No other Name
Feast of the Holy Name of Jesus
Comprehensive Catholic Commentary
Fr. George Leo Haydock
Editor's Note: This special feature, provided by John Gregory with the Haydock Commentary found at the bottom of each page of the Douay-Rheims Bible, With the type so small in most bibles, we publish it here in larger type in conjunction with the Epistle and Gospel for the Sunday Mass provided by John Gregory with the cogent comprehensive Catholic Commentary penned by Father George Leo Haydock on the Douay-Rheims version of the New Testament. The commentary for the Double of the Second Class Feast of the Holy Name of Jesus is, like the Circumcision, 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 circumcised, His name was called JESUS, which was called by the angel, before He was conceived in the womb.
Commentary on Verse 1 Should be circumcised; which might be done not only in the temple, or in a synagogue, but in any house. (Witham) – Many reasons may be alleged why our Savior submitted to the painful and humbling knife of circumcision: 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 circumcision, 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 Jews might have no excuse for rejecting Him, because He was uncircumcised. (Saint Epiphanius and Nicholas of Lyra) http://www.newadvent.org/summa/2001.htm#article8
Article 8. Whether other creatures concur in that last end?
Objection 1. It would seem that all other creatures concur in man's last end. For the end corresponds to the beginning. But man's beginning--i.e. God--is also the beginning of all else. Therefore all other things concur in man's last end.
Objection 2. Further, Dionysius says (Div. Nom. iv) that "God turns all things to Himself as to their last end." But He is also man's last end; because He alone is to be enjoyed by man, as Augustine says (De Doctr. Christ. i, 5,22). Therefore other things, too, concur in man's last end.
Objection 3. Further, man's last end is the object of the will. But the object of the will is the universal good, which is the end of all. Therefore other things, too, concur in man's last end.
On the contrary, man's last end is happiness; which all men desire, as Augustine says (De Trin. xiii, 3,4). But "happiness is not possible for animals bereft of reason," as Augustine says (QQ. 83, qu. 5). Therefore other things do not concur in man's last end.
I answer that, As the Philosopher says (Phys. ii, 2), the end is twofold--the end "for which" and the end "by which"; viz. the thing itself in which is found the aspect of good, and the use or acquisition of that thing. Thus we say that the end of the movement of a weighty body is either a lower place as "thing," or to be in a lower place, as "use"; and the end of the miser is money as "thing," or possession of money as "use."
If, therefore, we speak of man's last end as of the thing which is the end, thus all other things concur in man's last end, since God is the last end of man and of all other things. If, however, we speak of man's last end, as of the acquisition of the end, then irrational creatures do not concur with man in this end. For man and other rational creatures attain to their last end by knowing and loving God: this is not possible to other creatures, which acquire their last end, in so far as they share in the Divine likeness, inasmuch as they are, or live, or even know.
Hence it is evident how the objections are solved: since happiness means the acquisition of the last end