http://www.dailycatholic.org/issue/13Jun/pentcost.htm#haydock

"He will send Him in My name"

    Christ makes good on His Promise. He has sent His Spirit, the Paraclete, and, Deo gratias, things will never be the same again for His holy Church is officially off and running in fulfilling His command to His disciples to preach the Gospel to all. Peace He has given them to spread not as the world perceives it even today when humanism is trumpeted from the highest echelons of the conciliarists. We must return to what our Lord taught and what His chosen apostles preached without compromise. Peace is only possible when grace flows. Only then can the Sanctifier reach souls. When God withdraws His graces and blessings, corruption and corrosion follow and all man-made institutions will crumble because they are not of divine design.

Comprehensive Catholic Commentary
by
Fr. George Leo Haydock
provided by
John Gregory


Epistle: Acts of the Apostles 2: 1-11

1 AND when the days of the Pentecost were accomplished, they were all together in one place:

Commentary on Verse 1:  Altogether in one place.  The Greek signifies, were all of one mind.  Wi.

2 And suddenly there came a sound from heaven, as of a mighty wind coming, and it filled the whole house where they were sitting.

Commentary on Verse 2:  A sound, & c.  Perhaps this was a kind of thunder, accompanied with a great wind, which filled with terror and awe the whole company, and disposed them to receive the gift of heaven with humility and fervour.  This noise appears to have been heard over a great part of the city, and to have gathered together a great crowd, who came to learn the cause.  This noise and wind were symbols of the divinity.  It was thus also that formerly on Mount Sinai, thunder and lightning, the dark cloud, the smoking mountain, & c. marked the majesty of God.  Calmet – Jesus Christ, our Pasch, to answer perfectly the figure, was offered on the day of the great Jєωιѕн Passover; so fifty days after, for accomplishing the like figure of the law given on Mount Sinai, He sent down the Holy Ghost on the day of their Pentecost, which meaneth fifty.  But our feasts, as S. Augustin remarks, besides the remembrance of benefits past, contain great mysteries also of the life to come.  Ep. cxix. c. 16.

3 And there appeared to them parted tongues as it were of fire, and it sat upon every one of them:

Commentary on Verse 3:  Tongues . . . of fire.  The Hebrews use the name tongue, for almost any thing pointed.  Thus they say, a tongue of the earth, for a promontory.  Josue xv. 5.  A fiery tongue for a flame in shape of a tongue.  Isa. V. 24. The expression, therefore, in this place, may mean nothing more than sparks, or rather flames, which appeared above all who were in the house. – Sed et Latinis quod extremum et acutum est lingua dicitur, quare scopulos summos & invios linguas dixit Caesar.  P. – By the fiery tongues is signified the efficacy of the apostles’ preaching, and the gift of tongues bestowed upon them.  M.

4 And they were all filled with the Holy Ghost, and they began to speak with divers tongues, according as the Holy Ghost gave them to speak.

Commentary on Verse 4:  Began to speak divers tongues.  Perhaps the apostles spoke only their own tongue, and the miracle consisted in each one’s understanding it as if they spoke it in his language.  S. Greg. nαzιanzen. Orat. xliv. – But S. Augustin and most others, understand the text literally; though the apostles had not this gift on all occasions, nor on all subjects, and therefore sometimes stood in need of interpreters.  Vide S. Aug. in Psalm xvii.  Expos. 2. and Serm. 188. – The same Father observes, that the conversion of all nations to the Church, and their being united in one faith, all having one language or confession, is a perpetuation of the same miracle in the Church.

5 Now there were dwelling at Jerusalem, Jєωs, devout men, out of every nation under heaven.

6 And when this was noised abroad, the multitude came together, and were confounded in mind, because that every man heard them speak in his own tongue.

7 And they were all amazed, and wondered, saying: Behold, are not all these, that speak, Galileans?

8 And how have we heard, every man our own tongue wherein we were born?

9 Parthians, and Medes, and Elamites, and inhabitants of Mesopotamia, Judea, and Cappadocia, Pontus and Asia,

10 Phrygia, and Pamphylia, Egypt, and the parts of Libya about Cyrene, and strangers of Rome,

11 Jєωs also, and proselytes, Cretes, and Arabians: we have heard them speak in our own tongues the wonderful works of God.

Gospel: St. John 14: 23 – 31

23 At that time Jesus said to His disciples: If any one love me, he will keep my word, and my Father will love him, and we will come to him, and will make our abode with him.

24 He that loveth me not, keepeth not my words. And the word which you have heard, is not Mine; but the Father's who sent me.

25 These things have I spoken to you, abiding with you.

Commentary on Verse 23-25:  Lord, how is it?  Lit, what is done, or, what will be done, that thou art about to manifest thyself to us, and not to the world?  This apostle imagined, that the Messias would make manifest his glory of a temporal kingdom, not to them only, but to all the world.  But Christ, by his answer, lets him know, that he spoke only of a manifestation of his love to those that loved him.  If any man love me, my Father will love him, and we will come to him, that is, the three divine persons, will come to his soul, in a special manner, so as to bless him with an infusion of graces, and make our abode in his soul.

26 But the Paraclete, the Holy Ghost, whom the Father will send in my name, he will teach you all things, and bring all things to your mind, whatsoever I shall have said to you.

Commentary on Verse 26:  The Paraclete, the Holy Ghost, whom the Father will send in my name, as proceeding also from me: and therefore Christ saith, in the next chapter, (v. 26) that he himself will send him from the Father.  He will teach you all things, & c.  He will give you a more perfect knowledge of all those truths, which I have taught you.  Wi. – Teach you all things.  Here the Holy Ghost is promised to the apostles, and their successors, particularly, in order to teach them all truth, and to preserve them from error.  Ch. – The Scripture, in different places, remarks, that the apostles did not understand the accomplishment of prophecies, as soon as they were fulfilled.  Luke xxiv. 27.  Thy could not draw the comparison between the actions of our Saviour, and the figures of the old law: but no sooner had the Holy Ghost descended upon them, than they explained the Scriptures, their hearts and eyes being opened and enlightened, by the light of the Holy Spirit.  Calmet. – See c. xvi. v. 12. and 13.

27 Peace I leave with you, my peace I give unto you: not as the world giveth, do I give unto you. Let not your heart be troubled, nor let it be afraid.

28 You have heard that I said to you: I go away, and I come unto you. If you loved me, you would indeed be glad, because I go to the Father: for the Father is greater than I.

Commentary on Verse 28:  The Father is greater than I.  According to the common exposition, Christ here speaks of himself, as made man, which interpretation is drawn from the circuмstances of the text, Christ being at that time, going to suffer, and die, and shortly after to rise again, and ascend into heaven, all which agree with him, as man, and according to his human nature.  But the Arians can take no advantage from these words, (though with divers of the ancient Fathers, we should allow them to be spoken of Christ, as the Son of God:) the Father may be said in some manner to be greater than the Son, if we consider the order of the divine processions, that is, that the Father is the first person, and proceeds from no other; whereas the Son proceeds from the Father.  If any one, says S. Chrys. will contend, that the Father is greater, inasmuch as he is the cause, from which the Son proceedeth, we will bear with him, and this way of speaking: provided he grant that the Son is not of a different substance, or nature.  S. Athanasius allows the same, and takes notice, that though the Father is said to be greater, yet he is not said to be better, nor more excellent, than the Son; because they are one and the same in substance, nature, and other perfections.  Wi. – The enemies of the divinity of Christ here triumph, and think they have the confession of Christ himself, that he is less than the Father.  But if they would distinguish the two natures of Christ, their arguments would all fall to the ground.  Jesus Christ, as man, and a creature, is inferior to his Father, the Creator; but, as God, he is, in every respect, equal to him.  S. Basil, S. Aug. & c. – Others, likewise, answer it thus: Following the confused opinion of the world, and even of the apostles themselves, who as yet only considered Christ as a prophet, and as a man, eminent in virtue and sanctity, he was less than the Father.  S. Chrys. Leont. Theophyl. Euthym. – And likewise the title of Father, (as we generally use the word) is greater, and much more honourable, that that of Son; and in this respect, Christ is inferior to his Father.  S. Athanas. S. Hilar. S. Epiph. S. Greg. nαzιanz. And S. Cyril. – But this appellation, though really true, does not destroy the equality of the persons, because Christ has declared, in numerous other places, that he is equal to the Father; that he is in the Father; and that he and the Father are one.  The apostles ought to have rejoiced that Christ was going to the Father, who was superior to him, considering him in his human nature; because, then, would the Son shew forth his honour and glory to be equal to the Father’s, in heaven.  This would have been a mark of a pure, solid, and disinterested love, which ought to have inspired the apostles, if they truly loved their divine Master.  Calmet. – Protestants assume to themselves the liberty of making the Bible only, the exclusive rule of faith, yet refuse this privilege to others.  Thus Luther insisted, that his catechism should be taught, and followed.  Calvin burnt Servetus for explaining his faith, by his own private interpretation of the Bible, particularly of these words, the Father is greater than I.  The Church of England compels every clergyman to swear to the Thirty-nine Articles, and has inflicted the severest penalties on such as interpreted the Bible according to the principles of Socinus; and on Catholics, who understand the words of Jesus Christ, This is my body: this is my blood, in the literal and obvious sense of the words.  As long as each individual is at liberty to expound Scripture by the private spirit, it is a great injustice to compel any one, by penal laws, to yield his judgment to any authority, that is not less fallible than his own.

29 And now I have told you before it comes to pass: that when it shall come to pass, you may believe.

30 I will not now speak many things with you. For the prince of this world cometh, and in me he hath not any thing.

31 But that the world may know, that I love the Father: and as the Father hath given me commandment, so do I: Arise, let us go hence.

Commentary on Verse 31: As the Father hath given me commandment, so I do. – He again speaks of himself, as man.  Arise, let us go hence.  Yet by c. xviii. c. 1. Christ still continued the like instructions, either in the same place, or in the way to Gethsemani.  Wi.


http://www.newadvent.org/summa/2004.htm#article5


Article 5. Whether the body is necessary for man's happiness?

Objection 1. It would seem that the body is necessary for Happiness. For the perfection of virtue and grace presupposes the perfection of nature. But Happiness is the perfection of virtue and grace. Now the soul, without the body, has not the perfection of nature; since it is naturally a part of human nature, and every part is imperfect while separated from its whole. Therefore the soul cannot be happy without the body.

Objection 2. Further, Happiness is a perfect operation, as stated above (3, 2,5). But perfect operation follows perfect being: since nothing operates except in so far as it is an actual being. Since, therefore, the soul has not perfect being, while it is separated from the body, just as neither has a part, while separate from its whole; it seems that the soul cannot be happy without the body.

Objection 3. Further, Happiness is the perfection of man. But the soul, without the body, is not man. Therefore Happiness cannot be in the soul separated from the body.

Objection 4. Further, according to the Philosopher (Ethic. vii, 13) "the operation of bliss," in which operation happiness consists, is "not hindered." But the operation of the separate soul is hindered; because, as Augustine says (Gen. ad lit. xii, 35), the soul "has a natural desire to rule the body, the result of which is that it is held back, so to speak, from tending with all its might to the heavenward journey," i.e. to the vision of the Divine Essence. Therefore the soul cannot be happy without the body.

Objection 5. Further, Happiness is the sufficient good and lulls desire. But this cannot be said of the separated soul; for it yet desires to be united to the body, as Augustine says (Gen. ad lit. xii, 35). Therefore the soul is not happy while separated from the body.

Objection 6. Further, in Happiness man is equal to the angels. But the soul without the body is not equal to the angels, as Augustine says (Gen. ad lit. xii, 35). Therefore it is not happy.

On the contrary, It is written (Apocalypse 14:13): "Happy [Douay: 'blessed'] are the dead who die in the Lord."

I answer that, Happiness is twofold; the one is imperfect and is had in this life; the other is perfect, consisting in the vision of God. Now it is evident that the body is necessary for the happiness of this life. For the happiness of this life consists in an operation of the intellect, either speculative or practical. And the operation of the intellect in this life cannot be without a phantasm, which is only in a bodily organ, as was shown in the I, 84, 6,7. Consequently that happiness which can be had in this life, depends, in a way, on the body. But as to perfect Happiness, which consists in the vision of God, some have maintained that it is not possible to the soul separated from the body; and have said that the souls of saints, when separated from their bodies, do not attain to that Happiness until the Day of Judgment, when they will receive their bodies back again. And this is shown to be false, both by authority and by reason. By authority, since the Apostle says (2 Corinthians 5:6): "While we are in the body, we are absent from the Lord"; and he points out the reason of this absence, saying: "For we walk by faith and not by sight." Now from this it is clear that so long as we walk by faith and not by sight, bereft of the vision of the Divine Essence, we are not present to the Lord. But the souls of the saints, separated from their bodies, are in God's presence; wherefore the text continues: "But we are confident and have a good will to be absent . . . from the body, and to be present with the Lord." Whence it is evident that the souls of the saints, separated from their bodies, "walk by sight," seeing the Essence of God, wherein is true Happiness.

Again this is made clear by reason. For the intellect needs not the body, for its operation, save on account of the phantasms, wherein it looks on the intelligible truth, as stated in the I, 84, 7. Now it is evident that the Divine Essence cannot be seen by means of phantasms, as stated in the I, 12, 3. Wherefore, since man's perfect Happiness consists in the vision of the Divine Essence, it does not depend on the body. Consequently, without the body the soul can be happy.

We must, however, notice that something may belong to a thing's perfection in two ways. First, as constituting the essence thereof; thus the soul is necessary for man's perfection. Secondly, as necessary for its well-being: thus, beauty of body and keenness of perfection belong to man's perfection. Wherefore though the body does not belong in the first way to the perfection of human Happiness, yet it does in the second way. For since operation depends on a thing's nature, the more perfect is the soul in its nature, the more perfectly it has its proper operation, wherein its happiness consists. Hence, Augustine, after inquiring (Gen. ad lit. xii, 35) "whether that perfect Happiness can be ascribed to the souls of the dead separated from their bodies," answers "that they cannot see the Unchangeable Substance, as the blessed angels see It; either for some other more hidden reason, or because they have a natural desire to rule the body."

Reply to Objection 1. Happiness is the perfection of the soul on the part of the intellect, in respect of which the soul transcends the organs of the body; but not according as the soul is the natural form of the body. Wherefore the soul retains that natural perfection in respect of which happiness is due to it, though it does not retain that natural perfection in respect of which it is the form of the body.

Reply to Objection 2. The relation of the soul to being is not the same as that of other parts: for the being of the whole is not that of any individual part: wherefore, either the part ceases altogether to be, when the whole is destroyed, just as the parts of an animal, when the animal is destroyed; or, if they remain, they have another actual being, just as a part of a line has another being from that of the whole line. But the human soul retains the being of the composite after the destruction of the body: and this because the being of the form is the same as that of its matter, and this is the being of the composite. Now the soul subsists in its own being, as stated in the I, 75, 2. It follows, therefore, that after being separated from the body it has perfect being and that consequently it can have a perfect operation; although it has not the perfect specific nature.

Reply to Objection 3. Happiness belongs to man in respect of his intellect: and, therefore, since the intellect remains, it can have Happiness. Thus the teeth of an Ethiopian, in respect of which he is said to be white, can retain their whiteness, even after extraction.

Reply to Objection 4. One thing is hindered by another in two ways. First, by way of opposition; thus cold hinders the action of heat: and such a hindrance to operation is repugnant to Happiness. Secondly, by way of some kind of defect, because, to wit, that which is hindered has not all that is necessary to make it perfect in every way: and such a hindrance to operation is not incompatible with Happiness, but prevents it from being perfect in every way. And thus it is that separation from the body is said to hold the soul back from tending with all its might to the vision of the Divine Essence. For the soul desires to enjoy God in such a way that the enjoyment also may overflow into the body, as far as possible. And therefore, as long as it enjoys God, without the fellowship of the body, its appetite is at rest in that which it has, in such a way, that it would still wish the body to attain to its share.

Reply to Objection 5. The desire of the separated soul is entirely at rest, as regards the thing desired; since, to wit, it has that which suffices its appetite. But it is not wholly at rest, as regards the desirer, since it does not possess that good in every way that it would wish to possess it. Consequently, after the body has been resumed, Happiness increases not in intensity, but in extent.

Reply to Objection 6. The statement made (Gen. ad lit. xii, 35) to the effect that "the souls of the departed see not God as the angels do," is not to be understood as referring to inequality of quantity; because even now some souls of the Blessed are raised to the higher orders of the angels, thus seeing God more clearly than the lower angels. But it refers to inequality of proportion: because the angels, even the lowest, have every perfection of Happiness that they ever will have, whereas the separated souls of the saints have not.