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No other Name

The commentary for the Double of the Second Class Feast of the Holy Name of Jesus is, like the Circuмcision, very brief, this time repeating the Gospel with the Epistle from Acts in those familiar words written by St. Paul that there is "no other name under Heaven given to men, whereby we must be saved" which immediately narrows it down to the only way to be saved is through Christ and His true Church, not the man-made counterfeit church of conciliarism.


Epistle: Acts 4: 8-12

8 Then Peter, filled with the Holy Ghost, said to them: Ye princes of the people, and ancients, hear:

9 If we this day are examined concerning the good deed done to the infirm man, by what means he hath been made whole:

10 Be it known to you all, and to all the people of Israel, that by the name of our Lord Jesus Christ of Nazareth, whom you crucified, whom God hath raised from the dead, even by Him this man standeth here before you whole.

    Commentary on Verse l0 Name of our Lord Jesus. From this, Saint Chrysostom takes occasion to make several pathetic exhortations against swearing and profaning this adorable name. What profit do you propose to yourselves by abusing this name? Is it to gain credit to your discourse? So you will tell me; but, believe me, you are mistaken: if people saw you respected oaths, and were afraid to make free with them, then they would believe you. Not when you give them to understand that you undervalue them, by your frequent abuse of them. Break then so profane a custom. It will cost you neither money nor labour to do so: you are not required to part with any gratification for this purpose. Use only at the beginning a little diligence, and you will easily overcome so idle a practice. Wish, and it is done. (Saint Chrysostom, super Act. Sparism.) (Haydock) – Whom you crucified. Saint Peter, without fear or apprehension, openly and boldly tells them of their heinous crime: that Christ is the head corner stone, which they had rejected, as Christ Himself had told them, (Matthew 12: 10) and that there is no other name under Heaven given to men to be saved by. (Witham)

11 This is the stone which was rejected by you the builders, which is become the head of the corner.

12 Neither is there salvation in any other. For there is no other name under Heaven given to men, whereby we must be saved.


Gospel: St. Luke 2: 21

1 At that time, after eight days were accomplished, that the child should be circuмcised, His name was called JESUS, which was called by the angel, before He was conceived in the womb.

    Commentary on Verse 1 Should be circuмcised; which might be done not only in the temple, or in a ѕуηαgσgυє, but in any house. (Witham) – Many reasons may be alleged why our Savior submitted to the painful and humbling knife of circuмcision: 1. to manifest to the whole world the reality of His human nature, and the difference between His divinity and humanity: 2. to show He approved of circuмcision, which He had instituted; 3. to prove that He was of the seed of Abraham; 4. to teach us humility and obedience, by observing a law to which He was not bound; 5. that by receiving the burthen of the law, He might free those that were under the law, (Galatians 3); and lastly, that the Jєωs might have no excuse for rejecting Him, because He was uncircuмcised. (Saint Epiphanius and Nicholas of Lyra)

http://www.newadvent.org/summa/2017.htm#article9

Whether the acts of the external members are commanded?

Objection 1. It would seem that the members of the body do not obey reason as to their acts. For it is evident that the members of the body are more distant from the reason, than the powers of the vegetal soul. But the powers of the vegetal soul do not obey reason, as stated above (Article 8). Therefore much less do the members of the body obey.

Objection 2. Further, the heart is the principle of animal movement. But the movement of the heart is not subject to the command of reason: for Gregory of Nyssa [Nemesius, De Nat. Hom. xxii.] says that "the pulse is not controlled by reason." Therefore the movement of the bodily members is not subject to the command of reason.

Objection 3. Further, Augustine says (De Civ. Dei xiv, 16) that "the movement of the genital members is sometimes inopportune and not desired; sometimes when sought it fails, and whereas the heart is warm with desire, the body remains cold." Therefore the movements of the members are not obedient to reason.

On the contrary, Augustine says (Confess. viii, 9): "The mind commands a movement of the hand, and so ready is the hand to obey, that scarcely can one discern obedience from command."

I answer that, The members of the body are organs of the soul's powers. Consequently according as the powers of the soul stand in respect of obedience to reason, so do the members of the body stand in respect thereof. Since then the sensitive powers are subject to the command of reason, whereas the natural powers are not; therefore all movements of members, that are moved by the sensitive powers, are subject to the command of reason; whereas those movements of members, that arise from the natural powers, are not subject to the command of reason.

Reply to Objection 1. The members do not move themselves, but are moved through the powers of the soul; of which powers, some are in closer contact with the reason than are the powers of the vegetal soul.

Reply to Objection 2. In things pertaining to intellect and will, that which is according to nature stands first, whence all other things are derived: thus from the knowledge of principles that are naturally known, is derived knowledge of the conclusions; and from volition of the end naturally desired, is derived the choice of the means. So also in bodily movements the principle is according to nature. Now the principle of bodily movements begins with the movement of the heart. Consequently the movement of the heart is according to nature, and not according to the will: for like a proper accident, it results from life, which follows from the union of soul and body. Thus the movement of heavy and light things results from their substantial form: for which reason they are said to be moved by their generator, as the Philosopher states (Phys. viii, 4). Wherefore this movement is called "vital." For which reason Gregory of Nyssa (Nemesius, De Nat. Hom. xxii) says that, just as the movement of generation and nutrition does not obey reason, so neither does the pulse which is a vital movement. By the pulse he means the movement of the heart which is indicated by the pulse veins.

Reply to Objection 3. As Augustine says (De Civ. Dei xiv, 17,20) it is in punishment of sin that the movement of these members does not obey reason: in this sense, that the soul is punished for its rebellion against God, by the insubmission of that member whereby original sin is transmitted to posterity.

But because, as we shall state later on, the effect of the sin of our first parent was that his nature was left to itself, through the withdrawal of the supernatural gift which God had bestowed on man, we must consider the natural cause of this particular member's insubmission to reason. This is stated by Aristotle (De Causis Mot. Animal.) who says that "the movements of the heart and of the organs of generation are involuntary," and that the reason of this is as follows. These members are stirred at the occasion of some apprehension; in so far as the intellect and imagination represent such things as arouse the passions of the soul, of which passions these movements are a consequence. But they are not moved at the command of the reason or intellect, because these movements are conditioned by a certain natural change of heat and cold, which change is not subject to the command of reason. This is the case with these two organs in particular, because each is as it were a separate animal being, in so far as it is a principle of life; and the principle is virtually the whole. For the heart is the principle of the senses; and from the organ of generation proceeds the seminal virtue, which is virtually the entire animal. Consequently they have their proper movements naturally: because principles must needs be natural, as stated above (Reply to Objection 2).