The Ultra Conservative Catholic

October 26, 2008

Daily Devotions for October 27, 2008

Filed under: Religion-Catholicism — tobinatorstark @ 9:37 pm

Ephesians 4:32-5:8 (Douay-Rheims Challoner text)

And be ye kind one to another; merciful, forgiving one another, even as God hath forgiven you in Christ. Be ye therefore followers of God, as most dear children; And walk in love, as Christ also hath loved us, and hath delivered himself for us, an oblation and a sacrifice to God for an odour of sweetness. But fornication, and all uncleanness, or covetousness, let it not so much as be named among you, as becometh saints: Or obscenity, or foolish talking, or scurrility, which is to no purpose; but rather giving of thanks. For know you this and understand, that no fornicator, or unclean, or covetous person (which is a serving of idols), hath inheritance in the kingdom of Christ and of God. 6 Let no man deceive you with vain words. For because of these things cometh the anger of God upon the children of unbelief. Be ye not therefore partakers with them. For you were heretofore darkness, but now light in the Lord. Walk then as children of the light


Ephesios 4:32-5:8 (Biblia Sacra Juxta Vulgatam Clementinam)

Estote autem invicem benigni, misericordes, donantes invicem sicut et Deus in Christo donavit vobis.
5 Estote ergo imitatores Dei, sicut filii carissimi, et ambulate in dilectione, sicut et Christus dilexit nos, et tradidit semetipsum pro nobis, oblationem et hostiam Deo in odorem suavitatis. Fornicatio autem, et omnis immunditia, aut avaritia, nec nominetur in vobis, sicut decet sanctos :aut turpitudo, aut stultiloquium, aut scurrilitas, quæ ad rem non pertinet : sed magis gratiarum actio. Hoc enim scitote intelligentes: quod omnis fornicator, aut immundus, aut avarus, quod est idolorum servitus, non habet hæreditatem in regno Christi et Dei. Nemo vos seducat inanibus verbis: propter hæc enim venit ira Dei in filios diffidentiæ. Nolite ergo effici participes eorum. Eratis enim aliquando tenebræ : nunc autem lux in Domino. Ut filii lucis ambulate


Gospel According to St. Luke 13:10-17 (Ronald Knox Translation)

here was a sabbath day on which he was preaching in one of their synagogues. Here there was a woman who for eighteen years had suffered under some influence that disabled her; she was bent down, and could not lift her head straight. Jesus saw her and called her to him; Woman, he said, you are rid of your infirmity. Then he laid his hands on her, and immediately she was raised upright, and gave praise to God. But the ruler of the synagogue, indignant that Jesus should heal them on the sabbath day, turned and said to the multitude. You have six days on which work is allowed; you should come and be healed on those days, not on the sabbath. And the Lord gave him this answer. What, you hypocrites, is there any one of you that will not untie his ox or his ass from the stall and take them down to water, when it is the sabbath? And here is this daughter of Abraham, whom Satan had kept bound these eighteen years past; was it wrong that she should be delivered on the sabbath day from bonds like these? All his adversaries were put to shame by this saying of his, and the whole multitude rejoiced over the marvellous works he did.


Evangelium Secundum Lucam 13:10-17 (Biblia Sacra Juxta Vulgatam Clementinam)

Erat autem docens in synagoga eorum sabbatis. Et ecce mulier, quæ habebat spiritum infirmitatis annis decem et octo : et erat inclinata, nec omnino poterat sursum respicere. Quam cum videret Jesus, vocavit eam ad se, et ait illi : Mulier, dimissa es ab infirmitate tua. Et imposuit illi manus, et confestim erecta est, et glorificabat Deum. Respondens autem archisynagogus, indignans quia sabbato curasset Jesus, dicebat turbæ : Sex dies sunt in quibus oportet operari : in his ergo venite, et curamini, et non in die sabbati. Respondens autem ad illum Dominus, dixit : Hypocritæ, unusquisque vestrum sabbato non solvit bovem suum, aut asinum a præsepio, et ducit adaquare ? Hanc autem filiam Abrahæ, quam alligavit Satanas, ecce decem et octo annis, non oportuit solvi a vinculo isto die sabbati?  Et cum hæc diceret, erubescebant omnes adversarii ejus : et omnis populus gaudebat in universis, quæ gloriose fiebant ab eo.


Catechism of the Catholic Church 87

Mindful of Christ’s words to his apostles: “He who hears you, hears me”, The faithful receive with docility the teachings and directives that their pastors give them in different forms.


Catechismum Catholicae Ecclesiae 87

Fideles, memores verbi Christi ad Apostolos: « Qui vos audit, me audit » (Lc 10,16), doctrinas et normas dociliter accipiunt, quas illis eorum Pastores diversis formis praebent.


Notes on Ephesians 4:32-5:9 (Haydock Bible Commentary)

Ver. 3. Covetousness.[1] The Latin word is generally taken for a coveting or immoderate desire of money and riches. St. Jerome and others observe, that the Greek word in this an divers other places in the New Testament may signify any unsatiable desire, or the lusts of sensual pleasures; and on this account, St. Jerome thinks that it is here joined with fornication and uncleanness. But St. Chrysostom in the last chapter, (ver. 19. hom. xiii. and on this chap. ver. 3.) shews that by the Greek word is understood avarice, or an immoderate desire of riches, when he tells (hom. xviii) that this sin is condemned by those words of Christ, Luke xvi. 13. You cannot serve God and mammon. (Witham)

Ver. 4. Nor obscenity.[2] What is here meant by this word, St. Chrysostom tells us at large in the moral exhortation after his 17th homily; to wit, jests with immodest suggestions or a double meaning, and raillery or buffoonery against the rules of good conversation, scarce made use of by any but by men of low condition and a mean genius, which is not to the purpose of a Christian, who must give an account to God of all his words. (Witham)

Ver. 5. Nor covetous person, which is a serving of idols. It is clear enough by the Greek that the covetous man is called an idolater, whose idol in mammon; though it may be also said of other sinners, that the vices they are addicted to are their idols. (Witham)

Ver. 6. The apostle here puts them in mind of the general judgment, when the angel of God will, on account of their crimes of avarice, fornication, &c. fall on the children of unbelief; by which are meant the wicked. He had before assured them that the perpetrators of such crimes would be excluded from the kingdom of heaven; and now he moreover informs them, that the severest punishments will be inflicted on such wicked persons. (Estius)

Ver. 7. Be ye not, therefore, partakers with them: do not imitate their wickedness, or the wrath of the Almighty will likewise fall on you. (Estius)

Ver. 8. By darkness is here meant the state of infidelity into which they had been plunged so far as to adore stones as God, and committed without remorse the above-mentioned grievous sins. But delivered by Christ from this darkness, they have become light in the Lord, shining in faith and justice. (Estius)

[1] Ver. 3 and 5. Covetousness, avaritia, Greek: pleonexia. See St. Jerome on these verses, who expounds it of an insatiable lust, as to the sins of uncleanness and impurity. (p. 380.) But see also St. Chrysostom who, by Greek: pleonexia, (Chap. iv. 19.) expounds, an immoderate desire of riches: Greek: chrematon om. ig. (p. 829.) And here, hom. xvii. p. 847, Greek: o gar auto chrematon eromen, kai somaton. And hom. xviii, on the fifth verse, he expounds the word, Greek: pleonektes, os estin eidololatres, qui est idolatra, of him who is, properly speaking, an avaricious man; who adores mammon, or riches, who takes pains to leave an inheritance to others, and deprives himself of it, &c. (p. 853.) Greek: chruso douleuontes, 851.

[2] Ver. 4. Scurrilitas, quæ ad rem non pertinet, Greek: eutrapelia ta oukanekonta. St. Chrysostom, Greek: log. ig. p. 848 and 849, describes the vice of Greek: eutrapelia in these words: Greek: entha aichrotes, ekei e eutrapelia….e eutrapelia malaken poiei psuchen, &c. …porro touto christianou, to komodein….ei kalon to pragma, ti tois mimois aphietai; …parasiton to pragma, mimon, orcheston, gunaikon, pornon, porro psuches eleutheras, porro eugenous….ei tis aichros, outos kai eutrapelos. Where there is filthiness, there is eutrapelia. It is this that makes the mind effeminate….Far be it from a Christian to play the comedian. If this were commendable, why is it left to buffoons? It is the business of flattering hangers-on, or trencher friends, of fools in a play, of debauched women, but far be it from persons of a higher rank, well born, and of good breeding. If any man be void of honour, void of shame, such a one is given to eutrapelia. A man will scarce find it worth his while to consult the Latin translation in Fronto-Ducæus, which in this and many other places is far from being exact. I know that Aristotle, (lib. iv. de moribus. chap. 14, p. 42. Ed. Aurel. Allobrog.) and St. Thomas Aquinas, the doctor of the schools, (lib. ii. Q. 60. a. 5. and 22.; Q. 168. a. 2.) takes eutrapelia in a different sense, when it is a facetious innocent way of jesting, containing rather instructive admonitions; and so, St. Thomas Aquinas tells us, it may be reckoned among the moral virtues; but then, even as Aristotle tells us, it must be without all words of immodesty and buffoonery, which is against good manners: otherwise it degenerates into scurrility


Notes on St. Luke 13:10-17 (Haydock Bible Commentary)

Ver. 14. The president of the synagogue, when he saw the woman, who before crept on the ground, now raised by the touch of Christ, and hearing the mandate of God, was filled with envy, and decried the miracle, apparently through solicitude for keeping the sabbath. But the truth is, he would rather see the poor woman bent to the earth like a beast, than see Christ glorified by healing her. (St. Cyril in St. Thomas Aquinas)

Ver. 19. Our Lord was this mustard-seed, when he was buried in the earth; and He became a tree, when he ascended into heaven; but a tree that overshadowed the whole creation, in the branches of which the birds of heaven rested; that is, the powers of heaven, and all such as by good works have raised themselves from the earth. The apostles are the branches, to repose in whose bosoms we take our flight, borne on the wings of Christian virtue. Let us sow this seed (Christ) in the garden of our hearts, that the grace of good works may flourish, and you may send forth the various perfumes of every virtue. (St. Ambrose)

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