The Ultra Conservative Catholic

October 10, 2008

Daily Devotional for October 10, 2008

Filed under: Religion-Catholicism — tobinatorstark @ 11:15 am

Galatians 3:7-14 (Douay-Rheims Challoner text)

Know ye therefore, that they who are of faith, the same are the children of Abraham. And the scripture, foreseeing, that God justifieth the Gentiles by faith, told unto Abraham before: In thee shall all nations be blessed. Therefore they that are of faith, shall be blessed with faithful Abraham.  For as many as are of the works of the law, are under a curse. For it is written: Cursed is every one, that abideth not in all things, which are written in the book of the law to do them.  But that in the law no man is justified with God, it is manifest: because the just man liveth by faith. But the law is not of faith: but, He that doth those things, shall live in them.  Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written: Cursed is every one that hangeth on a tree:  That the blessing of Abraham might come on the Gentiles through Christ Jesus: that we may receive the promise of the Spirit by faith.

Galatas 3:7-14 (Biblia Sacra Juxta Vulgatam Clementinam)

cognoscite ergo quia qui ex fide sunt, ii sunt filii Abrahæ.  Providens autem Scriptura quia ex fide justificat gentes Deus, prænuntiavit Abrahæ : Quia benedicentur in te omnes gentes. Igitur qui ex fide sunt, benedicentur cum fideli Abraham.  Quicumque enim ex operibus legis sunt, sub maledicto sunt. Scriptum est enim : Maledictus omnis qui non permanserit in omnibus quæ scripta sunt in libro legis ut faciat ea. Quoniam autem in lege nemo justificatur apud Deum, manifestum est : quia justus ex fide vivit. Lex autem non est ex fide, sed : Qui fecerit ea, vivet in illis. Christus nos redemit de maledicto legis, factus pro nobis maledictum : quia scriptum est : Maledictus omnis qui pendet in ligno : ut in gentibus benedictio Abrahæ fieret in Christo Jesu, ut pollicitationem Spiritus accipiamus per fidem.

Gospel According to St. Luke 11:15-26 (Ronald Knox Translation)

He had just cast out a devil, which was dumb; and no sooner had the devil gone out than the dumb man found speech. The multitudes were filled with amazement; but some of them said, It is through Beelzebub, the prince of the devils, that he casts the devils out, while others, to put him to the test, would have him show a sign out of heaven. But he could read their thoughts, and said to them. No kingdom can be at war with itself without being brought to desolation, one house falling upon another. And how do you suppose that Satan’s kingdom can stand firm if he is at war with himself, that you should accuse me of casting out devils through Beelzebub? Again, if it is through Beelzebub that I cast out devils, by what means do your own sons cast them out? It is for these, then, to pronounce judgement on you. But if, when I cast out devils, I do it through God’s power, then it must be that the kingdom of God has suddenly appeared among you. When a strong man, fully armed, mounts guard over his own palace, his goods are left in peace; but when a man comes who is stronger still, he will take away all the armour that bred such confidence, and divide among others the spoils of victory. He who is not with me, is against me; he who does not gather his store with me, scatters it abroad. The unclean spirit which has possessed a man, and then goes out of him, walks about the desert looking for a resting-place, and finds none; and it says, I will go back to my own dwelling, from which I came out. And it comes back, to find that dwelling swept out, and neatly set in order. Thereupon, it goes away and brings in seven other spirits more wicked than itself to bear it company, and together they enter in and settle down there; till the last state of that man is worse than the first.

Evangelium Secundum Lucam 11:15-26 (Biblia Sacra Juxta Vulgatam Clementinam)

Quidam autem ex eis dixerunt : In Beelzebub principe dæmoniorum ejicit dæmonia. Et alii tentantes, signum de cælo quærebant ab eo. Ipse autem ut vidit cogitationes eorum, dixit eis : Omne regnum in seipsum divisum desolabitur, et domus supra domum cadet. Si autem et Satanas in seipsum divisus est, quomodo stabit regnum ejus ? quia dicitis in Beelzebub me ejicere dæmonia.  Si autem ego in Beelzebub ejicio dæmonia : filii vestri in quo ejiciunt ? ideo ipsi judices vestri erunt. 20 Porro si in digito Dei ejicio dæmonia : profecto pervenit in vos regnum Dei. Cum fortis armatus custodit atrium suum, in pace sunt ea quæ possidet. Si autem fortior eo superveniens vicerit eum, universa arma ejus auferet, in quibus confidebat, et spolia ejus distribuet.  Qui non est mecum, contra me est : et qui non colligit mecum, dispergit. Cum immundus spiritus exierit de homine, ambulat per loca inaquosa, quærens requiem : et non inveniens dicit : Revertar in domum meam unde exivi. Et cum venerit, invenit eam scopis mundatam, et ornatam. Tunc vadit, et assumit septem alios spiritus secum, nequiores se, et ingressi habitant ibi. Et fiunt novissima hominis illius pejora prioribus

Catechism of the Catholic Church 385


God is infinitely good and all his works are good. Yet no one can escape the experience of suffering or the evils in nature which seem to be linked to the limitations proper to creatures: and above all to the question of moral evil. Where does evil come from? “I sought whence evil comes and there was no solution”, said St. Augustine, and his own painful quest would only be resolved by his conversion to the living God. For “the mystery of lawlessness” is clarified only in the light of the “mystery of our religion”. The revelation of divine love in Christ manifested at the same time the extent of evil and the superabundance of grace. We must therefore approach the question of the origin of evil by fixing the eyes of our faith on him who alone is its conqueror.

Catechismum Catholicae Ecclesiae 385


Deus infinite est bonus et omnia Eius opera bona sunt. Attamen nemo doloris, malorum in natura — quae tamquam limitibus creaturarum propriis apparent conexa — aufugit experientiam et praecipue quaestionem mali moralis. Unde venit malum? « Quaerebam unde malum et non erat exitus », dicit sanctus Augustinus, 2 Thess 2,7) non illuminatur nisi sub luce mysterii pietatis. Revelatio amoris divini in Christo simul extensionem mali et superabundantiam gratiae manifestavit. Debemus igitur quaestionem originis mali considerare, nostrae fidei oculos coniicientes in Illum qui solus eius est victor. et eius propria dolorosa investigatio exitum non inveniet nisi in eius conversione ad Deum vivum. Quia « mysterium […] iniquitatis

Notes on Galatians 3:7-14 (Haydock Bible Commentary)

Ver. 10-14. Are under a curse….cursed is every man, &c. The sense of these is to be found Deuteronomy xxvii. 26. in the Septuagint. Some expound them thus: curses are pronounced against every one who keeps not all the precepts of the law, but there is not any one; i.e. scarce any one, who keepeth them all; therefore all under the law are under some curse. But as it cannot be said that no one kept all the precepts, especially the moral precepts of the law, mentioned in that place of Deuteronomy; (for Zacharias and Elizabeth were both just in the sight of God, Luke i., and doubtless many others lived so as not to incur those curses, but were just and were saved, though not by virtue of the works of the law only, nor without faith in God, and in their Redeemer, who was to come) therefore others understand that all such persons fall under these curses, who think to comply with all these precepts by their own strength, or who confide in the works of the law only, without faith in Christ, the Messias, and without which they cannot be saved. This agrees with what follows, that the just man liveth by faith. (Habacuc ii. 4.) See Romans i. 17. — Now the law is not of faith, i.e. the works done merely in compliance with the law, are not works of faith that can save a man: but he that doth those things of the law, shall live in them; i.e. says St. Jerome, shall have a long temporal life promised in the law; or, as others say, shall have life everlasting, if they are done with faith. — Christ hath redeemed us from these curses; but to do this, hath made himself a curse for our sake, by taking upon himself the similitude of a sinner, and by dying upon the cross, as if he had been guilty of the greatest sins, having only charged himself with our sins, inasmuch as it is written: (Deuteronomy xxi. 23.) cursed is every one who hangeth on a tree; which is to be understood, in case he deserve it for his own sins. — That the blessing of Abraham (or promised to Abraham) might be fulfilled; i.e. Christ redeemed us, that these blessings might be fulfilled on all nations, and that all might receive the promise of the Spirit, or the promised spirit of grace believing in Christ, who is now come. (Witham)

Notes on St. Luke 11:15-26 (Haydock Bible Commentary)

Ver. 17. And house upon house shall fall. He speaks of a house or family divided, which thereby shall fall to ruin. (Witham)

Ver. 19. Your judges. They will condemn you of injustice, envy, and hatred against me, and blasphemy against God; because when they perform any exorcisms, though they appear but little more than human in their actions, yet you ascribe them to the virtue of God; but when I perform any miracle, though there always appear most evident signs of the power and virtue of God, you ascribe all to the hand and machinations of the devil. (Tirinus)

Ver. 24. Man, &c. By this one man is meant the whole Jewish people, out of whom the unclean spirit had been driven by the law. (St. Ambrose) — For as long as they were in Egypt, they lived after the manners of the Egyptians, and were the habitation of the unclean spirit; but it was expelled from them, when they slew the paschal lamb in figure of Christ, and escaped destruction by sprinkling themselves with its blood. (St. Cyril in St. Thomas Aquinas) — But the evil spirit returned to his former habitation, the Jews, because he saw them devoid of virtue, barren, and open for his reception. And their latter state is worse than their former; for more wicked demons possessed the breasts of the Jews than before. Then they raged against the prophets only; but now they persecute the Lord himself of the prophets: therefore have they suffered much greater extremities from Vespasian and Titus, than from Egypt and Babylon; for besides being deprived of the merciful protection of Providence, which before watched over them, they are destitute of all grace, and delivered up to a more poignant misery, and a more cruel tyranny of the devil. (St. Chrysostom, hom. xliv. on S. Matt.)

Ver. 26. The last state, &c. But these words are also addressed to us Christians, who may often, and with reason, fear lest the vice we think extinguished in us, again return and seize on our slothful and careless souls, finding them cleansed indeed from the filth of sin by the grace of baptism, but destitute of every ornamental and protective virtue. It brings with it seven other evil spirits, by which we must understand every vicious inclination. (Ven. Bede) — The latter state of these souls is worse than the former; because having been delivered from all former sins, and adorned with grace, if they again return to their iniquities a much more grievous punishment will be due for every subsequent crime. (St. Chrysostom, hom. xliv. on S. Matt.)


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