This Weeks Posts: Sunday Nov 7- Saturday Nov 13

Some posts are prepared in advanced and scheduled for publication; they will not be available until the time indicated. Posts without time indicators or which are labeled “Link” are already available.The phrase “More posts pending” means I hope to publish more on a given day than what is listed, however, it’s no guarantee that I will do so.

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Sunday, Nov 7
32nd Sunday in Ordinary Time.

Last Weeks Posts: Sunday Oct 31-Saturday Nov 6.

Resources For Sunday Mass, Nov 7. A weekly feature of this blog, the post focuses on the Scripture readings. The post for this coming Sunday’s Mass will become available on Wednesday the 10th.

Father Callan on 2 Thess 3:7-12 for Sunday Mass, Nov 14. Available 12:05 AM EST.

Bishop MacEvily on 2 Thess 3:7-12 for Sunday Mass, Nov 14. Available 12:10 AM EST.

Aquinas’ Catena Aurea on Luke 21:5-19 for Sunday Mass, Nov 14. Available 12:15 AM EST.

MONDAY, NOV 8.

Readings. Link.

Father Callan’s Commentary on Today’s 1st Reading (Titus 1:1-9) Available 12:05 AM EST.

Pope John Paul II on Today’s Psalm (24). Originally posted for All Saints Day. This commentary/meditation was delivered as part of the Pontiff’s catechesis on the Psalms and Canticles used in the morning and evening prayers of the Divine Office.

Aquinas’ Catena Aurea on Today’s Gospel (Luke 17:1-6). Available 12:10 AM EST.

UPDATE: Bishop MacEvily on Today’s 1st Reading (Titus 1:1-9).

TUESDAY, NOV 9
Feast of the Dedication of the St John Lateran Basilica, Rome.

Readings. Link.

Father Callan on Today’s 2nd Reading (1 Cor 3:9c-11, 16-17). Available 12:05 AM EST.

Aquinas’ Catena Aurea on Today’s Gospel (John 2:13-22). Available 12:10 AM EST.

Father MacRory on Today’s Gospel (John 2:13-22). Available 12:15 AM EST.

My Ten Most Popular Posts.

WEDNESDAY, NOV 10
Memorial of St Leo the Great, Pope and Doctor of the Church.

Readings. Link.

Father Callan on Today’s 1st Reading (Titus 3:1-7). Available 12:05 AM EST.

Aquinas’ Catena Aurea on Today’s Gospel (Luke 17:11-19). Available 12:10 AM EST.

Augustine’s Homily on Today’s Gospel. Available 12:15 AM EST.

Aquinas’ Homily Notes on Luke 17:11-19.

Catholic Encyclopedia on Pope St Leo the Great. Link.

The Sermons of St Leo the Great. Link.

Letter of St Leo the Great. Link.

Excerpts from the Writings of St Leo the Great. Link. Contains a brief biography followed by links to numerous passages excerpted from his writings.

UPDATE: Bishop MacEvily on the Second Letter of John. Available 12:20 AM EST.

UPDATE: Change I Can’t Believe In. Link.

UPDATE: IG Report Shows Obama WH Rewrote Gulf Spill Report To Supposr Moratorium. Link. I guess if you’re going to increase the budget of the EPA 124% you need a justification and, apparently, in “the most open and honest administration in history” even a concocted one will do.

UPDATE: Happy Birthday to the US Marine Corp! link.

MORE POSTS PENDING?

THURSDAY NOV 11
Memorial of St Martin of Tours, Bishop.

Readings. Link.

Aquinas’ Catena Aurea on Today’s Gospel. Available 12:05 AM EST.

Father Callan on Today’s 1st Reading. This is actually his commentary on the entire short Epistle. Available 12:10 AM EST.

Pope John Paul II on Today’s Psalm. link.

Catholic Encyclopedia on St Martin of Tours. Link.

Some Interesting Things About St Martin. Link. Among other things, this post tells how his memorial is celebrated in various parts of the world.

Sulpicius Severus on St Martin of Tours. Link. This excerpt is taken from the Office of Readings for St Martin’s day.

MORE POSTS PENDING!

FRIDAY NOV 12
Memorial of St Josaphat, Bishop and Martyr.

Readings. Link.

Bishop MacEvily on Today’s 1st Reading (2 John 4-9). This is actually a post on the entire shore Epistle, it was originally posted on Wednesday.

Aquinas’ Catena Aurea on Today’s Gospel (Luke 17:26-37). Available 12:05 AM EST.

St Josaphat and the Internal and External Unity of the Church. Link.

 

SATURDAY NOV 13
Memorial of St Frances Xavier Cabrini, Virgin.

Readings. Link.

Bishop MacEvily on Today’s First Reading (3 John 5-8). Available 12:05 AM EST. This is actually a commentary on the entire epistle.

Cornelius a Lapide on Today’s Gospel (Luke 18:1-8). Available 12:10 AM EST.

Bernardin de Piconio on 1 Corinthians 6:1-11.

Father Charles Callan on 1 Corinthians 9:19-27.

News and Views Roundup. Link.

MORE POSTS PENDING!

Bishop MacEvily’s Commentary on 2 Thes 3:7-12 for Sunday Mas, Nov 14

I’ve included the Bishop’s brief Analysis of the whole of chapter 3 to help provide context. In addition, I’ve also included his paraphrasing of the verses he is commenting on. The paraphrasing follows the biblical text and is in purple.

Summary of 2 Thess 3~The Apostle had been informed that, notwithstanding his instructions, when at Thiessalonica, and his injunctions conveyed in his former Epistle, some able-bodied men among the Thessalonians continued to go about, begging, when they might procure means of support by manual labour; indulging in idle curiosity, prying into the concerns of others and neglecting their own, to the great disedification and estrangement of the unbelievers. Hence, in this chapter, after recommending himself to their prayers (1, 2); and promising them the aid of the Almighty (3); and praying to God in turn for them (4, 5); he repeats his former injunctions on this important subject, and conjures these disorderly men, in the most solemn manner, to devote themselves to a life of labour.

He quotes himself as an example in this matter, and refers to the laborious life which he led amongst them; but should any person, after this admonition, continue refractory, he enjoins on the rulers of the Church to separate such a one from the society of the faithful. He tells them that severity should, however, be blended with tenderness and brotherly compassion (6-15). He concludes, by wishing them the abundance of peace and grace.

2Th 3:7  For yourselves know how you ought to imitate us. For we were not disorderly among you.

For you yourselves know  what example we gave you, and how deserving we were of imitation; for we did not lead a disorderly life amongst you; we were neither idle nor turbulent.

He gave them an example for imitation.

2Th 3:8  Neither did we eat any man’s bread for nothing: but in labour and in toil we worked night and day, lest we should be chargeable to any of you.

Nor did we receive the necessaries of life from any of you without paying for them, but in labor and toil, we exerted ourselves unceasingly for that end; lest we might be a burden to any of you.

“Neither did we eat.” In some Greek copies, neither did we receive; which differs little in signification from ours ; for it was to be eaten that it was received.  “For nothing,” i.e., without paying for it.  “But in labour and toil.” He laboured at the trade of a cabinet-maker, in order to procure the means of subsistence, and that assiduously.  “Day and night,” means continually. What an example of Apostolic independence is here furnished by the Apostle! The minister of the Gospel, who is anxious for the gifts of his people, and is the slave of avarice, can never enjoy that freedom and bold independence of mind, so necessary for the impartial discharge of his duties. The Apostle, also, by his example, teaches us to devote all our time to some useful occupation. What a picture! the teacher of the entire world labouring, as a mechanic, to procure a livelihood!

2Th 3:9  Not as if we had not power: but that we might give ourselves a pattern unto you, to imitate us.

Not that we had not a strict right to support from you, but, we had foregone that right, in order, by working hard, to exhibit ourselves to you as a model for imitation.

He had a right to support.—1Cor 9:14, &c.

2Th 3:10  For also, when we were with you, this we declared to you: that, if any man will not work, neither let him eat.

(We are inculcating nothing new at present), for when we were amongst you, we enjoined the duty of laboring contained in the adage: the man who does not wish to work, is not deserving of the food he eats.

He announced to the Thessalonians, prone to idleness, the precept of labouring, which he confirmed by many examples and adages; among the rest by this: “the man who does not wish to labour, should not eat.” He says,
“will not work;” wishes not to work (ου θελει), because, some are not able to do so; but all should be disposed to do so.

2Th 3:11  For we have heard there are some among you who walk disorderly: working not at all, but curiously meddling.

For we have heard, that some amongst you are still leading a disorderly life, doing nothing, wholly engaged in curiosity, and in prying into the affairs and concerns of others.

His reason for dwelling on this subject arose from his having heard that some among them were living in a disorderly manner, since it is against the ordination of God for men to lead a life of idleness, of indolence, and ease. For idleness begets curiosity; curiosity begets turbulence and inquietude, which destroys discipline and causes disorder. The idle and the curious go about intermeddling in the concerns of others, and thus disturb peace and social order.

2Th 3:12  Now we charge them that are such and beseech them by the Lord Jesus Christ that, working with silence, they would eat their own bread.

But we command such persons, and we also entreat and conjure them by the Lord Jesus Christ, to lead a quiet, unobtrusive life, to engage in manual labor, and thus provide themselves with the means of subsistence, and not be depending on the charity of other.

“By the Lord Jesus Christ.” In Greek, by our LordJesus Christ. The Vulgate is supported by the chief manuscripts. He joins earnest entreaty, lest the repetition of the command might savour of harshness or undue severity. “Working with silence.” He opposes “silence ” to curiosity, to going about and creating disorder by prying into the concerns of others; and “working” he opposes to idleness.

Father Callan’s Commentary on 2 Thess 3:7-12 for Sunday Mass, Nov 14

This post includes Father Callan’s brief summary of 3:6-15 followed by his notes. I’ve included his notes on verses 6 and 13-15. Notes in red, if any, are my additions.

CORRECTION FOR DISORDERLY MEMBERS, AND EXHORTATION
TO THE LOYAL: A Summary of 2 Thess 3:6-15. Idleness at Thessalonica on the part of many who were looking for the early arrival of the Parousia had become worse since the reception of 1 Thess. These disturbers are now more sternly rebuked by the Apostles, with an appeal to their own example, who
worked for their own living while preaching the Gospel (ver. 6-12). After rebuking the disorderly and troublesome, the Apostles address the good members, encouraging them to perseverance in works of faith and asking them to avoid the disobedient (ver. 13-15).

6. And we charge you, brethren, in the name of the Lord Jesus Christ, that you withdraw yourselves from every brother walking disorderly, and not according to the tradition which they received of us.

We charge you, brethren, etc. Speaking in the name and with the authority of our Lord, the Apostles now command the Thessalonians to avoid all those whose moral conduct (ver. 11) is not according to the written and oral teaching which the Thessalonian Church has received. They therefore issue a species of excommunication against those idle and disturbing members of the Church, who, on pretext of the imminence of the Parousia, have given up their regular pursuits and are living on the charity of their neighbors. These directions, however, are to be executed in charity and for the spiritual benefit of the offenders (ver. 14-15).

The tradition, etc. See above, on 2:14. Here is what Father Callan wrote on that passage:

Therefore, brethren, stand fast; and hold the traditions which you have learned, whether by word, or by our epistle.

Therefore, brethren, etc., i.e., since you are called to so great a destiny.

Stand fast in the faith and practice of your religion.

And hold the traditions, i.e., the instructions, the dogmatic and moral teachings, which we have given you, “whether by word” of mouth, “or by our epistle,” i.e., 1 Thess. In these last words we have a plain case against the teachings of Protestantism, that Scripture is the only source of divine revelation, to the exclusion of what has been passed down by word of mouth or tradition. On this passage St. Chrysostom says: “From this it is clear that the Apostles did not give everything through Epistles, but many things also not in writings; and these also worthy of faith. Wherefore, we also regard the tradition of the Church as worthy of faith. It is tradition, seek nothing further.“

They received. This is the older reading; but some authorities prefer another good reading, “you received.” There is little support for “he received,” as in the Authorized Version. For a more real excommunication, see 1 Cor 5:5; 1 Tim 1:20.

7. For yourselves know how you ought to imitate us, for we were not disorderly among you;

In verses 7-9 the Apostles appeal to their own conduct and example while at Thessalonica as a model which the faithful should imitate.

Disorderly means idle, living on other people, as explained in the following verse.

8. Neither did we eat any man’s bread for nothing, but in labor and in toil we worked night and day, lest we should be chargeable to any of you:

Eat any man’s bread is a Hebraism meaning “to partake of food,” “to feast,” “to live on.” In order not to be any burden to the faithful the Apostle and his comrades worked day and night to make their own living. Cf. 1 Cor 9:15 ff.; 2 Cor 11:7 ff.; 1 Thess 2:9 ff.

9. Not as if we had not power, but that we might give ourselves a pattern unto you to imitate us.

It was not that the Apostles had not the right to demand temporal support for their spiritual services, but that they might give the faithful an example of self-denial in things legitimate for the sake of the Gospel.

10. For also when we were with you this we declared to you: that, if any man will not work, neither let him eat.

These things St. Paul and his companions had inculcated, not only by example, but also by their express teachings while at Thessalonica.

That, if any man will not work, etc. This was probably a proverbial expression, based on the rule of Gen 3:19: “In the sweat of thy face shalt thou eat bread, etc.” It is to be noted that the Apostle says “will not work,” and not “can not work”; for the sick and disabled have a right to charity and care by others. Mere idleness for the sake of pleasure is here condemned authoritatively.

11. For we hear there arc some among you, who walk disorderly, working not at all, but curiously meddling.
12. Now we charge them that are such, and beseech them by the Lord Jesus Christ, that, working with silence, they would cat their own bread.

We hear, etc. The tense is present in Greek, as it should also be in the Vulgate, which shows that the Apostle had recent news from Thessalonica regarding those disturbing persons who, instead of working and attending to their own affairs, were going about interfering with the affairs of others. In solemn words he admonishes them to be quiet and to earn their own living.

13. But you, brethren, be not weary in well-doing.

The Apostle now turns his attention to the faithful members of the Church at Thessalonica, and exhorts them to continue “in well-doing,” which most probably means simply perseverance in virtuous living (so Voste and moderns generally), though the older commentators, Knabenbauer and others think the Apostle is here referring to doing works of charity, giving alms, and the like.

14. And if any man obey not our word by this epistle, note that man, and do not keep company with him, that he may be ashamed:
15. Yet do not esteem him as an enemy, but admonish him as a brother.

In these verses, while enjoining social and religious ostracism for the contumacious Christians, St. Paul makes it clear that his purpose is for the good of the guilty persons, that they may be led to see the error of their ways and won to better behavior. Therefore, verse 6 is to be explained in the light of these verses.

This Weeks Posts: Sunday, Oct 31-Saturday, Nov 6

Some posts are scheduled in advance and will not become available until the time indicated. Scheduled posts and with no time indicator are already available. These are either links to other sites (e.g., the readings) or to posts previously published by me (e.g., the Bible commentaries under Tuesday).

SUNDAY OCT 31
31st Sunday in Ordinary Time.

Last Weeks Posts.

Resources for Sunday Mass, Oct 31. A weekly feature of  this blog. Resources for the Nov 7 Mass will be posted on Wednesday.

Father Callan’s Commentary on 2 Thess 2:16-3:5 for Sunday Mass, Nov 7. Available 12:05 AM EST.

Aquinas’ Catena Aurea on Luke 20:27-38 for Sunday Mass, Nov 7. Available 12:10 AM EST.

My Notes on Psalm 17 for Sunday Mass, Nov 7. Available 12:15 AM EST.

Father Callan’s Commentary on 1 Corinthians 8. Available 12:30 AM EST.

MONDAY NOVEMBER 1
Solemnity of All Saints.

Readings.

Aquinas’ Homily Notes for All Saints Day. Available 12:05 AM EST.

Pope John Paul II on Today’s Psalm. Available 12:10 AM EST.

Bishop MacEvily’s Commentary on Today’s 2nd Reading. Available 12:15 AM EST.

Aquinas’ Catena Aurea on Today’s Gospel. Available 12:20 AM EST.

A Shorter Commentary on Matt 5:1-12. Off site link.

NOTE: The Two following links are to online books, use the sites zoom feature to increase text size if needed.

The Virtues of the Elect. A sermon for All Saints Day. Off site link.

The Imitation and Invocation of the Saints. Sermon. Off site link.

TUESDAY NOVEMBER 2
The commemoration Of All The Faithful Departed (All Souls Day).

Readings.

Bernardin de Piconio on Today’s 2nd Reading (Rom 5:5-11). This post is actually on verses 1-11. The Lectionary also offers an alternate reading; see next link.

Piconio on Today’s 2nd Reading (Rom 6:3-9). This post actually contains commentary on all of chapter 6.

Aquinas’ Catena Aurea on Today’s Gospel (John 6:37-40). Available 12:05 AM EST.

The Doctrine of Purgatory. Sermon. Off site link. Use the site’s zoom feature to increase text size.

Charity for the Souls of the Faithfully Departed. Sermon. Off site link. Use the site’s zoom feature to increase text size if needed.

WEDNESDAY NOVEMBER 3

Readings.

Pope John Paul II on Today’s Psalm. The whole Psalm in two parts:

• Part 1
• Part 2

Bernardin de Piconio on Today’s 1st Reading (Phil 2:12-18). Available 12:00 AM EST.

Aquinas’ Catena Aurea on Today’s Gospel (Luke 14:25-33). Available 12:05 AM EST.

Resources for Sunday Mass, Nov 7 (Ordinary & Extraordinary Forms).

THURSDAY NOVEMBER 4
Memorial of St Charles Borromeo, Bishop.

Readings.

Father Callan on Today’s 1st Reading. Available 12:05 AM EST.

Aquinas’ Catena Aurea on Today’s Gospel Reading. Available 12:10 AM EST.

Juan de Maldonado on Matt 13:31-35 for Sunday Mass, Nov 4 (Extraordinary Form). Available 12:15 AM EST.

The Life of St Charles Borromeo. Online book.

Butler’s Lives of Saints on St Charles Borromeo. Online book.

FRIDAY NOVEMBER 5

Readings.

Father Callan on Today’s 1st Reading. Available 12:05 AM EST.

Aquinas’ Catena Aurea on Today’s Gospel Reading. Available 12:10 AM EST.

SATURDAY NOVEMBER 6

Readings.

Father Callan on Today’s 1st Reading (Phil 4:10-19). Available 12:05 AM EST.

Aquinas’ Catena Aurea on Today’s Gospel Reading (Luke 16:9-15). Available 12:10 AM EST.

Resources for Sunday Mass, Nov 7 (Ordinary & Extraordinary Forms)

This post contains resources (mostly biblical) for this Sunday’s Mass for both the Ordinary and Extraordinary Forms of the Roman Rite. I hope to update it with a few more posts before Saturday Noon.

ORDINARY FORM
32nd Sunday in Ordinary Time.

Readings. From the NAB.

My Notes on Psalm 17.

Father Callan’s Commentary on 2 Thess 2:16-3:5.

Aquinas’ Catena Aurea on Luke 20:27-38.

Franciscan Sisters Bible Study Podcast. They usually post the study on Thursdays.

Dr Scott Hahn Podcast. Brief, does a good job of relating the readings.

Word Sunday:

• MP3 PODCAST In this week’s audio podcast, we explore the argument of Jesus for the resurrection. His argument, and our faith, is based upon the reality of God, a living God, a God active in our lives, even after death.
• FIRST READING2 Maccabees 7 presented the famous story of the seven sons who died a martyr’s death, in hope of the resurrection. This was the first written example scholars know about that explicitly confirms a belief in the resurrection.
• PSALM Psalm 17 is a hymn for salvation, even beyond the days troubles and, implicitly, beyond death itself.
• SECOND READING 2 Thessalonians 2 encouraged readers to pray for the author (St. Paul?) and for reader’s needs. A prayer for me, a prayer for you.
• GOSPEL In Luke 20, the Sadducees confronted Jesus with a rabbinical argument over the resurrection. Jesus defended the notion of the resurrection by appealing to THE revelation of God on Mt. Sinai. He was the Living God, so, he was alive for even people who have died. In other words, to be a Jew who believed in the Jewish deity, one must believe in the resurrection.
• CHILDREN’S READINGS In the story for the first reading, a losing high school football team turned the season around in a game against their crosstown rivals. Despite their season, they never gave up hope, just like the sons who died in hope of the resurrection.
• FAMILY ACTIVITY Our belief in the resurrection is entwined with our belief in heaven. What is heaven really like? Have your family create a picture of serving God in heaven with friends and relatives.

Lector Notes. Brief notes on the historical and theological background. Could make a useful bulletin insert.

John Henry Newman on the Gospel. An excerpt from a sermon (see next link).

The Resurrection of the Body. A sermon by John Henry Newman.

The Scripture in Depth.

A Summary of the Gospel. From St Vincent Archabbey.

The Bible Workshop.

Lectio Divina: A Reading of the Gospel. From the Caremlites.

Bible Study Lessons. From St Charles Borromeo parish.

EXTRAORDINARY FORM
Twenty-Fourth Sunday After Pentecost.

NOTE: The readings in the EF differ from those in the OF. Also, a number of the links below are to online books, you can use the site’s zoom feature to increase the text size if necessary.

My Notes on 1 Thess 1:2-10.

Aquinas’ Catena Aurea on Matt 13:31-35.

UPDATE: Jaun de Maldonado on Matt 13:31-35.

Homily on the Epistle (1 Thess 1:2-10). Scripture reading is included.

Homily on the Gospel (Matt 13:31-35). Scripture reading is included.

I hope to add some stuff to this post latter in the week.

Father Callan’s Commentary on 2 Thess 2:16-3:5 for Sunday Mass, Nov 7

I’ve included in this post Father Callan’s summaries of 2:12-16 and 3:1-5 to help provide some context. The latter summary appears in the post before the commentary on 3:1.

THANKSGIVING, EXHORTATION AND PRAYER.
A Summary of 2:12-16. St. Paul now turns away from the thought of the reprobate to think of the elect and the spiritual blessings of which they have been the willing objects, believing in the Gospel and consenting to the truth; and he says that for them who have been chosen by God and sanctified and ordained to eternal life, he and his companions ought always to give thanks to God (ver. 12-13). He exhorts his readers to steadfastness in what they have received from him, whether by preaching or by letter; and then offers a prayer that they may be comforted and strengthened in faith (ver. 14-16).

5. Now our Lord Jesus Christ himself, and God and our Father, who hath loved us, and hath given us everlasting consolation, and good hope in grace,
16. Exhort your hearts, and confirm you in every good work and word.

Since the Thessalonians could not of their own strength continue firm in their faith, St. Paul now prays God to give them the necessary grace.

Now our Lord Jesus Christ himself, etc. Our Lord is here mentioned before the Father, as in 2 Cor 13:13 and Gal 1:1, because He is the way to the Father. On these words St. Chrysostom remarks: “Where now are those who say that the Son is less than the Father, because He is named after the Father in the grace of washing?” St. Paul heartens his readers by reminding them that
our Lord and God the Father have loved them from all eternity, and have given them “everlasting consolation” in the midst of tribulations through the “good hope” they have of possessing one day the joys of heaven; and this divine love God has for them, as well as the hope He has given them, is “in grace,” i.e., is gratuitous, the result of pure mercy on His part. Therefore the Apostle prays that God would “exhort,” i.e., comfort their hearts in the midst of tribulations, “and confirm,” i.e., strengthen them in the pursuit of every good work. It is to be observed that the verbs “exhort” and “confirm” here are in the singular, following the mention of our Lord and God the Father, which shows that the action of our Lord is identical with that of the Father, and therefore that He is one with the Father in nature and substance.

MUTUAL INTERCESSION.
A Summary of 3:1-5. The Apostle now requests prayers for himself and his companions (ver. 1-2). He assures the Thessalonians of God’s faithfulness and of his own confidence in them (ver. 3-4), and prays once more for them (ver. 5).

1. For the rest, brethren, pray for us, that the word of the Lord may run, and may be glorified, even as among you;

For the rest. See on 1 Thess 4:1. Father Callan’s comment on that verse: For the rest is a formula of transition often used by St. Paul, directing attention to something else that is to follow.

That the word of the Lord, etc., i.e., that the teaching of the Gospel may spread rapidly without impediment in the world.

And may be glorified, i.e., may be acknowledged and may produce the fruit of life among all men, as it has done “among you.” The Dei of the Vulgate should be Domini, to agree with the Greek.

2. And that we may be delivered from perverse and evil men; for all men have not faith.

St. Paul’s second request is that he and his companions “may be delivered from perverse and evil men,” very likely referring to his Jewish opponents at Corinth at this time (Acts 17:13 ff., 18:6 ff.). It is not surprising that opposition should be encountered, “for all men have not faith,” i.e., comparatively few embrace the faith, and this for two reasons, namely, because faith is first of all a free gift of God, and secondly, because men are indisposed and do not want faith.

3. But the Lord is faithful, who will strengthen and keep you from evil.

After requesting their prayers, the Apostle now turns his thoughts to the Thessalonians themselves, assuring them that, however strong their enemies may be, “the Lord is faithful” to His promises (1 Cor 1:9), and that, having called them to the Gospel, He will not be wanting in His grace to “strengthen” them in the pursuit of good and protect them against the incursions of “evil,”
or better, “the evil one,” probably alluding to the last petition of
the Lord’s Prayer (Matt 6:13; Luke 11:4).

Again, read Dominus for Deus in the Vulgate.

4. And we have confidence concerning you in the Lord, that the things which we command you both do and will do.

We have confidence concerning you, etc. The Apostle is speaking in the present tense, and seems to be preparing his readers for the more severe counsels he will give them in verse 6. He means to say that he is relying on their good will, assisted by God’s grace which is never wanting to the well-disposed, for he adds, “in the Lord,” the author of all grace.

5. And the Lord direct your hearts into the charity of God and the patience of Christ.

After expressing his confidence in their good will to do all in their power, St. Paul now prays that God will make up to them whatever may be lacking on their part by moving and directing their hearts “in the charity of God, etc.” It is not certain whether there is question here of the love which God has for us and the patience of which Christ gave us an example, or of the love we have for God and the patient expectation of the coming of Christ. The latter opinion is thought to be more probable (Cajetan, Voste).

In charitate et patientia of the Vulgate should be in charitatem et
patientiam, according to the Greek.

This Weeks Posts: Sunday Oct 24- Saturday Oct 30

Note: blogging will be sparse for a while as I am in the process of preparing a sizable number of posts for the Advent season which begins on November 28th. I will begin posting these a week prior to the start of Advent (i.e., on Nov 21).  Also, some posts listed below are scheduled in advance and will not become available until the time indicated. Posts may be added at any time during the week.

SUNDAY OCT 24:
30th Sunday in Ordinary Time.

Last weeks posts, Oct 17-23.

Resources for Sunday Mass, Oct 24. A weekly feature of this blog. Resources for next Sunday’s Mass, Oct 31, will be posted on Wednesday.

MONDAY OCT 25.
3oth Week in Ordinary Time.

Readings.

My notes on Today’s Psalm.

Aquinas’ Lecture on Today’s Psalm. Latin and English text side by side.

Father Patrick Boylan on Today’s Psalm.

A Lectio Diovina Reading of Today’s Psalm.

Pope Benedict XVI on Today’s Psalm.

A Protestant Commentary on Today’s Psalm. Contains almost no actual commentary but does include many helpful cross references.

Aquinas’ Catena Aurea on Today’s Gospel. Available 12:05 AM EST.

Some Disputatious Thoughts On Conscience. Links to a several brief but interesting posts on the subject of conscience.

Accelerating Towards the Abyss: The Real Story of Fiscal Year 2010. Disturbing.

Comparing Jews to Nazis Meets NPR’s ‘Editorial Standards and Practices’ NPR & PBS have raised the double standard to an art form.

Who Knew 60 Minutes Was Still Capable of Hard Hitting Journalism Against the Left? Kind of a shocker.

AFL-CIO Official: “Jesus Christ Couldn’t Do Anything More Than Obama Has Done.” I bet He could stop spending money and demonizing opponents.

TUESDAY OCT 26:
30th Week in Ordinary Time.

Readings.

Bernardin de Piconio on Today’s First Reading. Available at midnight.

Aquinas Catena Aurea on Today’s Gospel. Available 12:05 AM EST.

Father Callan on 2 Thess 1:11-2:2 for Sunday Mass, Oct 31. Available 12:10 AM EST.

Aquinas Catena Aurea on Luke 19:1-10 for Sunday Mass, Oct 31. Available 12:15 AM EST.

Bernardin de Piconio on Philippians 3:17-4:3 for Sunday Mass, Oct 31 (Extraordinary Form). Available 12:20 AM EST.

Aquinas’ Catena Aurea on Matt 9:18-26 for Sunday Mass, Oct 31 (Extraordinary Form) Available 12:25 AM EST.

WEDNESDAY OCT 27:
30th Week in Ordinary Time.

Readings.

Bernardin de Piconio on Today’s First Reading. Available at Midnight.

Aquinas’ Catena Aurea on Today’s Gospel. Available 12:05 AM EST.

Juan de Maldonado on Matt 9:18-26 for Sunday Mass, Oct 31 (Extraordinary Form). Available 12:10 AM EST.

Resources for Sunday Mass, Oct 31 (Ordinary & Extraordinary Forms).

THURSDAY OCT 28:
Feast of Saints Simon and Jude, Apostles.

Readings.

Pope Benedict XVI on Saints Simon and Jude.

Bernardin de Piconio on Today’s 1st Reading. Available at Midnight.

Bishop MacEvily’s Commentary on the Epistle of St Jude. Available 12:05 AM EST.

FRIDAY OCT 29:
30th Week in Ordinary Time.

Readings.

Bernardin de Piconio on Today’s 1st Reading. Available 12:05 AM EST.

Aquinas Catena Aurea on today’s Gospel. Available 12:10 AM EST.

Father Charles Callan’s Commentary on 1 Corinthians 7:25-40.

SATURDAY OCT 30:
30th Week in Ordinary Time.

Readings.

Resources for Sunday Mass, Oct 31 (Ordinary and Extraordinary Forms)

ORDINARY FORM: 31st Sunday in Ordinary Time.

Readings.

Pope Benedict XVI on Psalm 145: In two parts.

• Part 1.
• Part 2.

St Augustine on Psalm 145.

Father Callan’s Commentary on 2 Thess 1:11-2:2.

Aquinas Catena Aurea on Luke 19:1-10.

Franciscan Sisters Bible Study Podcast. New episodes are usually posted on Thursdays.

Dr Scott Hahn Podcast. Very brief, does good job of relating the major theme(s) of the readings.

Word Sunday:

• MP3 PODCAST In this week’s audio podcast, we consider timing as a quality of the spiritual life. But not our timing, God’s timing.
• FIRST READING The book of Wisdom encouraged the sinner to repent, for the sinner can trust God can do all things, even the impossible.
• PSALM Psalm 145 was based more on style than substance, yet the song still gave God glory.
• SECOND READING The author of 2 Thessalonians urged his audience to be patient for the Lord’s coming. Instead, they should give God glory by evangelizing others.
• GOSPEL In Luke 19, a small tax collector’s life was changed when Jesus called him down from a tree and invited himself to lunch at the tax man’s home. A simple invitation is all it took.
• CHILDREN’S READINGS In the story for the first reading, Judah visited his wise grandfather and asked him a question about hatred and suffering. His grandfather answered with one word, “Patience.” God was giving people time to return to him. In the story for the gospel, all Charlie cared about was money, until an emergency hit his town and he began to see that people were more important, just like Zacchaeus.
• CATECHISM LINK In this week’s Catechism Link, we consider the common good and the virtue of solidarity.
• FAMILY ACTIVITY To impress the notion of repentance on your family members, play the “Turn Around” game.

Lector Notes. Brief historical and theological background to the readings.

The Historical Cultural Context.

Thoughts From the Early Church. Excerpt from a homily by Philoxenus of Mabbug.

Scripture in Depth.

A Summary of the Gospel. St Vincent’s Archabbey.

The Bible Workshop.

Lectio Divina: A Reading of the Gospel.

Bible Study Lessons. St Charles Borromeo Parish.
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EXTRAORDINARY FORM: 23rd Sunday After Pentecost.

Bernardin de Piconio’s Commentary on Philippians 3:17-4:3.

Aquinas’ Catena Aurea on Matt 9:18-26.

Juan de Maldonado’s Commentary on Matt 9:18-26.

NOTE: THE FOLLOWING ARE LINKS TO ONLINE BOOKS, YOU CAN USE THE SITES ZOOM FEATURE TO INCREASE TEXT SIZE IF NECESSARY.

Homily on the Epistle (Philippians 3:17-4:3).

Homily on the Gospel (Matt 9:18-26).

Paul’s Exhortation to the Philippians. Homiletic sketch.

Jesus Heals the Sick and Raises the Dead. Homiletic sketch on the Gospel.

The Resurrection of the Dead. Dogmatic sketch.

On Cemeteries and Hallowed Ground. Liturgical sketch.

Death, A Sleep. Symbolic sketch.

When Must We Think of Death? Moral sketch.

The Death of the Just Man. Moral sketch.

MORE RESOURCES COMING FOR THE EXTRAORDINARY FORM

 

 

Father Callan’s Commentary on 2 Thess 1:11-2:2 for Sunday Mass, Oct 31

I’ve included Father Callan’s summaries of Chapters 1:1-2:11 to help provide context. These summaries will be followed by his commentary on the Sunday Epistle reading.

THE APOSTLE GREETS THE THESSALONIANS AND CONSOLES THEM, A Summary of 2 Thess 1:1-12. After saluting the faithful at Thessalonica (ver. 1-2), the Apostle first thanks God for their faith, charity, and patient endurance of persecutions (ver. 3-4), and then describes the just judgment of God, which will reward them for their virtue and punish their oppressors (ver. 5-10). He concludes by assuring them that their Apostles are always praying for them, to the end that God may make them worthy of the call He has given them (ver. 11-12).

THE PAROUSIA IS NOT YET, A Summary of 2 Thess 2:1-11.  The faithful must not be disturbed about the Coming (Parousia) of the Lord, for certain signs, yet far off, must first precede that grand event. There must come first a great religious revolt, and then the man of sin. Antichrist, must appear, as was explained before in the Apostle’s preaching. This mystery of iniquity is already at work, but something holds back the full exercise of his power. He shall eventually be conquered by Christ coming in His glory, but
he will first show great signs and wonders and seduce many.

1:11. Wherefore also we pray always for you, that our God would make you worthy of his vocation, and fulfill with power all the good pleasure of his goodness and the work of faith;

In verses 11-12 St. Paul says that his continual prayer for his readers is that they may be made worthy of their lofty vocation, and that Jesus Christ may be glorified in them and they in Him.

Our God, i.e., the God of us all.

Of his vocation, i.e., of the call He has given you, so that one day you will be found worthy of the reward of glory to which you have been chosen.

And fulfill with power all the good pleasure, etc., i.e., powerfully fill you with a desire of every good that a righteous will could wish for (St. Thomas) and that faith can effect.

St Paul’s desire That our God would make you worthy of his vocation should be seen in opposition to the deleterious working and power of the Antichrist Whose coming is according to the working of Satan, in all power and signs and lying wonders: And in all seduction of iniquity to them that perish: because they receive not the love of the truth, that they might be saved (2:9-10). Likewise the words power, goodness, and work of faith should be seen in contrast to the power, evil and workings of Antichrist (2:9), and in contrast to those who follow him, upon whom God will send the “operation (i.e., working) of error, to believe lying: That all may be judged who have not believed the truth but have consented to iniquity.” (2:10-11).

Our God stands in marked opposition to Antichrist whom St Paul will describe as he Who opposeth and is lifted up above all that is called God or that is worshipped, so that he sitteth in the temple of God, shewing himself as if he were God (2:4).

1:12. That the name of our Lord Jesus may be glorified in you, and you in him, according to the grace of our God, and of the Lord Jesus Christ.

The final purpose of the Apostle’s prayer and of the sanctification of the faithful is that our Lord may be glorified in them, and that they in turn may be glorified in Him through the outpouring of His glory upon them in the beatific vision (cf. John 17).

The name stands for the person, according to Semitic usage.

According to the grace, etc. The grace of God, communicated through Jesus Christ, is the source of the sanctification of the faithful.

2:1. And we beseech you, brethren, touching the coming of our Lord Jesus Christ, and of our gathering together unto him:

Touching the coming of our Lord, etc., i.e., on behalf of the Parousia, or Second Coming of Christ to judge the world.

And of our gathering together, etc. Better, “and of our being gathered together, etc.,” referring to the reunion of the living and the dead at the coming of our Lord at the end of the world (1 Thess. 4:17, 5:10).

2:2. That you be not easily moved from your sense, nor be terrified, neither by spirit, nor by word, nor by epistle, as by us, as if the day of the Lord were at hand.

The Apostle asks the Thessalonians that they be calm and peaceful, that they do not lose their “sense” (i.e., their prudent and sober judgment), nor be greatly disturbed, as if the Parousia were at hand.

By spirit, i.e., by any pretended revelation or prophesy attributed to the Holy Ghost.

Nor by word, i.e., any utterance or teaching based on a pretended revelation or prophesy, or on some utterance of the Apostle, misinterpreted or falsely attributed to him.

Nor by epistle, as by us, etc., i.e., any spurious letter circulated in the name of Paul, or false explanation of his first Epistle to the Thessalonians. Let none of these sources of error lead them to think the Second Advent is upon us.

Easily moved would be better translated as suddenly shaken. The Greek for shaken can also have the meaning  seized. The warning stands related to 2:15. An interpretive translation of that verse which might help bring out the connections is as follows: “Therefore, brothers, stand firm (don’t be shaken), and hold fast (don’t be seized) to the traditions you have received.”

Bishop MacEvily on 2 Tim 2:8-13 for Sunday Mass, Oct 10 (28th Sunday in Ordinary Time)

Note: I’ve included the Bishop’s brief analysis of all of chapter 2 to help provide context, his notes on the Sunday reading follows. I’ve also included his interpretive paraphrase of the verses (in purple).

Analysis of 2 Tim 2~In this chapter, the Apostle exhorts Timothy, to display the spirit of fortitude, in the discharge of his functions (verse 1); and, he adduces the several examples of soldiers, wrestlers, and husbandmen, for the purpose of stimulating him to the faithful, laborious, and exclusive performance of his Episcopal functions (2-7).

He proposes to him several motives of encouragement to suffer for the Gospel. First, the glory of Christ, resuscitated after a course of ignominious suffering (8). In the next place, the example of the Apostle himself, in submitting to suffering, and enduring evils for the dissemination of the Gospel (9, 10). And lastly, the eternal glory of martyrdom, for the attainment of which, a course of suffering, after the example of Christ, is an indispensable
condition (11-13). He wishes that Timothy should instruct thefaithful in these
matters (14).

He next instructs him in the manner in which he is to please God, as minister of the Gospel. He should properly dispense God’s holy word, and avoid profane and impious novelties, putforward by heretics, whose teaching spreads a deadly poison and corrupts its way, like a gangrene or canker (15-18).

He tells him not to be disturbed at the defection of some. This defection will not become general; for, those on whom God has designs of salvation, will remain firm. The reprobate will remain associated with the elect in the “great house,” or church of God (19, 20). Those who have fallen may be restored by penance (21). Resuming the subject referred to in verse 15, and interrupted at verse 16, he gives further instructions to Timothy, as to the manner in which he may become “a workman agreeable to God.” He should shun the passions of youth, and practise the leading Christian virtues. He should avoid all foolish questions and wranglings, and administer correction, with meekness and gentleness.

2Ti 2:8  Be mindful that the Lord Jesus Christ is risen again from the dead, of the seed of David, according to my gospel:

Bear in mind and frequently reflect, that the Lord Jesus Christ, who was born, and assumed flesh of the seed of David, had (after a course of suffering and death) risen glorious, according to the truth of the gospel, which I everywhere preach.

The Apostle now proposes to Timothy the glory to which Christ was raised, after a course of ignominious suffering, as a motive to submit to suffering in the like cause, if he wish to be a sharer in the like glory. Probably, he proposes the article of the resurrection to Timothy, and wishes him to be zealous in inculcating it (verse 14), because it was questioned by many (verse 18), and because it is the foundation of all Christian faith. With this is joined another fundamental article of religion, regarding the Incarnation and the assumption of the real nature of man by Christ, which was also called in question, as appears from St. Augustine and St. Epiphanius. Simon
Magus, and the Gnostics, maintained that he had not real, but fantastical, flesh; while St. John tells us, “that there were seducers, who denied that Jesus came in the flesh.”—(2nd Epistle, verse 7).

2Ti 2:9  Wherein I labour even unto bands, as an evildoer. But the word of God is not bound.

In the cause of which gospel I have gone through an ordeal of suffering, even unto chains and imprisonment, as if I were nothing better than a malefactor.  But, though my body is bound in chains, still, the word of God is not in chains (for, from my chains I proclaim the gospel).

The Apostle proposes his own example, in suffering for the gospel, to stimulate Timothy. The Greek word for “I labour,” κακοπαθέω (kakopatheo)̄, means, I suffer, or endure afflictions. Though he is bound in body, still his tongue, his power of proclaiming the gospel, is not chained.

2Ti 2:10  Therefore I endure all things for the sake of the elect, that they also may obtain the salvation which is in Christ Jesus, with heavenly glory.

It is for this dissemination of the gospel, that I endure all these afflictions, in order that those who are elected by God to salvation, which is obtained through Christ, may obtain the life of grace here, and heavenly glory, hereafter.

“Therefore,” i.e., in order that the gospel may be disseminated, and not kept captive, I endure all these evils, that the elect whom God has destined for salvation through our labours, may obtain here, the salvation of grace and faith, which comes from Christ Jesus, and heavenly eternal glory, hereafter.

2Ti 2:11  A faithful saying: for if we be dead with him, we shall live also with him.

It is an undoubted, unquestionable truth, that if we die with Christ, and for Christ, we will rise with him to a life of immortal glory.

“A faithful saying.” These words are generally used by the Apostle as a preface to some important truth, like “Amen, Amen,” in the Gospel. St. Chrysostom understands them to regard the preceding, as if the Apostle were referring to the salvation of the elect, and their participation in heavenly glory: and the construction of the following—” for if we be dead with him”—would favour this interpretation. It is, however, better refer it to the following, with St. Thomas: for, the entire scope of the Apostle is to excite Timothy to fortitude, by the hope of future glory. Hence, he announces it as an important truth, that if we die with Christ, and for him, we shall share in his glory. Then, “for” will have the meaning of, because.

2Ti 2:12  If we suffer, we shall also reign with him. If we deny him, he will also deny us.

If we suffer for him, we shall also reign together with him for eternity. If we deny him before men, he will deny us before his angels.

If we deny him before men, he will deny us before his angels, and exclude us
from his kingdom.

2Ti 2:13  If we believe not, he continueth faithful, he cannot deny himself.

If we do not believe in his existence, or his words, he shall, nevertheless, remain the same in himself, faithful and veracious in his promises. He cannot deny himself, i.e., he cannot lose his necessary existence, nor deny his words, by lying, (hence, our denial of him, our incredulity will neither add to him, nor take from him).

Our incredulity will in nowise affect him; it will only injure ourselves, if we
deny him and his promises; nothing will be added to him, or taken from him, by this denial; he will be what he was from eternity, an immutable God, and he is “faithful,” i.e., veracious, being truth itself Hence, his promises will be always fulfilled. He is true to his words, faithful in his promises, terrible in his menaces.