The Ultra Conservative Catholic

October 31, 2008

Daily Devotions for November 1, 2008

Filed under: Religion-Catholicism — tobinatorstark @ 12:14 pm

All Saints Day

Apocalypse 7:2-4, 9-14 (Douay-Rheims Challoner text)

And I saw another angel ascending from the rising of the sun, having the sign of the living God; and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea, Saying: Hurt not the earth, nor the sea, nor the trees, till we sign the servants of our God in their foreheads. And I heard the number of them that were signed, an hundred forty-four thousand were signed, of every tribe of the children of Israel. After this I saw a great multitude, which no man could number, of all nations, and tribes, and peoples, and tongues, standing before the throne, and in sight of the Lamb, clothed with white robes, and palms in their hands: And they cried with a loud voice, saying: Salvation to our God, who sitteth upon the throne, and to the Lamb.  And all the angels stood round about the throne, and the ancients, and the four living creatures; and they fell down before the throne upon their faces, and adored God, Saying: Amen. Benediction, and glory, and wisdom, and thanksgiving, honour, and power, and strength to our God for ever and ever. Amen. And one of the ancients answered, and said to me: These that are clothed in white robes, who are they? and whence came they? And I said to him: My Lord, thou knowest. And he said to me: These are they who are come out of great tribulation, and have washed their robes, and have made them white in the blood of the Lamb.

Apocalypsis 7:2-4, 9-14 (Biblia Sacra Juxta Vulgatam Clementinam)

Et vidi alterum angelum ascendentem ab ortu solis, habentem signum Dei vivi : et clamavit voce magna quatuor angelis, quibus datum est nocere terræ et mari, dicens : Nolite nocere terræ, et mari, neque arboribus, quoadusque signemus servos Dei nostri in frontibus eorum. Et audivi numerum signatorum, centum quadraginta quatuor millia signati, ex omni tribu filiorum Isra¨el Post hæc vidi turbam magnam, quam dinumerare nemo poterat, ex omnibus gentibus, et tribubus, et populis, et linguis : stantes ante thronum, et in conspectu Agni, amicti stolis albis, et palmæ in manibus eorum :et clamabant voce magna, dicentes : Salus Deo nostro, qui sedet super thronum, et Agno. Et omnes angeli stabant in circuitu throni, et seniorum, et quatuor animalium : et ceciderunt in conspectu throni in facies suas, et adoraverunt Deum, dicentes : Amen. Benedictio, et claritas, et sapientia, et gratiarum actio, honor, et virtus, et fortitudo Deo nostro in sæcula sæculorum. Amen. Et respondit unus de senioribus et dixit mihi : Hi, qui amicti sunt stolis albis, qui sunt ? et unde venerunt ? Et dixi illi : Domine mi, tu scis. Et dixit mihi : Hi sunt, qui venerunt de tribulatione magna, et laverunt stolas suas, et dealbaverunt eas in sanguine Agni

1 John 3:1-3 (Douay-Rheims Challoner text)

Behold what manner of charity the Father hath bestowed upon us, that we should be called, and should be the sons of God. Therefore the world knoweth not us, because it knew not him. Dearly beloved, we are now the sons of God; and it hath not yet appeared what we shall be. We know, that, when he shall appear, we shall be like to him: because we shall see him as he is. And every one that hath this hope in him, sanctifieth himself, as he also is holy

1 Joannis 3:1-3 (Biblia Sacra Juxta Vulgatam Clementinam)

Videte qualem caritatem dedit nobis Pater, ut filii Dei nominemur et simus. Propter hoc mundus non novit nos : quia non novit eum. 2 Carissimi, nunc filii Dei sumus : et nondum apparuit quid erimus. Scimus quoniam cum apparuerit, similes ei erimus : quoniam videbimus eum sicuti est. Et omnis qui habet hanc spem in eo, sanctificat se, sicut et ille sanctus est. Omnis qui facit peccatum, et iniquitatem facit : et peccatum est iniquitas. Et scitis quia ille apparuit ut peccata nostra tolleret : et peccatum in eo non est. Omnis qui in eo manet, non peccat : et omnis qui peccat, non vidit eum, nec cognovit eum. Filioli, nemo vos seducat. Qui facit justitiam, justus est, sicut et ille justus est. Qui facit peccatum, ex diabolo est : quoniam ab initio diabolus peccat. In hoc apparuit Filius Dei, ut dissolvat opera diaboli. Omnis qui natus est ex Deo, peccatum non facit : quoniam semen ipsius in eo manet, et non potest peccare, quoniam ex Deo natus est. In hoc manifesti sunt filii Dei, et filii diaboli. Omnis qui non est justus, non est ex Deo, et qui non diligit fratrem suum : quoniam hæc est annuntiatio, quam audistis ab initio, ut diligatis alterutrum. Non sicut Cain, qui ex maligno erat, et occidit fratrem suum. Et propter quid occidit eum ? Quoniam opera ejus maligna erant : fratris autem ejus, justa

Gospel According to St. Matthew 5:1-12 (Ronald Knox Translation)

Jesus, when he saw how great was their number, went up on to the mountainside; there he sat down, and his disciples came about him. And he began speaking to them; this was the teaching he gave. Blessed are the poor in spirit; the kingdom of heaven is theirs. Blessed are the patient; they shall inherit the land. Blessed are those who mourn; they shall be comforted. Blessed are those who hunger and thirst for holiness; they shall have their fill. Blessed are the merciful; they shall obtain mercy. Blessed are the clean of heart; they shall see God. Blessed are the peace-makers; they shall be counted the children of God. Blessed are those who suffer persecution in the cause of right; the kingdom of heaven is theirs. Blessed are you, when men revile you, and persecute you, and speak all manner of evil against you falsely, because of me. Be glad and light-hearted, for a rich reward awaits you in heaven; so it was they persecuted the prophets who went before you. You are the salt of the earth; if salt loses its taste, what is there left to give taste to it? There is no more to be done with it, but throw it out of doors for men to tread it under foot. You are the light of the world; a city cannot be hidden if it is built on a mountain-top. A lamp is not lighted to be put away under a bushel measure; it is put on the lampstand, to give light to all the people of the house; and your light must shine so brightly before men that they can see your good works, and glorify your Father who is in heaven.  Do not think that I have come to set aside the law and the prophets; I have not come to set them aside, but to bring them to perfection. Believe me, heaven and earth must disappear sooner than one jot, one flourish disappear from the law; it must all be accomplished. Whoever, then, sets aside one of these commandments, though it were the least, and teaches men to do the like, will be of least account in the kingdom of heaven; but the man who keeps them and teaches others to keep them will be accounted in the kingdom of heaven as the greatest. And I tell you that if your justice does not give fuller measure than the justice of the scribes and Pharisees, you shall not enter into the kingdom of heaven. You have heard that it was said to the men of old. You shall do no murder; if a man commits murder, he must answer for it before the court of justice.

Evangelium Secundum Matthaeum 5:1-12 (Biblia Sacra Juxta Vulgatam Clementinam)

Videns autem Jesus turbas, ascendit in montem, et cum sedisset, accesserunt ad eum discipuli ejus, et aperiens os suum docebat eos dicens :Beati pauperes spiritu : quoniam ipsorum est regnum cælorum. Beati mites : quoniam ipsi possidebunt terram. Beati qui lugent : quoniam ipsi consolabuntur. Beati qui esuriunt et sitiunt justitiam : quoniam ipsi saturabuntur. Beati misericordes : quoniam ipsi misericordiam consequentur. Beati mundo corde : quoniam ipsi Deum videbunt. Beati pacifici : quoniam filii Dei vocabuntur. Beati qui persecutionem patiuntur propter justitiam : quoniam ipsorum est regnum cælorum. Beati estis cum maledixerint vobis, et persecuti vos fuerint, et dixerint omne malum adversum vos mentientes, propter me :gaudete, et exsultate, quoniam merces vestra copiosa est in cælis. Sic enim persecuti sunt prophetas, qui fuerunt ante vos

Catechism of the Catholic Church 764

The glorious Messiah’s coming is suspended at every moment of history until his recognition by
“all Israel”, for “a hardening has come upon part of Israel” in their “unbelief” toward Jesus.  St. Peter says to the Jews of Jerusalem after Pentecost: “Repent therefore, and turn again, that your sins may be blotted out, that times of refreshing may come from the presence of the Lord, and that he may send the Christ appointed for you, Jesus, whom heaven must receive until the time for establishing all that God spoke by the mouth of his holy prophets from of old.”St. Paul echoes him: “For if their rejection means the reconciliation of the world, what will their acceptance mean but life from the dead?” The “full inclusion” of the Jews in the Messiah’s salvation, in the wake of “the full number of the Gentiles”,  will enable the People of God to achieve “the measure of the stature of the fullness of Christ”, in which “God may be all in all”.

Catechismum Catholicae Ecclesiae 764

Hoc vero Regnum in verbo, operibus et praesentia Christi hominibus elucescit ». Iesu accipere verbum est « Regnum ipsum suscipere ». Germen et initium Regni sunt « pusillus grex » (Lc 12,32) eorum ad quos Iesus circa Se convocandos venit et quorum Ipse est Pastor. Illi veram Iesu constituunt familiam. Illos quos Ipse circa Se congregavit, novum docuit « modum agendi », sed etiam propriam orationem.

Notes on Apocalypse 7:2-4, 9-14 (Haydock Bible Commentary)

Ver. 2. Having the seal. This sign is generally supposed to be the sign of the cross. In the East, it was the custom to impress some indelible mark upon the soldiers. This sign [the sign of the cross] amongst the ancient Christians was used on every occasion. (Calmet)

Ver. 3. Hurt not the earth, &c. Some understand Christ himself, who gives his commands in this manner to the Angels; others, an Angel of a higher rank or order. — Till we seal the servants of our God in their foreheads, which may be expounded, let not persecutions and trials come upon them till they are strengthened by the spirit and grace of God, with which St. Paul sometimes says the servants of God are signed and sealed. See 2 Corinthians i. 22.; Ephesians i. 13. He alludes to the passages of Ezechiel (Chap. ix. 4.) where God bids and angel mark with the letter Tau the foreheads of those who should not be hurt by the judgments that were to fall upon Jerusalem; so God would protect the faithful Christians, who believe and put their trust in Christ crucified, and who from the first ages [centuries], in testimony of this faith, used to sign themselves by making the sign of the cross on their foreheads, of which the letter Tau was a figure or resemblance. See Tertullian, de lib. Corona militis. I beg the readers patience, if I here set down what I find in the great Synopsis Papismi, in folio, put out by Mr. Andrew Willet, and dedicated first to queen Elizabeth, and afterwards to king James the first. Among his demonstrations, as he calls them, that the pope is the antichrist, (Controv. iv. q. 10. p. 232 and 233) he tells us in plain terms, “that the sign of the cross is one of the visible signs of antichrist. And who,” saith he, “hath taught the papists that the sign of the cross is to be borne or made on men’s foreheads? And that with crossing the forehead we are preserved from dangers? The superstitious marks of the cross had their beginning from the beast’s name, since the number of the beast’s name in the Revelation of St. John is by these Greek letters, Greek: chxs. The first letter, Greek: ch, is a cross; the middle letter, Greek: x, (in Latin, X) is also a side long cross; and the last letter, Greek: s, contains both Greek: s and Greek: t of which the latter is called a headless cross;” and then Mr. Willet concludes in these words, “And thus it plainly appears, that the marks whereby the papists say they honour Christ, are rather a dishonour to him, and are in very deed the cognizance of antichrist.” Such an ingenious, and at the same time learned fancy, may perhaps outvie even those we have cited out of Mr. Brightman [in the annotations on Chap. iii. 14-22.], and may be equally serviceable to any country parson on the fifth of November, or on any day when he shall think fit to hold forth against the pope or popery. I suppose that Mr. Willet did not know that the Christians in the first ages [centuries] (as all Catholics to this day) made so frequent use of the sign of the cross, as it is witnessed by Tertullian above two hundred years before even any Protestant pretended that the popes began to be antichrists, or the great antichrist. And this, says he, they do by a tradition from father to son. At every setting forward or going about any thing, at coming home or going out, at putting on our clothes, at going to bathe, to table, to light a candle, to bed, to sit down, to any thing, we make the sign of the cross on our foreheads. And this is a tradition. The like is witnessed by St. Chrysostom, St. Cyril of Jerusalem, and many of the Fathers. At the same time that with our hand we make the sign of the cross, we say these words, “in the name of the Father, and of the Son, and of the Holy Ghost;” the words used when any one is made a Christian, according to the command of Christ. So that the action itself puts us in mind that Jesus Christ died for us on the cross; and by the words, we make a profession of our Christian faith, that we believe in one God and three Persons. Can we do this too often? Dare we be ashamed of doing it? Was ever any thing more ridiculous than to call this in very deed the cognizance of antichrist? What must Mr. Willet have thought of the Protestants, or what can they think of him, and such like folio scribbers, to prove the popes the beast of St. John’s Revelation? What must, I say, Mr. Willet think of the public liturgy, or the book of common prayer, approved and used by the Church of England in his time, and which ordains that the sign of the cross shall be made by the priest on the forehead of every one that is baptized? This, according to Mr. Willet, is (when any one is made a Christian) to give him the badge, and visible sign of antichrist, to the dishonour of Christ, and what in very deed is the cognizance of antichrist. (Witham)

Ver. 4. I heard the number of them that were sealed. By these determinate numbers need only be understood a great number of Jews converted and saved, though much greater was the number of the saved taken from among the Gentiles of all nations, of which it is said, I saw a great multitude, which no man could number, &c. (Witham) — The number of one hundred and forty-four thousand is not to be taken in a literal and strict sense, but to express in general terms the great number of the elect; for it appears that the tribe of Dan, which certainly must have produced some elect, is not mentioned, and the tribe of Joseph is put in lieu of that of Ephraim: so that if it be supposed that these numbers must be taken literally, the tribe of Joseph would have produced a double number to that of any other tribe, since Manasses was his son, and the tribe of Dan would have produced none. (Ven. Bede)

Ver. 10. Salvation to our God; i.e. our salvation is from God, to whom be praise for ever, Amen, benediction, or blessings, thanksgiving. &c. (Witham)

Ver. 14. White in the blood of the Lamb. That is, they have been cleansed and purified from sin, by the death, merits, and grace of Christ crucified. (Witham) — The whole of this verse must be understood in a mystical sense, for we are said to make our garments white in the blood of the Lamb, when we enter into his Church by baptism, or wash away our sins by penance or martyrdom. (Calmet)

Notes on 1 John 3:1-3 (Haydock Bible Commentary)

Ver. 1. Behold what manner of charity (or of love) the Father hath bestowed upon us. St. John had said in the last verse of the foregoing chapter that every one who doth justice, is born of him; i.e. is the son of God by adoption. But the world knoweth us not, nor esteems and values us as such: and no wonder, because they have not known, nor acknowledged, nor reverenced God as they ought. We indeed are the sons of God; we believe it, because God has assured us of it; but it hath not yet appeared what we shall be, (ver. 2) to what glory or happiness we shall thereby be exalted hereafter, for neither eye hath seen, nor the ear heard, nor hath it entered into the heart of man, what things God hath prepared for those who love him. (1 Corinthians ix. 2.) We only know this, that his elect shall be like to him, because they shall see him as he is, when they shall enjoy him in heaven. (Witham)

Notes on St. Mathew 5:1-12 (Haydock Bible Commentary)

Ver. 1. What is said here, does not follow immediately what was said in the preceding chapter. See Luke vi.

Ver. 2. Opening his mouth. It is a Hebraism, to signify he began to speak. (Witham) — This is a common expression in Scripture, to signify something important is about to be spoken. Thus it is used in various other places, as “Job opening his mouth cursed his day, and said,” &c. Daniel, chap. x. et alibi. (Jansenius) — And why is it added, says St. Chrysostom “and opening his mouth,” without doubt that we might know, that not only when he spoke, but even when silent, he gave instruction: sometimes, therefore, he opened his mouth; at other times he spoke by his very actions. (Hom. xv.)

Ver. 3. The poor in spirit;[1] which, according to the common exposition, signifies the humble of mind and heart. Yet some understand it of such as are truly in poverty and want, and who bear their indigent condition with patience and resignation. (Witham) — That is, the humble; and they whose spirit is not set upon riches. (Challoner) — It is not without reason that the beatitudes are disposed of in this order. Each preceding one prepares the way for what immediately follows, furnishing us in particular with spiritual arms of such graces as are necessary for obtaining the virtue of the subsequent beatitude. Thus the poor in spirit, i.e. the truly humble, will mourn for their transgressions, and whoever is filled with sorrow and confusion for his own sins, cannot but be just, and behave to others with meekness and clemency; when possessed of these virtues, he then becomes pure and clean of heart. Peace of conscience reigns in this assemblage of virtues, and cannot be expelled the soul by any tribulations, persecutions, or injustices of men. (St. Chrysostom, hom. xv.) What is this poverty of spirit, but humility and contrition? This virtue of humility is placed in the first place, because it is the parent of every other virtue, as pride is the mother of every vice. Pride deprived our first parents of their original innocence, and nothing but humility can restore us to our former purity. We may pray and fast, we may be possessed of mercy, chastity, or any virtues, if humility do not accompany them, they will be like the virtue of the Pharisee, without foundation, without fruit. (Hom. xv.)

Ver. 4. The land of the living, or the kingdom of heaven. The evangelist prefers calling it the land of the living in this place, to shew that the meek, the humble, and the oppressed, who are spoiled of the possession of this earth by the powerful and the proud, shall obtain the inheritance of a better land. (Menochius) “They shall possess the land,” is the reward annexed by our Saviour to meekness, that he might not differ in any point from the old law, so well known to the persons he was addressing. David, in psalm xxxvi, had made the same promise to the meek. If temporal blessings are promised to some of the virtues in the beatitudes, it is that temporal blessings might always accompany the more solid rewards of grace. But spiritual rewards are always the principal, always ranked in the first place, all who practice these virtues are pronounced blessed. (Hom. xv.)

Ver. 5. Not those that mourn for worldly motives, but such as mourn for their sins, are blessed. The sorrow that is according to God, says St. Paul, worketh penance steadfast unto salvation, but the sorrow of the world worketh death. (2 Corinthians vii. 10.) The same is promised in St. John; (xvi. 20,) you shall weep and lament, but the world shall rejoice; and you shall be sorrowful, but your sorrow shall be turned into joy. (Menochius)

Ver. 6. Hunger and thirst; i.e. spiritually, with an earnest desire of being just and holy. But others again understand such as endure with patience the hardships of hunger and thirst. (Witham) — Rupertus understands those to whom justice is denied, such as poor widows and orphans. Maldonatus those who from poverty really suffer hunger and thirst, because justice is not done them. (Menochius) — They shall be filled with every kind of good in their heavenly country. I shall be filled when thy glory shall appear. (Psalm xvi.)

Ver. 7. Not only the giving of alms, but the practice of all works of mercy, both corporal and spiritual, are recommended here, and the reward will be given on that day when God will repay every one according to his works, and will do by us, as we have done by our brethren. (Haydock)

Ver. 8. The clean of heart are either those who give themselves to the practice of every virtue, and are conscious to themselves of no evil, or those who are adorned with the virtue of chastity. For nothing is so necessary as this purity in such as desire to see God. Keep peace with all and chastity, says St. Paul, for without this none can see God. Many are merciful to the poor and just in their dealings, but abstain not from luxury and lust. Therefore our Saviour, wishing to shew that mercy was not sufficient, adds, that if we would see God, we must also be possessed of the virtue of purity. (St. Chrysostom, hom. xv.) By this, we shall have our heart exempt from all disordinate love of creatures, and shall be exclusively attached to God. (Haydock) — The clean of heart, i.e. they who are clean from sin: who are pure in body and mind, says St. Chrysostom. It seems to be a particular admonition to the Jews, who were mostly solicitous about an outward and legal cleanness. (Witham)

Ver. 9. To be peaceful ourselves and with others, and to bring such as are at variance together, will entitle us to be children of God. Thus we shall be raised to a participation in the honour of the only begotten Son of God, who descended from heaven to bring peace to man, and to reconcile him with his offended Creator. (St. Chrysostom, hom. xv.)

Ver. 10. Heretics and malefactors suffer occasionally, but they are not on this account blessed, because they suffer not for justice. For, says St. Augustine they cannot suffer for justice, who have divided the Church; and where sound faith or charity is wanting, there cannot be justice. (Cont. epis. Parm. lib. i. chap. 9. ep. 50. ps. 4. conc. 2.) (Bristow) — By justice here we understand virtue, piety, and the defence of our neighbour. To all who suffer on this account, he promises a seat in his heavenly kingdom. We must not think that suffering persecution only, will suffice to entitle us to the greatest promises. The persecutions we suffer must be inflicted on us on his account, and the evils spoken of us must be false and contradicted by our lives. If these are not the causes of our sufferings, so far from being happy, we shall be truly miserable, because then our irregular lives would be the occasion of the persecutions we suffer. (St. Chrysostom, hom. xv.)

Ver. 12. Reward, in Latin merces, in Greek misthos, signifies wages done for hire, and due for work, and presupposes merit. (Bristow) — If you participate in the sufferings of the prophets, you will equally participate in their glory, their reward. (Haydock)

[1] Ver. 3. The humble. See St. Chrysostom hom. xv. in Matt. St. Jerome on this place in his Commentary on St. Matt. St. Augustine, Serm. Domini in Monte. tom. iii, part 2. p. 166, &c


October 30, 2008

Daily Devotions for October 31, 2008

Filed under: Religion-Catholicism — tobinatorstark @ 5:46 pm

Philippians 1:1-11 (Douay-Rheims Challoner text)

Paul and Timothy, the servants of Jesus Christ; to all the saints in Christ Jesus, who are at Philippi, with the bishops and deacons. Grace be unto you, and peace from God our Father, and from the Lord Jesus Christ.  I give thanks to my God in every remembrance of you, Always in all my prayers making supplication for you all, with joy; For your communication in the gospel of Christ from the first day until now. Being confident of this very thing, that he, who hath begun a good work in you, will perfect it unto the day of Christ Jesus. As it is meet for me to think this for you all, for that I have you in my heart; and that in my bands, and in the defence and confirmation of the gospel, you all are partakers of my joy. For God is my witness, how I long after you all in the bowels of Jesus Christ. And this I pray, that your charity may more and more abound in knowledge, and in all understanding: That you may approve the better things, that you may be sincere and without offence unto the day of Christ, Filled with the fruit of justice, through Jesus Christ, unto the glory and praise of God.

Philippenses 1:1-11 (Bibila Sacra Juxta Vulgatam Clementinam)

Paulus et Timotheus, servi Jesu Christi, omnibus sanctis in Christo Jesu, qui sunt Philippis, cum episcopis et diaconibus. Gratia vobis, et pax a Deo Patre nostro, et Domino Jesu Christo. Gratias ago Deo meo in omni memoria vestri, semper in cunctis orationibus meis pro omnibus vobis, cum gaudio deprecationem faciens, super communicatione vestra in Evangelio Christi a prima die usque nunc. Confidens hoc ipsum, quia qui coepit in vobis opus bonum, perficiet usque in diem Christi Jesu : sicut est mihi justum hoc sentire pro omnibus vobis :eo quod habeam vos in corde, et in vinculis meis, et in defensione, et confirmatione Evangelii, socios gaudii mei omnes vos esse. Testis enim mihi est Deus, quomodo cupiam omnes vos in visceribus Jesu Christi. Et hoc oro, ut caritas vestra magis ac magis abundet in scientia, et in omni sensu :ut probetis potiora, ut sitis sinceri, et sine offensa in diem Christi, repleti fructu justitiæ per Jesum Christum, in gloriam et laudem Dei

Gospel According to St. Luke 14:1-6 (Ronald Knox Translation)

There was a sabbath day on which he was asked to take a meal with one of the chief Pharisees, and as he went into the house, they were watching him. Here his eye was met by the sight of a man who had the dropsy. Jesus asked the lawyers and Pharisees openly. Is healing allowed on the sabbath day? Then, as they did not answer, he took the man by the hand, and sent him away healed. And he turned on them, and said, Is there any one of you who will not pull out his ass or his ox immediately, if it falls into a pit on the sabbath? To this they could make no answer.

Evangelium Secundum Lucam 14:1-6 (Biblia Sacra Juxta Vulgatam Clementinam)

Et factum est cum intraret Jesus in domum cujusdam principis pharisæorum sabbato manducare panem, et ipsi observabant eum. Et ecce homo quidam hydropicus erat ante illum. Et respondens Jesus dixit ad legisperitos et pharisæos, dicens : Si licet sabbato curare ? At illi tacuerunt. Ipse vero apprehensum sanavit eum, ac dimisit. Et respondens ad illos dixit : Cujus vestrum asinus, aut bos in puteum cadet, et non continuo extrahet illum die sabbati ? Et non poterant ad hæc respondere illi

Catechism of the Catholic Church 2636

The first Christian communities lived this form of fellowship intensely. Thus the Apostle Paul gives them a share in his ministry of preaching the Gospel but also intercedes for them. The intercession of Christians recognizes no boundaries: “for all men, for kings and all who are in high positions,” for persecutors, for the salvation of those who reject the Gospel

Catechismum Catholicae Ecclesiae 2636

Priores christianae communitates intense secundum hanc partitionis vixerunt formam. Apostolus Paulus eas hoc modo suum Evangelii ministerium participare facit, sed etiam pro eis intercedit. Christianorum intercessio limites non agnoscit: « pro omnibus hominibus, pro […] omnibus, qui in sublimitate sunt » (1 Tim 2,1), pro persecutoribus, pro salute illorum qui Evangelium reiiciunt.

Notes on Philippians 1:1-11 (Haydock Bible Commentary)

Ver. 1. With the bishops and deacons.[1] By bishops many understand those who were only priests; for the name of priests, at that time, was common to those who were by their ordination priests or bishops, though the order as well as the functions were different. St. Chrysostom also takes notice, that the name of deacon then signified any minister of Christ. St. Paul also might mean the bishops, or priests and deacons, not only of Philippi, but also of the adjacent places. (Witham)

Ver. 5. For your fellowship. This word is divers times used by St. Paul for a contribution of charitable alms, which it may also signify in this place; though others expound it of their being made partakers of the graces of Christ, by the gospel. (Witham)

Ver. 7. In the defence, &c. being then a prisoner, waiting for his trial; and the defence he could make for himself, and the sentence of the judge. (Witham)

Ver. 9. That your charity, &c. It is worthy of remark, that St. Paul does not beg that the Philippians may enjoy temporal blessings, but that they may be rewarded with an increase of spiritual favours; (Calmet) and as he remarks in the succeeding verses, that they may be filled with the fruits of justice.

[1] Ver. 1. Cum episcopis et diaconis, Greek: sun episkopois kai diakonois. St. Jerome, St. Chrysostom, &c. take notice, that though the office of bishop and priest was different, yet both these different orders were sometimes expressed by the word bishop, Greek: episkopos; sometimes by the word priest, Greek: presbuteros. St. Jerome, tom. 4. in Titum. p. 413.: Quia eosdem episcopos illo tempore, quos et presbyteros appellabant, propterea indifferenter de episcopis quasi de presbyteris est locutus. See again, tom. 4, part 2, Epist. ad Oceanum, p. 648. and Ep. ad Evangelium, p. 802. St. Chrysostom on this place: Tunc nomina erant communia; atque etiam ipse episcopus vocabatur diaconus. (tom. 4. Greek: log. a. p. 5. Ed. Savil.) Tous presbuterous outos ekal[]. Tote gar ekoinonoun tois onomasi, kai diakonos o episkopos elegeto.

Notes on St. Luke 14:1-6 (Haydock Bible Commentary)

Ver. 1. This was the Hebrew expression for taking a meal; their frugality probably suggested this method of expression, bread being the principal part of their repast. (Calmet) — What a contrast here between the actions of the Pharisees and those of our Saviour! They watched all his actions, in order to have an opportunity of accusing him, and of putting him to death; whilst he, on the contrary, seeks after nothing but the salvation of his enemies’ souls. (Tirinus)

Ver. 2. Our divine Saviour, regardless of the wicked designs which these Pharisees meditated to destroy him, cures the sick man, who did not dare to ask the favour of him, for fear of the Pharisees. He could only persuade himself to stand in his presence, hoping that Christ would at length cast a compassionate look upon him: who being well pleased with him, did not demand of him if he wished to be cured, but without demur proceeded to work this stupendous miracle in his behalf. (St. Cyril) — In which Christ did not so much consider whether the action would give scandal to the Pharisees, as whether it would afford the sick man comfort; intimating, that we ought ever to disregard the raillery of the fools, and the scandal which men of this world may take at our actions, as often as they are for the honour of God, and the good of our neighbour. (Theophylactus)

Ver. 3. Is it lawful? Jesus knew their thoughts, and that they would blame him as a sabbath-breaker: yet he healed the man, and confounded them by the example and common practice of pulling an ass out of a pit on the sabbath-day. (Witham)

Ver. 5. By this example Christ convicts his adversaries, as guilty of sordid avarice, since, in delivering beasts from the danger of perishing on the sabbath-day, they consult only their own advantage, whilst he was only employed in an act of charity towards his neighbour; an action they seemed so warmly to condemn. (Ven. Bede)

October 29, 2008

Daily Devotions for October 30, 2008

Filed under: Religion-Catholicism — tobinatorstark @ 9:09 pm

Ephesians 6:10-20 (Douay-Rheims Challoner text)

Finally, brethren, be strengthened in the Lord, and in the might of his power.  Put you on the armour of God, that you may be able to stand against the deceits of the devil. For our wrestling is not against flesh and blood; but against principalities and power, against the rulers of the world of this darkness, against the spirits of wickedness in the high places. Therefore take unto you the armour of God, that you may be able to resist in the evil day, and to stand in all things perfect. Stand therefore, having your loins girt about with truth, and having on the breastplate of justice, And your feet shod with the preparation of the gospel of peace In all things taking the shield of faith, wherewith you may be able to extinguish all the fiery darts of the most wicked one. And take unto you the helmet of salvation, and the sword of the Spirit (which is the word of God). By all prayer and supplication praying at all times in the spirit; and in the same watching with all instance and supplication for all the saints: And for me, that speech may be given me, that I may open my mouth with confidence, to make known the mystery of the gospel. For which I am an ambassador in a chain, so that therein I may be bold to speak according as I ought

Ephesios 6:10-20 (Biblia Sacra Juxta Vulgatam Clementinam)

De cetero, fratres, confortamini in Domino, et in potentia virtutis ejus. Induite vos armaturam Dei, ut possitis stare adversus insidias diaboli : quoniam non est nobis colluctatio adversus carnem et sanguinem, sed adversus principes, et potestates, adversus mundi rectores tenebrarum harum, contra spiritualia nequitiæ, in cælestibus. Propterea accipite armatu ram Dei, ut possitis resistere in die malo, et in omnibus perfecti stare. State ergo succincti lumbos vestros in veritate, et induti loricam justitiæ, et calceati pedes in præparatione Evangelii pacis, in omnibus sumentes scutum fidei, in quo possitis omnia tela nequissimi
ignea extinguere :et galeam salutis assumite, et gladium spiritus (quod est verbum Dei), per omnem orationem et obsecrationem orantes omni tempore in spiritu : et in ipso vigilantes in omni instantia et obsecratione pro omnibus sanctis : et pro me, ut detur mihi sermo in apertione oris mei cum fiducia, notumfacere mysterium Evangelii : pro quo legatione fungor in catena, ita ut in ipso audeam, prout oportet me loqui.

Gospel According to St. Luke 13:31-35 (Ronald Knox Translation)

It was on that day that some of the Pharisees came to him and said, Go elsewhere, and leave this place; Herod has a mind to kill you. And he said to them, Go and tell that fox. Behold, to-day and to-morrow I am to continue casting out devils, and doing works of healing; it is on the third day that I am to reach my consummation. But to-day and to-morrow and the next day I must go on my journeys; there is no room for a prophet to meet his death, except at Jerusalem. Jerusalem, Jerusalem, still murdering the prophets and stoning the messengers that are sent to you, how often have I been ready to gather your children together, as a hen gathers her brood under her wings, and you refused it! Behold, your house is left to you, a house uninhabited. I tell you, you shall see nothing of me until the time comes, when you will be saying, Blessed is he that comes in the name of the Lord.

Evangelium Secundum Lucam 13:31-35 (Biblia Sacra Juxta Vulgatam Clementinam)

In ipsa die accesserunt quidam pharisæorum, dicentes illi : Exi, et vade hinc : quia Herodes vult te occidere. Et ait illis : Ite, et dicite vulpi illi : Ecce ejicio dæmonia, et sanitates perficio hodie, et cras, et tertia die consummor. Verumtamen oportet me hodie et cras et sequenti die ambulare : quia non capit prophetam perire extra Jerusalem. Jerusalem, Jerusalem, quæ occidis prophetas, et lapidas eos qui mittuntur ad te, quoties volui congregare filios tuos quemadmodum avis nidum suum sub pennis, et noluisti ? Ecce relinquetur vobis domus vestra deserta. Dico autem vobis, quia non videbitis me donec veniat cum dicetis : Benedictus qui venit in nomine Domini

Catechism of the Catholic Church 2742

Perservering in Love

“Pray constantly . . . always and for everything giving thanks in the name of our Lord Jesus Christ to God the Father.” St. Paul adds, “Pray at all times in the Spirit, with all prayer and supplication. To that end keep alert with all perseverance making supplication for all the saints.” For “we have not been commanded to work, to keep watch and to fast constantly, but it has been laid down that we are to pray without ceasing.” This tireless fervor can come only from love. Against our dullness and laziness, the battle of prayer is that of humble, trusting, and persevering love. This love opens our hearts to three enlightening and life-giving facts of faith about prayer.

Catechismum Catholicae Ecclesiae 2742

In amore perseverare

Sine intermissione orate » (1 Thess 5,17), « gratias agentes semper pro omnibus in nomine Domini nostri Iesu Christi Deo et Patri » (Eph 5,20), « per omnem orationem et obsecrationem orantes omni tempore in Spiritu, et in ipso vigilantes in omni instantia et obsecratione pro omnibus sanctis » (Eph 6,18). « Semper quidem operari, vigilare, ieiunare, non fuit nobis praeceptum; at sine intermissione orare Lex sanxit ». Hic ardor indefessus non nisi ab amore potest provenire. Contra nostram segnitiem et nostram pigritiam, dimicatio orationis illa est amoris humilis, fidentis et perseverantis. Hic amor nostra aperit corda ad tres fidei evidentias, luminosas et vivificantes.

Notes on Ephesians 6:10-20 (Douay-Rheims Challoner text)

12 “In the high places”… or heavenly places. That is to say, in the air, the lowest of the celestial regions; in which God permits these wicked spirits or fallen angels to wander.

Notes on St. Luke 13:31-35 (Haydock Bible Commentary)

Ver. 32. It is rather surprising that Christ should make use of these opprobrious words, which could be of no service to himself, but which would only serve to irritate king Herod, should they come to his ears. But Christ, by these words, probably wished to shew that he was not the least afraid of him whom the Pharisees feigned to have a design on his life: for it is supposed that the Pharisees had invented this fiction, in order to compel him to leave them quiet. (Maldonatus)

Ver. 33. Nevertheless I must walk, (i.e. labour in the mission, teaching, &c.) to-day, and to-morrow, &c. i.e. for a while. — It cannot be that a prophet,[1] &c. Not that all the prophets suffered in Jerusalem, though many did; and it is rather to prophesy, that he himself, the great Prophet, and their Messias, should be put to death at Jerusalem. (Witham)

[1] Ver. 33. Quia non capit prophetam, &c. ouk endechetai, non contingit.

October 28, 2008

Daily Devotions for October 29, 2008

Filed under: Religion-Catholicism — tobinatorstark @ 8:56 pm

Ephesians 6:1-9 (Douay-Rheims Challoner text)

Children, obey your parents in the Lord, for this is just.  Honour thy father and thy mother, which is the first commandment with a promise: That it may be well with thee, and thou mayest be long lived upon earth.  And you, fathers, provoke not your children to anger; but bring them up in the discipline and correction of the Lord. Servants, be obedient to them that are your lords according to the flesh, with fear and trembling, in the simplicity of your heart, as to Christ: Not serving to the eye, as it were pleasing men, but, as the servants of Christ doing the will of God from the heart, With a good will serving, as to the Lord, and not to men. Knowing that whatsoever good thing any man shall do, the same shall he receive from the Lord, whether he be bond, or free. And you, masters, do the same things to them, forbearing threatenings, knowing that the Lord both of them and you is in heaven; and there is no respect of persons with him.

Ephesios 6:1-9 (Biblia Sacra Juxta Vulgatam Clementinam)

Filii, obedite parentibus vestris in Domino : hoc enim justum est. Honora patrem tuum, et matrem tuam, quod est mandatum primum in promissione:ut bene sit tibi, et sis longævus super terram. Et vos patres, nolite ad iracundiam provocare filios vestros : sed educate illos in disciplina et correptione Domini Servi, obedite dominis carnalibus cum timore et tremore, in simplicitate cordis vestri, sicut Christo :non ad oculum servientes, quasi hominibus placentes, sed ut servi Christi, facientes voluntatem Dei ex animo, cum bona voluntate servientes, sicut Domino, et non hominibus :scientes quoniam unusquisque quodcumque fecerit bonum, hoc recipiet a Domino, sive servus, sive liber. Et vos domini, eadem facite illis, remittentes minas : scientes quia et illorum et vester Dominus est in cælis : et personarum acceptio non est apud eum.

Gospel According to St. Luke 13:22-30 (Ronald Knox Translation)

And so he went through the cities and villages teaching, and making his journey towards Jerusalem. There was a man that said to him. Lord, is it only a few that are to be saved? Whereupon he said to them: Fight your way in at the narrow door; I tell you, there are many who will try and will not be able to enter. When the master of the house has gone in and has shut the door, you will fall to beating on the door as you stand without, and saying, Lord, open to us. But this will be his answer, I know nothing of you, nor whence you come. Thereupon you will fall to protesting, We have eaten and drunk in your presence; you have taught in our streets. But he will say, I tell you, I know nothing of you, nor whence you come; depart from me, you that traffic in iniquity. Weeping shall be there, and gnashing of teeth, when you see Abraham and Isaac and Jacob and all the prophets within God’s kingdom, while you yourselves are cast out. Others will come from the east and the west, the north and the south, to take their ease in the kingdom of God. And indeed, there are some who are last, and shall then be first, some who are first, and shall then be last.

Evangelium Secundum Lucam 13:22-30 (Biblia Sacra Juxta Vulgatam Clementinam)

Et ibat per civitates et castella, docens, et iter faciens in Jerusalem. Ait autem illi quidam : Domine, si pauci sunt, qui salvantur ? Ipse autem dixit ad illos : Contendite intrare per angustam portam : quia multi, dico vobis, quærent intrare, et non poterunt. Cum autem intraverit paterfamilias, et clauserit ostium, incipietis foris stare, et pulsare ostium, dicentes : Domine, aperi nobis : et respondens dicet vobis : Nescio vos unde sitis :tunc incipietis dicere : Manducavimus coram te, et bibimus, et in plateis nostris docuisti. Et dicet vobis : Nescio vos unde sitis : discedite a me omnes operarii iniquitatis.Ibi erit fletus et stridor dentium : cum videritis Abraham, et Isaac, et Jacob, et omnes prophetas in regno Dei, vos autem expelli foras. Et venient ab oriente, et occidente, et aquilone, et austro, et accumbent in regno Dei. Et ecce sunt novissimi qui erunt primi, et sunt primi qui erunt novissimi

Catechism of the Catholic Church 2217

As long as a child lives at home with his parents, the child should obey his parents in all that they ask of him when it is for his good or that of the family. “Children, obey your parents in everything, for this pleases the Lord.” Children should also obey the reasonable directions of their teachers and all to whom their parents have entrusted them. But if a child is convinced in conscience that it would be morally wrong to obey a particular order, he must not do so.  As they grow up, children should continue to respect their parents. They should anticipate their wishes, willingly seek their advice, and accept their just admonitions. Obedience toward parents ceases with the emancipation of the children; not so respect, which is always owed to them. This respect has its roots in the fear of God, one of the gifts of the Holy Spirit.

Cathechismum Catholicae Ecclesiae 2217

Quamdiu filius in parentum habitat domicilio, omni parentum debet oboedire postulationi quae suum bonum vel illud familiae quaerit. « Filii, oboedite parentibus per omnia, hoc enim placitum est in Domino » (Col 3,20). Filii etiam rationabilibus praescriptionibus suorum educatorum oboedire tenentur atque illorum omnium quibus parentes eos concrediderunt. Sed si filius est in conscientia persuasus, moraliter malum esse tali oboedire praecepto, ne illud sequatur

Notes on Ephesians 6:1-9 (Haydock Bible Commentary)

Ver. 2. With a promise. This commandment being delivered with a special promise of a long life, which promise is to be understood conditionally, especially in regard to Christians, i.e. unless it be a greater favour to be taken out of the world young. (Witham)

Ver. 5. Your carnal; temporal masters, whether Christians or heathens. (Witham)

Ver. 6. Not serving to the eye; to please men only, but to do the will of God. (Witham)

Ver. 9. Forbearing threatenings; forbearing, and remitting the punishments which you might perhaps threaten them with, and they deserve. (Witham)

Notes on St. Luke 13:22-30 (Haydock Bible Commentary)

Ver. 24. Shall seek, &c. Shall desire to be saved; but for want of taking sufficient pains, and not being thoroughly in earnest, shall not attain to it. (Challoner) — Our Lord answers here in the affirmative: viz. that the number of those who are saved, is very small, for a few only can enter by the narrow gate. Therefore does he say, according to St. Matthew, (Chap. vii.) Narrow is the way that leadeth to life, and few there are that enter therein. This does not contradict what is said in the 8th chapter of St. Matthew: That many shall come from the east, and sit down in the kingdom of God; for many indeed shall join the blessed company of the angels, but when considered with the number of the slain, they will appear but few. (St. Augustine, serm. xxxii. de Verb. Dei.)

Ver. 25. When the Almighty casts any off, he is said not to know them: in the same manner as a lover of truth may be said not to know how to tell a falsehood, being withheld powerfully from it by his love of truth. (St. Gregory, mor. chap. 8.)

Ver. 26. These words are addressed particularly to the Jews, because Christ was born of them according to the flesh, eat and drank with them, and taught publicly in their streets; but they apply to us Christians also, for we eat the body of Christ, and drink his blood, when each day we approach the mystical table, and we hear him teaching us in the streets of our souls. (Theophylactus) — Many very fervent at the beginning afterwards grow lukewarm; and many, though at first frozen, have suddenly glowed with virtue; many, who in this world were contemned, have received glory in the next; while others, in honour amongst men, have passed to eternal torments. (Ven. Bede)

Daily Devotions for October 28, 2008

Filed under: Religion-Catholicism — tobinatorstark @ 8:28 pm

Feast of Saints Simon and Jude, Apostles

Ephesians 2:19-22 (Douay-Rheims Challoner text)

Now therefore you are no more strangers and foreigners; but you are fellow citizens with the saints, and the domestics of God,  Built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone: In whom all the building, being framed together, groweth up into an holy temple in the Lord. In whom you also are built together into an habitation of God in the Spirit.

Ephesios 2:19-22 (Biblia Sacra Juxta Vulgatam Clementinam)

Ergo jam non estis hospites, et advenæ : sed estis cives sanctorum, et domestici Dei, superædificati super fundamentum apostolorum, et prophetarum, ipso summo angulari lapide Christo Jesu : in quo omnis ædificatio constructa crescit in templum sanctum in Domino, in quo et vos coædificamini in habitaculum Dei in Spiritu.

Gospel According to St. Luke 6:12-16 (Ronald Knox Translation)

It was at this time that he went out on to the mountain-side, and passed the whole night offering prayer to God, and when day dawned, he called his disciples to him, choosing out twelve of them; these he called his apostles. Their names were, Simon, whom he also called Peter, brother Andrew, James and John, Philip and Bartholomew, Matthew and Thomas, James the son of Alphaeus, and Simon who is called the Zealot, Jude the brother of James, and Judas Iscariot, the man who turned traitor.

Evangelium Secundum Lucam 6:12-16 (Biblia Sacra Juxta Vulgatam Clementinam)

Factum est autem in illis diebus, exiit in montem orare, et erat pernoctans in oratione Dei. Et cum dies factus esset, vocavit discipulos suos : et elegit duodecim ex ipsis (quos et apostolos nominavit) : Simonem, quem cognominavit Petrum, et Andream fratrem ejus, Jacobum, et Joannem, Philippum, et Bartholomæum, Matthæum, et Thomam, Jacobum Alphæi, et Simonem, qui vocatur Zelotes, et Judam Jacobi, et Judam Iscariotem, qui fuit proditor.

Catechism of the Catholic Church 880

the episcopal college and its head, the Pope

When Christ instituted the Twelve, “he constituted [them] in the form of a college or permanent assembly, at the head of which he placed Peter, chosen from among them.” Just as “by the Lord’s institution, St. Peter and the rest of the apostles constitute a single apostolic college, so in like fashion the Roman Pontiff, Peter’s successor, and the bishops, the successors of the apostles, are related with and united to one another.”

Catechismum Catholicae Ecclesiae 880

Collegium episcopale eiusque caput, Romanus Pontifex

Christus, Duodecim condens, « ad modum collegii seu coetus stabilis instituit, cui ex iisdem electum Petrum praefecit ». Sicut statuente Domino, sanctus Petrus et ceteri Apostoli unum Collegium apostolicum constituunt, pari ratione Romanus Pontifex, Successor Petri et Episcopi, successores Apostolorum, inter se coniunguntur

Notes on Ephesians 2:19-22 (Haydock Bible Commentary)

Ver. 19. You are no longer strangers with regard to God and his holy alliance. You are no longer travellers and vagabonds, without a God, as you were before your conversion; not knowing to whom you belonged, nor finding in paganism either solid foundation or truth, neither hopes for this nor consolation for future life. But now you are become citizens of the same city as the saints, and domestics of the house of God. (Calmet)

Ver. 20. The Church is in this place said to be built upon the apostles and prophets; why not then upon St. Peter?

Notes on St. Luke 6:12-16 (Haydock Bible Commentary)

Ver. 13. These twelve Christ chose as individual companions and domestics. To these he committed the charge of founding and governing his Church. He sent them as legates, or ambassadors, (for this is the import of the word apostle) to all the world. Hence their power was more universal than that of bishops, which is confined to their own dioceses or districts. The jurisdiction of the apostles was not limited to place. (Tirinus) — This power which Jesus Christ delegated to his apostles, and which was for the benefit and regulation of the universal Church in all future ages, the apostles, in their turn, delegated to their successors in the ministry, with such regulations and limitations as have been judged in the Holy Ghost necessary for the proper government of the spiritual kingdom of God upon earth. And it is the height of presumption to question any ordinations that come to us with the authority of the Catholic Church: for, “whatever the Church says, is true; whatever she permits is lawful; whatever she forbids, is evil; whatever she ordains, is holy; whatever she institutes, is good.” (St. Augustine) — How futile then is the objection of Calvin, who pretends, that an apostle, being nothing but a legate, can make no laws, nor prescribe or teach any thing not expressed in his mandatum! (Calvin, Institutes lib. iv. chap. 8)

Ver. 16. Judas, surnamed Thaddeus in St. Matthew x. 3. and in St. Mark iii. 18. At the head of his epistle he styles himself Judas, brother of James. (Bible de Vence)

October 26, 2008

Daily Devotions for October 27, 2008

Filed under: Religion-Catholicism — tobinatorstark @ 9:37 pm

Ephesians 4:32-5:8 (Douay-Rheims Challoner text)

And be ye kind one to another; merciful, forgiving one another, even as God hath forgiven you in Christ. Be ye therefore followers of God, as most dear children; And walk in love, as Christ also hath loved us, and hath delivered himself for us, an oblation and a sacrifice to God for an odour of sweetness. But fornication, and all uncleanness, or covetousness, let it not so much as be named among you, as becometh saints: Or obscenity, or foolish talking, or scurrility, which is to no purpose; but rather giving of thanks. For know you this and understand, that no fornicator, or unclean, or covetous person (which is a serving of idols), hath inheritance in the kingdom of Christ and of God. 6 Let no man deceive you with vain words. For because of these things cometh the anger of God upon the children of unbelief. Be ye not therefore partakers with them. For you were heretofore darkness, but now light in the Lord. Walk then as children of the light

Ephesios 4:32-5:8 (Biblia Sacra Juxta Vulgatam Clementinam)

Estote autem invicem benigni, misericordes, donantes invicem sicut et Deus in Christo donavit vobis.
5 Estote ergo imitatores Dei, sicut filii carissimi, et ambulate in dilectione, sicut et Christus dilexit nos, et tradidit semetipsum pro nobis, oblationem et hostiam Deo in odorem suavitatis. Fornicatio autem, et omnis immunditia, aut avaritia, nec nominetur in vobis, sicut decet sanctos :aut turpitudo, aut stultiloquium, aut scurrilitas, quæ ad rem non pertinet : sed magis gratiarum actio. Hoc enim scitote intelligentes: quod omnis fornicator, aut immundus, aut avarus, quod est idolorum servitus, non habet hæreditatem in regno Christi et Dei. Nemo vos seducat inanibus verbis: propter hæc enim venit ira Dei in filios diffidentiæ. Nolite ergo effici participes eorum. Eratis enim aliquando tenebræ : nunc autem lux in Domino. Ut filii lucis ambulate

Gospel According to St. Luke 13:10-17 (Ronald Knox Translation)

here was a sabbath day on which he was preaching in one of their synagogues. Here there was a woman who for eighteen years had suffered under some influence that disabled her; she was bent down, and could not lift her head straight. Jesus saw her and called her to him; Woman, he said, you are rid of your infirmity. Then he laid his hands on her, and immediately she was raised upright, and gave praise to God. But the ruler of the synagogue, indignant that Jesus should heal them on the sabbath day, turned and said to the multitude. You have six days on which work is allowed; you should come and be healed on those days, not on the sabbath. And the Lord gave him this answer. What, you hypocrites, is there any one of you that will not untie his ox or his ass from the stall and take them down to water, when it is the sabbath? And here is this daughter of Abraham, whom Satan had kept bound these eighteen years past; was it wrong that she should be delivered on the sabbath day from bonds like these? All his adversaries were put to shame by this saying of his, and the whole multitude rejoiced over the marvellous works he did.

Evangelium Secundum Lucam 13:10-17 (Biblia Sacra Juxta Vulgatam Clementinam)

Erat autem docens in synagoga eorum sabbatis. Et ecce mulier, quæ habebat spiritum infirmitatis annis decem et octo : et erat inclinata, nec omnino poterat sursum respicere. Quam cum videret Jesus, vocavit eam ad se, et ait illi : Mulier, dimissa es ab infirmitate tua. Et imposuit illi manus, et confestim erecta est, et glorificabat Deum. Respondens autem archisynagogus, indignans quia sabbato curasset Jesus, dicebat turbæ : Sex dies sunt in quibus oportet operari : in his ergo venite, et curamini, et non in die sabbati. Respondens autem ad illum Dominus, dixit : Hypocritæ, unusquisque vestrum sabbato non solvit bovem suum, aut asinum a præsepio, et ducit adaquare ? Hanc autem filiam Abrahæ, quam alligavit Satanas, ecce decem et octo annis, non oportuit solvi a vinculo isto die sabbati?  Et cum hæc diceret, erubescebant omnes adversarii ejus : et omnis populus gaudebat in universis, quæ gloriose fiebant ab eo.

Catechism of the Catholic Church 87

Mindful of Christ’s words to his apostles: “He who hears you, hears me”, The faithful receive with docility the teachings and directives that their pastors give them in different forms.

Catechismum Catholicae Ecclesiae 87

Fideles, memores verbi Christi ad Apostolos: « Qui vos audit, me audit » (Lc 10,16), doctrinas et normas dociliter accipiunt, quas illis eorum Pastores diversis formis praebent.

Notes on Ephesians 4:32-5:9 (Haydock Bible Commentary)

Ver. 3. Covetousness.[1] The Latin word is generally taken for a coveting or immoderate desire of money and riches. St. Jerome and others observe, that the Greek word in this an divers other places in the New Testament may signify any unsatiable desire, or the lusts of sensual pleasures; and on this account, St. Jerome thinks that it is here joined with fornication and uncleanness. But St. Chrysostom in the last chapter, (ver. 19. hom. xiii. and on this chap. ver. 3.) shews that by the Greek word is understood avarice, or an immoderate desire of riches, when he tells (hom. xviii) that this sin is condemned by those words of Christ, Luke xvi. 13. You cannot serve God and mammon. (Witham)

Ver. 4. Nor obscenity.[2] What is here meant by this word, St. Chrysostom tells us at large in the moral exhortation after his 17th homily; to wit, jests with immodest suggestions or a double meaning, and raillery or buffoonery against the rules of good conversation, scarce made use of by any but by men of low condition and a mean genius, which is not to the purpose of a Christian, who must give an account to God of all his words. (Witham)

Ver. 5. Nor covetous person, which is a serving of idols. It is clear enough by the Greek that the covetous man is called an idolater, whose idol in mammon; though it may be also said of other sinners, that the vices they are addicted to are their idols. (Witham)

Ver. 6. The apostle here puts them in mind of the general judgment, when the angel of God will, on account of their crimes of avarice, fornication, &c. fall on the children of unbelief; by which are meant the wicked. He had before assured them that the perpetrators of such crimes would be excluded from the kingdom of heaven; and now he moreover informs them, that the severest punishments will be inflicted on such wicked persons. (Estius)

Ver. 7. Be ye not, therefore, partakers with them: do not imitate their wickedness, or the wrath of the Almighty will likewise fall on you. (Estius)

Ver. 8. By darkness is here meant the state of infidelity into which they had been plunged so far as to adore stones as God, and committed without remorse the above-mentioned grievous sins. But delivered by Christ from this darkness, they have become light in the Lord, shining in faith and justice. (Estius)

[1] Ver. 3 and 5. Covetousness, avaritia, Greek: pleonexia. See St. Jerome on these verses, who expounds it of an insatiable lust, as to the sins of uncleanness and impurity. (p. 380.) But see also St. Chrysostom who, by Greek: pleonexia, (Chap. iv. 19.) expounds, an immoderate desire of riches: Greek: chrematon om. ig. (p. 829.) And here, hom. xvii. p. 847, Greek: o gar auto chrematon eromen, kai somaton. And hom. xviii, on the fifth verse, he expounds the word, Greek: pleonektes, os estin eidololatres, qui est idolatra, of him who is, properly speaking, an avaricious man; who adores mammon, or riches, who takes pains to leave an inheritance to others, and deprives himself of it, &c. (p. 853.) Greek: chruso douleuontes, 851.

[2] Ver. 4. Scurrilitas, quæ ad rem non pertinet, Greek: eutrapelia ta oukanekonta. St. Chrysostom, Greek: log. ig. p. 848 and 849, describes the vice of Greek: eutrapelia in these words: Greek: entha aichrotes, ekei e eutrapelia….e eutrapelia malaken poiei psuchen, &c. …porro touto christianou, to komodein….ei kalon to pragma, ti tois mimois aphietai; …parasiton to pragma, mimon, orcheston, gunaikon, pornon, porro psuches eleutheras, porro eugenous….ei tis aichros, outos kai eutrapelos. Where there is filthiness, there is eutrapelia. It is this that makes the mind effeminate….Far be it from a Christian to play the comedian. If this were commendable, why is it left to buffoons? It is the business of flattering hangers-on, or trencher friends, of fools in a play, of debauched women, but far be it from persons of a higher rank, well born, and of good breeding. If any man be void of honour, void of shame, such a one is given to eutrapelia. A man will scarce find it worth his while to consult the Latin translation in Fronto-Ducæus, which in this and many other places is far from being exact. I know that Aristotle, (lib. iv. de moribus. chap. 14, p. 42. Ed. Aurel. Allobrog.) and St. Thomas Aquinas, the doctor of the schools, (lib. ii. Q. 60. a. 5. and 22.; Q. 168. a. 2.) takes eutrapelia in a different sense, when it is a facetious innocent way of jesting, containing rather instructive admonitions; and so, St. Thomas Aquinas tells us, it may be reckoned among the moral virtues; but then, even as Aristotle tells us, it must be without all words of immodesty and buffoonery, which is against good manners: otherwise it degenerates into scurrility

Notes on St. Luke 13:10-17 (Haydock Bible Commentary)

Ver. 14. The president of the synagogue, when he saw the woman, who before crept on the ground, now raised by the touch of Christ, and hearing the mandate of God, was filled with envy, and decried the miracle, apparently through solicitude for keeping the sabbath. But the truth is, he would rather see the poor woman bent to the earth like a beast, than see Christ glorified by healing her. (St. Cyril in St. Thomas Aquinas)

Ver. 19. Our Lord was this mustard-seed, when he was buried in the earth; and He became a tree, when he ascended into heaven; but a tree that overshadowed the whole creation, in the branches of which the birds of heaven rested; that is, the powers of heaven, and all such as by good works have raised themselves from the earth. The apostles are the branches, to repose in whose bosoms we take our flight, borne on the wings of Christian virtue. Let us sow this seed (Christ) in the garden of our hearts, that the grace of good works may flourish, and you may send forth the various perfumes of every virtue. (St. Ambrose)

October 24, 2008

Daily Devotions for October 26, 2008

Filed under: Religion-Catholicism — tobinatorstark @ 4:02 pm

Exodus 22:20-26 (Douay-Rheims Challoner text)

And Moses said to the people: Fear not: for God is come to prove you, and that the dread of him might be in you, and you should not sin. And the Lord said to Moses: Thus shalt thou say to the children of Israel: You have seen that I have spoken to you from heaven. You shall not make gods of silver, nor shall you make to yourselves gods of gold. You shall make an altar of earth unto me, and you shall offer upon it your holocausts and peace offerings, your sheep and oxen, in every place where the memory of my name shall be: I will come to thee, and will bless thee. And if thou make an altar of stone unto me, thou shalt not build it of hewn stones: for if thou lift up a tool upon it, it shall be defiled. Thou shalt not go up by steps unto my altar, lest thy nakedness be discovered.

Exodus 22:20-26 (Bibila Sacra Juxta Vulgatam Clementinam)

Qui immolat diis, occidetur, præterquam Domino soli. Advenam non contristabis, neque affliges eum : advenæ enim et ipsi fuistis in terra Ægypti. Viduæ et pupillo non nocebitis. Si læseritis eos, vociferabuntur ad me, et ego audiam clamorem eorum : et indignabitur furor meus, percutiamque vos gladio, et erunt uxores vestræ viduæ, et filii vestri pupilli. Si pecuniam mutuam dederis populo meo pauperi qui habitat tecum, non urgebis eum quasi exactor, nec usuris opprimes. Si pignus a proximo tuo acceperis vestimentum, ante solis occasum reddes ei.

1 Thessalonians 1:5-10 (Douay-Rheims Challoner text)

For our gospel hath not been unto you in word only, but in power also, and in the Holy Ghost, and in much fulness, as you know what manner of men we have been among you for your sakes. And you became followers of us, and of the Lord; receiving the word in much tribulation, with joy of the Holy Ghost: So that you were made a pattern to all that believe in Macedonia and in Achaia. For from you was spread abroad the word of the Lord, not only in Macedonia, and in Achaia, but also in every place, your faith which is towards God, is gone forth, so that we need not to speak any thing. For they themselves relate of us, what manner of entering in we had unto you; and how you turned to God from idols, to serve the living and true God. And to wait for his Son from heaven (whom he raised up from the dead,) Jesus, who hath delivered us from the wrath to come.

1 Thessalonicensses 1:5-10 (Biblia Sacra Juxta Vulgatam Clementinam)

quia Evangelium nostrum non fuit ad vos in sermone tantum, sed et in virtute, et in Spiritu Sancto, et in plenitudine multa, sicut scitis quales fuerimus in vobis propter vos. Et vos imitatores nostri facti estis, et Domini, excipientes verbum in tribulatione multa, cum gaudio Spiritus Sancti: ita ut facti sitis forma omnibus credentibus in Macedonia, et in Achaia. A vobis enim diffamatus est sermo Domini, non solum in Macedonia, et in Achaia, sed et in omni loco fides vestra, quæ est ad Deum, profecta est ita ut non sit nobis necesse quidquam loqui. Ipsi enim de nobis annuntiant qualem introitum habuerimus ad vos : et quomodo conversi estis ad Deum a simulacris, servire Deo vivo, et vero, et exspectare Filium ejus de cælis (quem suscitavit a mortuis) Jesum, qui eripuit nos ab ira ventura.

Gospel According to St. Matthew 22:34-40 (Ronald Knox Translation)

On that day, too, he was approached with a question by the Sadducees, men who say that there is no resurrection; Master, they said, Moses told us, If a man leaves no children when he dies, his brother shall marry the widow by right of kinship, and beget children in the dead brother’s name. We had seven brothers once in our country, of whom the first died, a married man without issue, bequeathing his wife to the second. And the same befell the second brother, and then the third, and in the end all seven, the woman dying last of all. And now, when the dead rise again, which of the seven will be her husband, since she was wife to them all? Jesus answered them, You are wrong; you do not understand the scriptures, or what is the power of God. When the dead rise again, there is no marrying and giving in marriage; they are as the angels in heaven are. But now, in the matter of the resurrection, did you never read what God himself said: I am the God of Abraham, and the God of Isaac, and the God of Jacob? Yet it is of living men, not of dead men, that he is God. This the multitude heard, and were amazed by his teaching.

Evangelium Secundum Matthaues 22:34-40 (Biblia Sacra Juxta Vulgatam Clementinam)

Pharisæi autem audientes quod silentium imposuisset sadducæis, convenerunt in unum :et interrogavit eum unus ex eis legis doctor, tentans eum :Magister, quod est mandatum magnum in lege ? Ait illi Jesus : Diliges Dominum Deum tuum ex toto corde tuo, et in tota anima tua, et in tota mente tua. Hoc est maximum, et primum mandatum. 39 Secundum autem simile est huic : Diliges proximum tuum, sicut teipsum. In his duobus mandatis universa lex pendet, et prophetæ.

Catechism of the Catholic Church 1824

Fruit of the Spirit and fullness of the Law, charity keeps the commandments of God and his Christ: “Abide in my love. If you keep my commandments, you will abide in my love.”

Catechismum Catholicae Ecclesiae 1824

Caritas, fructus Spiritus et plenitudo Legis, Dei et Eius Christi servat mandata. « Manete in dilectione mea. Si praecepta mea servaveritis, manebitis in dilectione mea

Notes on Exodus 22:20-26 (Haydock Bible Commentary)

Ver. 20. Death. Hebrew, “shall be anathema,” (erom) which denotes utter destruction both of the person and of his goods. (Jonathan) (1 Kings xv. 3.)

Ver. 21. Were strangers. The Celtes punished with death the murderer of a stranger, which they only banished him who murdered a citizen. (Calmet)

Ver. 24. Fatherless. Thus God will retaliate upon the oppressors of the poor. (Haydock)

Ver. 25. Poor. Such are often most in want. Usury is not lawful, even with respect to the rich. The Hebrew terms it a bite. (Menochius) — “What is usury, said Cato, but to kill a man.” The Romans required thieves to restore double, but usurers were to render four times as much as they had taken. (Varro Rustic. i.) — Restitution is prescribed, 2 Esdras v. 11. Some Calvinists have stood up in its defence, in opposition to the Scriptures, fathers, and Councils of the Catholic Church. Lend, hoping to gain nothing by it, Luke vi. 35. “Let him who loves money,.…lend (in the persons of the poor) to Him who says, Give, and it shall be given to you.” (St. Leo, ser.) The Jews themselves have reprobated usury in any use. (Calmet)

Notes on 1 Thessalonians 1:5-10 (Haydock Bible Commentary)

Ver. 5. In power. The sense is, I have preached the gospel to you, not only in words of persuasion, but have proved it by the power of miracles, in much fulness, or in great abundance. I have also taught you the gospel not by my words only, but by my actions; for you know what kind of a life I led among you. I had no interest but in gaining your souls. And I rejoice to hear you have received it in much power, by the Holy Ghost working within you. (Haydock) — And in much fulness.[1] Some would have the Greek word to signify in a full assurance; but in the style of the New Testament, it may as well signify a fulness, or plentitude. (Witham)

Ver. 8. From you was spread abroad the word.[2] The Greek, was sounded about.In every place. In very many places. (Witham)

[1] Ver. 5. In plenitudine multa, Greek: en plerophria polle. See Luke i.

[2] Ver. 8. Diffamatus est, Greek: exechetai. Insonuit, St. Chrysostom says, (Greek: log. b. p. 166.) Greek: delon oti osper salpiggos, instar Tubæ.

Notes on St. Matthew 22:34-40 (Haydock Bible Commentary)

Ver. 34. The Pharisees heard that he had silenced their adversaries, the Sadducees, &c. Some of them, says St. Luke, (xx. 39.) applauded him, saying, Master, thou hast said well. (Witham) — The Pharisees assembled themselves together, that they might confound him by their numbers, whom they could not by their arguments. Wherefore they said one to another: let one speak for all, and all speak by one, that if one be reduced to silence, he alone may appear to be refuted; and, if he is victorious, we may all appear conquerors. Hence it is said, And one of them, a doctor of the law, (St. Chrysostom) asked him, tempting him, if he were really possessed of that wisdom and that knowledge which people so much admired in him. (Bible de Vence)

Ver. 40. On these two, &c. Whereby it is evident that all dependeth not upon faith only, though faith be the first, but much more upon charity, which is the love of God and of our neighbour, and which is the sum of all the law and the prophets; because he that hath this double charity, expressed here by these two principal commandments, fulfilleth all that is commanded in the law and the prophets. (Bristow)

Daily Devotions for October 25, 2008

Filed under: Religion-Catholicism — tobinatorstark @ 3:25 pm

Ephesians 4:7-16 (Douay-Rheims Challoner text)

And he gave some apostles, and some prophets, and other some evangelists, and other some pastors and doctors, For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ: Until we all meet into the unity of faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the age of the fulness of Christ; That henceforth we be no more children tossed to and fro, and carried about with every wind of doctrine by the wickedness of men, by cunning craftiness, by which they lie in wait to deceive. But doing the truth in charity, we may in all things grow up in him who is the head, even Christ:From whom the whole body, being compacted and fitly joined together, by what every joint supplieth, according to the operation in the measure of every part, maketh increase of the body, unto the edifying of itself in charity. This then I say and testify in the Lord: That henceforward you walk not as also the Gentiles walk in the vanity of their mind

Ephesios 4:7-16 (Biblia Sacra juxta Vulgatam Clementinam)

Unicuique autem nostrum data est gratia secundum mensuram donationis Christi. Propter quod dicit: Ascendens in altum, captivam duxit captivitatem : dedit dona hominibus. Quod autem ascendit, quid est, nisi quia et descendit primum in inferiores partes terræ ?  Qui descendit, ipse est et qui ascendit super omnes cælos, ut impleret omnia. Et ipse dedit quosdam quidem apostolos, quosdam autem prophetas, alios vero evangelistas, alios autem pastores et doctores, ad consummationem sanctorum in opus ministerii, in ædificationem corporis Christi :donec occurramus omnes in unitatem fidei, et agnitionis Filii Dei, in virum perfectum, in mensuram ætatis plenitudinis Christi :ut jam non simus parvuli fluctuantes, et circumferamur omni vento doctrinæ in nequitia hominum, in astutia ad circumventionem erroris. Veritatem autem facientes in caritate, crescamus in illo per omnia, qui est caput Christus :ex quo totum corpus compactum et connexum per omnem juncturam subministrationis, secundum operationem in mensuram uniuscujusque membri, augmentum corporis facit in ædificationem sui in caritate.

Gospel According to St. Luke 13:1-9 (Ronald Knox Translation)

At this very time there were some present that told him the story of those Galileans, whose blood Pilate had shed in the midst of their sacrifices. And Jesus said in answer. Do you suppose, because this befell them, that these men were worse sinners than all else in Galilee? I tell you it is not so; you will all perish as they did, if you do not repent. What of those eighteen men on whom the tower fell in Siloe, and killed them; do you suppose that there was a heavier account against them, than against any others who then dwelt at Jerusalem? I tell you it was not so; you will all perish as they did, if you do not repent. And this was a parable he told them; There was a man that had a fig-tree planted in his vineyard, but when he came and looked for fruit on it, he could find none; whereupon he said to his vine-dresser. See now, I have been coming to look for fruit on this fig-tree for three years, and cannot find any. Cut it down; why should it be a useless charge upon the land? But he answered thus. Sir, let it stand this year too, so that I may have time to dig and put dung round it; perhaps it will bear fruit; if not, it will be time to cut it down then.

Evangelium Secundum Lucam 13:1-9 (Biblia Sacra Juxta Vulgatam Clementinam)

Aderant autem quidam ipso in tempore, nuntiantes illi de Galilæis, quorum sanguinem Pilatus miscuit cum sacrificiis eorum. Et respondens dixit illis : Putatis quod hi Galilæi præ omnibus Galilæis peccatores fuerint, quia talia passi sunt ? Non, dico vobis : sed nisi poenitentiam habueritis, omnes similiter peribitis. Sicut illi decem et octo, supra quos cecidit turris in Silo¨e, et occidit eos : putatis quia et ipsi debitores fuerint præter omnes homines habitantes in Jerusalem ? Non, dico vobis : sed si poenitentiam non egeritis, omnes similiter peribitis. Dicebat autem et hanc similitudinem : Arboremfici habebat quidam plantatam in vinea sua, et venit quærens fructum in illa, et non invenit. Dixit autem ad cultorem vineæ : Ecce anni tres sunt ex quo venio quærens fructum in ficulnea hac, et non invenio : succide ergo illam : ut quid etiam terram occupat ? At ille respondens, dicit illi : Domine dimitte illam et hoc anno, usque dum fodiam circa illam, et mittam stercora, et siquidem fecerit fructum : sin autem, in futurum succides eam

Catechism of the Catholic Church 695

Anointing. the symbolism of anointing with oil also signifies the Holy Spirit, to the point of becoming a synonym for the Holy Spirit. In Christian initiation, anointing is the sacramental sign of Confirmation, called “chrismation” in the Churches of the East. Its full force can be grasped only in relation to the primary anointing accomplished by the Holy Spirit, that of Jesus. Christ (in Hebrew “messiah”) means the one “anointed” by God’s Spirit. There were several anointed ones of the Lord in the Old Covenant, pre-eminently King David. But Jesus is God’s Anointed in a unique way: the humanity the Son assumed was entirely anointed by the Holy Spirit. the Holy Spirit established him as “Christ.” The Virgin Mary conceived Christ by the Holy Spirit who, through the angel, proclaimed him the Christ at his birth, and prompted Simeon to come to the temple to see the Christ of the Lord. The Spirit filled Christ and the power of the Spirit went out from him in his acts of healing and of saving. Finally, it was the Spirit who raised Jesus from the dead. Now, fully established as “Christ” in his humanity victorious over death, Jesus pours out the Holy Spirit abundantly until “the saints” constitute – in their union with the humanity of the Son of God – that perfect man “to the measure of the stature of the fullness of Christ”: “the whole Christ,” in St. Augustine’s expression

Catechismum Catholicae Ecclesiae 695

Unctio. Symbolum unctionis olei etiam Spiritum Sanctum significat ita ut Eius efficiatur synonymon. Illa est, in initiatione christiana, signum sacramentale Confirmationis, quae praecise in Ecclesiis Orientalibus appellatur « Chrismatio ». Sed ut tota eius vis intelligatur, oportet ad primam unctionem redire a Spiritu Sancto peractam: illam Iesu. Christus (« Messias » a lingua Hebraica) « unctum » Spiritus Dei significat. In Vetere Foedere, quidam « uncti » Domini fuerunt, rex David modo eminenti. Sed Iesus est Unctus Dei singulariter: humanitas quam Filius assumit, totaliter est « uncta Spiritus Sancti ». Iesus a Spiritu Sancto « Christus » est constitutus. Virgo Maria Christum concipit de Spiritu Sancto, qui Eum ut Christum per angelum annuntiat in Eius Nativitate, et Simeonem impellit ut in Templum veniat ad Christum videndum Domini; Ipse Christum implet et Eius virtus a Christo exit in Huius actibus sanationis et salutis. Ipse denique Iesum a mortuis resuscitat. Tunc Iesus, plene « Christus » in Sua humanitate mortis victrice constitutus, profuse Spiritum Sanctum effundit donec « sancti », in sua unione cum humanitate Filii Dei, constituant illum « virum perfectum, in mensuram aetatis plenitudinis Christi » (Eph 4,13): « totum Christum », secundum sancti Augustini locutionem

Notes on Ephesian 4:7-16 (Douay-Rheims Challoner text)

11 “Gave some apostles”… Here it is plainly expressed, that Christ has left in his church a perpetual succession of orthodox pastors and teachers, to preserve the faithful in unity and truth.

Notes on St. Luke 13:1-9 (Haydock Bible Commentary)

Ver. 1. Whose blood Pilate had mingled with their sacrifices. These seem to have been some of the seditious followers of Judas, the Galilean, or Gaulonite, who denied that God’s people were to pay taxes; and it is thought that some of them, coming to offer up sacrifices in the temple, Pilate caused them to be slain at that very time, so that their blood was mixed with the sacrifices. (Witham) — Whose blood, &c. i.e. whom he had caused to be massacred in the temple, at the time they were offering sacrifices. The history, to which allusion is made in this place, in not well known; but there is great probability that these Galileans were disciples of Judas, the Galilean, who taught that they ought not to pay tribute to foreigners. As they were spreading this doctrine in Jerusalem, and perhaps even in the temple, Pilate laid violent hands upon them, and caused them to be murdered amidst the sacrifices. (Calmet) — Galileans, &c. These were the followers of one Judas, a Galilean, of whom St. Luke makes mention in the Acts of the Apostles, (Chap. v.) who held it unlawful to call any one lord. Many of this sect were punished by Pilate, because they would not allow this title to be given to Cæsar; they also maintained that no other sacrifices could lawfully be offered, except such as were prescribed by the law, by which opinion they forbade the accustomed sacrifices offered up for the emperor and people of Rome. Pilate, irritated by these their opinions, ordered them to be slain in the midst of their sacrifices, and this was their blood mixed with that of the victims. (St. Cyril in St. Thomas Aquinas)

Ver. 2. Sinners, &c. People are naturally inclined to believe, that those who are unfortunate, and afflicted with calamities, must likewise be culpable and impious. The Jews were very much given to these sentiments, as we see in many places of Scripture; John ix. 2 and 3. Our Saviour wishes to do away with this prejudice, by telling them that the Galileans, who are here spoken of, were not the most culpable among the inhabitants of that country; shewing by this, that God often spares the most wicked, and sends upon the good the most apparent signs of vengeance, that he may exercise the patience, and crown the merit of the latter, and give to the former an example of the severity which they must expect, if they continue in their disorders. Neither can it be said, that in this God commits any injustice. He uses his absolute dominion over his creatures, when he afflicts the just; he procures them real good, when he strikes them; and his indulgence towards the wicked, is generally an effect of his mercy, which waits for their repentance, or sometimes the consequences of his great anger, when he abandons them to the hardness of their reprobate hearts, and says, “I will rest, and be angry with you no longer.” (Ezechiel, Chap. xvi. 42.) This is the most terrible mark of his final fury. (Calmet)

Ver. 3. This prediction of our Saviour upon the impenitent was afterwards completely verified; for Josephus informs us, that under the government of Cumanus, 20,000 of them were destroyed about the temple. (Jewish Antiquities, lib. xx, chap. 4.) That upon the admission of the Idumeans into the city, 8,500 of the high priest’s party were slain, insomuch that there was a flood of blood quite round the temple. (The Jewish War, lib. iv, chap. 7.) That in consequence of the threefold faction that happened in Jerusalem before the siege of the Romans, the temple was every where polluted with slaughter; the priests were slain in the exercise of their functions; many who came to worship, fell before their sacrifices; the dead bodies of strangers and natives were promiscuously heaped together, and the altar defiled with their blood. (The Jewish War, lib. vi, chap. 1.) That upon the Romans taking possession of the city and temple, mountains of dead bodies were piled up about the altar; streams of blood ran down the steps of the temple; several were destroyed by the fall of towers, and others suffocated in the ruins of the galleries over the porches. (The Jewish War, lib. vii, chap. 10.)

Ver. 4. Or those eighteen, &c. The Almighty permitted these people to be thus chastised, that the others might be filled with fear and apprehension at the sight of another’s dangers, and thus become the heirs of the kingdom of heaven. But then you will say, is another punished that I may become better? No; he is punished for his own crimes; but his punishment becomes to those that witness it the means of salvation. (St. Chrysostom, Concio. 3. de Lazaro.)

Ver. 5. Unless you do penance, &c. The Jews did not penance; and therefore, forty years after our Lord’s Passion, the Romans came, and beginning with Galilee, destroyed this impious nation to its roots, and polluted not only the court of the temple, whither the sacrifices were carried, but the inner sanctuary, with human blood. (Ven. Bede)

Ver. 6. A certain man, &c. Each one, inasmuch as he holds a place in life, if he produce not the fruit of good works, like a barren tree encumbers the ground; because the place he holds, were it occupied by others, might be a place of fertility. (St. Gregory)

Ver. 9. And if happily it bear fruit. It is a way of speaking, when a sentence is left imperfect; yet what is not expressed, may be easily understood; as here we may understand, well and good, or the like. (Witham)

October 23, 2008

Daily Devotions for October 24, 2008

Filed under: Religion-Catholicism — tobinatorstark @ 8:50 pm

Ephesians 4:1-6 (Douay-Rheims Challoner text)

I therefore, a prisoner in the Lord, beseech you that you walk worthy of the vocation in which you are called, With all humility and mildness, with patience, supporting one another in charity. Careful to keep the unity of the Spirit in the bond of peace. One body and one Spirit; as you are called in one hope of your calling. One Lord, one faith, one baptism.  One God and Father of all, who is above all, and through all, and in us all.

Ephesios 4:1-6 (Biblia Sacra Juxta Vulgatam Clementinam)

Obsecro itaque vos ego vinctus in Domino, ut digne ambuletis vocatione, qua vocati estis, cum omni humilitate, et mansuetudine, cum patientia, sup portantes invicem in caritate, solliciti servare unitatem Spiritus in vinculo pacis. Unum corpus, et unus Spiritus, sicut vocati estis in una spe vocationis vestræ. Unus Dominus, una fides, unum baptisma. Unus Deus et Pater omnium, qui est super omnes, et per omnia, et in omnibus nobis.

Gospel According to St. 12:54-59 (Ronald Knox Translation)

And he said to the multitudes, When you find a cloud rising out of the west, you say at once. There is rain coming, and so it does; when you find the south-west wind blowing, you say. It will be hot, and so it is. Poor fools, you know well enough how to interpret the face of land and sky; can you not interpret the times you live in? Does not your own experience teach you to make the right decision? If one has a claim against you, and you are going with him to the magistrate, then do your utmost, while you are still on the road, to be quit of his claim; or it may be he will drag you into the presence of the judge, and the judge will hand you over to his officer, and the officer will cast you into prison. Be sure of this, you will find no discharge from it until you have paid the last farthing

Evangelium Secundum Lucam 12:54-59

Dicebat autem et ad turbas : Cum videritis nubem orientem ab occasu, statim dicitis : Nimbus venit : et ita fit. Et cum austrum flantem, dicitis : Quia æstus erit : et fit. Hypocritæ ! faciem cæli et terræ nostis probare : hoc autem tempus quomodo non probatis ? quid autem et a vobis ipsis non judicatis quod justum est ? Cum autem vadis cum adversario tuo ad principem, in via da operam liberari ab illo, ne forte trahat te ad judicem, et judex tradat te exactori, et exactor mittat te in carcerem. Dico tibi, non exies inde, donec etiam
novissimum minutum reddas.

Catechism of the Catholic Church 1454

The reception of this sacrament ought to be prepared for by an examination of conscience made in the light of the Word of God. the passages best suited to this can be found in the moral catechesis of the Gospels and the apostolic Letters, such as the Sermon on the Mount and the apostolic teachings.

Catechismum Catholicae Ecclesiae 1454

Oportet huius sacramenti receptionem per examen conscientiae factum sub lumine Verbi Dei praeparare. Aptissimi textus ad hoc sunt in Decalogo quaerendi atque in Evangeliorum et Epistularum apostolicarum morali catechesi: in sermone montano, in apostolicis doctrinis

Notes on Ephesians 4:1-6 (Haydock Bible Commentary)

Ver. 1. Here begins the second part of this epistle, in which he exhorts them to the practice of Christian virtues. (Witham)

Ver. 4. In one hope of your vocation. The three great reasons that we have to love one another are contained in this verse, because we have but one body, of which Christ is the head. We are all animated by the same spirit, viz. the Holy Ghost, who is given to us all, and we all live in the same hope of eternal happiness. (Calmet)

Ver. 5. This contains some more reasons why Christians should love one another. We are all servants of the same God, believe the same mysteries, and receive the same sacraments, whoever may be the dispenser of them. — One faith. As rebellion is the bane of commonwealths and kingdoms, and peace and concord the preservation of the same; so is schism, and diversity of faith or fellowship in the service of God, the calamity of the Church: and peace, unity, and uniformity, the special blessing of God therein. St. Cyprian, in his book on the unity of the Church, writeth thus: “One Church, for one is my dove. This unity of the Church, he that holdeth not, doth he think he holdeth the faith? He that withstandeth or resisteth the Church, he that resisteth Peter’s chair, upon which the Church was built, doth he trust that he is in the Church?” And again, Ep. xl. “There is one God, and one Christ, and one Church, and one chair, by our Lord’s voice founded upon Peter. To set up another altar, or to constitute another priesthood, besides the one altar and the one priesthood, is impossible. Whosever gathereth elsewhere scattereth. It is adulterous, it is impious, it is sacrilegious, whatsoever is instituted by man to the breach of God’s disposition. Get ye far from such men: they are blind, and leaders of the blink.” St. Hilary also applies this text against the Arians thus: “Perilous and miserable is it that there are now among them as many faiths as wills, and as many doctrines as manners; whilst modes of faith are written as men will, or as they will, so are understood. Whereas the one truth teaches there is but one God, one Lord, one baptism, and also one faith: hence whilst more faiths are made, they begin by falling from that which is the only faith, and end in having no faith at all.” (St. Hilary, lib. ad Constantium Augustum.)

Notes on St. Luke 12:54-59 (Haydock Bible Commentary)

Ver. 54. In these words he reproaches them, that they knew well enough how to judge of the weather by the appearance of the heavens; but were ignorant how to distinguish the times: i.e. could not discern that the time marked by the prophets, for the coming of the Messias, was accomplished. In Palestine, the Mediterranean Sea, which was to the west, was accustomed to send clouds and rain; and the south winds, which came from Arabia and Egypt, very warm countries, caused dryness and heat. (Calmet)

October 22, 2008

Daily Devotions for October 23, 2008

Filed under: Religion-Catholicism — tobinatorstark @ 9:08 pm

Ephesians 3:14-21 (Douay-Rheims Challoner text)

For this cause I bow my knees to the Father of our Lord Jesus Christ, Of whom all paternity in heaven and earth is named, That he would grant you, according to the riches of his glory, to be strengthened by his Spirit with might unto the inward man, That Christ may dwell by faith in your hearts; that being rooted and founded in charity, You may be able to comprehend, with all the saints, what is the breadth, and length, and height, and depth:  To know also the charity of Christ, which surpasseth all knowledge, that you may be filled unto all the fulness of God.  Now to him who is able to do all things more abundantly than we desire or understand, according to the power that worketh in us; To him be glory in the church, and in Christ Jesus unto all generations, world without end. Amen.

Ephesios 3:14-21(Biblia Sacra Juxta Vulgatam Clementinam)

Propter quod peto ne deficiatis in tribulationibus meis pro vobis : quæ est gloria vestra. Hujus rei gratia flecto genua mea ad Patrem Domini nostri Jesu Christi, ex quo omnis paternitas in cælis et in terra nominatur, ut det vobis secundum divitias gloriæ suæ, virtute corroborari per Spiritum ejus in interiorem hominem, Christum habitare per fidem in cordibus vestris : in caritate radicati, et fundati, ut possitis comprehendere cum omnibus sanctis, quæ sit latitudo, et longitudo, et sublimitas, et profundum: scire etiam supereminentem scientiæ caritatem Christi, ut impleamini in omnem plenitudinem Dei. Ei autem, qui potens est omnia facere superabundanter quam petimus aut intelligimus, secundum virtutem, quæ operatur in nobis : ipsi gloria in Ecclesia, et in Christo Jesu, in omnes generationes sæculi sæculorum. Amen.

Gospel According to St. Luke 12:49-53 (Ronald Knox Translation)

It is fire that I have come to spread over the earth, and what better wish can I have than that it should be kindled? There is a baptism I must needs be baptized with, and how impatient am I for its accomplishment! Do you think that I have come to bring peace on the earth? No, believe me, I have come to bring dissension. Henceforward five in the same house will be found at variance, three against two and two against three; the father will be at variance with his son, and the son with his father, the mother against her daughter, and the daughter against her mother, the mother-in-law against her daughter-in-law, and the daughter-in-law against her mother-in-law.

Evangelium Secundum Lucam 12:49-53(Biblia Sacra Juxta Vulgatam Clementinam)

Ignem veni mittere in terram, et quid volo nisi ut accendatur ? Baptismo autem habeo baptizari : et quomodo coarctor usque dum perficiatur ?  Putatis quia pacem veni dare in terram ? non, dico vobis, sed separationem : erunt enim ex hoc quinque in domo una divisi, tres in duos, et duo in tres dividentur : pater in filium, et filius in patrem suum, mater in filiam, et filia in matrem, socrus in nurum suam, et nurus in socrum suam.

Catechism of the Catholic Church 1225

In his Passover Christ opened to all men the fountain of Baptism. He had already spoken of his Passion, which he was about to suffer in Jerusalem, as a “Baptism” with which he had to be baptized. The blood and water that flowed from the pierced side of the crucified Jesus are types of Baptism and the Eucharist, the sacraments of new life.From then on, it is possible “to be born of water and the Spirit” in order to enter the Kingdom of God. See where you are baptized, see where Baptism comes from, if not from the cross of Christ, from his death. There is the whole mystery: he died for you. In him you are redeemed, in him you are saved

Catechismum Catholicae Ecclesiae 1225

In Paschate Suo, Christus omnibus hominibus Baptismi fontes aperuit. Re quidem vera, iam de passione quam Ipse Hierosolymis erat subiturus, locutus erat tamquam de « Baptismo » quo Ipse baptizandus erat. typi sunt Baptismi et Eucharistiae, vitae novae sacramentorum: exinde possibile est « ex aqua et Spiritu » nasci ad introeundum in Regnum Dei (Io 3,5). « Vide, ubi baptizaris, unde sit Baptisma nisi de cruce Christi, de morte Christi. Ibi est omne mysterium, quia pro te passus est. In Ipso redimeris, in Ipso salvaris Sanguis et aqua quae de aperto Iesu crucifixi exiverunt latere,

Notes on Ephesians 3:14-21 (Douay-Rheims Challoner text)

15 “All paternity”… Or, the whole family. God is the Father, both of angels and men; whosoever besides is named father, is so named with subordination to him.

Notes on St. Luke 12:49-53 (Haydock Bible Commentary)

Ver. 49. I am come to send fire on the earth. By this fire, some understand the light of the gospel, and the fire of charity and divine love. Others, the fire of trials and persecutions. (Witham) — What is the fire, which Christ comes to send upon the earth? Some understand it of the Holy Ghost, of the doctrine of the gospel, and the preaching of the apostles, which has filled the world with fervour and light, and which was signified by the flames of fire which appeared at the descent of the Holy Ghost upon the apostles. My words, says the Lord, in Jeremias, (Chap. xxiii. 29.) are as a fire, and as a hammer, that breaketh the rock in pieces. Others understand it of the fire of charity, which Christ came to enkindle upon the earth, and which the apostles carried throughout the whole world. But the most simple and literal opinion seems to be, the fire of persecution and war. Fire is often used in Scripture for war: and our Saviour declares in St. Matthew that he is come to bring the sword, and not peace; that is, the doctrine of the gospel shall cause divisions, and bring persecutions, and almost an infinity of other evils, upon those who shall embrace and maintain it. But it is by these means that heaven must be acquired, it is thus that Jesus Christ destroys the reign of Satan, and overturns idolatry, superstition, and error, in the world. So great a change could not be made without noise, tumult, fire, and war. (Calmet)

Ver. 50. I am to be baptized, with troubles and sufferings. — And how am I straitened? &c. not with fear, but with an earnest desire of suffering. (Witham)

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