The Ultra Conservative Catholic

October 5, 2008

Daily Devotions for October 6, 2008

Filed under: Religion-Catholicism — tobinatorstark @ 12:48 pm

Galatians 1:6-12 (Douay-Rheims Challoner text)

I wonder that you are so soon removed from him that called you into the grace of Christ, unto another gospel.  Which is not another, only there are some that trouble you, and would pervert the gospel of Christ. As we said before, so now I say again: If any one preach to you a gospel, besides that which you have received, let him be anathema.  For do I now persuade men, or God? Or do I seek to please men? If I yet pleased men, I should not be the servant of Christ.  For I give you to understand, brethren, that the gospel which was preached by me is not according to man.  For neither did I receive it of man, nor did I learn it; but by the revelation of Jesus Christ But though we, or an angel from heaven, preach a gospel to you besides that which we have preached to you, let him be anathema.

Galatas 1:6-12 (Biblia Sacra Vulgatam Clementinam)

Miror quod sic tam cito transferimini ab eo qui vos vocavit in gratiam Christi in aliud Evangelium :quod non est aliud, nisi sunt aliqui qui vos conturbant, et volunt convertere Evangelium Christi.  Sed licet nos aut angelus de cælo evangelizet vobis præterquam quod evangelizavimus vobis, anathema sit.  Sicut prædiximus, et nunc iterum dico : si quis vobis evangelizaverit præter id quod accepistis, anathema sit. Modo enim hominibus suadeo, an Deo ? an quæro hominibus placere? si adhuc hominibus placerem, Christi servus non essem. Notum enim vobis facio, fratres, Evangelium, quod evangelizatum est a me, quia non est secundum hominem :neque enim ego ab homine accepi illud, neque didici, sed per revelationem Jesu Christi.

Gospel According to St. Luke 10:25-37 (Ronald Knox Translation)

It happened once that a lawyer rose up, trying to put him to the test; Master, he said, what must I do to inherit eternal life? Jesus asked him. What is it that is written in the law? What is your reading of it? And he answered, You shall love the Lord your God with the love of your whole heart, and your whole soul, and your whole strength, and your whole mind; and your neighbour as yourself. You have answered right, he told him; do this, and you shall find life.A man who was on his way down from Jerusalem to Jericho fell in with robbers, who stripped him and beat him, and went off leaving him half dead. And a priest, who chanced to be going down by the same road, saw him there and passed by on the other side. And a Levite who came there saw him, and passed by on the other side. But a certain Samaritan, who was on his travels, saw him and took pity at the sight; he went up to him and bound up his wounds, pouring oil and wine into them, and so mounted him upon his own beast and brought him to an inn, where he took care of him. And next day he took out two silver pieces, which he gave to the inn-keeper, and said, Take care of him, and on my way home I will give you whatever else is owing to you for your pains. Which of these, do you think, proved himself a neighbour to the man who had fallen in with robbers? And he said, He that showed mercy on him. Then Jesus said, Go your way, and do you likewise.

Evangelium Secundum Lucum 10:25-37 (Biblia Sacra Vulgatam Clementinam)

Et ecce quidam legisperitus surrexit tentans illum, et dicens : Magister, quid faciendo vitam æternam possidebo?  At ille dixit ad eum: In lege quid scriptumest ? quomodo legis ?  Ille respondens dixit : Diliges Dominum Deum tuum ex toto corde tuo, et ex tota anima tua, et ex omnibus virtutibus tuis, et ex omni mente tua : et proximum tuum sicut teipsum.  Dixitque illi :Recte respondisti : hoc fac, et vives.  Ille autem volens justificare seipsum, dixit ad Jesum: Et quis est meus proximus ? Suscipiens autem Jesus, dixit :Homo quidam descendebat ab Jerusalem in Jericho, et incidit in latrones, qui etiam despoliaverunteum : et plagis impositis abierunt semivivo relicto. Accidit autem ut sacerdos quidam descenderet eadem via : et viso illo præterivit.  Similiter et Levita, cum esset secus locum, et videret eum, pertransiit. Samaritanus autem quidam iter faciens, venit secus eum : et videns eum, misericordia motus est. Et appropians alligavit vulnera ejus, infundens oleum et vinum: et imponens illum in jumentum suum, duxit in stabulum, et curam ejus egit.  Et altera die protulit duos denarios, et dedit stabulario, et ait : Curam illius habe : et quodcumque supererogaveris, ego cum rediero reddam tibi.  Quis horum trium videtur tibi proximus fuisse illi, qui incidit in latrones ?  At ille dixit : Qui fecit misericordiam in illum. Et ait illi Jesus :Vade, et tu fac similiter.

Catechism of the Catholic Church 1540

Instituted to proclaim the Word of God and to restore communion with God by sacrifices and prayer, this priesthood nevertheless remains powerless to bring about salvation, needing to repeat its sacrifices ceaselessly and being unable to achieve a definitive sanctification, which only the sacrifice of Christ would accomplish.

Catechismum Catholicae Ecclesiae 1540

At hoc sacerdotium, institutum ad verbum Dei annuntiandum et ad communionem cum Deo iterum stabiliendam per sacrificia et orationem, incapax manet salutem operandi, egens incessanter sacrificia iterare, quin ad definitivam perveniat sanctificationem, quam solummodo sacrificium Christi operaturum erat.

Notes on Galatians 1:6-12 (Haydock Bible Commentary)

Ver. 6-7. This was about three or four years after their conversion. The apostle knowing very well how to suit his discourse to his auditors, in this epistle makes use of a more severe and harsh address than is observable in his other epistles. The reason is, the Galatians were a less civilized people, and had already shewn the little attachment they had to their spiritual father. (Calmet) — To another gospel: which is not [2] another. That is, it is not properly another, because they pretended to be Christians, and teach the faith: and yet it was in some measure another, because changed by such teachers with a mixture of errors, particularly that all converted Gentiles were to observe the Jewish law: and in this sense, they are said to subvert, or destroy the gospel of Christ: so that the apostle hesitates not to pronounce and repeat an anathema, a curse upon all that preach any thing besides, that is, in point of religion, not agreeing with what he had taught. I cannot omit here a reflection, which St. Chrysostom makes on the 7th verse. Where are they, saith he, who condemn us (Catholics) for the differences we have with heretics? and who pretend there is no such essential difference betwixt us and them, so as to judge them excluded from the communion of the Catholic Church, out of which there is no salvation, unless perhaps through ignorance. — Let them hear what St. Paul says, that they destroyed the gospel who made any such innovations: to wit, by introducing again as necessary some of the Jewish ceremonies, even at a time when the Christians, who had been Jews, might lawfully use them, and even they who had been Gentiles. St. Paul says, this is to change and destroy the gospel; he repeats anathema against them. Let them hear, and take notice of this, who pretend that the unity of the one Catholic faith is sufficiently maintained by all Christian societies, that agreeing, as they say, in fundamentals, their faith is a saving faith: that the council of Trent, without reason, pronounced such anathemas against them: that all Catholics are uncharitable for denying them to be in the way to salvation, when they make Scripture alone, as interpreted by their private judgment, the only rule of their faith. They may as well accuse not only St. Chrysostom but also St. Paul, of uncharitableness, &c. (Witham)

Ver. 9. The terrible sentence awarded by St. Paul, bears equally strong against modern as against ancient innovators in religion.

Ver. 10. If I did yet please men, I should not be the servant of Christ. I should not have embraced the Christian faith, I who was so zealous against it, and who by changing have exposed himself to persecutions, &c. (Witham)

Notes on St. Luke 10:25-37 (Haydock Bible Commentary)

Ver. 25. Eternal life? The law of Moses does not expressly promise eternal life to the observers of it, but confines its promises to temporal blessings during this life. Still we always find that the Jews hoped in another life after this. This opinion is clearly observable in the books of Scripture, written both before and after the captivity, and in Josephus and Philo. (Calmet)

Ver. 29. Neighbour? It appears this was a celebrated controversy among the doctors of the law; some probably affirming, that the Jews only were so; while others maintained that their friends alone were their neighbours. (Maldonatus)

Ver. 30. A certain man, &c. This some would have to be a history: others rather judge it spoken by way of parable, to teach us to perform offices of charity towards all men without exception. (Witham) — Were we to adhere to the mere words of this parable, it would seem to follow, that only those who do us good were to be esteemed our neighbours; for the context seems to intimate, that the Levite and the priest were not neighbours to the man who fell among the robbers, because they did not assist him. But according to the opinion of most fathers, the intent of this parable is the shew, that every person who has need of our assistance is our neighbour. (Maldonatus)

Ver. 31. Our Saviour here shews the Jewish priests how preposterous was their behaviour, who, though scrupulously exact in performing all external acts of religion, entirely neglected piety, mercy, and other more essential duties. The Jews despised the Samaritans as wicked and irreligious men; but our Saviour here tells them that they were less exact in works of charity towards their neighbours than the very Samaritans. (Tirinus)

Ver. 34. This is the allegorical meaning of the parable: The man that fell among robbers, represents Adam and his posterity; Jerusalem, the state of peace and innocence, which man leaves by going down to Jericho, which means the moon, the state of trouble and sin: the robbers represent the devil, who stripped him of his supernatural gifts, and wounded him in his natural faculties: the priest and Levite represent the old law: the Samaritan, Christ; and the beast, his humanity. The inn means the Church; wine, the blood of Christ; oil, his mercy; whilst the host signifies St. Peter and his successors, the bishops and priests of the Church. (Origen, St. Jerome, St. Ambrose, St. Augustine, and others)


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