The Ultra Conservative Catholic

October 24, 2008

Daily Devotions for October 25, 2008

Filed under: Religion-Catholicism — tobinatorstark @ 3:25 pm

Ephesians 4:7-16 (Douay-Rheims Challoner text)

And he gave some apostles, and some prophets, and other some evangelists, and other some pastors and doctors, For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ: Until we all meet into the unity of faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the age of the fulness of Christ; That henceforth we be no more children tossed to and fro, and carried about with every wind of doctrine by the wickedness of men, by cunning craftiness, by which they lie in wait to deceive. But doing the truth in charity, we may in all things grow up in him who is the head, even Christ:From whom the whole body, being compacted and fitly joined together, by what every joint supplieth, according to the operation in the measure of every part, maketh increase of the body, unto the edifying of itself in charity. This then I say and testify in the Lord: That henceforward you walk not as also the Gentiles walk in the vanity of their mind


Ephesios 4:7-16 (Biblia Sacra juxta Vulgatam Clementinam)

Unicuique autem nostrum data est gratia secundum mensuram donationis Christi. Propter quod dicit: Ascendens in altum, captivam duxit captivitatem : dedit dona hominibus. Quod autem ascendit, quid est, nisi quia et descendit primum in inferiores partes terræ ?  Qui descendit, ipse est et qui ascendit super omnes cælos, ut impleret omnia. Et ipse dedit quosdam quidem apostolos, quosdam autem prophetas, alios vero evangelistas, alios autem pastores et doctores, ad consummationem sanctorum in opus ministerii, in ædificationem corporis Christi :donec occurramus omnes in unitatem fidei, et agnitionis Filii Dei, in virum perfectum, in mensuram ætatis plenitudinis Christi :ut jam non simus parvuli fluctuantes, et circumferamur omni vento doctrinæ in nequitia hominum, in astutia ad circumventionem erroris. Veritatem autem facientes in caritate, crescamus in illo per omnia, qui est caput Christus :ex quo totum corpus compactum et connexum per omnem juncturam subministrationis, secundum operationem in mensuram uniuscujusque membri, augmentum corporis facit in ædificationem sui in caritate.


Gospel According to St. Luke 13:1-9 (Ronald Knox Translation)

At this very time there were some present that told him the story of those Galileans, whose blood Pilate had shed in the midst of their sacrifices. And Jesus said in answer. Do you suppose, because this befell them, that these men were worse sinners than all else in Galilee? I tell you it is not so; you will all perish as they did, if you do not repent. What of those eighteen men on whom the tower fell in Siloe, and killed them; do you suppose that there was a heavier account against them, than against any others who then dwelt at Jerusalem? I tell you it was not so; you will all perish as they did, if you do not repent. And this was a parable he told them; There was a man that had a fig-tree planted in his vineyard, but when he came and looked for fruit on it, he could find none; whereupon he said to his vine-dresser. See now, I have been coming to look for fruit on this fig-tree for three years, and cannot find any. Cut it down; why should it be a useless charge upon the land? But he answered thus. Sir, let it stand this year too, so that I may have time to dig and put dung round it; perhaps it will bear fruit; if not, it will be time to cut it down then.


Evangelium Secundum Lucam 13:1-9 (Biblia Sacra Juxta Vulgatam Clementinam)

Aderant autem quidam ipso in tempore, nuntiantes illi de Galilæis, quorum sanguinem Pilatus miscuit cum sacrificiis eorum. Et respondens dixit illis : Putatis quod hi Galilæi præ omnibus Galilæis peccatores fuerint, quia talia passi sunt ? Non, dico vobis : sed nisi poenitentiam habueritis, omnes similiter peribitis. Sicut illi decem et octo, supra quos cecidit turris in Silo¨e, et occidit eos : putatis quia et ipsi debitores fuerint præter omnes homines habitantes in Jerusalem ? Non, dico vobis : sed si poenitentiam non egeritis, omnes similiter peribitis. Dicebat autem et hanc similitudinem : Arboremfici habebat quidam plantatam in vinea sua, et venit quærens fructum in illa, et non invenit. Dixit autem ad cultorem vineæ : Ecce anni tres sunt ex quo venio quærens fructum in ficulnea hac, et non invenio : succide ergo illam : ut quid etiam terram occupat ? At ille respondens, dicit illi : Domine dimitte illam et hoc anno, usque dum fodiam circa illam, et mittam stercora, et siquidem fecerit fructum : sin autem, in futurum succides eam


Catechism of the Catholic Church 695

Anointing. the symbolism of anointing with oil also signifies the Holy Spirit, to the point of becoming a synonym for the Holy Spirit. In Christian initiation, anointing is the sacramental sign of Confirmation, called “chrismation” in the Churches of the East. Its full force can be grasped only in relation to the primary anointing accomplished by the Holy Spirit, that of Jesus. Christ (in Hebrew “messiah”) means the one “anointed” by God’s Spirit. There were several anointed ones of the Lord in the Old Covenant, pre-eminently King David. But Jesus is God’s Anointed in a unique way: the humanity the Son assumed was entirely anointed by the Holy Spirit. the Holy Spirit established him as “Christ.” The Virgin Mary conceived Christ by the Holy Spirit who, through the angel, proclaimed him the Christ at his birth, and prompted Simeon to come to the temple to see the Christ of the Lord. The Spirit filled Christ and the power of the Spirit went out from him in his acts of healing and of saving. Finally, it was the Spirit who raised Jesus from the dead. Now, fully established as “Christ” in his humanity victorious over death, Jesus pours out the Holy Spirit abundantly until “the saints” constitute – in their union with the humanity of the Son of God – that perfect man “to the measure of the stature of the fullness of Christ”: “the whole Christ,” in St. Augustine’s expression


Catechismum Catholicae Ecclesiae 695

Unctio. Symbolum unctionis olei etiam Spiritum Sanctum significat ita ut Eius efficiatur synonymon. Illa est, in initiatione christiana, signum sacramentale Confirmationis, quae praecise in Ecclesiis Orientalibus appellatur « Chrismatio ». Sed ut tota eius vis intelligatur, oportet ad primam unctionem redire a Spiritu Sancto peractam: illam Iesu. Christus (« Messias » a lingua Hebraica) « unctum » Spiritus Dei significat. In Vetere Foedere, quidam « uncti » Domini fuerunt, rex David modo eminenti. Sed Iesus est Unctus Dei singulariter: humanitas quam Filius assumit, totaliter est « uncta Spiritus Sancti ». Iesus a Spiritu Sancto « Christus » est constitutus. Virgo Maria Christum concipit de Spiritu Sancto, qui Eum ut Christum per angelum annuntiat in Eius Nativitate, et Simeonem impellit ut in Templum veniat ad Christum videndum Domini; Ipse Christum implet et Eius virtus a Christo exit in Huius actibus sanationis et salutis. Ipse denique Iesum a mortuis resuscitat. Tunc Iesus, plene « Christus » in Sua humanitate mortis victrice constitutus, profuse Spiritum Sanctum effundit donec « sancti », in sua unione cum humanitate Filii Dei, constituant illum « virum perfectum, in mensuram aetatis plenitudinis Christi » (Eph 4,13): « totum Christum », secundum sancti Augustini locutionem


Notes on Ephesian 4:7-16 (Douay-Rheims Challoner text)

11 “Gave some apostles”… Here it is plainly expressed, that Christ has left in his church a perpetual succession of orthodox pastors and teachers, to preserve the faithful in unity and truth.


Notes on St. Luke 13:1-9 (Haydock Bible Commentary)

Ver. 1. Whose blood Pilate had mingled with their sacrifices. These seem to have been some of the seditious followers of Judas, the Galilean, or Gaulonite, who denied that God’s people were to pay taxes; and it is thought that some of them, coming to offer up sacrifices in the temple, Pilate caused them to be slain at that very time, so that their blood was mixed with the sacrifices. (Witham) — Whose blood, &c. i.e. whom he had caused to be massacred in the temple, at the time they were offering sacrifices. The history, to which allusion is made in this place, in not well known; but there is great probability that these Galileans were disciples of Judas, the Galilean, who taught that they ought not to pay tribute to foreigners. As they were spreading this doctrine in Jerusalem, and perhaps even in the temple, Pilate laid violent hands upon them, and caused them to be murdered amidst the sacrifices. (Calmet) — Galileans, &c. These were the followers of one Judas, a Galilean, of whom St. Luke makes mention in the Acts of the Apostles, (Chap. v.) who held it unlawful to call any one lord. Many of this sect were punished by Pilate, because they would not allow this title to be given to Cæsar; they also maintained that no other sacrifices could lawfully be offered, except such as were prescribed by the law, by which opinion they forbade the accustomed sacrifices offered up for the emperor and people of Rome. Pilate, irritated by these their opinions, ordered them to be slain in the midst of their sacrifices, and this was their blood mixed with that of the victims. (St. Cyril in St. Thomas Aquinas)

Ver. 2. Sinners, &c. People are naturally inclined to believe, that those who are unfortunate, and afflicted with calamities, must likewise be culpable and impious. The Jews were very much given to these sentiments, as we see in many places of Scripture; John ix. 2 and 3. Our Saviour wishes to do away with this prejudice, by telling them that the Galileans, who are here spoken of, were not the most culpable among the inhabitants of that country; shewing by this, that God often spares the most wicked, and sends upon the good the most apparent signs of vengeance, that he may exercise the patience, and crown the merit of the latter, and give to the former an example of the severity which they must expect, if they continue in their disorders. Neither can it be said, that in this God commits any injustice. He uses his absolute dominion over his creatures, when he afflicts the just; he procures them real good, when he strikes them; and his indulgence towards the wicked, is generally an effect of his mercy, which waits for their repentance, or sometimes the consequences of his great anger, when he abandons them to the hardness of their reprobate hearts, and says, “I will rest, and be angry with you no longer.” (Ezechiel, Chap. xvi. 42.) This is the most terrible mark of his final fury. (Calmet)

Ver. 3. This prediction of our Saviour upon the impenitent was afterwards completely verified; for Josephus informs us, that under the government of Cumanus, 20,000 of them were destroyed about the temple. (Jewish Antiquities, lib. xx, chap. 4.) That upon the admission of the Idumeans into the city, 8,500 of the high priest’s party were slain, insomuch that there was a flood of blood quite round the temple. (The Jewish War, lib. iv, chap. 7.) That in consequence of the threefold faction that happened in Jerusalem before the siege of the Romans, the temple was every where polluted with slaughter; the priests were slain in the exercise of their functions; many who came to worship, fell before their sacrifices; the dead bodies of strangers and natives were promiscuously heaped together, and the altar defiled with their blood. (The Jewish War, lib. vi, chap. 1.) That upon the Romans taking possession of the city and temple, mountains of dead bodies were piled up about the altar; streams of blood ran down the steps of the temple; several were destroyed by the fall of towers, and others suffocated in the ruins of the galleries over the porches. (The Jewish War, lib. vii, chap. 10.)

Ver. 4. Or those eighteen, &c. The Almighty permitted these people to be thus chastised, that the others might be filled with fear and apprehension at the sight of another’s dangers, and thus become the heirs of the kingdom of heaven. But then you will say, is another punished that I may become better? No; he is punished for his own crimes; but his punishment becomes to those that witness it the means of salvation. (St. Chrysostom, Concio. 3. de Lazaro.)

Ver. 5. Unless you do penance, &c. The Jews did not penance; and therefore, forty years after our Lord’s Passion, the Romans came, and beginning with Galilee, destroyed this impious nation to its roots, and polluted not only the court of the temple, whither the sacrifices were carried, but the inner sanctuary, with human blood. (Ven. Bede)

Ver. 6. A certain man, &c. Each one, inasmuch as he holds a place in life, if he produce not the fruit of good works, like a barren tree encumbers the ground; because the place he holds, were it occupied by others, might be a place of fertility. (St. Gregory)

Ver. 9. And if happily it bear fruit. It is a way of speaking, when a sentence is left imperfect; yet what is not expressed, may be easily understood; as here we may understand, well and good, or the like. (Witham)

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