The Ultra Conservative Catholic

October 7, 2008

Daily Devotions for October 8, 2008

Filed under: Religion-Catholicism — tobinatorstark @ 10:35 pm

Galatians 2:1-2, 7-14 (Douay-Rheims Challoner text)

Then, after fourteen years, I went up again to Jerusalem with Barnabas, taking Titus also with me. And I went up according to revelation; and communicated to them the gospel, which I preach among the Gentiles, but apart to them who seemed to be some thing: lest perhaps I should run, or had run in vain. But contrariwise, when they had seen that to me was committed the gospel of the uncircumcision, as to Peter was that of the circumcision. (For he who wrought in Peter to the apostleship of the circumcision, wrought in me also among the Gentiles.)  And when they had known the grace that was given to me, James and Cephas and John, who seemed to be pillars, gave to me and Barnabas the right hands of fellowship: that we should go unto the Gentiles, and they unto the circumcision: Only that we should be mindful of the poor: which same thing also I was careful to do. But when Cephas was come to Antioch, I withstood him to the face, because he was to be blamed. For before that some came from James, he did eat with the Gentiles: but when they were come, he withdrew and separated himself, fearing them who were of the circumcision. And to his dissimulation the rest of the Jews consented, so that Barnabas also was led by them into that dissimulation.  But when I saw that they walked not uprightly unto the truth of the gospel, I said to Cephas before them all: If thou, being a Jew, livest after the manner of the Gentiles, and not as the Jews do, how dost thou compel the Gentiles to live as do the Jews?

Galatas 2:1-2, 7-14 (Biblia Sacra Juxta Vulgatam Clementinam)

Deinde post annos quatuordecim, iterum ascendi Jerosolymam cum Barnaba, assumpto et Tito. Ascendi autem secundum revelationem : et contuli cum illis Evangelium, quod prædico in gentibus, seorsum autem iis qui videbantur aliquid esse : ne forte in vacuum currerem, aut cucurrissem. Sed e contra cum vidissent quod creditum est mihi Evangelium præputii, sicut et Petro circumcisionis (qui enim operatus est Petro in apostolatum circumcisionis, operatus est et mihi inter gentes) : et cum cognovissent gratiam, quæ data est mihi, Jacobus, et Cephas, et Joannes, qui videbantur columnæ esse, dextras dederunt mihi, et Barnabæ societatis : ut nos in gentes, ipsi autem in circumcisionem : tantum ut pauperum memores essemus, quod etiam sollicitus fui hoc ipsum facere. Cum autem venisset Cephas Antiochiam, in faciem ei restiti, quia reprehensibilis erat. Prius enim quam venirent quidam a Jacobo, cum gentibus edebat :cum autem venissent, subtrahebat, et segregabat se, timens eos qui ex circumcisione erant. Et simulationi ejus consenserunt ceteri Judæi, ita ut et Barnabas duceretur ab eis in illam simulationem. Sed cum vidissem quod non recte ambularent ad veritatem Evangelii, dixi Cephæ coram omnibus : Si tu, cum Judæus sis, gentiliter vivis, et non judaice : quomodo gentes cogis judaizare ?

Gospel According to St. Luke 11:1-4 (Ronald Knox Translation)

Once, when he had found a place to pray in, one of his disciples said to him, after his prayer was over. Lord, teach us how to pray, as John did for his disciples. And he told them. When you pray, you are to say. Father, hallowed be your name; your kingdom come; give us this day our daily bread; and forgive us our sins; we too forgive all those who trespass against us; and lead us not into temptation.

Evangelium Secundum Lucam 11:1-4 (Biblia Sacra Juxta Vulgatam Clementinam)

Et factum est : cum esset in quodam loco orans, ut cessavit, dixit unus ex discipulis ejus ad eum :Domine, doce nos orare, sicut docuit et Joannes discipulos suos. Et ait illis : Cum oratis, dicite : Pater, sanctificetur nomen tuum. Adveniat regnum tuum.  Panem nostrum quotidianum da nobis hodie. Et dimitte nobis peccata nostra, siquidem et ipsi dimittimus omni debenti nobis. Et ne nos inducas in tentationem.

Catechism of the Catholic Church 1425

Why a Sacrament of Reconciliation after Baptism?

“YOU were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and in the Spirit of our God. One must appreciate the magnitude of the gift God has given us in the sacraments of Christian initiation in order to grasp the degree to which sin is excluded for him who has “put on Christ.” linking our forgiveness of one another’s offenses to the forgiveness of our sins that God will grant us. But the apostle John also says: “If we say we have no sin, we deceive ourselves, and the truth is not in us.” and the Lord himself taught us to pray: “Forgive us our trespasses,”

Catechismum Catholicae Ecclesiae 1425

Cur sacramentum quoddam Reconciliationis post Baptismum?

« Abluti estis, […] sanctificati estis, […] iustificati estis in nomine Domini Iesu Christi et in Spiritu Dei nostri! » (1 Cor 6,11). Oportet conscios esse magnitudinis doni Dei quod nobis in initiationis christianae sacramentis concessum est, ad intelligendum quousque peccatum res sit aliena pro eo qui Christum induit.71 Io 1,8). Atque Ipse Dominus nos docuit orare: « Dimitte nobis peccata nostra » (Lc 11,4), mutuam nostrarum offensionum remissionem coniungens remissioni quam Deus nostris concedet peccatis. Sed sanctus apostolus Ioannes etiam scribit: « Si dixerimus quoniam peccatum non habemus, nosmetipsos seducimus, et veritas in nobis non est

Notes on Galatians 2:1-2, 7-14 (Douay-Rheims Challoner text)

7 “The gospel of the uncircumcision”… The preaching of the gospel to the uncircumcised, that is, to the Gentiles. St. Paul was called in an extraordinary manner to be the apostle of the Gentiles; St. Peter, besides his general commission over the whole flock, (John 21. 15, etc.,) had a peculiar charge of the people of the circumcision, that is, of the Jews.

11 “I withstood”… The fault that is here noted in the conduct of St. Peter, was only a certain imprudence, in withdrawing himself from the table of the Gentiles, for fear of giving offence to the Jewish converts; but this, in such circumstances, when his so doing might be of ill consequence to the Gentiles, who might be induced thereby to think themselves obliged to conform to the Jewish way of living, to the prejudice of their Christian liberty. Neither was St. Paul’s reprehending him any argument against his supremacy; for in such cases an inferior may, and sometimes ought, with respect, to admonish his superior.

Notes on St. Luke 1-4 (Haydock Bible Commentary)

Ver. 2. Father, hallowed be thy name, &c. See Matthew vi. In the ordinary Greek copies here are all the seven petitions, as in St. Matthew: and so they are in the Protestant Testament. Yet St. Augustine in his Enchiridion, (chap. i. tom. 6, p. 240,) says there were read seven petitions in St. Matthew and only five in St. Luke. We may also take notice, that though in the Greek copies here in St. Luke are all seven petitions of the Lord’s prayer, yet the doxology, for thine is the kingdom, &c. is omitted in all Greek copies, and by the Protestants; which is a new argument and proof, that the said doxology is an addition from the Greek liturgy. (Witham)

Ver. 3. In the Greek it is called epiousion; i.e. supersubstantial. This is not the bread that goeth into the body, but the bread of eternal life, that supports the life of the soul. It is here called daily bread. Receive then daily, what will daily profit you; and continue so to live, that you may be daily in proper dispositions for receiving it. All who are under sin, have received a wound, and must seek for a cure. The cure is this heavenly and most venerable sacrament. (St. Augustine, Serm. ii. de verbo Dei.)

Ver. 4. Christ does not teach us to pray for afflictions of the body, but always enjoins us to pray, that we may not enter into temptation. When, therefore, temptation attacks us, we must beg of God grace to withstand it, that the promise in St. Matthew (chap. x.) may be fulfilled in us, he who perseveres to the end shall be saved. (Ven. Bede in Reg. Brev. 221)


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