The Ultra Conservative Catholic

October 8, 2008

Daily Devotions for October 9, 2008

Filed under: Religion-Catholicism — tobinatorstark @ 10:55 am

Galatians 3:1-5 (Douay-Rheims Challoner text)

O senseless Galatians, who hath bewitched you that you should not obey the truth, before whose eyes Jesus Christ hath been set forth, crucified among you?  This only would I learn of you: Did you receive the Spirit by the works of the law, or by the hearing of faith?  Are you so foolish, that, whereas you began in the Spirit, you would now be made perfect by the flesh? Have you suffered so great things in vain? If it be yet in vain. He therefore who giveth to you the Spirit, and worketh miracles among you; doth he do it by the works of the law, or by the hearing of the faith?

Galatas 3:1-5 (Bibia Sacra Juxta Vulgatam Clementinam)

O insensati Galatæ, quis vos fascinavit non obedire veritati, ante quorum oculos Jesus Christus præscriptus est, in vobis crucifixus ? Hoc solum a vobis volo discere : ex operibus legis Spiritum accepistis, an ex auditu fidei ? sic stulti estis, ut cum Spiritu coeperitis, nunc carne consummemini ? tanta passi estis sine causa ? si tamen sine causa. Qui ergo tribuit vobis Spiritum, et operatur virtutes in vobis : ex operibus legis, an ex auditu fidei ?

Gospel According to St. Luke 11:5-13 (Ronald Knox Translation)

Let us suppose that one of you has a friend, to whom he goes at dead of night, and asks him. Lend me three loaves of bread, neighbour; a friend of mine has turned in to me after a journey, and I have nothing to offer him. And suppose the other answers, from within doors. Do not put me to such trouble; the door is locked, my children and I are in bed; I cannot bestir myself to grant your request. I tell you, even if he will not bestir himself to grant it out of friendship, shameless asking will make him rise and give his friend all that he needs. And I say the same to you; ask, and the gift will come, seek, and you shall find; knock, and the door shall be opened to you. Everyone that asks, will receive, that seeks, will find, that knocks, will have the door opened to him. Among yourselves, if a father is asked by his son for bread, will he give him a stone? Or for a fish, will he give him a snake instead of a fish? Or if he is asked for an egg, will he give him a scorpion? Why then, if you, evil as you are, know well enough how to give your children what is good for them, is not your Father much more ready to give, from heaven, his gracious Spirit to those who ask him?

Evangelium Secundum Lucam 11:5-13 (Biblia Sacra Juxta Vulgatam Clementinam)

Et ait ad illos : Quis vestrum habebit amicum, et ibit ad illum media nocte, et dicet illi : Amice, commoda mihi tres panes, quoniam amicus meus venit de via ad me, et non habeo quod ponam ante illum, et ille de intus respondens dicat :Noli mihi molestus esse, jam ostium clausum est, et pueri mei mecum sunt in cubili : non possum surgere, et dare tibi. Et si ille perseveraverit pulsans : dico vobis, etsi non dabit illi surgens eo quod amicus ejus sit, propter improbitatem tamen ejus surget, et dabit illi quotquot habet necessarios. Et ego dico vobis : Petite, et dabitur vobis ; quærite, et invenietis ; pulsate, et aperietur vobis.  Omnis enim qui petit, accipit : et qui quærit, invenit : et pulsanti aperietur. Quis autem ex vobis patrem petit panem, numquid lapidem dabit illi ? aut piscem, numquid pro pisce serpentem dabit illi ? aut si petierit ovum, numquid porriget illi scorpionem ? Si ergo vos, cum sitis mali, nostis bona data dare filiis vestris: quanto magis Pater vester de cælo dabit spiritum bonum petentibus se ?

Catechism of the Catholic Church 728

Jesus does not reveal the Holy Spirit fully, until he himself has been glorified through his Death and Resurrection. Nevertheless, little by little he alludes to him even in his teaching of the multitudes, as when he reveals that his own flesh will be food for the life of the world. He also alludes to the Spirit in speaking to Nicodemus, to the Samaritan woman, and to those who take part in the feast of Tabernacles. To his disciples he speaks openly of the Spirit in connection with prayer and with the witness they will have to bear.

Catechismum Catholicae Ecclesiae 728

Iesus Spiritum Sanctum non plene revelat donec Ipse per Suam Mortem Suamque Resurrectionem glorificatus est. Tamen Ipse Eum lente suggerit etiam in Sua doctrina ad turbas, cum revelat carnem Suam cibum pro mundi vita futuram esse. Etiam Nicodemo, Samaritanae et illis suggerit qui Tabernaculorum participes sunt festivitatis. Discipulis Suis aperte loquitur occasione orationis et testimonii quod ipsi debebunt perhibere.

Notes on Galations 3:1-5 (Haydock Bible Commentary)

Ver. 1. Before whose eyes Jesus Christ….crucified among you.[1] The common exposition is, that St. Paul had before described and set before them Christ crucified. Others, that it had been clearly foretold by the prophets that Christ was crucified for them. (Witham)

Ver. 2. Did you receive the Spirit by the works of the law? As if he said, you esteem it a great favour to have received those spiritual gifts of working miracles, &c. When you were made Christians, had you these favours by the works of the law, or was it not by the hearing of faith, and by the faith of Christ, that you had such extraordinary graces? and when you have begun thus happily by the spirit of Christ and his spiritual gifts, are you for finishing and thinking to make yourselves more perfect by the exterior works of the law, the circumcision of the flesh, and such like ceremonies? (Witham)

Ver. 4-5. If yet in vain: i.e. I have still good hopes, that what you have already suffered by persecutions and self-denials, since your conversion, will not be in vain; as they would be, if you sought to be justified by the works and ceremonies of the law of Moses, and not by the faith and law of Christ, by which only you can be truly sanctified. (Witham) — St. Jerome, St. Augustine, and others, suppose that the power of working miracles still remained in the Galatians, notwithstanding what had passed; but St. Chrysostom and several others, explain it of a power they had formerly possessed. (Calmet)

Notes on St. Luke 11:5-13 (Haydock Bible Commentary)

Ver. 5. This parable is not found in any one of the evangelists, except St. Luke. Our Saviour having taught his disciples the aforesaid form of prayer, now shews them the utility and efficacy of prayer in general. He wishes to inculcate the necessity of perseverance in prayer. A friend comes to borrow of another friend at an unseasonable hour; his request is refused; he insists, and obtains, by his perseverance, what he could not have gained without it. Thus also the Almighty wishes to be importuned; he wishes us to pray with zeal and perseverance. this is the model we ought to follow. (Calmet) — God would not exhort us so earnestly to pray, unless he was ready to grant our petitions. Let us blush at our sloth: he is more ready to give than we are to receive. (St. Augustine)

Ver. 8. After our Saviour had given his apostles this form of prayer, knowing that men would recite it with remissness and negligence, and then on account of not being heard, would desist, he teaches here to avoid this pusillanimity in prayer; perseverance in our petitions being the most advantageous. (St. Cyril in St. Thomas Aquinas)

Ver. 9. Our petitions are frequently not immediately granted, that our earnestness and assiduity may be increased; that we may learn to esteem the gifts of God, and preserve them with care, for whatever we procure with labour, we preserve with care, lest by losing it we lose our labour also. (St. Basil in Con. Mon.)

Ver. 10. How comes it to pass then, that many pray, and receive not? To this we answer, that if they approach in a proper manner, and observe the necessary conditions of the petition, they will undoubtedly receive what they ask for; but if, on the contrary, they deviate from this rule, and ask not, as they ought, they will not receive; because as St. James says, you ask, and receive not, because you ask amiss. (Chap. i.) By asking for things that are prejudical to your well-being; or, if for spiritual blessings, you do not receive them, on account of your evil motives. (Origen in St. Thomas Aquinas)

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