The Ultra Conservative Catholic

October 3, 2008

Daily Devotions for October 5, 2008

Filed under: Religion-Catholicism — tobinatorstark @ 1:59 pm

Isaias 5:1-7 (Douay Rheims Challoner Version)

I will sing to my beloved the canticle of my cousin concerning his vineyard. My beloved had a vineyard on a hill in a fruitful place. And he fenced it in, and picked the stones out of it, and planted it with the choicest vines, and built a tower in the midst thereof, and set up a winepress therein: and he looked that it should bring forth grapes, and it broutht forth wild grapes. And now, O ye inhabitants of Jerusalem, and ye men of Juda, judge between me and my vineyard. What is there that I ought to do more to my vineyard, that I have not done to it?  And now I will show you wnat I will do to my vineyard. I will take away the hedge thereof, and it shall be wasted: I will break down the wall thereof, and it shall be trodden down. And I will make it desolate: it shall not be pruned, and it shall not be digged: but briers and thorns shall come up: and I will command the clouds to rain no rain upon it. For the vineyard of the Lord of hosts is the house of Israel: and the man of Juda, his pleasant plant: and I looked that he should do judgment, and behold iniquity: and do justice, and behold a cry.

Isaiae 5:1-7 (Biblia Sacra Juxta Vulgatam Clementinam)

Cantabo dilecto meo canticum patruelis mei vineæ suæ. Vinea facta est dilecto meo in cornu filio olei. Et sepivit eam, et lapides elegit ex illa, et plantavit eam electam ; et ædificavit turrim in medio ejus, et torcular exstruxit in ea ; et exspectavit ut faceret uvas, et fecit labruscas. Nunc ergo, habitatores Jerusalem et viri Juda, judicate inter me et vineam meam Quid est quod debui ultra facere vineæ meæ, et non feci ei ? an quod exspectavi ut faceret uvas, et fecit labruscas ? Et nunc ostendam vobis quid ego faciam vineæ meæ :auferam sepem ejus, et erit in direptionem ; diruam maceriam ejus, et erit in conculcationem.  Et ponam eam desertam ; non putabitur et non fodietur :et ascendent vepres et spinæ, et nubibus mandabo ne pluant super eam imbrem.  Vinea enim Domini exercituum domus Isra¨el est ; et vir Juda germen ejus delectabile :et exspectavi ut faceret judicium, et ecce iniquitas ; et justitiam, et ecce clamor

Philippians 4:6-9 (Douay-Rheims Challoner text)

Be nothing solicitous; but in every thing, by prayer and supplication, with thanksgiving, let your petitions be made known to God.  And the peace of God, which surpasseth all understanding, keep your hearts and minds in Christ Jesus. For the rest, brethren, whatsoever things are true, whatsoever modest, whatsoever just, whatsoever holy, whatsoever lovely, whatsoever of good fame, if there be any virtue, if any praise of discipline, think on these things. The things which you have both learned, and received, and heard, and seen in me, these do ye, and the God of peace shall be with you.

Philippenes 4:6-9 (Biblia Sacra Juxta Vulgatam Clementinam)

Nihil solliciti sitis : sed in omni oratione, et obsecratione, cum gratiarum actione petitiones vestræ innotescant apud Deum. Et pax Dei, quæ exuperat omnem sensum, custodiat corda vestra, et intelligentias vestras in Christo Jesu. De cetero fratres, quæcumque sunt vera, quæcumque pudica, quæcumque justa, quæcumque sancta, quæcumque amabilia, quæcumque bonæ famæ, siqua virtus, siqua laus disciplinæ, hæc cogitate.  Quæ et didicistis, et accepistis, et audistis, et vidistis in me, hæc agite : et Deus pacis erit vobiscum.

Gospel according to St. Matthew 21:33-43 (Ronald Knox Translation)

Listen to another parable. There was a rich man who planted a vineyard; he walled it in, and dug a wine-press and built a tower in it, and then let it out to some vine-dressers, while he went on his travels. When vintage-time drew near, he sent his own servants on an errand to the vinedressers, to claim its revenues. Whereupon the vine-dressers laid hands upon his servants; one they beat, one they killed outright, one they stoned. And he sent other servants on a second errand, more than he had sent at first, but they were used no better. After that, he sent his own son to them; They will have reverence, he said, for my son. But when the vine-dressers found his son coming to them, they said among themselves, This is the heir; come, let us kill him, and seize upon the inheritance. And they laid hands on him, thrust him out from the vineyard, and killed him. And now, what will the owner of the vineyard do to those vine-dressers when he returns? They said, He will bring those wretches to a wretched end, and will let out the vineyard to other vine-dressers, who will pay him his due when the season comes. And Jesus said to them, Have you never read those words in the scriptures, The very stone which the builders rejected has become the chief stone at the comer; this is the Lord’s doing, and it is marvellous in our eyes? I tell you, then, that the kingdom of God will be taken away from you, and given to a people which yields the revenues that belong to it.

Evangelium Secundum Matthaeum 21:33-43 (Biblia Sacra Juxta Vulgatam Clementinam)

Et audientes turbæ, mirabantur in doctrina ejus. 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. Secundum autem
simile est huic : Diliges proximum tuum, sicut teipsum. In his duobus mandatis universa lex pendet, et
prophetæ.  Congregatis autem pharisæis, interrogavit eos Jesus, dicens : Quid vobis videtur de Christo ? cujus filius est ? Dicunt ei : David. Ait illis : Quomodo ergo David in spiritu vocat eum Dominum, dicens

Catechism of the Catholic Church 152

To believe in the Holy Spirit

One cannot believe in Jesus Christ without sharing in his Spirit. It is the Holy Spirit who reveals to men who Jesus is. For “no one can say “Jesus is Lord”, except by the Holy Spirit”, who “searches everything, even the depths of God. . No one comprehends the thoughts of God, except the Spirit of God.” Only God knows God completely: we believe in the Holy Spirit because he is God.

The Church never ceases to proclaim her faith in one only God: Father, Son and Holy Spirit.

Catechismum Catholicae Ecclesaie 152

In Spiritum Sanctum credere

Impossibile est quempiam in Iesum Christum credere, quin ille Eius sit particeps Spiritus. Sanctus vero Spiritus hominibus revelat quis Iesus sit. Etenim « nemo potest dicere “Dominus Iesus”, nisi in Spiritu Sancto » (1 Cor 12,3). « Spiritus enim omnia scrutatur, etiam profunda Dei. […] Quae Dei sunt, nemo cognovit nisi Spiritus Dei » (1 Cor 2,10-11). Solus Deus Deum plene cognoscit. In Sanctum credimus Spiritum, quia Ille est Deus.

Ecclesia suam fidem in unum Deum, Patrem, Filium et Spiritum Sanctum confiteri non desinit.

Notes on Isaias 5:1-7 ( Douay-Rheims Challoner text)

Chap. 5. Ver. 1 My cousin. So the prophet calls Christ, as being of his family and kindred, by descending from thouse of David.-Ibid. On a hill, &c. Literally, in the horn, the son of oil.

Notes on Philippians 4:6-9 (Douay-Rheims Challoner text)

“Whatsoever things are true”… Here the apostle enumerates general precepts of morality, which they ought to practise, in words, in promises, in lawful oaths, etc., he commands rectitude of mind, and sincerity of heart.  “Whatsoever modest”… by these words he prescribes gravity in manners, modesty in dress, and decency in conversation. Whatsoever just– That is, in dealing with others, in buying or selling, in trade or business, to be fair and honest. “Whatsoever holy”… by these words may be understood, that those who are in a religious state professed, or in holy orders, should lead a life of sanctity and chastity, according to the vows they make; but these words being also applied to those in the world, indicate the virtuous life they are bound by the divine commandments to follow.  “Whatsoever lovely”… that is, to practise those good offices in society, that procure us the esteem and good will of our neighbours. Whatsoever of good fame– That is, that by our conduct and behaviour we should edify our neighbours, and give them good example by our actions. If there be any virtue, if any praise of discipline– that those in error, by seeing the morality and good discipline of the true religion, may be converted. And finally, the apostle commands, not only the Philippians, but all Christians, to think on these things– that is, to make it their study and concern that the peace of God might be with them.

Notes on St. Matthew 21:33-43 (Haydock Bible Commentary)

Ver. 33. A certain master of a family, &c. This master is God; the vineyard, the Jews; the husbandmen, the Jewish priests; the servants, God’s prophets, sent from time to time: the son, called (Mark xii. 6,) his only and most dear son, is our Saviour Jesus Christ, whom they persecuted to death. (Witham) — By this parable, our Saviour teaches the Jews that the providence of God had wonderfully watched over them from the beginning, that nothing had been omitted to promote their salvation, and that notwithstanding his prophets had been put to most cruel deaths, still the Almighty was not turned away from them, but had at length sent down his only Son, who should suffer at their hands the inexpressible ignominies and tortures of his cross and passion. (St. Chrysostom, hom. lxix.)

Ver. 37. They will reverence, &c. This is not said, as if God were ignorant what the Jews would do to his only begotten Son, since in this very place he declares that they would condemn him to death; but, to shew what they ought to have done, and what he had a right to expect from them. (Nicholas of Lyra.)

Ver. 38. Heir. From this text, it appears that the princes of the Jews knew Jesus to be the Messias, and that it was only through envy and malice they were so blinded as not to acknowledge him for the Son of God. When, therefore, the apostle says, (1 Corinthians ii. 8,) If they had known, they would not have crucified the Lord of glory; this, it is probable, must be understood of the common people, since we can hardly believe that the princes of the people were ignorant of it, as Christ had so repeatedly inculcated this truth, that he even says himself they had no excuse, and were only actuated by hatred against him and his Father. (St. John xv. 22.) (Tirinus) — Inheritance, &c. It appears from St. John xi. that one of the motives why the Jews killed our Saviour was, lest if they let him live, all men should believe, and the Romans should come and destroy their nation. But the very means they took to secure their kingdom to themselves, hastened their downfall, and eventually caused their ruin; since in punishment of their crucifying Jesus Christ, their city and state were completely ruined under the Roman emperors Titus and Vespasian. (Nicholas of Lyra.)

Ver. 41. He will bring those evil men to an evil end. This answer was made by some of them. Yet St. Luke (xx. 16,) tells us, that others among them, (whom we may take to be the Scribes and Pharisees) cried out, God forbid; seeing well enough that this was a prediction of their future ruin. (Witham) — If we compare this text with St. Luke, it will appear that it was from the midst of the people that this answer was given, which was confirmed by Jesus Christ, and at which the high priests were so indignant, because they saw clearly it must fall upon themselves. (Bible de Vence)

Ver. 42. The head of the corner. By these words, (Psalm cxvii,) which the Jews themselves expounded of their Messias, Christ shewed them, that although they, who should have been the architects, had rejected him, yet he should be the chief corner-stone to unite the Jews and the Gentiles, converted into one Christian Church, militant on earth and triumphant in heaven. See Acts iv. 11. (Witham) — St. Augustine remarks, that this parable was addressed not only to the opponents of Christ’s authority, but likewise to the people.

Ver. 43. The kingdom of God shall be taken from you. By this dreadful conclusion he tells them in plain terms, that they shall be forsaken, and punished for their blindness and obstinacy. (Witham)


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