The Ultra Conservative Catholic

November 3, 2008

Daily Devotions for November 3, 2008

Filed under: Religion-Catholicism — tobinatorstark @ 8:24 pm

Philippians 2:1-4 (Douay-Rheims Challoner text)

If there be therefore any consolation in Christ, if any comfort of charity, if any society of the spirit, if any bowels of commiseration: Fulfill ye my joy, that you may be of one mind, having the same charity, being of one accord, agreeing in sentiment. Let nothing be done through contention, neither by vain glory: but in humility, let each esteem others better than themselves:  Each one not considering the things that are his own, but those that are other men’s

Philippenses 2:1-4 (Biblia Sacra Juxta Vulgatam Clementinam)

Si qua ergo consolatio in Christo, si quod solatium caritatis, si qua societas spiritus, si qua viscera miserationis: implete gaudium meum ut idem sapiatis, eamdem caritatem habentes, unanimes, idipsum sentientes, nihil per contentionem, neque per inanem gloriam : sed in humilitate superiores sibi invicem arbitrantes, non quæ sua sunt singuli considerantes, sed ea quæ aliorum.


Gospel According to St. Luke 14:12-14 (Ronald Knox Translation)

Everyone who exalts himself shall be humbled, and he that humbles himself shall be exalted. He said, moreover, to his host. When you give a dinner or a supper, do not ask your neighbours to come, or your brethren, or your kindred, or your friends who are rich; it may be they will send you invitations in return, and so you will be recompensed for your pains. Rather, when you give hospitality, invite poor men to come, the cripples, the lame, the blind: so you shall win a blessing, for these cannot make you any return; your reward will come when the just rise again.


Evangelium Secundum Lucam 14:12-14 (Biblia Sacra Juxta Vulgatam Clementinam)

Dicebat autem et ei, qui invitaverat : Cum facis prandium, aut coenam, noli vocare amicos tuos, neque fratres tuos, neque cognatos, neque vicinos divites : ne forte te et ipsi reinvitent, et fiat tibi retributio ; sed cum facis convivium, voca pauperes, debiles, claudos, et cæcos :et beatus eris, quia non habent retribuere tibi : retribuetur enim tibi in resurrectione justorum.


Catechism of the Catholic Church 2635

Since Abraham, intercession – asking on behalf of another has been characteristic of a heart
attuned to God’s mercy. In the age of the Church, Christian intercession participates in Christ’s, as an expression of the communion of saints. In intercession, he who prays looks “not only to his own interests, but also to the interests of others,” even to the point of praying for those who do him harm


Catechismum Catholicae Ecclesiae 2635

Intercedere, petere pro aliis, proprium est, inde ab Abraham, cordis misericordiae Dei conformati. In Ecclesiae tempore, intercessio christiana illam Christi participat: expressio est communionis sanctorum. In intercessione, qui orat, non considerat « quae sua sunt, […] sed et ea, quae aliorum » (Phil 2,4) usque ad orandum pro eis qui illi malum faciunt.

Notes on Phiippians 2:1-4 (Haydock Bible Commentary)

Ver. 1. If there be, therefore, any consolation. If you have any desire to comfort me in Christ, or for Christ’s sake. (Witham)

Ver. 3. Esteem others better than themselves. St. Thomas Aquinas (22. q. 162. a. 3.) puts the question, how an innocent man can with truth think himself worse than the most wicked of men? He answers, that a man who has received very extraordinary gifts from God, cannot think these gifts less than what any other has received; but he may reflect that he has nothing, and is nothing of himself. And a man truly humble considers only his own sins and failings, and is persuaded that any other person would have made better use of the same graces; which agrees with what follows, (ver. 4) not considering the things that are his own. (Witham)

Ver. 4. The things that are his. Self-love and self-interest are the two great sources of divisions. The Christian religion teaches a contrary doctrine. (Calmet)



Notes on St. Luke 14:12-14 (Haydock Bible Commentary)

Ver. 12. Christ does not here forbid the invitation of friends and relatives, since that would be acting directly contrary to his own maxims and spirit, which breathe nothing but charity and union. He merely wishes to purify our motives in the disposal of our charity, by insinuating that there is more merit in giving to the indigent, from whom we can expect no remuneration. (Calmet) — It is only an effect of avarice, to be liberal to those who will repay us, says St. Ambrose. It is our duty as acknowledged even by heathens (Cicero de Off. lib. i.) to assist those who stand most in need of it; but our practice says the same author, is to be most obsequious to those from whom we expect most, though they want our services the least. St. Ambrose, Ven. Bede, and St. Chrysostom are of the same opinion

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November 1, 2008

Daily Devotions for November 2, 2008

Filed under: Religion-Catholicism — tobinatorstark @ 3:11 pm

All Souls Day


Wisdom 3:1-9 (Douay Rheims Challoner text)

But the souls of the just are in the hand of God, and the torment of death shall not touch them. In the sight of the unwise they seemed to die: and their departure was taken for misery: And their going away from us, for utter destruction: but they are in peace. And though in the sight of men they suffered torments, their hope is full of immortality. Afflicted in few things, in many they shall be well rewarded: because God hath tried them, and found them worthy of himself. As gold in the furnace he hath proved them, and as a victim of a holocaust he hath received them, and in time there shall be respect had to them. The just shall shine, and shall run to and fro like sparks among the reeds. They shall judge nations, and rule over people, and their Lord shall reign for ever. They that trust in him, shall understand the truth: and they that are faithful in love shall rest in him: for grace and peace is to his elect


Sapientia 3:1-9 (Biblia Sacra Juxta Vulgatam Clementinam)

Justorum autem animæ in manu Dei sunt, et non tangent illos tormentum mortis Visi sunt oculis insipientium mori, et æstimata est afflictio exitus illorum, et quod a nobis est iter exterminium ; illi autem sunt in pace : etsi coram hominibus tormenta passi sunt, spes illorum immortalitate plena est. In paucis vexati sunt, in multis bene disponentur, quoniam Deus tentavit eos, et invenit illos dignos se. Tamquam aurum in fornace probavit illos, et quasi holocausti hostiam accepit illos, et in tempore erit respectus illorum. Fulgebunt justi et tamquam scintillæ in arundineto discurrent. Judicabunt nationes, et dominabuntur populis, et regnabit Dominus illorum in perpetuum. Qui confidunt in illo intelligent veritatem, et fideles in dilectione acquiescent illi, quoniam donum et pax est electis ejus

Romans 5:5-11 (Douay-Rheims Challoner text)

And hope confoundeth not: because the charity of God is poured forth in our hearts, by the Holy Ghost, who is given to us. For why did Christ, when as yet we were weak, according to the time, die for the ungodly? For scarce for a just man will one die; yet perhaps for a good man some one would dare to die. But God commendeth his charity towards us; because when as yet we were sinners, according to the time,  Christ died for us; much more therefore, being now justified by his blood, shall we be saved from wrath through him.  For if, when we were enemies, we were reconciled to God by the death of his Son; much more, being reconciled, shall we be saved by his life. And not only so; but also we glory in God, through our Lord Jesus Christ, by whom we have now received reconciliation

Romanos 5:5-11 (Biblia Sacra Juxta Vulgatam Clementinam)

spes autem non confundit : quia caritas Dei diffusa est in cordibus nostris per Spiritum Sanctum, qui datus est nobis. Ut quid enim Christus, cum adhuc infirmi essemus, secundum tempus, pro impiis mortuus est ?  vix enim pro justo quis moritur : nam pro bono forsitan quis audeat mori. Commendat autem caritatem suam Deus in nobis : quoniam cum adhuc peccatores essemus, secundum tempus, Christus pro nobis mortuus est : multo igitur magis nunc justificati in sanguine ipsius, salvi erimus ab ira per ipsum. Si enim cum inimici essemus, reconciliati sumus Deo per mortem filii ejus : multo magis reconciliati, salvi erimus
in vita ipsius. Non solum autem : sed et gloriamur in Deo per Dominum nostrum Jesum Christum, per quem nunc reconciliationem accepimus.

Gospel According to St. John 6:37-40 (Ronald Knox Translation)

All that the Father has entrusted to me will come to me, and him who comes to me I will never cast out. It is the will of him who sent me, not my own will, that I have come down from heaven to do; and he who sent me would have me keep without loss, and raise up at the last day, all he has entrusted to me. Yes, this is the will of him who sent me, that all those who believe in the Son when they see him should enjoy eternal life; I am to raise them up at the last day.

Evangelium Secundum Joannem 6:37-40 (Biblia Sacra Juxta Vulgatam Clementinam)

Omne quod dat mihi Pater, ad me veniet : et eum qui venit ad me, non ejiciam foras : quia descendi de cælo, non ut faciam voluntatem meam, sed voluntatem ejus qui misit me. Hæc est autem voluntas ejus qui misit me, Patris : ut omne quod dedit mihi, non perdam ex eo, sed resuscitem illud in novissimo die. Hæc est autem voluntas Patris mei, qui misit me : ut omnis qui videt Filium et credit in eum, habeat vitam æternam, et ego resuscitabo eum in novissimo die

Catechism of the Catholic Church 2824

In Christ, and through his human will, the will of the Father has been perfectly fulfilled once for all. Jesus said on entering into this world: “Lo, I have come to do your will, O God.”  Only Jesus can say: “I always do what is pleasing to him.”  In the prayer of his agony, he consents totally to this will: “not my will, but yours be done.”  For this reason Jesus “gave himself for our sins to deliver us from the present evil age, according to the will of our God and Father.”  “and by that will we have been sanctified through the offering of the body of Jesus Christ once for all.”


Catechismum Catholicae Ecclesiae 2824

Voluntas Patris, in Christo, et per Huius humanam voluntatem, perfecte et semel pro semper adimpleta est. Iesus, hunc ingrediens mundum, dixit: « Ecce venio, […] ut faciam, Deus, voluntatem Tuam » (Heb 10,7). Solus Iesus dicere potest: « Ego, quae placita sunt Ei, facio semper » (Io 8,29). In Suae agoniae oratione, prorsus huic consentit voluntati: « Non mea voluntas, sed Tua fiat » (Lc 22,42). Ecce cur Iesus « dedit Semetipsum pro peccatis nostris […] secundum voluntatem Dei » (Gal 1,4). « In qua voluntate sanctificati sumus per oblationem corporis Christi Iesu

Notes on Wisdom 3:1-9 (Haydock Bible Commentary)

Ver. 1. Of death, is not in Septuagint. During life the just are protected by God, (Luke xii. 7.) and still more in death. This passage is very applicable to martyrs. (Calmet) — Temporal death is to the just the road to happiness, where they shall not incur damnation, or the torment of death. Though the martyrs seem to be utterly destroyed, they pass to joys eternal and unspeakable. (Worthington)

Ver. 2. Die. In this the wicked are not under a mistake; but they err when they suppose that the just shall be no more. If the hopes of the pious where confined to this world, they would be the most miserable of all, 1 Corinthians xv. 19. (Calmet)

Ver. 6. Holocaust. The sufferings (Menochius) which they have voluntarily endured, cause them to be pleasing to God. (Haydock) (Zacharias xiii. 9.) — Time of judgment, or of death. (Calmet) — Septuagint, “at the time of their visitation, they shall shine, and,” &c., ver. 7., and Matthew xiii. 43. (Haydock) (Zacharias xii. 6.)

Ver. 8. Judge. All the just shall approve of God’s condemning the wicked. (Worthington) — They shall be invested with power, (Apocalypse ii. 26., and Matthew xix. 28.) which, like that of Christ, will be of a spiritual nature, (Haydock) and will appear most terrible at the last day, Matthew xxviii. 18., and Apocalypse xix. 6. (Calmet)

Ver. 9. Elect. Septuagint add, “and a visitation for his saints.” Charity secures both faith and hope; which, without it, are unavailing to happiness. (Haydock) — Those who have the virtue of hope, will await the completion of God’s promises.


Notes on Romans 5:5-11 (Haydock Bible Commentary)

Ver. 5. God having prevented us with his gifts when we did not at all deserve them, having showered upon us the blessings of faith, charity, patience, and fidelity, we cannot but have the greatest confidence that after this pledge and assurance of his good will towards us, he well finish the work he has begun, and bring us to his heavenly kingdom. (Calmet) — Not only the gift of the Holy Spirit, but the Spirit himself, is given to us, who resides in our soul as in his own temple, who sanctifies it, and makes if partaker of his divine love. (Menochius)

Ver. 6. &c. Why did Christ…die for the ungodly? He shews Christ’s great mercy and love for mankind, that he would die for us, who were sinners, and consequently his enemies. How few are there that will lay down their lives for a just man, or for a just cause? — Perhaps for a good man. That is, for another, who has been good to him, his friend or benefactor, we may find one that will expose or lay down his life. But Christ, in due time, appointed by the divine decree, died for sinners, for us all. And if we have been reconciled to God, and justified by his death; now being made the children of God, and his friends, we may with greater confidence hope to be saved. (Witham) — The text of the Greek is as follows: For when we were weak, he gave us our Lord Jesus Christ to redeem us; shewing how much God loved us, to perform such stupendous acts of love in our behalf. But the reading of the Vulgate is conformable to St. Irenæus, (lib. iii. chap. 18.) and to the commentaries of this epistle, which have been published under the name of St. Ambrose, and St. Jerome. (Calmet) — St. Augustine says, those whom the apostle first calls weak, he afterwards calls impious, hos dixit infirmos quos impios. (Ep. lix. ad Paulinum.) — St. Jerome, and other fathers and commentators, explain the Greek text of this verse as follows: Scarcely would any one die for a just cause; for who would ever think of dying in defence of injustice? Others explain it thus: Scarcely a single man would die for one that was wicked and unjust: for we can hardly find a person ready to lay down his life for a good man; his friend and benefactor, who has been kind to him. (Calmet)


Notes on St. John 6:37-40 (Haydock Bible Commentary)

Ver. 38. Christ does not say this as if he did not whatever he wished; but he recommends to us his humility. He who comes to me shall not be cast forth, but shall be incorporated with me, because he shall not do his own will, but that of my Father. And therefore he shall not be cast forth; because when he was proud, he did his own will, and was rejected. None but the humble can come to me. (St. Hilary and St. Augustine) — An humble and sincere faith is essentially necessary to believe the great mysteries of the Catholic faith, by means of which we come to God and believe in God. (Haydock)

[1] Ver. 37. Nisi pater traxerit eum. St. Augustine, trac. 26, p. 495. noli te cogitare invitum trahi; trahitur animus et amore.

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