Introit of Octave Day of the Nativity

Isaiah 9:6

A CHILD is born to us, and a Son is given to us: whose government is upon His shoulder: and His name shall be called, the Angel of great counsel. Ps. Sing ye to the Lord a new canticle: because He hath done wonderful things. V. Glory be to the Father.

Haydock

Verse 6. Child. The Messias, whom the son of Isaias prefigured. — Shoulder. Where the badges of royalty were worn. C. — Christ bore his cross. Tert. &c. — Wonderful. In his birth, &c. — Counsellor. From whom all good advice proceeds. Grotius falsely translates, “the consulter of the strong God,” meaning Ezechias. Though he deemed the Socinians unworthy of the Christian name, (Ep. ad Valleum.) he too often sides with them. Johets always means one who “gives counsel.” C. xl. 13. Ezechias was at this time ten years old, and he did not always take advice, nor was his reign peaceful, &c. — God. The three Greek versions maliciously render El “the strong,” though it be uncertain that it ever has that meaning, as it certainly has not when joined with gibbon, “mighty.” Why should two terms of the same import be used? The Sept. copies vary much. Some read only, “he shall be called the angel of the great council, for I will bring peace upon the princes and his health.” S. Jerom thinks they were afraid to style the child God. But this reason falls to the ground, as other copies have, (C.) after council, “Wonderful, Counsellor, God, the Mighty, the Potent, exousiaszhV, the Prince of Peace, the Father of the world to come, for, &c. (7.) His.” Grabe (de Vitiis lxx. p. 29.) asserts that the former is the genuine version, and that the inserted titles are a secondary one; so that there must have been two version before the days of Aquila, as the text is thus quoted at large by Clement and S. Iræneus, A. 180; Kennicott adds also by S. Ignatius, A. 110. H. — The omnipotent God became a little child, and without violence subdued the world, which he still governs. W.

Denzinger

83 — The Holy Spirit

"Decree of DAMASUS" from the acts of the Roman Synod, in the year 382

It has been said: We must first treat of the sevenfold Spirit, which reposes in Christ, the Spirit of wisdom: Christ, the power of God and the wisdom of God [1 Cor. 1:24]. The Spirit of understanding: I will give thee understanding, and I will instruct thee in this way, in which thou shalt go [Ps. 31:8]. The Spirit of counsel: And his name shall be called angel of great counsel [Is. 9:6: LXX]. The Spirit of power (as above): The power of God and the wisdom of God [1 Cor. 1:24]. The Spirit of knowledge: on account of the excellence of the knowledge of Christ Jesus the apostle [Eph. 3:19]. The Spirit of truth:I am the way and the life and the truth [John 14:6]. The Spirit of fear [of God]: The fear of the Lord is the beginning of wisdom [Ps. 110:10] … [there follows an explanation of the various names of Christ:Lord, Word, Flesh, Shepherd, etc.] … For the Holy Spirit is not only the Spirit of the Father or not only the Spirit of the Son, but the Spirit of the Father and of the Son. For it is written: If anyone love the world, the Spirit of the Father is not in him [1 John 2:15; Rom. 8:9]. Likewise it is written:Now if any man have not the Spirit of Christ, he is none of his [Rom. 8:9]. When the Father and the Son are mentioned in this way, the Holy Spirit is understood, of whom the Son himself says in the Gospel, that the Holy Spirit proceedeth from the Father [John 15:26], and he shall receive of mine and shall announce it to you [John 16:14.]

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