son, in having spiritually begotten him by imparting to him the faith common to them both. “Grace and peace.” The present Greek copies add, mercy, but it is not found in the best manuscripts, nor in the Greek version of St. Chrysostom, nor in the ancient Greek or Latin Fathers. Hence, it was probably inserted from the Epistles of Timothy.

Tit 1:5  For this cause I left thee in Crete: that thou shouldest set in order the things that are wanting and shouldest ordain priests in every city, as I also appointed thee:

He now enters on the subject of the Epistle. “For this cause I left thee at
Crete,” making him chief Bishop, with jurisdiction over the entire island. “That thou shouldst set in order the things that are wanting.” In Greek, ινα τα λειποντα επιδιορθωση, that thou shouldst rectify the things which remained, which were left to be rectified by the Apostle, for want of, time to tarry there. The Apostles laid the foundations of the different Churches; the superstructure, in many cases, was to be reared by their disciples. “And appoint priests in every city.” That under the word “priests” are included bishops, is clear from verse 7. The word “bishop,” according to Apostolic and Ecclesiastical usage, refers to the first order of the clergy only, superior to the others, who are merely priests, both in point of orders and jurisdiction;
while the word “presbyteri,” or “priests,” comprises the clergy as well of the first, as of the second, order. It is likely, the word here extends to both, and that Titus was instructed to appoint pastors over each of the hundred cities of Crete (hence called “Hecatompolis “), priests over some, and bishops over others, according to their relative importance and the wants of the faithful. This commission given to Titus, shows, that from the very infancy of the Church, certain bishops in some localities enjoyed Primatial and Archiepiscopal jurisdiction over others. St. Jerome confines the meaning of “priests” to bishops only, who were to be appointed over the principal cities of the very populous island of Crete. It is an article of Catholic faith that bishops, who are the successors of the Apostles, are superior to priests—(Council of Trent, SS. 23, cap. 4, canon 7.) Though not of faith, it is universally believed, that this superiority is of divine institution. In his commentary on this passage, and in his Epistle to Evagrius, St. Jerome would appear to hold, that this superiority was the result of Ecclesiastical usage or arrangement. All, however, that would follow, at most, from his words is, that the bishops, in course of time, vindicated the superiority which they had over the priests; and that, in order to put a stop to the insolent encroachments of some priests, the functions of the bishops came to be exercised more distinctly than before, when they governed the Church “with common counsel.” And in his Commentary on this passage, he employs a rhetorical hyperbole, when referring to the dignity of priests, in consequence of the tyrranical domination of some bishops over the priests; among other instances, John of Jerusalem treated St. Jerome himself and his followers with excessive severity. (See his Epistles, 60, 61, 62). In the Epistle to Evagrius, already referred to, St. Jerome asserts for the bishop alone the power of conferring orders.

This Weeks Posts: Sunday, Dec 19-Saturday, Dec 25

Many of the posts are prepared in advance and will not become available until the time indicated.

SUNDAY, DEC 19
FOURTH SUNDAY OF ADVENT

Last Weeks Posts: Sunday Dec 12-Saturday, Dec 18.

Resources for Today’s Mass (Dec 19). A weekly feature of this blog. I will be posting a Resources for Christmas Mass latter today or tomorrow, and a resource post for next Sunday’s Mass will be posted on Wednesday.

St John Chrysostom on the Coming Judgment. A timely excerpt for the late Advent season.

An Introduction to Psalm 24 (23).

MONDAY, DEC 20
FOURTH WEEK OF ADVENT

Today’s Readings.

Father Maas on Today’s First Reading (Isaiah 7:10-14) PDF document.

Aquinas on Today’s Psalm 24 (23). Available 12:01 AM EST.

Father Callan on Today’s Gospel (Luke 1:26-38. Available 12:05 AM EST.

A Patristic/Medieval Commentary on Today’s Psalm 24 (23). Available 12:05 AM EST.

TUESDAY, DEC 21
FOURTH WEEK OF ADVENT

Today’s Readings.

Cornelius a Lapide on Today’s Gospel (Luke 1:39-45). 12:03 AM EST.

Aquinas’ Catena Aurea on Today’s Gospel (Luke 1:39-45). 12:05 AM EST.

Pope John Paul II on Today’s Psalm 33 (32). 12:10 AM EST.

UPDATE: Resources for Christmas Masses.

WEDNESDAY, DEC 22
FOURTH WEEK OF ADVENT

Today’s Readings.

Aquinas’ Catena Aurea on Today’s Gospel (Luke 1:46-56). 12:05 AM EST.

Cornelius a Lapide on Today’s Gospel (Luke 1:46-56). 12:10 AM EST.

Pope John Paul II on Today’s Psalm (Canticle of Hannah, 1 Sam 2). 12:15 AM EST.

Resources for Sunday Mass. Pending.

THURSDAY, DEC 23
FOURTH WEEK OF ADVENT

Some Rambling Thoughts on Psalm 25. 12:05 AM EST. “Off the top of my head” reflections on St John the Baptist in relation to today’s first reading (the Baptist is the focal point of both the first and Gospel readings today).

Aquinas’ Catena Aurea on Today’s Gospel (Luke 1:57-66). 12:10 AM EST.

FRIDAY, DEC 24
FOURTH WEEK OF ADVENT

Readings.

Pope John Paul on Today’s Gospel (Luke 1:67-79).

Aquinas’ Catena Aurea on Today’s Gospel (Luke 1:67-79). 12:05 AM EST.

Resources for the Christmas Vigil Mass. Post includes resources for Christmas Day Masses also.

SATURDAY, DEC 25
CHRISTMAS DAY

Resources for Christmas Day Masses. Includes the Vigil Mass.

 

Father Callan on Titus 3:4-7 for Christmas Mass at Dawn

Note: This post includes Father Callan’s summary of Titus 3:1-11, the commentary on today’s reading follows. Text in red, if any, are my notes.

WHAT THE CRETANS ARE TO DO, WHAT THEY ARE TO AVOID.
A Summary of Titus 3:1-11.

In this last section of his letter St. Paul gives Titus certain counsels which he is to set before all the faithful of Crete. They are to be obedient to authority, helpful to others, and considerate of outsiders, remembering their former sinful state out of which God’s pure mercy and grace delivered them, thus making them heirs of eternal life (ver. 1-7). Titus must insist that being a Christian carries with it the obligation of producing fruit in good works. Useless discussions are to be avoided, and those who persist in them are to be shunned (ver. 8-1 1).

4. But when the kindness and love for men of God our Saviour appeared,

Over against the malice and hatefulness of men (verse 3) St. Paul sets the kindness and love of God. We have revised the wording of the verse in accordance with the Greek, and the Vulgate should be likewise changed.

Concerning the malice and hatefulness of men see 1 Cor 6:9-11; Eph 2:1-3, 4:17-19, 5:8; Col 3:5-7; 1Pet 4:3.

God our Saviour is here applied to God the Father, as in 1 Tim 1:1. The goodness and love of the Eternal Father towards us have been manifested in the Incarnation of our Lord and in our justification.

5. Not by the works of justice, which we have done, but according to his mercy, he saved us by the laver of regeneration and renovation of the Holy Ghost;

Before describing the works of God’s love in our behalf the Apostle affirms their absolute gratuitousness, stating that our justification and salvation are not due to any meritorious works done by us, whether in the state of nature or under the Mosaic Law, but only and entirely to the pure mercy of God (cf. Rom 3:20 ff.; 2 Tim 1:9; Eph 2:8-10); and the medium or instrumental cause
employed by Almighty God to confer on us the graces of justification and salvation is “the laver of regeneration and renovation,” i.e., the Sacrament of Baptism.

Of the Holy Ghost, to whom is attributed the work of our spiritual regeneration and renovation, as being a work of love. See on 2 Tim 1:9.

6. Whom he hath poured forth upon us abundantly, through Jesus Christ our Saviour,

Since the Holy Ghost proceeds from the Father and the Son by way of love, we attribute to Him works of love; but that our justification and salvation are in reality the work of the whole Divine Trinity is evident from this verse.

Whom means the Holy Ghost, of whom there has just been question; and “he” means God the Father, who is the subject of the whole sentence, God the Father in Baptism has abundantly poured into our souls the Holy Ghost, i.e., sanctifying grace and the other gifts of the Divine Spirit, which Jesus Christ by His sufferings and death has merited for us.

7. That, being justified by his grace, we might be heirs according to hope of life everlasting.

That indicates the final purpose of the justification we have received through the rich outpouring of the Holy Ghost upon our souls in Baptism, which is to make us “heirs of life everlasting.” This final and glorious issue of our spiritual lives we now possess in hope.

Father Callan on Titus 2:11-14 for Christmas Mass at Midnight

11. For the grace of God appeared bringing salvation to all men;

The Apostle now (ver. 11-14) gives reasons why Christians should observe the precepts he has been enjoining, namely, first, because the grace of God has appeared in the Incarnation of God’s only Son, “bringing salvation to all men” (ver. 11-12), and secondly, because by observing those precepts and living holy lives we prepare ourselves for the glorious coming of our Saviour (ver. 13-14).

The aorist “appeared” indicates the definite appearance of the Saviour at the time of His Incarnation. The adjective here translated “salvation” does not occur elsewhere, and it is to be connected with “all men.”

12. Instructing us that denying ungodliness and worldly desires, we should live soberly, and justly, and godly in this world,

The purpose of the Incarnation was to save us from our sins and to teach us the way to heaven.

That denying, etc. This phrase expresses the negative duties of the Christian life, while the following words, “we should live, etc.,” express the positive requirements of the same life. The words “soberly, justly, godly” embrace all our Christian obligations—to ourselves, to our neighbor, and to God.

13. Looking for the blessed hope and coming of the glory of the great God and our Saviour Christ Jesus,

The practice of the holy life taught us by our Saviour carries with it the right and privilege on our part of looking forward one day to a glorious realization of our hope, that is, of seeing the blessed object of our hope, our Lord and Saviour Jesus Christ.

Coming would be better translated “appearing,” and the absence of the article before it shows its close connection with “hope”; its Greek equivalent is found only in the Pastoral Letters and in 2 Thess 2:8, and it refers to our Lord’s Second Coming everywhere, except in 2 Tim 1:10, where it means His First Advent. Since, therefore, the word “appearing,” here as everywhere, is applied to our Lord and never to God the Father, and since there is only one preposition governing “great God” and “Saviour Jesus Christ,” it is next to certain that the Apostle in this verse is speaking only of our Lord, and not of God the Father and our Lord. That he should speak of our Lord as “the great God” is only to emphasize the glory of His coming. We have, therefore, in this verse an implied but solemn proof of the divinity of our Lord.

14. Who gave himself for us, that he might redeem us from all iniquity, and might cleanse to himself a chosen people, zealous for good works.

Who gave himself, etc. See on Eph 5:2; 1 Tim 2:6.

Redeem, cleanse. These vv^ords express respectively the negative and positive aspects of the one process of sanctification.

From all iniquity. Literally, “from all lawlessness.”

A chosen people, i.e., a people who would be His own property or possession. This is the meaning of the Greek. The language here is from Psalm 130:8, Ex 19:5, Deut 6:6, 14:2, etc., where God’s choice and formation of Israel as His own people are in question.

This Weeks Posts: Sunday Nov 7- Saturday Nov 13

Some posts are prepared in advanced and scheduled for publication; they will not be available until the time indicated. Posts without time indicators or which are labeled “Link” are already available.The phrase “More posts pending” means I hope to publish more on a given day than what is listed, however, it’s no guarantee that I will do so.

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Sunday, Nov 7
32nd Sunday in Ordinary Time.

Last Weeks Posts: Sunday Oct 31-Saturday Nov 6.

Resources For Sunday Mass, Nov 7. A weekly feature of this blog, the post focuses on the Scripture readings. The post for this coming Sunday’s Mass will become available on Wednesday the 10th.

Father Callan on 2 Thess 3:7-12 for Sunday Mass, Nov 14. Available 12:05 AM EST.

Bishop MacEvily on 2 Thess 3:7-12 for Sunday Mass, Nov 14. Available 12:10 AM EST.

Aquinas’ Catena Aurea on Luke 21:5-19 for Sunday Mass, Nov 14. Available 12:15 AM EST.

MONDAY, NOV 8.

Readings. Link.

Father Callan’s Commentary on Today’s 1st Reading (Titus 1:1-9) Available 12:05 AM EST.

Pope John Paul II on Today’s Psalm (24). Originally posted for All Saints Day. This commentary/meditation was delivered as part of the Pontiff’s catechesis on the Psalms and Canticles used in the morning and evening prayers of the Divine Office.

Aquinas’ Catena Aurea on Today’s Gospel (Luke 17:1-6). Available 12:10 AM EST.

UPDATE: Bishop MacEvily on Today’s 1st Reading (Titus 1:1-9).

TUESDAY, NOV 9
Feast of the Dedication of the St John Lateran Basilica, Rome.

Readings. Link.

Father Callan on Today’s 2nd Reading (1 Cor 3:9c-11, 16-17). Available 12:05 AM EST.

Aquinas’ Catena Aurea on Today’s Gospel (John 2:13-22). Available 12:10 AM EST.

Father MacRory on Today’s Gospel (John 2:13-22). Available 12:15 AM EST.

My Ten Most Popular Posts.

WEDNESDAY, NOV 10
Memorial of St Leo the Great, Pope and Doctor of the Church.

Readings. Link.

Father Callan on Today’s 1st Reading (Titus 3:1-7). Available 12:05 AM EST.

Aquinas’ Catena Aurea on Today’s Gospel (Luke 17:11-19). Available 12:10 AM EST.

Augustine’s Homily on Today’s Gospel. Available 12:15 AM EST.

Aquinas’ Homily Notes on Luke 17:11-19.

Catholic Encyclopedia on Pope St Leo the Great. Link.

The Sermons of St Leo the Great. Link.

Letter of St Leo the Great. Link.

Excerpts from the Writings of St Leo the Great. Link. Contains a brief biography followed by links to numerous passages excerpted from his writings.

UPDATE: Bishop MacEvily on the Second Letter of John. Available 12:20 AM EST.

UPDATE: Change I Can’t Believe In. Link.

UPDATE: IG Report Shows Obama WH Rewrote Gulf Spill Report To Supposr Moratorium. Link. I guess if you’re going to increase the budget of the EPA 124% you need a justification and, apparently, in “the most open and honest administration in history” even a concocted one will do.

UPDATE: Happy Birthday to the US Marine Corp! link.

MORE POSTS PENDING?

THURSDAY NOV 11
Memorial of St Martin of Tours, Bishop.

Readings. Link.

Aquinas’ Catena Aurea on Today’s Gospel. Available 12:05 AM EST.

Father Callan on Today’s 1st Reading. This is actually his commentary on the entire short Epistle. Available 12:10 AM EST.

Pope John Paul II on Today’s Psalm. link.

Catholic Encyclopedia on St Martin of Tours. Link.

Some Interesting Things About St Martin. Link. Among other things, this post tells how his memorial is celebrated in various parts of the world.

Sulpicius Severus on St Martin of Tours. Link. This excerpt is taken from the Office of Readings for St Martin’s day.

MORE POSTS PENDING!

FRIDAY NOV 12
Memorial of St Josaphat, Bishop and Martyr.

Readings. Link.

Bishop MacEvily on Today’s 1st Reading (2 John 4-9). This is actually a post on the entire shore Epistle, it was originally posted on Wednesday.

Aquinas’ Catena Aurea on Today’s Gospel (Luke 17:26-37). Available 12:05 AM EST.

St Josaphat and the Internal and External Unity of the Church. Link.

 

SATURDAY NOV 13
Memorial of St Frances Xavier Cabrini, Virgin.

Readings. Link.

Bishop MacEvily on Today’s First Reading (3 John 5-8). Available 12:05 AM EST. This is actually a commentary on the entire epistle.

Cornelius a Lapide on Today’s Gospel (Luke 18:1-8). Available 12:10 AM EST.

Bernardin de Piconio on 1 Corinthians 6:1-11.

Father Charles Callan on 1 Corinthians 9:19-27.

News and Views Roundup. Link.

MORE POSTS PENDING!

Nov 10: Father Callan’s Commentary on Today’s 1st Reading (Titus 3:1-7)

This post includes Father Callan’s summary of Titus 3:1-11, the commentary on today’s passage follows it.

WHAT THE CRETANS ARE TO DO, WHAT THEY ARE TO AVOID: A Summary of Titus 3:1-11~In this last section of his letter St. Paul gives Titus certain
counsels which he is to set before all the faithful of Crete. They are to be obedient to authority, helpful to others, and considerate of outsiders, remembering their former sinful state out of which God’s pure mercy and grace delivered them, thus making them heirs of eternal life (ver. 1-7). Titus must insist that being a Christian carries with it the obligation of producing fruit in good works. Useless discussions are to be avoided, and those who persist in them are to be shunned (ver. 8-1 1).

1. Admonish them to be subject to princes and powers, to obey, to be ready for every good work.

Admonish them, i.e., the Christians of Crete.

Princes, powers, i.e., both the supreme and subordinate authorities. The Cretans were notorious for sedition.

2. To speak evil of no man, not to be litigious but gentle, shewing all mildness towards all men.

The graces of Christianity are to be shown to outsiders, as well as to fellow-Christians. Gentleness “is the indulgent consideration of human infirmities” (Aristotle, quoted by Lock).

3. For we ourselves also were some time unwise, incredulous, erring, slaves to divers desires and pleasures, living in malice and envy, hateful, and hating one another.

In verses 3-7 the Apostle reminds the Christians of Crete of the reasons why they should be charitable and kind towards all men, even sinners. They themselves were once in a pitiable condition (Rom 1:30 ff.), and it is only through the goodness and mercy of God that they have been saved.

Some time, i.e., before we were Christians.

Unwise, incredulous, etc. Let the Christians of Crete, whether of Jewish or Gentile origin, reflect on their own past non-Christian lives, and they will find no reason for boasting, but rather every reason to feel humble and to be kind to their pagan neighbors. The common Greek word for “pleasures” occurs only here in St. Paul, and the term for “hateful” is not found elsewhere in the Bible.

4. But when the kindness and love for men of God our Saviour appeared,

Over against the malice and hatefulness of men St. Paul sets the kindness and love of God. We have revised the wording of the verse in accordance with the Greek, and the Vulgate should be likewise changed.

God our Saviour is here applied to God the Father, as in 1 Tim 1:1.  The goodness and love of the Eternal Father towards us have been manifested in the Incarnation of our Lord and in our justification.

5. Not by the works of justice, which we have done, but according to his mercy, he saved us by the laver of regeneration and renovation of the Holy Ghost.

Before describing the works of God’s love in our behalf the Apostle affirms their absolute gratuitousness, stating that our justification and salvation are not due to any meritorious works done by us, whether in the state of nature or under the Mosaic Law, but only and entirely to the pure mercy of God (cf. Rom 3:20 ff.; 2 Tim 1:9; Eph 2:9-10); and the medium or instrumental cause
employed by Almighty God to confer on us the graces of justification and salvation is “the laver of regeneration and renovation,” i.e., the Sacrament of Baptism.

Of the Holy Ghost, to whom is attributed the work of our spiritual regeneration and renovation, as being a work of love. See on 2 Tim 1:9.

6. Whom he hath poured forth upon us abundantly, through Jesus Christ our Saviour,

Since the Holy Ghost proceeds from the Father and the Son by way of love, we attribute to Him works of love; but that our justification and salvation are in reality the work of the whole Divine Trinity is evident from this verse.

Whom means the Holy Ghost, of whom there has just been question; and “he” means God the Father, who is the subject of the whole sentence, God the Father in Baptism has abundantly poured into our souls the Holy Ghost, i.e., sanctifying grace and the other gifts of the Divine Spirit, which Jesus Christ by His sufferings and death has merited for us.

7. That, being justified by his grace, we might be heirs according to hope of life everlasting.

That indicates the final purpose of the justification we have received through the rich outpouring of the Holy Ghost upon our souls in Baptism, which is to make us “heirs of life everlasting.” This final and glorious issue of our spiritual lives we now possess in hope.