The Ultra Conservative Catholic

October 3, 2008

Daily Devotions for October 4, 2008

Filed under: Religion-Catholicism — tobinatorstark @ 11:38 am

Memorial of Saint Francis of Assisi

Job 42:1-3, 5-6, 12-16 (Douay-Rheims Challoner text)

Then Job answered the Lord, and said:  I know that thou canst do all things, and no thought is hid from thee.  Who is this that hideth counsel without knowledge? Therefore I have spoken unwisely, and things that above measure exceeded my knowledge. With the hearing of the ear, I have heard thee, but now my eye seeth thee. Therefore I reprehend myself, and do penance in dust and ashes. And the Lord blessed the latter end of Job more than his beginning. And he had fourteen thousand sheep, and six thousand camels, and a thousand yoke of oxen, and a thousand she asses.  And he had seven sons, and three daughters. And he called the names of one Dies, and the name of the second Cassia, and the name of the third Cornustibil. And there were not found in all the earth women so beautiful as the daughters of Job: and their father gave them inheritance among their brethren. And Job lived after these things, a hundred and forty years, and he saw his children, and his children’s children, unto the fourth generation, and he died an old man, and full of days.

Liber Job 42:1-3, 5-6, 12-16 (Biblia Sacra Juxta Vulgatam Clementinam)

Respondens autem Job Domino, dixit : Scio quia omnia potes, et nulla te latet cogitatio.  Quis est iste qui celat consilium absque scientia ? ideo insipienter locutus sum, et quæ ultra modum excederent scientiam meam.Idcirco ipse me reprehendo, et ago poenitentiam in favilla et cinere. Dominus autem benedixit novissimis Job magis quam principio ejus : et facta sunt ei quatuordecim millia ovium, et sex millia camelorum, et mille juga boum, et mille asinæ.  Et fuerunt ei septem filii, et tres filiæ. Et vocavit nomen unius Diem, et nomen secundæ Cassiam, et nomen tertiæ Cornustibii.  Non sunt autem inventæ
mulieres speciosæ sicut filiæ Job in universa terra : deditque eis pater suus hæreditatem inter fratres earum. Vixit autem Job post hæc centum quadraginta annis, et vidit filios suos, et filios filiorum suorum usque ad quartam generationem : et mortuus est senex, et plenus dierum.

Gospel According to Luke 10:17-24 (Ronald Knox translation)

And the seventy-two disciples, came back full of rejoicing; Lord, they said, even the devils are made subject to us through your name. He said to them, I watched, while Satan was cast down like a lightning-flash from heaven. Behold, I have given you the right to trample on snakes and scorpions, and all the power of the enemy, and take no hurt from it. But you, instead of rejoicing that the devils are made subject to you, should be rejoicing that your names are enrolled in heaven. At this time, Jesus was filled with gladness by the Holy Spirit, and said, O Father, who are Lord of heaven and earth, I give you praise that you have hidden all this from the wise and the prudent, and revealed it to little children. Be it so. Lord, since this finds favour in your sight. My Father has entrusted everything into my hands; none knows what the Son is, except the Father, and none knows what the Father is, except the Son, and those to whom it is the Son’s good pleasure to reveal him. Then, turning to his own disciples, he said, Blessed are the eyes that see what you see; I tell you, there have been many prophets and kings who have longed to see what you see, and never saw it, to hear what you hear, and never heard it.

Evangelium Secundum Lucam 10:17-24 (Biblia Sacra Juxta Vulgatam Clementinam)

Reversi sunt autem septuaginta duo cum gaudio, dicentes : Domine, etiam dæmonia subjiciuntur nobis in nomine tuo.  Et ait illis : Videbam Satanam sicut fulgor de cælo cadentem.  Ecce dedi vobis potestatem
calcandi supra serpentes, et scorpiones, et super omnem virtutem inimici : et nihil vobis nocebit.  Verumtamen in hoc nolite gaudere quia spiritus vobis subjiciuntur: gaudete autem, quod nomina vestra scripta sunt in cælis. In ipsa hora exsultavit Spiritu Sancto, et dixit : Confiteor tibi Pater, Domine cæli et terræ, quod abscondisti hæc a sapientibus et prudentibus, et revelastiea parvulis. Etiam Pater : quoniam sic placuit ante te. Omnia mihi tradita sunt a Patre meo. Et nemo scit quis sit Filius, nisi Pater : et quis sit Pater, nisi Filius, et cui voluerit Filius revelare. Et conversus ad discipulos suos, dixit : Beati oculi qui vident quæ vos videtis. Dico enim vobis quod multi prophetæ et reges voluerunt videre quæ vos videtis, et non

Catechism of the Catholic Chuch 787


The Church is communion with Jesus

From the beginning, Jesus associated his disciples with his own life, revealed the mystery of the Kingdom to them, and gave them a share in his mission, joy, and sufferings. Jesus spoke of a still more intimate communion between him and those who would follow him: “Abide in me, and I in you…. I am the vine, you are the branches.” and he proclaimed a mysterious and real communion between his own body and ours: “He who eats my flesh and drinks my blood abides in me, and I in him.”

Catechismum Catholicae Ecclesiae 787

Ecclesia – Corpus Christi

Ecclesia est communio cum Iesu

Inde ab initio, Iesus vitae Suae Suos associavit discipulos; eis Regni revelavit mysterium; eos Suae missionis, gaudii Sui et Suarum passionum participes effecit. Iesus de communione adhuc intimiore loquitur inter Se et eos qui Illum sequentur: « Manete in me, et ego in vobis. […] Ego sum vitis, vos palmites » (Io 15,4-5). Et communionem annuntiat arcanam et realem inter corpus Suum et nostrum: « Qui manducat meam carnem et bibit meum sanguinem, in me manet, et ego in illo » (Io 6,56).

Notes on Job 42:1-3, 5-6, 12-17 (Haydock Bible Commentary)

Ver. 2. I know. So the Keri orders us to translate, with all the ancient versions, as the Hebrew text has, “thou knowest;” which Prof. Chappelow and Schultens deem more “sublime,” though one would think it was hardly “sense.” (Kennicott) — Hid. Hebrew, “of thine can be hindered.” All thy orders must be obeyed. It is in vain to keep silence: (chap. xxxix. 34.) I will confess openly thy justice and power. (Haydock) — He acknowledges his error, in not having before spoken enough of a just Providence. (Worthington)

Ver. 3. Who. Hebrew, “Who is he that hideth counsel without knowledge?” (Protestants) This seems to allude to the words of God, chap. xxxviii. 2. Each of my friends has only rendered the ways of Providence more obscure, and I myself have not perfectly understood them. (Haydock) — Unwisely. See chap. xxxix. 35. (Worthington) (Du Hamel) — Hebrew, “without knowledge, thing wonderful to me, which I knew not.” (Haydock) — Now I comprehend that thou didst not afflict me, but hast given me into the hands of the enemy, as thou wilt hereafter do others of the greatest virtue, that their patience may shine the brighter, and be rewarded. I need inquire no father, now I see thy design plainly, ver. 5. He does not accuse himself of any sin or false assertion, but acknowledges his infirmity in not having understood this before, ver. 6. (Houbigant) — Septuagint, “I have been told what I knew not, things great and wonderful, of which I was not apprized.” (Haydock) — Who can deny God’s providence? (Du Hamel)

Ver. 5. Seeth thee. Some have thought that God now manifested himself from the cloud. (Eusebius, Dem. i. 4.; Titalman, &c.) But all now agree that he only enlightened his understanding, and made known his designs more clearly. (Calmet) — Job now perceived that he had spoken too boldly, in saying, Hear, and I will speak, &c., ver. 4. The rest of this book is in prose. (Tirinus)

Ver. 6. Reprehend. Hebrew and Septuagint, “vilify.” (Haydock) — I recall the obscure expression which has occasioned my friends to mistake. (Du Hamel) — Penance. Hebrew, “groan.” Septuagint, “pine away, I look upon myself as dust and ashes.” Such are the sentiments which every one will entertain the nearer he approaches to the divine Majesty. (Haydock) — I no longer assert my innocence, but wait patiently in my present forlorn condition, till thou shalt be pleased to dispose of me. How much would the reputation and authority of Job sink, if some of his assertions had been destitute of truth, particularly as the sacred author does not mention which they were! But God exculpates his servant, ver. 8. (Houbigant) — Chaldean, “I have despised my riches, and I am comforted with respect to my children, who are now reduced to dust and ashes.” I find a consolation in submitting patiently to my sufferings, which I may have deserved on account of my unguarded speeches. (Calmet) — Job waits not for God’s answer, ver. 4. He at once feels an interior light, and is resigned. (Haydock) — He had defended the truth against men: now, with more resignation, he is content to suffer, and does penance for himself and others. (Worthington)

Ver. 12. Asses. Septuagint, “droves of,” &c., which would greatly increase the number.

Ver. 14. Dies, &c. “Day….cassia….and horn of antimony.” (Hebrew) — Yemima….Ketsiha….Keren hapuc. This last may signify (Haydock) “horn of change,” (Pagnin) in allusion to Job’s different states. (Menochius) (Du Hamel) — Sometimes we find the Latin names retained, and at other times translated. It would perhaps be as well to give their force uniformly in English, or rather to insert the original terms, if they could be now properly expressed. But that is impossible. Protestants, Jemima, “handsome as the day.” Kezia, “superficies, angle, or cassia.” Keren-happuch, “the horn or child of beauty.” The marginal explanations are given at least in the edition Edinb. 1787. (Haydock) — Cassia, an aromatic herb, which is perhaps not now found to be found in Europe, Matthiol. in Dios. i. 12. — The Arabs like to give such names to their children. (Spanheim, Hist. Job.) — Cornustibii, (Hebrew Puc) means a sort of paint, used to blacken the eyelids, (4 Kings ix. 30.) or a precious stone, Isaias liv. 11. Chaldean, “brilliant as an emerald.” She was so styled, on account of her great beauty, (Calmet) in which she was not inferior to her two sisters. Septuagint, “Horn of Amalthea,” (Haydock) or of plenty, (Calmet) which is not an approbation of the fable, but to show the abundance which Job now enjoyed. (Nicetas.) — Cassia might remind him of the bad smells to which he had been exposed. (Menochius) (Tirinus)

Ver. 15. Daughters. Alexandrian Septuagint adds, “and sons.” — Brethren. This was contrary to the custom of the Jews, (Numbers xxvii. 8.) but conformable to the Roman laws, and to the Koran. (Sur. 4.) (Calmet)

Ver. 16. Years, in all, as Judith is said to have dwelt in the house of her husband 105 years; though it is agreed that she only lived that space of time. (Haydock) — Authors are much divided about the length of Job’s life. Some suppose that he was afflicted with the leprosy at the age of 70, for several months, (Tirinus) or for a whole year, (Calmet) or for seven, (Salien) and that he lived twice as long after his re-establishment, in all 210. (Calmet) (Tirinus) Septuagint, “Job lived after his chastisement 170,” (Grabe substitutes 140 years. Then he marks with an obel as redundant) “but all the years which he lived were 248;” and adds from Theodition, “And Job saw his sons and their children, even the fourth generation.” (Haydock) — The old Vulgate had also 248 years; while some Greek copies read 740. But Grotius thinks the life of Job was not extended beyond 200. Petau and Spanheim say 189, (Calmet) and Pindea 210, or rather 280, years. Yet the life of man, in the days of Moses, his contemporary, was not often longer than 120; so that if we allow Job 140, he would be an old man, and might see the fourth generation, ver. 10. (Haydock) — The Greeks celebrate his festival on the 6th, the Latins on the 10th of May. (Pineda) — Days. Here a long addition is found in the Greek, Arabic, and old Vulgate; and Theodotion has also inserted it in his version, as it seems to contain a true and ancient tradition, (see Eusebius, præp. ix. 25.) though the Fathers have properly distinguished it from the inspired text. It stands thus in the Alexandrian Septuagint with an obel prefixed: “But it is written, that he shall be raised again, with those whom the Lord will restore to life.” He, this man, as it is translated from the Syriac book, lived in the land of Ausites, (Hus.) on the borders of Idumea, and of Arabia, and was before called Jobab. But marrying an Arabian woman, he begot a son by name Ennon. But his father was Zareth, a descendant of the sons of Esau, and his mother was Bossora; (Arabic, a native of Bosra) so that he was the 5th (Arabic, the 6th) from Abraham. Now these were the kings who reigned in Edom; over which country he also ruled. First, Balac, son of Semphor; (others have Beor) and the name of his city was Dennaba. After Balak, Jobab, who is called Job. After him, Assom, a leader from the country of Theman. After this man, Adad, son of Barad, who slew Madian in the plain of Moab; and the name of his city was Gethaim. But the friends who came to him were, Eliphaz, [son of Sophan] of the sons of Esau, king of the Themanites; Baldad, [son of Amnon, of Chobar] of the Auchite tyrant; (Grabe substitutes the tyrant of the Saucheans, as they call our Shuhites) Sophor, king of the Mineans.” What is marked with crotchets, (Haydock) has been probably taken from Theodotion. See the Greek Catena. What follows occurs in the Alexandrian manuscript. (Calmet) — “[Theman, son of Eliphaz, he, as the Syriac book is rendered, lived in the land of Ausites, on the borders of the Euphrates. His former name was Jobab, but Zareth was his father, from the sun rising.”] or eastern country. (Haydock) — Job might very well be the 5th or 6th from Abraham, if he were a contemporary with Moses, as Levi and Amram would live at the same time with Rahuel and Zare; (See 1 Paralipomenon i. 35, 44.) so that this tradition agrees with history. But what is said of the Syriac version is not so certain. (Calmet) — Some think the Syriac or Arabic was the original text, as the Greek seems to indicate, Greek: outos ermeneuetai ek tes Suriakes Biblou, en men ge katoikon, &c. The passage at the end, where this is repeated, may be an interpolation, as the latter part seems rather to belong to Job. For how could Theman have both Eliphaz and Zareth for his father? Grabe therefore, marks it as such. It would be too long for us to transcribe (Haydock) the praises which the Fathers have given to Job, and the resemblance which they have discovered between him and Jesus Christ. See Hebrews iv. 15 and xiii. 12.; Tertullian, patient.; St. Chrysostom, hom. xxxiv. in Matt. St. Ambrose, in Psalm xxxvii. 21., observes, that his behaviour on the dunghill was the greatest condemnation of satan, who fell by pride, though so highly favoured. (Calmet) — Besides the literal sense of this book, which displays the trials and victories of Job, we may consider him as a lively figure of Christ; who was perfectly innocent, and yet a man of sorrows: we may raise our minds to the contemplation of the greater glory which will attend the bodies of the just, after the resurrection; and, above all, we may discover lessons of morality, enforcing the observance of every virtue, and particularly of patience and resignation. (St. Gregory, &c.) (Worthington) — The books of Machabees, which are the only remaining pieces of sacred history, might have been here inserted, as they are in Calmet’s edition, that so all the historical part might come together. But is is more common to place those books after the prophets. They only relate a few of the transactions which took place during the 400 or 500 years preceding the Christian era. The rest must be borrowed from Josephus, or from profane authors. It would, however, be proper to read those books, and to have an idea of that period, before we attempt to explain the prophecies. (Haydock)

Notes on St. Luke 10:17-24 (Haydock Bible Commentary)

Ver. 18. I saw Satan as lightning, &c. Many expound it in this manner: I, who am from eternity, saw Satan with all the rebellious angels, as glorious as they were, fall from heaven; fear then, and tremble, though you have received such favours from God. Others take it in this sense, that Christ, by his incarnation, hath seen the power of the devils lessened and confounded, according to what he also said, (John xii. 31.) Now shall the prince of this world be cast out. (Witham) — What connexion have these words with what goes before? Some understand them thus: the reign of the devil is near at an end; this prince of darkness is going to be overturned; he will fall from the air, where he reigns, with the same precipitation as lightning, which cuts the clouds and presently disappears. It is almost the same thing he says in other places. “The prince of this world is already judged; behold now is the judgment of this world; behold now the prince of this world shall be cast forth! When I sent you to preach the gospel to the poor, I saw Satan fall; I saw his empire overturned. The last effort which this empire of darkness shall make is the death of our Saviour, as he himself says: This is your hour, and the power of darkness. Since his resurrection he has bound the dragon in the abyss for a thousand years; he has shut up the entrance, and sealed it with his seal.” (Apocalypse xii. 9. and xx. 2.) Others think that Jesus speaks here of the fall of Lucifer, at the beginning of the creation. Wishing to give his disciples a lesson in humility, on account of the vain complacency which he saw they took in the miracles they wrought, he says to them: Beware of pride, that precipitated the first angel from heaven: I have seen him in the glory with which he was surrounded, and I have seen him hurried into the abyss. Fear, lest the same should happen to you. The former explanation appears to us more simple and literal. (Calmet)

Ver. 19. Given you power, &c. By these words our Saviour seems to insinuate, that the venom of serpents, and the other noxious qualities of some animals, proceed from the malice of the devil. These are the arms and the instruments he makes use of to kill us, being the prince of death and a murderer from the beginning, as the Scripture styles him. The Jews attributed sickness, poisons, and every thing of the same kind to evil spirits.

Ver. 21. He rejoiced in the Holy Ghost. In almost all Greek copies, we read in spirit, without holy. And it is expounded of Christ’s own spirit. (Witham) — I give thanks, &c. In this verse we see plainly refuted the heretical Marcion, and his follower Manicheus, who asserted that God was not the creator of the earth, or of any thing existing on the earth. St. Epiphanius says, that in a gospel written by Marcion, the words Father and earth were entirely omitted. Who does not here deplore the blindness of heretics, who, in order to spread their errors, do not hesitate thus to corrupt the original Scripture received by the whole Christian world!!! (Denis the Carthusian)


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