The Ultra Conservative Catholic

May 12, 2009

Readings May 12, 2009

Filed under: Religion-Catholicism — tobinatorstark @ 1:53 pm

Acts 14:19-27

Now there came thither certain Jews from Antioch, and Iconium: and persuading the multitude, and stoning Paul, drew him out of the city, thinking him to be dead.  But as the disciples stood round about him, he rose up and entered into the city, and the next day he departed with Barnabas to Derbe.  Confirming the souls of the disciples, and exhorting them to continue in the faith: and that through many tribulations we must enter into the kingdom of God. And when they had ordained to them priests in every church, and had prayed with fasting, they commended them to the Lord, in whom they believed. And passing through Pisidia, they came into Pamphylia.  And having spoken the word of the Lord in Perge, they went down into Attalia: And thence they sailed to Antioch, from whence they had been delivered to the grace of God, unto the work which they accomplished. And when they were come, and had assembled the church, they related what great things God had done with them, and how he had opened the door of faith to the Gentiles.  And they abode no small time with the disciples. And when they had preached the gospel to that city, and had taught many, they returned again to Lystra, and to Iconium, and to Antioch:

Actus Apostolorum 14:19-27

Supervenerunt autem quidam ab Antiochia et Iconio Judæi : et persuasis turbis, lapidantesque Paulum, traxerunt extra civitatem, existimantes eum mortuum esse.  Circumdantibus autem eum discipulis, surgens intravit civitatem, et postera die profectus est cum Barnaba in Derben. Cumque evangelizassent civitati illi, et docuissent multos, reversi sunt Lystram, et Iconium, et Antiochiam,  confirmantes animas discipulorum, exhortantesque ut permanerent in fide : et quoniam per multas tribulationes oportet nos intrare in regnum Dei.  Et cum constituissent illis per singulas ecclesias presbyteros, et orassent cum jejunationibus, commendaverunt eos Domino, in quem crediderunt. Transeuntesque Pisidiam, venerunt in Pamphyliam,  et loquentes verbum Domini in Perge, descenderunt in Attaliam :  et inde navigaverunt Antiochiam, unde erant traditi gratiæ Dei in opus quod compleverunt.  Cum autem venissent, et congregassent ecclesiam, retulerunt quanta fecisset Deus cum illis, et quia aperuisset gentibus ostium fidei.  Morati sunt autem tempus non modicum cum discipulis.

Gospel According St. John 14:27-31

Peace I leave with you, my peace I give unto you: not as the world giveth, do I give unto you. Let not your heart be troubled, nor let it be afraid.  You have heard that I said to you: I go away, and I come unto you. If you loved me, you would indeed be glad, because I go to the Father: for the Father is greater than I.  And now I have told you before it comes to pass: that when it shall come to pass, you may believe.  I will not now speak many things with you. For the prince of this world cometh, and in me he hath not any thingBut that the world may know, that I love the Father: and as the Father hath given me commandment, so do I: Arise, let us go hence.

Evangelium secundum Joannem 14:27-31

Pacem relinquo vobis, pacem meam do vobis : non quomodo mundus dat, ego do vobis. Non turbetur cor vestrum, neque formidet.  Audistis quia ego dixi vobis : Vado, et venio ad vos. Si diligeretis me, gauderetis utique, quia vado ad Patrem : quia Pater major me est. Et nunc dixi vobis priusquam fiat : ut cum factum fuerit, credatis. Jam non multa loquar vobiscum : venit enim princeps mundi hujus, et in me non habet quidquam.  Sed ut cognoscat mundus quia diligo Patrem, et sicut mandatum dedit mihi Pater, sic facio. Surgite, eamus hinc.

Haydock Bible Commentary – Acts 14:18-27

Ver. 21. Through many tribulations. Our daily offences require the paternal chastisement of the Almighty. The concupiscence of the flesh too, which wills against the spirit, must be subdued by punishment. Woe then to you, lovers of this world, who wish to pass your lives without tribulation, enemies of the cross. Senseless creatures, is the disciple above his master? Did it not become Christ first to suffer, and thus to enter into his glory? and shall we pretend to enter by any other means? &c. (Denis the Carthusian)

Ver. 22. When they had ordained for them priests.[1] The Protestant translation, following the grammatical etymology of the Greek word presbyter, always puts elders. Yet they of the Church of England allow, and maintain, that by this Greek word in this, and many other places, are signified the ministers of God, known by the name of bishops or priests, according to the ecclesiastical use of the same word. It is evident that here are not meant elders, as to age and years. Nay, though we adhere to the grammatical signification, we should rather translate priests, since the English word priest, as well as the French word prêtre, come from presbyter. But of this word more hereafter. We may also take notice, that the Calvinists here translate, ordained by election, pretending by the derivation of the Greek word, that church ministers were only chosen, and deputed by the votes and suffrages of people; and not by any ordination, or consecration by a bishop; nor by any character or sacrament of order. But their argument from this Greek word is frivolous, and groundless, as hath been shewn by Mr. Bois on this verse, by Mr. Legh in his Critica Sacra, &c. (Witham) — We see from this text, 1st, that Sts. Paul and Barnabas were bishops, having authority to confer holy orders: 2nd. that there was even then a difference betwixt bishops and priests, though the name in the primitive Church was often used indifferently; 3rd. that fasting and praying were constant preparatives for holy orders. (Bristow)

Ver. 24. This Antioch was a sea-port in Pamphylia. (Bible de Vence)

Ver. 25. From whence they had been delivered, up to their ministry, and their apostolical mission by the grace of God; that is, where they had been first chosen by the direction of the Spirit of God, ordained priests and bishops, and had received power, and graces to discharge their offices of apostles. (Witham)

Ver. 27. No little time. It is not precisely known how long he remained there, nor what he did. St. Luke relates nothing of what happened from the 46th year of Christ to the 51st [from A.D. 46 to A.D. 51], in which the Council of Jerusalem was held. It is probable St. Paul spent that time carrying the gospel among the neighbouring provinces. (Calmet)

[1] Ver. 22. Cum constituissent presbyteros, cheirotonesantes presbuterous.sæpè parum tutum est, respicias, cheirotonein, nihil aliud declarat, quam constituere, creare, ordinare. See Mr. Legh, in thesauro linguæ græcæ Mr. Bois on this verse: Si usum loquendi potius quam syllabas ipsas, quibus inhærere .

Haydock Bible Commentary John 14:27-31

Ver. 28. The Father is greater than I.[3] According to the common exposition, Christ here speaks of himself, as made man, which interpretation is drawn from the circumstances of the text, Christ being at that time, going to suffer, and die, and shortly after to rise again, and ascend into heaven, all which agree with him, as man, and according to his human nature. But the Arians can take no advantage from these words, (though with divers of the ancient Fathers, we should allow them to be spoken of Christ, as the Son of God:) the Father may be said in some manner to be greater than the Son, if we consider the order of the divine processions, that is, that the Father is the first person, and proceeds from no other; whereas the Son proceeds from the Father. If any one, says St. Chrysostom, will contend, that the Father is greater, inasmuch as he is the cause, from which the Son proceedeth, we will bear with him, and this way of speaking: provided he grant that the Son is not of a different substance, or nature. St. Athanasius allows the same, and takes notice, that though the Father is said to be greater, yet he is not said to be better, nor more excellent, than the Son; because they are one and the same in substance, nature, and other perfections. (Witham) — The enemies of the divinity of Christ here triumph, and think they have the confession of Christ himself, that he is less than the Father. But if they would distinguish the two natures of Christ, their arguments would all fall to the ground. Jesus Christ, as man, and a creature, is inferior to his Father, the Creator; but, as God, he is, in every respect, equal to him. (St. Basil, St. Augustine, &c.) — Others, likewise, answer it thus: Following the confused opinion of the world, and even of the apostles themselves, who as yet only considered Christ as a prophet, and as a man, eminent in virtue and sanctity, he was less than the Father. (St. Chrysostom; Leont.; Theophylactus; Euthymius) — And likewise the title of Father, (as we generally use the word) is greater, and much more honourable, that that of Son; and in this respect, Christ is inferior to his Father. (St. Athanasius; St. Hilary; St. Epiphanius; St. Gregory of Nazianzus; and St. Cyril) —But this appellation, though really true, does not destroy the equality of the persons, because Christ has declared, in numerous other places, that he is equal to the Father; that he is in the Father; and that he and the Father are one. The apostles ought to have rejoiced that Christ was going to the Father, who was superior to him, considering him in his human nature; because, then, would the Son shew forth his honour and glory to be equal to the Father’s, in heaven. This would have been a mark of a pure, solid, and disinterested love, which ought to have inspired the apostles, if they truly loved their divine Master. (Calmet) — Protestants assume to themselves the liberty of making the Bible only, the exclusive rule of faith, yet refuse this privilege to others. Thus Luther insisted, that his catechism should be taught, and followed. Calvin burnt Servetus for explaining his faith, by his own interpretation of the Bible, particularly of these words, the Father is greater than I. The Church of England compels every clergyman to swear to the Thirty-nine Articles, and has inflicted the severest penalties on such as interpreted the Bible according to the principles of Socinus; and on Catholics, who understand the words of Jesus Christ, This is my body: this is my blood, in the literal and obvious sense of the words. As long as each individual is at liberty to expound Scripture by the private spirit, it is a great injustice to compel any one, by penal laws, to yield his judgment to any authority, that is not less fallible than his own.

Ver. 31. As the Father hath given me commandment, so I do. — He again speaks of himself, as man. Arise, let us go hence. Yet by chap. xviii. ver. 1. Christ still continued the like instructions, either in the same place, or in the way to Gethsemani. (Witham)

[3] Ver. 28. Pater major me est, o pater meizon mou estin. St. Chrysostom, hom. oe. p. 443. Nov. Ed. Si quis verò dixerit majorem esse Patrem, ut filii principium, non huic contradicemus, kath o aitios tou uiou, oude touto anteroumen. See St. Athanasius, Orat. 1. Cont. Arianos, p. 362. Ed. Ben. non dixit, Pater præstantior est me, kreiton mon esti, ne quis eum alium à Patris naturà, esse suspicaretur, sed major dixit, non quidem magnitudine quadam, aut tempore, sed quià ex ipso Patre gignitur, &c. See St. Augustine, tract. 78. p. 699. propter forman servi, dicit, Pater major me est, &c.


May 9, 2009

Tridentine Latin Mass readings for May 10, 2009

Filed under: Religion-Catholicism — tobinatorstark @ 9:51 am

5th Sunday of Easter

Epistle of James 1:22-27

But be ye doers of the word, and not hearers only, deceiving your own selves. For if a man be a hearer of the word, and not a doer, he shall be compared to a man beholding his own countenance in a glass.  For he beheld himself, and went his way, and presently forgot what manner of man he was.  But he that hath looked into the perfect law of liberty, and hath continued therein, not becoming a forgetful hearer, but a doer of the work; this man shall be blessed in his deed. And if any man think himself to be religious, not bridling his tongue, but deceiving his own heart, this man’s religion is vain.  Religion clean and undefiled before God and the Father, is this: to visit the fatherless and widows in their tribulation: and to keep one’s self unspotted from this world.

Epistola Catholica B. Jacobi Apostoli

Estote autem factores verbi, et non auditores tantum : fallentes vosmetipsos. Quia si quis auditor est verbi, et non factor, hic comparabitur viro consideranti vultum nativitatis suæ in speculo :  consideravit enim se, et abiit, et statim oblitus est qualis fuerit. Qui autem perspexerit in legem perfectam libertatis, et permanserit in ea, non auditor obliviosus factus, sed factor operis : hic beatus in facto suo erit.  Si quis autem putat se religiosum esse, non refrenans linguam suam, sed seducens cor suum, hujus vana est religio.  Religio munda et immaculata apud Deum et Patrem, hæc est : visitare pupillos et viduas in tribulatione eorum, et immaculatum se custodire ab hoc sæculo.

Gospel According to St. John 16:22-30

So also you now indeed have sorrow; but I will see you again, and your heart shall rejoice; and your joy no man shall take from you. And in that day you shall not ask me any thing. Amen, amen I say to you: if you ask the Father any thing in my name, he will give it you.  Hitherto you have not asked any thing in my name. Ask, and you shall receive; that your joy may be full. These things I have spoken to you in proverbs. The hour cometh, when I will no more speak to you in proverbs, but will shew you plainly of the Father.  In that day you shall ask in my name; and I say not to you, that I will ask the Father for you:  For the Father himself loveth you, because you have loved me, and have believed that I came out from God. I came forth from the Father, and am come into the world: again I leave the world, and I go to the Father.  His disciples say to him: Behold, now thou speakest plainly, and speakest no proverb.  Now we know that thou knowest all things, and thou needest not that any man should ask thee. By this we believe that thou camest forth from God.


Et vos igitur nunc quidem tristitiam habetis, iterum autem videbo vos, et gaudebit cor vestrum : et gaudium vestrum nemo tollet a vobis.  Et in illo die me non rogabitis quidquam. Amen, amen dico vobis : si quid petieritis Patrem in nomine meo, dabit vobis. Usque modo non petistis quidquam in nomine meo : petite, et accipietis, ut gaudium vestrum sit plenum. Hæc in proverbiis locutus sum vobis. Venit hora cum jam non in proverbiis loquar vobis, sed palam de Patre annuntiabo vobis : in illo die in nomine meo
petetis : et non dico vobis quia ego rogabo Patrem de vobis :  ipse enim Pater amat vos, quia vos me amastis, et credidistis, quia ego a Deo exivi. Exivi a Patre, et veni in mundum : iterum relinquo mundum, et vado ad Patrem.  Dicunt ei discipuli ejus : Ecce nunc palam loqueris, et proverbium nullum dicis :  nunc scimus quia scis omnia, et non opus est tibi ut quis te interroget: in hoc credimus quia a Deo existi.

Haydock Bible Commentary James 1:22-27

Ver. 23. He shall be compared to a man, &c. The sense is, that it is not enough for a man to examine and look into his interior, and the state of his conscience in a negligent and superficial manner, no more than one that goes to a looking-glass, but does not take care to take away the dirt or spots which he might discover. (Witham)

Ver. 25. The law of Christ, called here the perfect law of liberty, as it is distinguished from the Jewish law of fear and slavery, is as it were a looking-glass, which may make us know ourselves, and discover and correct our failings. (Witham)

Ver. 26. If any man think, &c. He here blames those hot disputes, which seem to have been frequent amongst the converted Jews, concerning the necessity of observing the legal rites. In vain, says he, do you pique yourselves upon the rigorous observance of the law, and your zeal to unite its ceremonial rites with the practice of the gospel. If you be void of the essence of Christianity, which is charity, prudence, and moderation, your religion will avail you nothing. (Calmet) — This may also be understood of those devotees who are fond of making a parade of their virtues, and who, as St. Gregory says, (hom. xii. in Mat.) afflict their bodies indeed with fasting, but for this they expect to be esteemed by men. (Haydock) — A man must not imagine himself to be religious, and perfect in the way of virtue, unless he governs and bridles his tongue from oaths, curses, calumnies, detractions, lies, of which more in the third chapter. (Witham)

Ver. 27. Religion pure and unspotted, &c. St. James may use the word pure, as a proper admonition to the Jews, who were generally mostly solicitous to avoid legal uncleanness, such as were incurred by eating meats forbidden in their law as unclean, by touching a dead body, &c. He therefore tells them that the Christian religion is known by acts of charity, by visiting and assisting widows, the fatherless, and such as are under afflictions, and in general by keeping our consciences interiorly clean, unspotted, and undefiled from this world, from the corrupt maxims and sinful practices so common in this wicked world. (Witham)

Haydock Bible Commentary John 16:22-30

Ver. 22. The joy you will feel at my resurrection, shall ever be unalterable, and unremitting, because there I shall give you assurances and proofs of your future resurrection, and immortality. As you have been partakers in my labours, in my ignominies, and in my sorrows, so also shall you have a share in my glory, in my resurrection, and immortal bliss. Behold, these will rise to your ever unalterable and permanent joy. This is the opinion of St. Chrysostom, St. Cyril, Theophylactus, and others.

Ver. 23. In that day[4], or at that time, in that happy state, you shall not ask, you shall not need to ask me any questions: nor even desire to have any happiness, but what you will enjoy. But now if you ask, that is, petition for any thing of the Father in my name, he will give it you, whatever graces or assistances you stand in need of: ask them in my name, as I am your chief Mediator, through whose merits all shall be granted you. This is the constant practice of the Church, to ask for all graces through our Lord Jesus Christ. (Witham) — In my name. In consequence of this promise, the Church concludeth all her prayers, even those that are addressed to the saints, Per Christum Dominum nostrum, through Christ our Lord.

Ver. 24. Hitherto you have not asked any thing in my name: by the merits of me, your Mediator and Redeemer. They were not yet acquainted, says St. Cyril, with this manner of praying and petitioning, as they were afterwards. (Witham)

Ver. 26-27. In that day … I say not to you that I will ask the Father for you, or shall need to ask the Father for you, though I am your Redeemer, your chief Advocate and Mediator, by dying for all the world. — For the Father himself loveth you, because you have loved me, and have believed that I came forth from God, sent to be your Redeemer. — I came forth from the Father, both as begotten of him from all eternity; and I also came into the world, as sent from him to become man, to become the Redeemer of the world, both as God and man. Now I am going, as man, to leave the world, and go to the Father, with whom I am, and have always been, as God. (Witham)

Ver. 29. In this we believe that thou camest forth from God; that is, we are more confirmed than ever, that thou art the Messias, the true Son of God. Yet St. Chrysostom, St. Cyril, and St. Augustine, take notice, that their faith was but imperfect, till after Christ’s resurrection, and the coming of the Holy Ghost; and therefore Christ answered them, (ver. 31. &c.) Now do you believe? the hour cometh, that you shall be dispersed, &c. (Witham)[4] Ver. 23. Non me rogabitis quicquam, ouk erotesate, which commonly signifies to ask questions: but when it follows, aitesete ton patera, this is properly to petition for.


Filed under: Religion-Catholicism — tobinatorstark @ 9:16 am

It has been awhile since I posted any scripture readings. Due to my old work schedule and a wedding last weekend. I will update this page. On weekdays I will provide readings for the Novus Ordo and on Sunday and any feast days necessary I will post the Tridentine Latin Mass readings. All reading in English will come from the Douay-Rheims and all Latin readings will come from the Latin Vulgate.

February 4, 2009

TLM Readings for February 4, 2009

Filed under: Religion-Catholicism — tobinatorstark @ 9:53 pm

St. Andrew Corsini

Ecclesiasticus 44:16-27, 45:3-20 (Douay-Rheims)

Henoch pleased God, and was translated into paradise, that he may give repentance to the nations.  Noe was found perfect, just, and in the time of wrath he was made a reconciliation.  Therefore was there a remnant left to the earth, when the flood came.  The covenants of the world were made with him, that all flesh should no more be destroyed with the flood.  Abraham was the great father of a multitude of nations, and there was not found the like to him in glory, who kept the law of the most High, and was in covenant with him. In his flesh he established the covenant, and in temptation he was found faithful.  Therefore by an oath he gave him glory in his posterity, that he should increase as the dust of the earth, And that he would exalt his seed as the stars, and they should inherit from sea to sea, and from the river to the ends of the earth.  And he did in like manner with Isaac for the sake of Abraham his father.  The Lord gave him the blessing of all nations, and confirmed his covenant upon the head of Jacob. He acknowledged him in his blessings, and gave him an inheritance, and divided him his portion in twelve tribes.  And he preserved for him men of mercy, that found grace in the eyes of all flesh.

He glorified him in the sight of kings, and gave him commandments in the sight of his people, and showed him his glory.  He sanctified him in his faith, and meekness, and chose him out of all flesh.  For he heard him, and his voice, and brought him into a cloud. And he gave him commandments before his face, and a law of life and instruction, that he might teach Jacob his covenant, and Israel his judgments.  He exalted Aaron his brother, and like to himself of the tribe of Levi: He made an everlasting covenant with him, and gave him the priesthood of the nation, and made him blessed in glory,  And he girded him about with a glorious girdle, and clothed him with a robe of glory, and crowned him with majestic attire.  He put upon him a garment to the feet, and breeches, and as ephod, and he compassed him with many little bells of gold all round about, That as he went there might be a sound, and a noise made that might be heard in the temple, for a memorial to the children of his people.  He gave him a holy robe of gold, and blue, and purple, a woven work of a wise man, endued with judgment and truth: Of twisted scarlet the work of an artist, with precious stones cut and set in gold, and graven by the work of a lapidary for a memorial, according to the number of the tribes of Israel. And a crown of gold upon his mitre wherein was engraved Holiness, an ornament of honour: a work of power, and delightful to the eyes for its beauty. Before him there were none so beautiful, even from the beginning. No stranger was ever clothed with them, but only his children alone, and his grandchildren for ever.  His sacrifices were consumed with fire every day.  Moses filled his hands and anointed him with holy oil.  This was made to him for an everlasting testament, and to his seed as the days of heaven, to execute the office of the priesthood, and to have praise, and to glorify his people in his name.  He chose him out of all men living, to offer sacrifice to God, incense, and a good savour, for a memorial to make reconciliation for his people:

Ecclesiasticus  44:16-27, 45:3-20 (Biblia Sacra Juxta Vulgatam Clementinam)

Enoch placuit Deo, et translatus est in paradisum, ut det gentibus pœnitentiam. Noë inventus est perfectus, justus, et in tempore iracundiæ factus est reconciliatio. Ideo dimissum est reliquum terræ, cum factum est diluvium. Testamenta sæculi posita sunt apud illum, ne deleri possit diluvio omnis caro. Abraham magnus pater multitudinis gentium, et non est inventus similis illi in gloria : qui conservavit legem Excelsi, et fuit in testamento cum illo. In carne ejus stare fecit testamentum, et in tentatione inventus est fidelis. Ideo jurejurando dedit illi gloriam in gente sua, crescere illum quasi terræ cumulum, et ut stellas exaltare semen ejus, et hæreditare illos a mari usque ad mare, et a flumine usque ad terminos terræ. Et in Isaac eodem modo fecit, propter Abraham patrem ejus. Benedictionem omnium gentium dedit illi Dominus, et testamentum confirmavit super caput Jacob. Agnovit eum in benedictionibus suis, et dedit illi hæreditatem, et divisit illi partem in tribubus duodecim. invenientes gratiam in oculis omnis carnis.Et conservavit illi homines misericordiæ, Glorificavit illum in conspectu regum, et jussit illi coram populo suo, et ostendit illi gloriam suam. In fide et lenitate ipsius sanctum fecit illum, et elegit eum ex omni carne. Audivit enim eum, et vocem ipsius, et induxit illum in nubem. Et dedit illi coram præcepta, et legem vitæ et disciplinæ, docere Jacob testamentum suum, et judicia sua Israël. Excelsum fecit Aaron fratrem ejus, et similem sibi, de tribu Levi. Statuit ei testamentum æternum, et dedit illi sacerdotium gentis, et beatificavit illum in gloria : et circumcinxit eum zona gloriæ, et induit eum stolam gloriæ, et coronavit eum in vasis virtutis. Circumpedes, et femoralia, et humerale posuit ei : et cinxit illum tintinnabulis aureis plurimis in gyro : dare sonitum in incessu suo, auditum facere sonitum in templo in memoriam filiis gentis suæ. Stolam sanctam auro, et hyacintho, et purpura, opus textile viri sapientis, judicio et veritate præditi : torto cocco opus artificis gemmis pretiosis figuratis in ligatura auri, et opere lapidarii sculptis, in memoriam secundum numerum tribuum Israël. Corona aurea super mitram ejus expressa signo sanctitatis, et gloria honoris : opus virtutis, et desideria oculorum ornata. Sic pulchra ante ipsum non fuerunt talia usque ad originem. Non est indutus illa alienigena aliquis, sed tantum filii ipsius soli, et nepotes ejus per omne tempus. Sacrificia ipsius consumpta sunt igne quotidie. Complevit Moyses manus ejus, et unxit illum oleo sancto. Factum est illi in testamentum æternum, et semini ejus, sicut dies cæli, fungi sacerdotio, et habere laudem, et glorificare populum suum in nomine ejus. Ipsum elegit ab omni vivente, offerre sacrificium Deo, incensum, et bonum odorem, in memoriam placare pro populo suo :

Gospel According to St. Matthew 25:14-23 (Douay-Rheims)

For even as a man going into a far country, called his servants, and delivered to them his goods;  And to one he gave five talents, and to another two, and to another one, to every one according to his proper ability: and immediately he took his journey. And he that had received the five talents, went his way, and traded with the same, and gained other five.  And in like manner he that had received the two, gained other two.  But he that had received the one, going his way digged into the earth, and hid his lord’s money.  But after a long time the lord of those servants came, and reckoned with them. And he that had received the five talents coming, brought other five talents, saying: Lord, thou didst deliver to me five talents, behold I have gained other five over and above. His lord said to him: Well done, good and faithful servant, because thou hast been faithful over a few things, I will place thee over many things: enter thou into the joy of thy lord.  And he also that had received the two talents came and said: Lord, thou deliveredst two talents to me: behold I have gained other two. His lord said to him: Well done, good and faithful servant: because thou hast been faithful over a few things, I will place thee over many things: enter thou into the joy of thy lord.

Evangelium Secundum Mattaeum 25:14-23 (Biblia Sacra Juxta Vulgatam Clementinam)

Sicut enim homo peregre proficiscens, vocavit servos suos, et tradidit illis bona sua. Et uni dedit quinque talenta, alii autem duo, alii vero unum, unicuique secundum propriam virtutem : et profectus est statim.  Abiit autem qui quinque talenta acceperat, et operatus est in eis, et lucratus est alia quinque.  Similiter et qui duo acceperat, lucratus est alia duo.  Qui autem unum acceperat, abiens fodit in terram, et abscondit pecuniam domini sui. Post multum vero temporis venit dominus servorum illorum, et posuit rationem cum eis.  Et accedens qui quinque talenta acceperat, obtulit alia quinque talenta, dicens : Domine, quinque talenta tradidisti mihi, ecce alia quinque superlucratus sum.  Ait illi dominus ejus : Euge serve bone, et fidelis : quia super pauca fuisti fidelis, super multa te constituam ; intra in gaudium domini tui.  Accessit autem et qui duo talenta acceperat, et ait : Domine, duo talenta tradidisti mihi, ecce alia duo lucratus sum.  Ait illi dominus ejus : Euge serve bone, et fidelis : quia super pauca fuisti fidelis, super multa te constituam ; intra in gaudium domini tui.

Notes on Ecclesiasticus 44:17-26, 45:3-20 (Haydock Bible Commentary)

Ver. 16. Into. Greek, “a model of penance to past or future generations.” (Haydock) — The Latin fathers suppose that Henoch was translated to heaven, or to the earthly paradise. It is the tradition both of Jews and Christians that he is still alive, and will come to oppose Antichrist, (Apocalypse xi. 3., Genesis v. 22., and Hebrews xi. 5.; Calmet) when he will preach penance, (Worthington) chiefly to the Gentiles, while Elias will address himself to the Jews. (Haydock)

Ver. 17. A. Greek, “an exchange,” to save mankind, Genesis vi. 8., and viii. 21. (Calmet) — Noe[Noah] was perfect, (Worthington) which does not exclude some human failings. (Haydock)

Ver. 20. Multitude. His name implies as much. (Calmet) — He was father of all who believed in Christ. (Worthington)

Ver. 21. Faithful. He received the sign of circumcision, and was ready to sacrifice Israel. (Calmet)

Ver. 22. In his. Greek, “that the nations should be blessed in his posterity.” — Dust. Literally, “a heap.” (Haydock) (Genesis xii. 2., and xxii. 17.)

Ver. 23. Earth. In Arabia, and from the Red Sea to the Euphrates. This was verified in David, Psalm lxxi., and Genesis xiii. 14.

Ver. 25. Jacob. The promises made to Abraham were confirmed to Isaac and Jacob. (Haydock) — These were also blessed in Abraham. (Worthington)

Ver. 26. Tribes. Giving him so many children, who inherited Chanaan.

Ver. 27. Men. The Israelites, ver. 10. Greek, “the man,” Joseph; though the Greek of the Roman edition would refer it to Moses. (Calmet) — Grabe corrects his copy agreeably to the Vulgate. (Haydock)

Ver. 3. Kings. Pharao, Og, &c. — Glory, when he had passed by, Exodus xxxiii. 22.

Ver. 4. Meekness, giving him these necessary qualifications to rule a rebellious people, ver. 1.

Ver. 5. Heard. Greek, “made him hear his voice.”

Ver. 6. Face, familiarly. — Life, by observing which, the Hebrews might live. Thus the trees of life and of knowledge were a sort of remedy against death and ignorance, Genesis ii. 9. (Calmet)

Ver. 7. His. Greek, “holy, like to himself his brother of the,” &c. (Haydock) (Psalm cv. 16.) — He was the interpreter of Moses, and honoured with the high priesthood. Aaron and his posterity were bound to be faithful to the law, ver. 19. (Calmet) — Their priesthood was to last till Christ appeared, a priest forever of the order of Melchisedech.

Ver. 9. Robe. Literally, “stole,” (Haydock) which was a long robe, used in the East by both sexes. — Crowned. Greek, “confirmed” him in his dignity. (Calmet)

Ver. 10. To the. Greek, “enclosing his legs, (Haydock; breeches, Calmet) and the robe hanging down to the feet, (podere) and the garment over the shoulders,” (Haydock, ephod) which met at the breast, where the rational were fixed. See Exodus xxviii. (Calmet) — Many. Greek, “spheres, (Haydock; or pomegranates, Exodus xxviii. 23.; Calmet) with many little bells,” (Haydock) to admonish the people of his coming.

Ver. 12. Man. Beseleel, who made the greatest part. (Calmet) — Greek, “of an embroiderer, with the rational of judgment, and the signs (manifestation. Calmet) of truth. (Haydock) — Thus the Septuagint commonly describe the Urim and Thummim, Exodus xxviii. 6. (Calmet)

Ver. 13. Tribes. Greek, “sons.” (Haydock) — Their names were engraven on 12 stones.

Ver. 14. Holiness, or “holy to the Lord,” Exodus xxviii. (Calmet) — Work. Greek, “works very rich.” (Haydock) — This regards all his attire. The high priest only used it in the temple, on grand festivals. (Calmet)

Ver. 17. His. Complutensian Greek, “their.” (Haydock) — Some of the ordinary priests offered the daily holocausts.

Ver. 18. Filled. Consecrated, Leviticus viii. 26.

Ver. 19. Testament. It prefigured that of Christ, which lasts for ever, Hebrews vii. (Calmet) — Execute. Greek, “serve him, both by executing the priestly office, and by blessing the people,” &c. (Haydock) — This was one of the high priest’s functions, Numbers vi. 23. The rest might offer sacrifice and incense, except on the day of expiation, (Leviticus xvi.) and on solemn festivals, though the Scripture is silent on the latter head.

Notes on St. Matthew 25:14-23 (Haydock Bible Commentary)

Ver. 14. But that the apostles and all men might learn how they ought to watch, and to prepare for the last day, he subjoins another instructive parable of the ten talents. It has a great affinity with that mentioned in St. Luke, xix. 11. But this last was spoken at a different time, place, and occasion. It differs also in some points. — For even as a man, &c. This passage is to be understood of our divine Redeemer, who ascended to heaven encompassed by his human nature. The proper abode for the flesh is the earth; when, therefore, it is placed in the kingdom of God, it may be said to be gone into a far country. (St. Gregory) — But when we speak of his divine nature, we cannot say that he is gone into a far country, but only when we speak of his humanity. (Origen)

Ver. 15. In the parable of the talents, the master is God, talents, graces, &c. (Witham) — From this, it appears, we can do no good of ourselves, but only by means of God’s grace, though he requires our co-operation; since the servants could only make use of the talents given them to gain others. (A talent is £187 10s.) It is also worthy of remark, that both he who received five and he who received only two talents, received an equal reward of entering into the joy of our Lord; which shews, that only an account will be taken according to what we have received, and that however mean and despicable our abilities may be, we still have an equal facility with the most learned of entering heaven. (Jansenius) — The servant to whom this treasure was delivered, is allegorically explained of the faithful adorers of God, in the Jewish law, who departing from it, became followers of Christ, and therefore deserving of a double recompense. … The servant to whom the two talents were delivered, is understood of the Gentiles, who were justified in the faith and confession of the Father and the Son, and confessed our Lord Jesus Christ, God and man, composed of body and soul; and as the people of the Jews doubled the five talents they received, so the Gentiles, by the duplication of their two talents, merited a double recompense also. … But the servant who received only one talent, and hid it in the ground, represented such of the Jews as persisted in the observation of the old law, and thus kept their talent buried in the ground, for fear the Gentiles should be converted. (St. Hilary)

Ver. 18. He that had received the one. The man who hid this one talent, represents all those who, having received any good quality, whether mental or corporal, employ it only on earthly things. (St. Gregory) — Origen is also of the same sentiment: if you see any one, says he, who has received from God the gift of teaching and instructing others to salvation, yet will not exercise himself in this function, he buries his talent in the ground, like this unworthy servant, and must expect to receive the like reward.

Ver. 19. After a long time. This represents the time that is to intervene between our Saviour’s ascension and his last coming. For, as he is the Master, who went into a far country, i.e. to heaven, after he had inculcated the relative duties of each man in his respective state of life; so shall he come at the last day, and reckon with all men, commending those who have employed their talents well, and punishing such as have made a bad use of them. (St. Jerome)

Ver. 20. I have gained other five. Free-will, aided by the grace of God, doth evidently merit as we see here.

February 3, 2009

TLM Readings for February 3, 2009

Filed under: Religion-Catholicism — tobinatorstark @ 5:55 pm

Commemoration  of Saint Blaise

Epistle 2 Corinthians 1:3-7 (Douay-Rheims Challoner text)

Blessed be the God and Father of our Lord Jesus Christ, the Father of mercies, and the God of all comfort.  Who comforteth us in all our tribulation; that we also may be able to comfort them who are in all distress, by the exhortation wherewith we also are exhorted by God. For as the sufferings of Christ abound in us: so also by Christ doth our comfort abound. Now whether we be in tribulation, it is for your exhortation and salvation: or whether we be comforted, it is for your consolation: or whether we be exhorted, it is for your exhortation and salvation, which worketh the enduring of the same sufferings which we also suffer. That our hope for you may be steadfast: knowing that as you are partakers of the sufferings, so shall you be also of the consolation.

Corinthios II 1:3-7 (Biblia Sacra Juxta Vulgatam Clementinam)

Benedictus Deus et Pater Domini nostri Jesu Christi, Pater misericordiarum, et Deus totius consolationis, qui consolatur nos in omni tribulatione nostra : ut possimus et ipsi consolari eos qui in omni pressura sunt, per exhortationem, qua exhortamur et ipsi a Deo.  Quoniam sicut abundant passiones Christi in nobis : ita et per Christum abundat consolatio nostra. Sive autem tribulamur pro vestra exhortatione et salute, sive consolamur pro vestra consolatione, sive exhortamur pro vestra exhortatione et salute, quæ operatur tolerantiam earumdem passionum, quas et nos patimur : ut spes nostra firma sit pro vobis : scientes quod sicut socii passionum estis, sic eritis et consolationis.

Gospel according to St. Matthew 16:24-27 (Douay-Rheims Challoner text)

Then Jesus said to his disciples: If any man will come after me, let him deny himself, and take up his cross, and follow me. For he that will save his life, shall lose it: and he that shall lose his life for my sake, shall find it. For what doth it profit a man, if he gain the whole world, and suffer the loss of his own soul? Or what exchange shall a man give for his soul? For the Son of man shall come in the glory of his Father with his angels: and then will he render to every man according to his works

Evangelium Secundum Matthaeum 16:24-27 (Biblia Sacra Juxta Vulgatam Clementinam)

Tunc Jesus dixit discipulis suis : Si quis vult post me venire, abneget semetipsum, et tollat crucem suam, et sequatur me.  Qui enim voluerit animam suam salvam facere, perdet eam : qui autem perdiderit animam suam propter me, inveniet eam.  Quid enim prodest homini, si mundum universum lucretur, animæ vero suæ detrimentum patiatur ? aut quam dabit homo commutationem pro anima sua ? Filius enim hominis venturus est in gloria Patris sui cum angelis suis : et tunc reddet unicuique secundum opera ejus.

Notes on 2 Corinthians 1:3-7 (Haydock Bible Commentary)

Ver. 4. Wherewith we also are exhorted by God. The Latin interpreter sometimes translates the same Greek word by exhorted, sometimes by comforted: so the sense may be, with which we are comforted by God. (Witham) — St. Paul knew that his former letter had afflicted them exceedingly; here he comforts them by telling them that God had filled him with consolation in order to comfort them. The Greek rather signifies, by the consolation with which we are comforted. Either explanation is sufficiently clear, though the latter is stronger. We may here remark the great tenderness St. Paul had for the Corinthians, since he here insinuates that he had received comfort from God merely to communicate it to them. (Calmet)

Ver. 5. St. Paul here styles his own sufferings, the suffering of Christ, to shew that Christ takes part, and suffers in all his members. (St. Chrysostom) — Though it is generally understood to signify the sufferings undergone for Christ. (Estius) — If we consider the very intimate union that exists between Jesus Christ, who is the head, and every one of the living members of his body, that is, the Church, that whatever any one suffers, for the cause of truth, Christ is said to suffer, as the Lord said to Saul, why persecutest thou me? and that whatever is given to any indigent brother in the name of a disciple, Christ receives as given to himself, can we want any further proof of the excellence and power of good works, which begin and terminate in charity? (Haydock)

Ver. 6. Or whether we be exhorted,[1] for your exhortation and salvation. These words are not in the present Greek copies; the omission is not of moment, being in a manner a repetition of what is in the same verse: the sense is, that this happens to us for your instruction, and that you may be exhorted, or comforted by our example. This is also signified by the following words, which makes you bear (literally, which worketh the enduring) the like tribulations, as we suffer. (Witham) — Whatever happens to us, it will always be to your advantage. And certainly it is the greatest comfort when the faithful are in affliction, to see their pastors preaching and planting the faith of Christ, in the midst of afflictions and persecutions. This gives them the greatest courage to bear patiently all adversity, being convinced after the example of their divine master, that by many tribulations we are to enter into the kingdom of heaven. (Cajetan)

[1] Ver. 6. In the Greek we only read, eite de thlibometha, uper tes umon paraklesewos, kai soterias, tes energoumenes en upomone ton auton pathematon, on kai emeis paschomen eite parakaloumetha, uper tes umon parakleseos kai soterias.

Notes St. Matthew 16:24-27 (Haydock Bible Commentary)

Ver. 24. If any man will come. St. Chrysostom, Euthymius, and Theophylactus, shew that free will is confirmed by these words. Do not expect, O Peter, that since you have confessed me to be the Son of God, you are immediately to be crowned, as if this were sufficient for salvation, and that the rest of your days may be spent in idleness and pleasure. For, although by my power, as Son of God, I could free you from every danger and trouble, yet this I will not do for your sake, that you may yourself contribute to your glory, and become the more illustrious. (St. Chrysostom, hom. lvi.)

Ver. 25. Whosoever will save his life. Literally, his soul. In the style of the Scriptures, the word soul is sometimes put for the life of the body, sometimes for the whole man. (Witham) — Whosoever acts against duty and conscience to save the life of his body, shall lose eternal life; and whoever makes the sacrifice of his life, or the comforts and conveniences of life for conscience sake, shall be rewarded with life eternal.

Ver. 26. And lose his own soul. Christ seems in these words to pass from the life of the body to that of the soul. (Witham)

Ver. 27. Shall come in the glory. Jesus Christ wishing to shew his disciples the greatness of his glory at his future coming, reveals to them in this life as much as it was possible for them to comprehend, purposely to strengthen them against the scandal of his ignominious death. (St. Chrysostom)

Novus Ordo Readings for February 4, 2009

Filed under: Religion-Catholicism — tobinatorstark @ 4:23 pm

Hebrews 12:4-7,  11-15 (Douay-Rheims Challoner text)

For you have not yet resisted unto blood, striving against sin: And you have forgotten the consolation, which speaketh to you, as unto children, saying: My son, neglect not the discipline of the Lord; neither be thou wearied whilst thou art rebuked by him.  For whom the Lord loveth, he chastiseth; and he scourgeth every son whom he receiveth.  Persevere under discipline. God dealeth with you as with his sons; for what son is there, whom the father doth not correct? Now all chastisement for the present indeed seemeth not to bring with it joy, but sorrow: but afterwards it will yield, to them that are exercised by it, the most peaceable fruit of justice.  Wherefore lift up the hands which hang down, and the feeble knees,  And make straight steps with your feet: that no one, halting, may go out of the way; but rather be healed. Follow peace with all men, and holiness: without which no man shall see God.  Looking diligently, lest any man be wanting to the grace of God; lest any root of bitterness springing up do hinder, and by it many be defiled.

Hebreaos 12:4-7, 11-15 (Biblia Sacra Juxta Vulgatam Clementinam)

Nondum enim usque ad sanguinem restitistis, adversus peccatum repugnantes :  et obliti estis consolationis, quæ vobis tamquam filiis loquitur, dicens : Fili mi, noli negligere disciplinam Domini : neque fatigeris dum ab eo argueris. Quem enim diligit Dominus, castigat : flagellat autem omnem filium, quem recipit. In disciplina perseverate. Tamquam filiis vobis offert se Deus : quis enim filius, quem non corripit pater ?Omnis autem disciplina in præsenti quidem videtur non esse gaudii, sed mœroris : postea autem fructum pacatissimum exercitatis per eam, reddet justitiæ. Propter quod remissas manus, et soluta genua erigite, et gressus rectos facite pedibus vestris : ut non claudicans quis erret, magis autem sanetur. Pacem sequimini cum omnibus, et sanctimoniam, sine qua nemo videbit Deum :  contemplantes nequis desit gratiæ Dei : ne qua radix amaritudinis sursum germinans impediat, et per illam inquinentur multi.

Gospel According to Saint Mark 6:1-6 (Douay-Rheims Challoner text)

And going out from thence, he went into his own country; and his disciples followed him. And when the sabbath was come, he began to teach in the synagogue: and many hearing him were in admiration at his doctrine, saying: How came this man by all these things? and what wisdom is this that is given to him, and such mighty works as are wrought by his hands?  Is not this the carpenter, the son of Mary, the brother of James, and Joseph, and Jude, and Simon? are not also his sisters here with us? And they were scandalized in regard of him. And Jesus said to them: A prophet is not without honor, but in his own country, and in his own house, and among his own kindred.  And he could not do any miracles there, only that he cured a few that were sick, laying his hands upon them. And he wondered because of their unbelief, and he went through the villages round about teaching

Evangelium Secundum Marcum 6:1-6 (Biblia Sacra Juxta Vulgatam Clementinam)

Et egressus inde, abiit in patriam suam : et sequebantur eum discipuli sui : et facto sabbato cœpit in synagoga docere : et multi audientes admirabantur in doctrina ejus, dicentes : Unde huic hæc omnia ? et quæ est sapientia, quæ data est illi, et virtutes tales, quæ per manus ejus efficiuntur ? Nonne hic est faber, filius Mariæ, frater Jacobi, et Joseph, et Judæ, et Simonis ? nonne et sorores ejus hic nobiscum sunt ? Et scandalizabantur in illo.  Et dicebat illis Jesus : Quia non est propheta sine honore nisi in patria sua, et in domo sua, et in cognatione sua.  Et non poterat ibi virtutem ullam facere, nisi paucos infirmos impositis manibus curavit : et mirabatur propter incredulitatem eorum, et circuibat castella in circuitu docens.

Catechism of the Catholic Church 699

The hand. Jesus heals the sick and blesses little children by laying hands on them. In his name the apostles will do the same. Even more pointedly, it is by the Apostles’ imposition of hands that the Holy Spirit is given. The Letter to the Hebrews lists the imposition of hands among the “fundamental elements” of its teaching. The Church has kept this sign of the all-powerful outpouring of the Holy Spirit in its sacramental epicleses.

Catechismum Catholicae Ecclesiae 699

Manus. Iesus, manus imponens, aegrotos sanabat et pueris benedicebat. Apostoli eodem facient modo in nomine Eius. Immo, Spiritus Sanctus per impositionem manuum datur Apostolorum. Epistula ad Hebraeos impositionem manuum inter « fundamentales articulos » enumerat suae doctrinae. Ecclesia hoc signum omnipotentis effusionis Spiritus Sancti in suis sacramentalibus servavit Epiclesibus.

Notes on Hebrews 12:4-7, 11-15 (Haydock Bible Commentary)

Ver. 4. You have not yet resisted unto blood. Though you have met with some persecutions, you have not yet shed your blood for his sake who laid down his life, and shed every drop of his blood for you. (Witham)

Ver. 5. You have forgotten the consolation, &c. He puts them in mind, that it ought to be a subject of great comfort to them, that God calls them his children, his sons, and treats them as his true and legitimate children, when he admonished them to live under discipline and obedience to him, when, to correct their disobedient and sinful ways, he sends the afflictions and persecutions in this world, which they ought to look upon as marks of his fatherly tenderness; for this is what a prudent kind father does to his legitimate children, of whom he takes the greatest care: and not to use these corrections, is to neglect them, as if they were [3]illegitimate children. We reverence the father of our flesh, (ver. 10.) our parents in this world, when they instruct and correct us, how much more ought we to obey the Father and Creator of spirits, (i.e. of our souls) that being truly sanctified by him, we may live and obtain life everlasting. (Witham)

Ver. 11. It is true all discipline, all corrections, and sufferings in this present life, are disagreeable to our nature, because they bring not joy, but trouble and grief with them; yet afterwards, they who have been exercised with them, will reap the most peaceable fruit of justice, eternal peace and happiness in heaven. (Witham) — We must not judge of sufferings by the smart they occasion, but by the fruits of peace, justice, and eternal glory they produce in such as submit to them with patience.

Ver. 12-14. Wherefore life up the[4] hands, &c. Be fervent in piety, walk firmly in the way of virtue, make straight[5] steps, without declining to one side or the other, without halting or going astray, and strive to be healed from your sins by his grace. — Follow and seek peace, as much as lies in you, with all men, and [6]purity of life, without which no man shall see and enjoy God. (Witham)

Ver. 15. Be wanting to the grace of God, by resisting and abusing his favours, or by falling from the grace of God received. — Lest any root of bitterness, &c. He means scandalous wicked persons, by whom others are infected, defiled, and corrupted. (Witham)

[3] Ver. 5. Ergo adulteri, et non filii, ara nothoi este, kai ouch uioi, adulterini, non germani filii.

[4] Ver. 12-14. Remissas manus, pareimenas, which signifies hands hanging down in a lazy posture.

[5] Ver. 12-14. Gressus rectos facite, trochios orthas poiesate, which is to advance in a straight line, not turning aside, or tottering.

[6] Ver. 12-14. Sanctimoniam, agiasmon.

Notes on St. Mark 6:1-6 (Haydock Bible Commentary)

Ver. 1. After the miracles that Christ had performed, though he was not ignorant how much they despised him, yet that there might be no excuse for their disbelief, he condescended to return to them. (Theophylactus)

Ver. 3. St. Matthew relates that they asked: Is not this the son of the carpenter? It is not improbable that both questions were asked; it was certainly very natural to take him for a carpenter, who was the son of one. (St. Augustine) — They were scandalized at his lowly birth and humble parentage. Hence Jesus Christ takes occasion to expose the malice and envy of the Jews, in refusing him, and to shew that the Gentiles would more esteem him. See Luke iv. 25[22?], and John i.

[Ver. 5. And he could not[1] do any miracle there.]

sorry again

Filed under: Religion-Catholicism — tobinatorstark @ 3:41 pm

Again I am extremely sorry for having not updating this blog. My work and church activities have been consuming much time. Some of my busyness with be gone after this coming weekend. I am planning to revise my posts once again. During the week all posts will change: Douay-Rheims for the reading, and for Gospel, Clementine Vulgate for all Latin readings, Catechism of the Catholic Church in English and Latin and Haydock Commentary for all Gospel readings. The notes of the reading will be either Haydock Commentary or Douay-Rheims Challoner text. Weekends will be different. There will be 2 posts on Sunday. The first post will the same as always. The second post will the readings according to the 1962 Roman Missal and all readings will be according to the Douay-Rheims Challoner texts and notes from the Haydock Bible Commentary. This will be effective Feb. 4, 2009.

January 3, 2009

Daily Devotions for January 4, 2008

Filed under: Religion-Catholicism — tobinatorstark @ 9:01 pm

Epiphany of the Lord

Isaias 60:1-6 (Douay-Rheims Challoner text)

Arise, be enlightened, O Jerusalem: for thy light is come, and the glory of the Lord is risen upon thee.  For behold darkness shall cover the earth, and a mist the people: but the Lord shall arise upon thee, and his glory shall be seen upon thee.  And the Gentiles shall walk in thy light, and kings in the brightness of thy rising. Lift up thy eyes round about, and see: all these are gathered together, they are come to thee: thy sons shall come from afar, and thy daughters shall rise up at thy side.  Then shalt thou see, and abound, and thy heart shall wonder and be enlarged, when the multitude of the sea shall be converted to thee, the. strength of the Gentiles shall come to thee.  The multitude of camels shall cover thee, the dromedaries of Madian and Epha: all they from Saba shall come, bringing gold and frankincense: and showing forth praise to the Lord

Isaiae 60:1-6 (Biblia Sacra Juxta Vulgatam Clementinam)

Surge, illuminare, Jerusalem, quia venit lumen tuum, et gloria Domini super te orta est. Quia ecce tenebræ operient terram, et caligo populos ; super te autem orietur Dominus, et gloria ejus in te videbitur. Et ambulabunt gentes in lumine tuo, et reges in splendore ortus tui. Leva in circuitu oculos tuos, et vide : omnes isti congregati sunt, venerunt tibi ; filii tui de longe venient
et filiæ tuæ de latere surgent. Tunc videbis, et afflues ; mirabitur et dilatabitur cor tuum : quando conversa fuerit ad te multitudo maris ; fortitudo gentium venerit tibi. Inundatio camelorum operiet te, dromedarii Madian et Epha ; omnes de Saba venient, aurum et thus deferentes, et laudem Domino annuntiantes.

Ephesian 3:2-3, 5-6 (Douay-Rheims Challoner text)

If yet you have heard of the dispensation of the grace of God which is given me towards you: How that, according to revelation, the mystery has been made known to me, as I have written above in a few words;Which in other generations was not known to the sons of men, as it is now revealed to his holy apostles and prophets in the Spirit:

Ephesios 3:2-3, 5-6 (Biblia Sacra Juxta Vulgatam Clementinam)

Gratia vobis, et pax a Deo Patre nostro, et Domino Jesu Christo. Benedictus Deus et Pater Domini nostri Jesu Christi, qui benedixit nos in omni benedictione spirituali in cælestibus in Christo. Qui prædestinavit nos in adoptionem filiorum per Jesum Christum in ipsum : secundum propositum voluntatis suæ,  in laudem gloriæ gratiæ suæ, in qua gratificavit nos in dilecto Filio suo

Gospel According to St. Matthew 2:1-12 (Ronald Knox Translation)

Jesus was born at Bethlehem, in Juda, in the days of king Herod. And thereupon certain wise men came out of the east to Jerusalem, who asked, Where is he that has been born, the king of the Jews? We have seen his star out in the east, and we have come to worship him. King Herod was troubled when he heard it, and all Jerusalem with him; so that he assembled all the chief priests and learned men among the people, and enquired of them where it was that Christ would be born. And they told him, At Bethlehem in Juda; so it has been written by the prophet: And you, Bethlehem, of the land of Juda, are far from the least among the princes of Juda, for out of you will arise a leader who is to be the shepherd of my people Israel. Then, summoning the wise men in secret, Herod questioned them closely upon the time of the star’s appearing. And he sent them on their way to Bethlehem, saying to them, Go and enquire carefully for the child, and when you have found him, bring me back word, so that I too may come and worship him. They obeyed the king, and went on their journey; and all at once the star which they had seen in the east was there going before them, till at last it stood still over the place where the child was. They, when they saw the star, were glad beyond measure; and so, going into the dwelling, they found the child there, with his mother Mary, and fell down to worship him; and, opening their store of treasures, they offered him gifts, of gold and frankincense and myrrh. Afterwards, because they had received a warning in a dream forbidding them to go back to Herod, they returned to their own country by a different way.

Evangelium Secundum Matthaeum (Biblia Sacra Juxta Vulgatam Clementinam)

Cum ergo natus esset Jesus in Bethlehem Juda in diebus Herodis regis, ecce magi ab oriente venerunt Jerosolymam, dicentes : Ubi est qui natus est rex Judæorum ? vidimus enim stellam ejus in oriente, et venimus adorare eum.  Et congregans omnes principes sacerdotum, et scribas populi, sciscitabatur ab eis ubi Christus nasceretur. At illi dixerunt : In Bethlehem Judæ : sic enim scriptum est per prophetam : Et tu Bethlehem terra Juda, nequaquam minima es in principibus Juda : ex te enim exiet dux, qui regat populum meum Israël. Tunc Herodes clam vocatis magis diligenter didicit ab eis tempus stellæ, quæ apparuit eis :  et mittens illos in Bethlehem, dixit : Ite, et interrogate diligenter de puero : et cum inveneritis, renuntiate mihi, ut et ego veniens adorem eum.  Qui cum audissent regem, abierunt, et ecce stella, quam viderant in oriente, antecedebat eos, usque dum veniens staret supra, ubi erat puer.  Videntes autem stellam gavisi sunt gaudio magno valde.  Et intrantes domum, invenerunt puerum cum Maria matre ejus, et procidentes adoraverunt eum : et apertis thesauris suis obtulerunt ei munera, aurum, thus, et myrrham.  Et responso accepto in somnis ne redirent ad Herodem, per aliam viam reversi sunt in regionem suam. Audiens autem Herodes rex, turbatus est, et omnis Jerosolyma cum illo.

Catechism of the Catholic Church 724

In Mary, the Holy Spirit manifests the Son of the Father, now become the Son of the Virgin. She is the burning bush of the definitive theophany. Filled with the Holy Spirit she makes the Word visible in the humility of his flesh. It is to the poor and the first representatives of the gentiles that she makes him known

Catechismum Catholicae Ecclesiae 724

In Maria, Spiritus Sanctus Filium Patris manifestat Filium Virginis effectum. Ea rubus est ardens Theophaniae definitivae: ipsa, Spiritu Sancto repleta, Verbum ostendit in humilitatis carnis Eius atque facit ut pauperes et primitiae gentium Illud cognoscant.

Notes on Isaias 60:1-6 (Haydock Bible Commentary)

Ver. 1. O Jerusalem, is not in Hebrew or St. Jerome, but in the Septuagint. Some few things may refer to the terrestrial Jerusalem, though the prophet speaks chiefly of the celestial and of the Church. — Lord, very great. Christ came to save us. (Calmet) — God prevents by his grace, but man must co-operate to be justified. (Worthington)

Ver. 2. People. Babylon shall suffer, while thou art relieved. (Calmet) — The Gentiles continue in darkness till they embrace the faith, ver. 3. (Haydock) — Only those who are in the Church receive the light of truth. (Worthington)

Ver. 3. Rising. The three wise men were the first. [Matthew ii.]

Ver. 4. Rise up. St. Jerome, “suck,” as the Hebrew may imply. (Calmet) — Septuagint, “shall be carried on the shoulders.” (Haydock) — This may refer to the captives and to the Church.

Ver. 5. Wonder. Hebrew and Septuagint in St. Jerome, “fear.” This sensation is often mixed with joy, Matthew xxviii. 8. — Thee. No such nations joined the Jews, as they did the Church.

Ver. 6. Epha. Abraham’s grandson, who dwelt near his father, Madian, in Arabia, which was famous for camels. (Calmet) — Saba. India mittit ebur, molles sua thura Sabæi? (Geor. i.) — The Arabians embraced the gospel, but never brought their treasures to Jerusalem. (Calmet) — The three kings came on swift beasts to adore Christ, and fulfilled his prophecy, Matthew ii. (Worthington)

Notes on Ephesians 3:2-3, 5-6 (Haydock Bible Commentary)

Ver. 2. If yet [1] you have heard. If yet doth not imply a doubt, but is the same as, for you have heard the dispensation.[2] This word, dispensation, is divers times taken by St. Paul to signify the manner by which a thing is done, or put in execution; the sense therefore here is, for you have heard how by the grace of God I have been made your apostle. (Witham)

Ver. 3. The mystery, &c. By this mystery, he means what he has already mentioned in the last chapter and what he continues to speak of, to wit, that by the coming of Christ, and the preaching of his gospel, all both Jews and Gentiles, all nations should be united into one Church, by one and the same faith. (Witham) — Mystery, &c. Revelation, the same as he mentions Galatians i. 12.; where speaking of his gospel, he says, For neither did I receive it of man, nor did I learn it, but by the revelation of Jesus Christ. This revelation seems to have regarded principally three things: 1. The redemption and justification of man by Jesus; 2. the vocation of the Gentiles; and thirdly, a positive command to announce the gospel to them. He speaks particularly of the second and third. (Estius) — Made known to me by revelation, and to the other apostles and prophets. (Witham)

Ver. 5. As it is now revealed.[3] St. Paul, as both St. Jerome and St. Chrysostom take notice, does not absolutely say that this mystery was not known, but only not known as it was afterwards to the apostles. For whether by this mystery we understand the incarnation of Christ, or the uniting of the Jews and Gentiles into one Church, we cannot doubt but both were revealed to Abraham, to David, to many prophets and just men in the time of the law; but now it was revealed and made known to all. (Witham)

Ver. 6. That the Gentiles should be coheirs, &c. This is the mystery which was heretofore unknown, and now revealed. This is what the greatest part of the Jews could never be brought to believe, that the Gentiles should be equally sharers with them of God’s promises and blessings. They were strangely scandalized that St. Peter should receive Cornelius, an uncircumcised man, into the same communion. On the like account they persecuted St. Paul. (Witham)

Notes on St. Matthew 2:1-12 (Haydock Bible Commentary)

Ver. 1. King Herod the Great, surnamed Ascalonite, was a foreigner, but a proselyte to the Jewish religion. St. Jerome. — This city is called Bethlehem of Juda, to distinguish it from another Bethlehem, which was situated in the division of the tribe of Zabulon. (Haydock) Wise men.[1] Both the Latin and Greek text may signify wise philosophers and astronomers, which is the common exposition. The same word is also many times taken for a magician or soothsayer, as it is applied to Simon, (Acts viii. 9,) and to Elymas, Acts xiii, ver. 6. and 8. Some ancient interpreters think these very men might have been magicians before their conversion. See Cornelius a Lapide, &c. — From the east. Some say from Arabia, others from Chaldea, others from Persia. Divers interpreters speak of them as if they had been kings, princes, or lords of some small territories. See Baron. an. i. sect. 29. Tillemont, note 12. on Jesus Christ. The number of these wise men is uncertain. St. Leo, in his sermons on the Epiphany, speaks of them as if they had been three, perhaps on account of their three-fold offerings. What is mentioned in later writers as their names, is still of less authority, as Bollandus observed. There are also very different opinions as to the time that the star appeared to these wise men, whether before Christ’s birth, or about the very time he was born, which seems more probable. The interpreters are again divided as to the year, and day of the year, when they arrived at Bethlehem, and adored the Saviour of the world. Some think not till two years after Christ’s birth. See St. Epiphanius hær. xxx. num. 29. p. 134. And St. Jerome puts the massacre of the Holy Innocents about that time in his chronicle. But taking it for granted that the wise men came to Jerusalem and to Bethlehem the same year that Christ was born, it is not certain on what day of the year they adored him at Bethlehem. It is true the Latin Church, ever since the 4th or 5th age, has kept the feast of the Epiphany on the 6th day of January. But when it is said in that day’s office, This day a star led the wise men to the manger, it may bear this sense only, this day we keep the remembrance of it; especially since we read in a sermon of St. Maximus (appointed to be read in the Roman Breviary on the 5th day within the octave of the Epiphany) these words: What happened on this day, he knows that wrought it; whatever it was, we cannot doubt it was done in favour of us. The wise men, by the 11th verse, found Jesus at Bethlehem, where his blessed mother was to remain forty days, till the time of her purification was expired. And it seems most probable that the wise men came to Bethlehem about that time, rather than within thirteen days after Christ’s birth: for had they come so soon after Christ was born, and been directed to go, and make diligent inquiry at Bethlehem, which was not above five miles from Jerusalem, it can scarcely be imagined that so suspicious and jealous a prince as Herod was, would have waited almost a month for their return without searching for the new-born king. But it is likely, being again alarmed by what happened when Jesus was presented in the temple at his mother’s purification, he thereupon gave those cruel and barbarous orders for the massacre of those innocent infants. (Witham)

Ver. 2. We have seen his star. They knew it to be his star, either by some prophecy among them, or by divine revelation. This star was some lightsome body in the air, which at last seemed to point to them the very place where the world’s Redeemer lay. We know not whether it guided them during the whole course of their journey form the East to Jerusalem. We read nothing more in the gospel, but that it appeared to them in the East, and that they saw it again, upon their leaving Jerusalem to go to Bethlehem. (Witham) — The wise men, in the Syrian tongue maguscha, are supposed to have come from Stony Arabia, near the Euphrates. They might have preserved in this country the remembrance of the prophecy of Balaam, which had announced the coming of the Messias by the emblem of a star, (Numbers xxiv. 17.) which was to arise from Jacob. The star which appeared then, was the symbol of the star which Balaam had predicted. (Haydock)

Ver. 3. Through fear of losing his kingdom, he being a foreigner, and had obtained the sovereignty by violence. But why was all Jerusalem to be alarmed at the news of a king so long and so ardently expected? 1. Because the people, well acquainted with the cruelty of Herod, feared a more galling slavery. 2. Through apprehension of riots, and of a revolution, which could not be effected without bloodshed, as the Romans had such strong hold. They had also been so worn down with perpetual wars, that the most miserable servitude, with peace, was to the Jews an object rather of envy than deprecation. (Haydock)

Ver. 6. And thou Bethlehem, &c. This was a clear prophecy concerning the Messias, foretold by Micheas; (chap. v. 2,) yet the words which we read in the evangelist are not quite the same as we find in the prophet, either according to the Hebrew or to the Greek text of the Septuagint. The chief difference is, that in the prophet we read: And thou Bethlehem art little; but in the evangelist, thou art not the least. Some answer that the words of the prophet are to be expounded by way of an interrogation, art thou little? It is certain the following words, both in the prophet and in the gospel, out of thee shall come forth a leader or a captain, &c. shew that the meaning is, thou art not little. St. Jerome’s observation seems to clear this point: he tells us, that the Jewish priests, who were consulted, gave Herod the sense, and not the very words of the prophet; and the evangelist, as an historian, relates to us the words of these priests to Herod, not the very words of the prophet. (Witham) — The testimony of the chief priests proves that this text of Micheas was even then generally applied to the Messias, and that to Him alone it must be referred according to the letter. (Haydock)

Ver. 11. And going into the house. Several of the Fathers in their homilies, represent the wise men adoring Jesus in the stable, and in the manger. yet others, with St. Chrysostom take notice, that before their arrival, Jesus might be removed into some little house in Bethlehem. — Prostrating themselves, or falling down, they adored him, not with a civil worship only, but enlightened by divine inspiration, they worshipped and adored him as their Saviour and their God. — Gold, frankincense, and myrrh.[2] Divers of the ancient Fathers take notice of the mystical signification of these offerings; that by gold was signified the tribute they paid to him, as to their king; by incense, that he was God; and by myrrh, (with which dead bodies used to be embalmed) that now he was also become a mortal man. See St. Ambrose lib. 2. in Luc. chap. ii.; St. Gregory &c. (Witham) — The Church sings, “hodie stella Magos duxit ad præsepium,” but it is not probable that the blessed Virgin should remain so long in the open stable, and the less so, because the multitude, who hindered Joseph from finding accommodations either among his relatives or in the public caravansaries, had returned to their own homes. (Estius) — They adored Him. Therefore, in the eucharist also, Christ is to be adored. For it is of no consequence under what appearance he is pleased to give himself to us, whether that of a perfect man, a speechless child as here, or under the appearance of bread and wine, provided it is evident that he is there; for in whatever manner or place he appears, he is true God, and for that alone he is to be adored. Frivolous is the objection of certain sectarists, that Christ does not give himself to us in the blessed eucharist to be adored, but to be eaten. For Christ was not in Bethlehem, nor did he descend from heaven to be adored: He tells us in the xxth chap. of Matthew, ver. 28, that the Son of Man came not to be ministered unto, but to minister; yet he was adored on earth, even while he was in his mortal state, by the magi, by his disciples, by the blind man that was cured of his blindness, &c. &c. “Let us imitate the magi. Thou seest him not now in the crib, but on the altar; not a woman holding him, but the priest present, and the Holy Ghost poured out abundantly upon the sacrifice.” (St. Chrysostom, hom. xxiv. in 1 Cor.; Hom. vii. de Sancto Philog.)

Daily Devotions for January 3, 2009

Filed under: Religion-Catholicism — tobinatorstark @ 8:27 pm

1 John 2:29-3:6 (Douay-Rheims Challoner text)

If you know, that he is just, know ye, that every one also, who doth justice, is born of him. Behold what manner of charity the Father hath bestowed upon us, that we should be called, and should be the sons of God. Therefore the world knoweth not us, because it knew not him.  Dearly beloved, we are now the sons of God; and it hath not yet appeared what we shall be. We know, that, when he shall appear, we shall be like to him: because we shall see him as he is.  And every one that hath this hope in him, sanctifieth himself, as he also is holy.  Whosoever committeth sin committeth also iniquity; and sin is iniquity.  And you know that he appeared to take away our sins, and in him there is no sin. Whosoever abideth in him, sinneth not; and whosoever sinneth, hath not seen him, nor known him.

1 Joannis 2:29-3:6 (Biblia Sacra Juxta Vulgatam Clementinam)

Si scitis quoniam justus est, scitote quoniam et omnis, qui facit justitiam, ex ipso natus est. Videte qualem caritatem dedit nobis Pater, ut filii Dei nominemur et simus. Propter hoc mundus non novit nos : quia non novit eum.  Carissimi, nunc filii Dei sumus : et nondum apparuit quid erimus. Scimus quoniam cum apparuerit, similes ei erimus : quoniam videbimus eum sicuti est.  Et omnis qui habet hanc spem in eo, sanctificat se, sicut et ille sanctus est. Omnis qui facit peccatum, et iniquitatem facit : et peccatum est iniquitas.  Et scitis quia ille apparuit ut peccata nostra tolleret : et peccatum in eo non est.  Omnis qui in eo manet, non peccat : et omnis qui peccat, non vidit eum, nec cognovit eum.

Gospel according to St. John 1:29:34 (Ronald Knox Translation)

Next day, John saw Jesus coming towards him; and he said, Look, this is the Lamb of God; look, this is he who takes away the sin of the world. It is of him that I said, One is coming after me who takes rank before me; he was when I was not. I myself did not know who he was, although the very reason why I have come, with my baptism of water, is to make him known to Israel. John also bore witness thus, I saw the Spirit coming down from heaven like a dove, and resting upon him. Till then, I did not know him; but then I remembered what I had been told by the God who sent me to baptize with water. He told me, The man who will baptize with the Holy Spirit is the man on whom you will see the Spirit come down and rest. Now I have seen him, and have borne my witness that this is the Son of God.

Evangelium Secundum Joannem 1:29-34 (Biblia Sacra Juxta Vulgatam Clementinam)

Altera die vidit Joannes Jesum venientem ad se, et ait : Ecce agnus Dei, ecce qui tollit peccatum mundi.  Hic est de quo dixi : Post me venit vir qui ante me factus est : quia prior me erat :  et ego nesciebam eum, sed ut manifestetur in Israël, propterea veni ego in aqua baptizans.  Et testimonium perhibuit Joannes, dicens : Quia vidi Spiritum descendentem quasi columbam de cælo, et mansit super eum.  Et ego nesciebam eum : sed qui misit me baptizare in aqua, ille mihi dixit : Super quem videris Spiritum descendentem, et manentem super eum, hic est qui baptizat in Spiritu Sancto.  Et ego vidi : et testimonium perhibui quia hic est Filius Dei.

Catechism of the Catholic Church 408

The consequences of original sin and of all men’s personal sins put the world as a whole in the sinful condition aptly described in St. John’s expression, “the sin of the world”. This expression can also refer to the negative influence exerted on people by communal situations and social structures that are the fruit of men’s sins.

Catechismum Catholicae Ecclesiae 408

Consequentiae peccati originalis et omnium personalium peccatorum hominum conferunt mundo, in eius complexu, peccatricem condicionem, quae sancti Ioannis potest expressione denotari: « peccatum mundi » (Io 1,29). Per hanc expressionem etiam negativus significatur influxus quem condiciones communitariae et structurae sociales, quae peccatorum hominum sunt fructus, super personas exercent.

Notes on 1 John 2:29-3:6 (Douay-Rheims Challoner text)

4 “Iniquity”… transgression of the law.

Notes on St. John 1:29-34 (Haydock Bible Commentary)

Ver. 29. When she had heard. In the Greek text, when she had seen; as if she also saw the angel, as St. Ambrose observed. (Witham)

Ver. 31. It may perhaps in the first instance of reflection, appear shocking to our ideas, that a God should dwell in a human body; but does not the sun emit its rays into all kinds of places, without any detriment to its purity? How much more would the Sun of justice, assuming a most pure body, formed of the purest blood of the spotless Virgin, not only remain free from every the least stain himself, but even impart additional sanctity to his virgin Mother. (St. Thomas Aquinas)

Ver. 32. He … shall be called; i.e. according to the style of the Scriptures, he shall truly be the Son of God. (Witham)

Ver. 33. Those are here called of the house of Jacob, who out of the multitude of the Jews believed in Christ. This is conformable to that text of St. Paul: All are not Israelites that are of Israel, but the children of the promise are accounted for the seed. (Romans ix. 6, 8.) (St. Chrysostom, hom. vii. on S. Matt.) — And of his kingdom there shall be no end: which clearly shews it was not to be a temporal, but a spiritual and an eternal kingdom. (Witham)

Ver. 34. How shall this be done? She only asks about the manner. — Because I know not man.[6] This answer, as St. Augustine takes notice, would have been to no purpose, had she not made a vow to God to live always a virgin. (Witham) — Listen to the words of this pure Virgin. The angel tells her she shall conceive; but she insists upon her virginity, holding her purity in higher estimation than the promised dignity. (St. Gregory of Nyssa.) — She did not doubt the truth of what the angel said, (as Calvin impiously maintained) but she wished it might not happen to the prejudice of her vowed virginity. (St. Ambrose, St. Augustine, Ven. Bede, Theophylactus, &c. &c.)

January 1, 2009

Daily Devotions for January 2, 2009

Filed under: Religion-Catholicism — tobinatorstark @ 8:10 pm

Memorial of Saint Basil the Great and Saint Gregory Nazianzen

1 John 2:22-28 (Doauy-Rheims Challoner text)

I have not written to you as to them that know not the truth, but as to them that know it: and that no lie is of the truth.  Who is a liar, but he who denieth that Jesus is the Christ? This is Antichrist, who denieth the Father, and the Son.  Whosoever denieth the Son, the same hath not the Father. He that confesseth the Son, hath the Father also. As for you, let that which you have heard from the beginning, abide in you. If that abide in you, which you have heard from the beginning, you also shall abide in the Son, and in the Father.  And as for you, let the unction, which you have received from him, abide in you. And you have no need that any man teach you; but as his unction teacheth you of all things, and is truth, and is no lie. And as it hath taught you, abide in him. And this is the promise which he hath promised us, life everlasting. These things have I written to you, concerning them that seduce you.  And now, little children, abide in him, that when he shall appear, we may have confidence, and not be confounded by him at his coming

1 Joannis 2:22-28 (Biblia Sacra Juxta Vulgatam Clementinam)

Quis est mendax, nisi is qui negat quoniam Jesus est Christus ? Hic est antichristus, qui negat Patrem, et Filium.  Omnis qui negat Filium, nec Patrem habet : qui confitetur Filium, et Patrem habet.  Vos quod audistis ab initio, in vobis permaneat : si in vobis permanserit quod audistis ab initio, et vos in Filio et Patre manebitis. Et hæc est repromissio, quam ipse pollicitus est nobis, vitam æternam.  Hæc scripsi vobis de his, qui seducant vos.  Et vos unctionem, quam accepistis ab eo, maneat in vobis. Et non necesse habetis ut aliquis doceat vos : sed sicut unctio ejus docet vos de omnibus, et verum est, et non est mendacium. Et sicut docuit vos : manete in eo. Et nunc, filioli, manete in eo : ut cum apparuerit, habeamus fiduciam, et non confundamur ab eo in adventu ejus.

Gospel According to St. John 1:19-28 (Ronald Knox Translation)

No man has ever seen God; but now his only-begotten Son, who abides in the bosom of the Father, has himself become our interpreter.  This, then, was the testimony which John bore, when the Jews sent priests and Levites from Jerusalem, to ask him, Who are you? He admitted the truth, without concealment, admitted that he was not the Christ. What then, they asked him, are you Elias? Not Elias, he said. Are you the prophet? And he answered, No. So they said, Tell us who you are, that we may give an answer to those who sent us; what account do you give of yourself? And he told them, I am what the prophet Isaias spoke of, the voice of one crying in the wilderness, Straighten out the way of the Lord. The Pharisees (for they were Pharisees who had come on this errand) asked him, Why do you baptize, then, if you yourself are not the Christ, nor Elias, nor the prophet? John answered them, I am baptizing you with water; but there is one standing in your midst of whom you know nothing; he it is, who, though he comes after me, takes rank before me. I am not worthy to untie the strap of his shoes. All this happened in Bethany that is beyond Jordan, where John was baptizing.

Evangelium Secundum Joannem 1:19-28 (Biblia Sacra Juxta Vulgatam Clementinam)

Et hoc est testimonium Joannis, quando miserunt Judæi ab Jerosolymis sacerdotes et Levitas ad eum ut interrogarent eum : Tu quis es ?  Et confessus est, et non negavit, et confessus est : Quia non sum ego Christus.  Dixerunt ergo ei : Quis es ut responsum demus his qui miserunt nos ? quid dicis de teipso ?  Ait : Ego vox clamantis in deserto : Dirigite viam Domini, sicut dixit Isaias propheta. Et qui missi fuerant, erant ex pharisæis.  Et interrogaverunt eum, et dixerunt ei : Quid ergo baptizas, si tu non es Christus, neque Elias, neque propheta ? Respondit eis Joannes, dicens : Ego baptizo in aqua : medius autem vestrum stetit, quem vos nescitis. Ipse est qui post me venturus est, qui ante me factus est : cujus ego non sum dignus ut solvam ejus corrigiam calceamenti.  Hæc in Bethania facta sunt trans Jordanem, ubi erat Joannes baptizans. Et interrogaverunt eum : Quid ergo ? Elias es tu ? Et dixit : Non sum. Propheta es tu ? Et respondit : Non.

Catechism of the Catholic Church 96

What Christ entrusted to the apostles, they in turn handed on by their preaching and writing, under the inspiration of the Holy Spirit, to all generations, until Christ returns in glory.

Catechismum Catholicae Ecclesiae 96

Id quod Christus concredidit Apostolis, ipsi sua praedicatione et scripto, Spiritu Sancto inspirante, omnibus usque ad gloriosum Christi reditum generationibus transmiserunt.

Notes on 1 John 2:22-28 (Douay-Rheims Challoner text)

27 “You have no need”… You want not to be taught by any of these men, who, under pretence of imparting more knowledge to you, seek to seduce you (ver. 26), since you are sufficiently taught already, and have all knowledge and grace in the church, with the unction of the Holy Ghost; which these new teachers have no share in.

Notes St. John 1:19-28 (Haydock Bible Commentary)

Ver. 19. The Jews sent, &c. These men, who were priests and Levites, seem to have been sent and deputed by the sanhedrim, or great council at Jerusalem, to ask of John the Baptist, who was then in great esteem and veneration, whether he was not their Messias; who, as they knew by the predictions of the prophets, was to come about that time. John declared to them he was not. To their next question, if he was not Elias? He answered: he was not: because in person he was not; though our Saviour (Matthew xi. 14.) says he was Elias: to wit, in spirit and office only. Their third question was, if he was a prophet? He answered, no. Yet Christ (Matthew xi.) tells us, he was a prophet, and more than a prophet. In the ordinary acceptation only, they were called prophets who foretold things to come: John then, with truth, as well as humility, could say he was not a prophet; not being sent to foretell the coming of the Messias, but to point him out as already come, and present with the Jews. (Witham)

Ver. 23. The voice of one crying in the wilderness. See Matthew iii. 3.; Mark i. 3.; Luke iii. 4.; and Isaias xl. 3. by all which John was his immediate precursor. (Witham)

Ver. 26. Hath stood. St. John the Baptist, by these words, which he spoke to the priests and Levites, sent to him by the Pharisees, did not mean to tell them, that Jesus was either at the present time standing amongst them, or that he had ever been in the presence of the self same people; but they may be understood two different ways, either with regard to his divinity; and in that sense, Jesus was always by his divine presence amongst them; or in regard to his humanity; either that he lived in the same country, and among their countrymen, or, that he stood actually amongst them, because Jesus was accustomed yearly to go up to Jerusalem on the festival of the Pasch. (Denis the Carthusian)

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