The Divine Lamp

The unfolding of thy words gives light; it imparts understanding to the simple…Make thy face shine upon thy servant, and teach me thy statutes

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Nov 16: Father E.S. Berry on Today’s 1st Reading (Rev 3:1-6, 14-22)

Posted by Dim Bulb on November 16, 2010

The following commentary is more of a spiritual/moral meditation than a doctrinal/literal exegesis. For those looking for a good, non-technical commentary on the Revelation I recommend these:

COMING SOON by Michael Barber.

THE APOCALYPSE, by Adela Yarbro Collins.

CRISIS AND CATHARSIS, by Adela Yarbro Collins.

REVELATION, by Father Wilfred J. Harrington, S.J.

A Podcast Study of Revelation by Dr. Peter Williamson.

 

1. And to the angel of the church of Sardis write: These things saith he that hath the seven spirits of God, and the seven stars: I know thy works, that thou hast the name of being alive: and thou art dead.

Sardis, the capital of Lydia, was a city of considerable importance. It was about thirty miles south of Thyatira on the Pactolus, which flowed through its
market-place. It was noted for its commercial activities and for the manufacture of carpets and woolen goods. It was also the residence of the famous Croesus. The straggling village of Sart now marks the site of this ancient city.

He who has the seven spirits is the sovereign Lord of the seven spirits who stand before the throne of God. Some interpreters take these words to mean
that Christ possesses the fulness of the gifts of the Holy Ghost.  And the spirit of the Lord shall rest upon him: the spirit of wisdom and of understanding, the spirit of counsel and fortitude the spirit of knowledge and of godliness. And he shall be filled with the spirit of the fear of the Lord Isa 11:2-3).

He who has the seven stars is Christ who exercises a special care for the ministers of His Church. He is now manifesting this solicitude for the bishop of Sardis. Christ, the searcher of hearts and reins, knows the true state of this bishop s soul. He appears to be a faithful servant of God and a true shepherd of souls, but in reality he is spiritually dead. These words imply a state of moral sin and a sad neglect of pastoral duty. As noted in an earlier post, many commentators-ancient and modern-understand the seven angels of the seven churches as a reference to their respective bishops; this is an interpretation I don’t subscribe to.

2. Be watchful and strengthen the things that remain, which are ready to die. For I find not thy works full before my God.
3. Have in mind therefore in what manner thou hast received and heard: and observe, and do penance. If then thou shalt not watch: I will come to thee as athief, and thou shalt not know at what Lour I will come to thee.
4. But thou hast a few names in Sardis, which have not denied their garments: and they shall walk with me in white, because they are worthy.
5. He that shall overcome shall thus be clothed in white garments, and I will not blot out his name out of the book of life, and I will confess his name before my  Father, and before the angels.
6. He that hath an ear, let him hear what the spirit saith to the churches.

Through the ministry of St. John, Christ now exhorts the bishop of Sardis to arouse himself to a realization of his sad plight. He must do penance for the past  and stir up his zeal to save the few members of his flock who remain faithful.

The pastor of souls is responsible to God for their salvation. He must teach and guide them by word and example, for the lips of the priest shall keep knowledge, and they shall seek the law at his mouth, because he is the angel of the Lord of hosts (Mal 2:7). He is like a watchman set upon a watch-tower; if he see the sword coming, and sound not the trumpet and the people look not to themselves, and the sword come, and cut oft a soulfrom among them; he indeed is taken away in his iniquity, but I will require his blood at the hand of the watchman (Isa 33:6).

These words of the prophet are also a warning that no one can make an unworthy pastor an excuse for his sins. He still has the teachings of the Church and the grace of the Sacraments which are always efficacious whether administered by a worthy or an unworthy pastor. Even when the watchman does not give warning the soul that perishes is taken away in his iniquity.

The pastor who is negligent in the care of his people is exposed to the danger of being snatched away by sudden death without the grace of the Sacraments. Unfortunately, the church of Sardis is in very sad condition, yet it numbers a lew faithful souls who shall be saved. They shall be clothed with the white garments of eternal happiness.

14. And to the angel of the church of Laodicea write: These things saith the Amen, the faithful and true witness, who is the beginning of the creation of
God:

Laodicea was an important city of Phrygia about 50 miles southeast of Philadelphia on the river Lycus. Antiochus II colonized it about 250 B. C. and
gave it the name of his wife, Laodice. Laodicea was a centre of industries and commerce and especially famous for its woolen goods and sandals. It was also the seat of a medical school.

The Gospel had been preached in Laodicea by St. Paul’s disciple Epaphras. The house of Nymphas was used as a place of worship for the little Christian community (Col 4:13-15). The Constitutions of the Apostles mentions
St. Nymphas as the first bishop of Laodicea (Apost. Const. VII, 46). St. Paul
wrote a letter to the Christians of Laodicea which has been lost (Col 4:16).

Jesus Christ is the Amen, the unchangeable and eternal. By Him were all things created: Thou in the beginning, Lord, didst found the earth. And the
works of thy hands are the heavens (Heb 1:10).

15. I know thy works that thou art neither cold nor hot. I would that thou wert cold or hot.
16. But because thou art lukewarm, and neither cold nor hot, I will begin to vomit thee out of my mouth.
17. Because thou sayest: I am rich, and made wealthy, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked.

The bishop of Laodicea is lukewarm and indifferent. Hence our Lord is about to reject him. He withdraws the graces that have been neglected. Christ would prefer to find the bishop entirely cold, because there would be more hopes for him. He would more easily realize his condition and do penance. Tepid souls easily deceive themselves, believing they are rich in God s grace when in reality they are in a miserable state, stripped of God s grace and blinded to their true condition.

The reference to riches may also imply that the bishop of Laodicea had given himself too much to the acquisition of worldly goods. He thus became the very opposite of St. Polycarp who was poor in material goods, but rich in the grace and love of God.

18. I counsel thee to buy of me gold fire-tried, that thou mayest be made rich: and mayest be clothed in white garments, and that the shame of thy nakedness may not appear: and anoint thy eyes with eye-salve, that thou mayest see.

The bishop is commanded to arouse himself from this spiritual lethargy. Instead of the base gold of earthly riches, he must obtain the pure gold of charity and zeal, a gold purified in the fire of trials and temptations. Thus shall he clothe himself with the white garments of grace. Then will his eyes be opened to a proper knowledge of the things of God.

19. Such as I love I rebuke and chastize. Be zealous therefore and do penance.
20. Behold, I stand at the gate and knock. If any man shall hear my voice and open to me the door, I will come in to him, and will sup with him, and he with me.

Trials and afflictions are proof of God’s mercy and love. They arouse the soul to greater fervor. Christ is ever patient and loving. He stands at the door of our soul ready to bestow His graces and blessings. But the soul must cooperate; it must open the door to Him.

21. To him that shall overcome, I will give to sit with me in my throne: as I also have overcome, and am set down with my Father in his throne.
22. He that hath an ear, let him hear what the spirit saith to the churches.

A share in the glories of Christ in heaven is promised to those who cooperate with His graces and persevere unto the end.

These warnings to the churches show Christ s solicitude for our salvation. They also prove His deep concern for those charged with the care of souls.

 

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Nov 15: Father E.S. Berry on Today’s 1st Reading (Rev 1:1-4; 2:1-5)

Posted by Dim Bulb on November 15, 2010

1:1. The revelation of Jesus Christ, which God gave unto him, to make known to his servants the things which must shortly come to pass and signified, sending by his angel to his servant John,

The revelation (apocalypse) of Jesus Christ. The Greek word ἀποκάλυψις (apokalupsis) signifies a revelation; a making known. It also means the revealing of one’s self, a coming. Both meanings are appropriate here. It is a
revelation which Christ has made concerning His Coming in power and majesty. It is also a prophecy of events leading up to this second coming.

These things must shortly come to pass. They comprise the whole history of the Church from the time of Christ until the end of the world. Hence their accomplishment was already beginning in the days of St. John.

This revelation has been confided to Jesus Christ by God the Father. Christ in turn sends an angel to impart it to His servant John. Angels are the natural intermediaries between God and man. They often fulfilled this mission before the time of Christ. Today their ministry is less needed for this purpose since we have the unerring Church of Christ as our teacher and guide in all things pertaining to salvation.

It should be noted that since the establishment of Christ as the one mediator between God and man (1 Tim 2:5) both the angels and the Church function only through that mediation. Some think that since Christ is the one mediator between God and man that there can be no others. This is true in the sense that a man, angel, or the Church, cannot approach God directly on behalf of others, but they can approach “the man Christ Jesus” (1 Tim 2:5) on behalf of others. For men or angels there is no mediation equal to that of Christ’s, but there is a mediation subordinate and dependent upon His mediation; were it not so we could not pray for one another, nor could angels act on our behalf.

1:2 who hath given testimony to the word of God, and the testimony of Jesus Christ, what things soever he hath seen.

By writing these revelations St. John has given testimony to God and to Jesus Christ. Testimony may be given by word or by works, especially by martyrdom. St. John here gives testimony by written word.

3. Blessed is he that readeth and heareth the words of this prophecy: and keepeth those things which are written in it. For the time is at hand.

Whoever reads this book, opens his heart to its teachings, and conforms his life to its precepts is worthy of eternal happiness. Let no one say that the book was written for future ages only. It is already being fulfilled and every Christian should find therein a rule of life suited to the circumstances in which God has placed him.

1:4. John to the seven churches which are in Asia. Grace be to you and peace from him that is, and that was, and that is to come, and from the seven spirits which are before his throne.

St. John begins by laying down a rule of conduct for those of his own times. He is an Apostle, and in particular, the Apostle of Asia Minor. Hence he addresses himself to the bishops and churches of that province; yet his words are of universal application. Through the churches of Asia Minor, he addresses all churches through out the world for all time.

Some interpreters take the seven churches as types of seven ages in the Church. Much can be said in favor of this opinion, but it is difficult to distinguish periods in the Church corresponding to the characteristics of these seven churches as described in the Apocalypse. Thus, for example, the church of Ephesus, characterized by lack of fervor and zeal, would represent the Apostolic period of the Church. But it cannot be said with any historical accuracy that the Church in that age was especially noted for lack of fervor and zeal.

The simpler and, as we believe, the more correct view likens these letters of St. John to many of St. Paul s Epistles which were written to particular churches for particular purposes, but intended by the Holy Ghost to be documents of warning and instruction for all churches and for all times. The universal character is much more evident in these seven letters than in the Epistles of St. Paul. They were not sent as separate letters to the individual
churches, but form an integral part of the Apocalypse which was sent to each church as one complete document.

In Holy Scripture “seven” is the most sacred of numbers. The seventh day of the week was consecrated to God in a special manner. The Paschal feast lasted seven days. Seven weeks later came the feast of Pentecost when seven lambs were offered in sacrifice. Seven sprinklings of blood were prescribed for sin. In the Holy Place stood the seven-branched candlestick with its seven lights. In fact the number seven is found on almost every page of Holy Scripture. It is the perfect number, the symbol of perfection, fullness, or universality. It seems to have acquired this meaning from the fact that God completed the work of creation in six days and rested on the seventh which He blessed and sanctified (Gen 2:1-3).

The Apostle prays for peace and grace; not such peace as the world can give, but peace and grace from God. “Peace I leave with you; my peace I give unto you; not as the world giveth, do I give unto you” (Jn 14:27).  This peace
from heaven is proclaimed upon earth by the seven spirits who stand before the throne of God. Three of them are known by name. They are the Archangels Raphael, Gabriel, and Michael. St. Raphael said: “I am the Angel Raphael, one of the seven, who stand before the Lord” (Tobit 12:15).  He
was sent with a message of peace to Tobias of old. St. Gabriel announced peace to Daniel, to the Priest Zacharias, and to the Blessed Virgin (Dan 9:21; Lk 1:19-26). St. Michael, the special protector of the Jewish nation, (Dan 12:1) now guards the Church against her enemies that she too, may enjoy the peace
that comes from God (Rev 12:7).

1. Unto the angel of the church of Ephesus write: These things saith he, who holdeth the seven stars in his right hand, who walketh in the midst of the seven golden candlesticks:
2. I know thy work, and thy labour, and thy patience, and how thou canst not bear them that are evil, and thou hast tried them who say they are apostles,
are not, and hast found them liars;
3. And thou hast patience, and hast endured for my name and hast not fainted.
4. But I have somewhat against thee, because thou hast left thy first charity.

The angels addressed by St. John are the bishops of the churches to which he writes. The Greek word αγγελω means “one sent,” a “messenger.”  Bishops
are ministers sent by Christ to rule His Church. Note: The understanding that the Angels to whom the 7 letters were addressed  were bishops is quite ancient but is not the only interpretation. Both ancient and modern scholars take the reference as designating actual angels acting as guardians of the various churches. I find this interpretation far more plausible than what follows.

Ephesus was an important city on the western coast of Asia Minor. It was chiefly noted for the temple of Diana which was counted among the seven wonders of the world. The temple was stripped of its riches by Nero and
finally destroyed by the Goths in 262 A. D. St. Paul preached the Gospel in Ephesus for three years and left his disciple, St. Timothy, as bishop, to carry on the work. St. John also spent his last years at Ephesus where he wrote the fourth Gospel. An ancient tradition says that Mary Magdalene a] so died at Ephesus.

Today Ephesus is represented by Aya Solouk, a village of 3000 inhabitants. Below the village lie the ruins of the ancient city. Remains of the temple and theater are still pointed out to the visitor.

St. Timothy was probably the “angel” of Ephesus to whom St. John writes in the Apocalypse. He is praised for his untiring labors in preaching the Gospel and his zeal in rooting out false teachers. He has also suffered persecution for Christ’s name. St. Paul informs us that St. Timothy had been imprisoned for his faith, but he gives none of the circumstances (Heb 13:23).

St. Timothy is now reprimanded because he has lost much of his former zeal. St. Paul had recognized in his beloved disciple a gentleness of nature that easily leads to the lack of that zeal and firmness so necessary in a bishop. Hence he wrote to St. Timothy: Stir up the grace of God which is in thee by the imposition of my hands. For God hath not given us the spirit of fear; but
of power, and of love, and of sobriety. And again:  Preach the word. Be instant in season and out of season. Reprove, entreat, rebuke in all patience and doctrine (2 Tim 1:7 & 4:2).

What St. Paul feared has come to pass. The words of St. John leave the impression that there has been a serious falling off in fervor and zeal. The consequences will be all the greater now that persecution is at hand. St. John takes the place of the former master to warn St. Timothy. His words were fruitful and St. Timothy won the martyr s crown soon after. According to ancient martyrologies St Timothy was beaten to death by a mob of Pagans.

To persevere in fervor and zeal is one of the greatest difficulties of an apostolic life. Yet it is the strict duty of every apostle worthy the name.
5. Be mindful therefore from whence thou art fallen: and do penance, and do thy first works. Or else I will come to thee, and will move thy candlestick out of its place, except thou do penance.

A terrible punishment awaits St. Timothy unless he regain his former zeal in the ministry. The nature of this chastisement indicates that the faithful were at fault even more than their bishop. “I will remove thy candle stick (church) out of its place” by means of persecution, heresy, schism, and apostacy. Only too often has this threat been carried out in the history of the Church. It is
a menace hanging over every church that loses its first fervor and abandons its first works.

Posted in Bible, Catechetical Resources, Catholic, Christ, Devotional Resources, liturgy, Notes On Revelation, Quotes, Scripture | Tagged: , , , | 1 Comment »

This Weeks Posts: Sunday August 8-Saturday August 14

Posted by Dim Bulb on August 14, 2010

This post will remain at the top of my blog until sometime Saturday the 14th or Sunday the 15th.  Some links below are scheduled in advance and will not appear until the time indicated.

Sunday August 8:

Last Weeks Posts: August 1-August 7. In case you missed something.

Resources for Sunday Mass, August 8.  A weekly feature (usually). I try to post a list of resource for the coming Sunday Mass on on the preceding Wednesday or Thursday.

Bernardin de Piconio on Romans 9:1-13.

My Notes on Revelation 11:19a, 12:1-6a, 10ab for Sunday Mass August 15, the Assumption.

Aquinas Catena Aurea on Luke 1:39-56 for Sunday Mass, August 15, the Assumption.

Bishop MacEvily on Luke 1:39-56 for Sunday Mass, August 15, the Assumption.

Monday August 9:

Cornelius a Lapide on Today’s Gospel (Matt 17:22-27).

Aquinas’ Catena Aurea on Today’s Gospel (Matt 17:22-27).

Father Maas on Today’s Gospel (Matt 17:22-27).

Tuesday August 10:

Aquinas’ Catena Aurea on Luke 11:27-28 for Vigil Mass of the Assumption (August 15).

Cornelius a Lapide on Luke 11:27-28 for Vigil Mass of the Assumption (August 15).

Cornelius a Lapide on 1 Corinthians 15:54-57 for Vigil Mass of the Assumption.

Bishop MacEvily on Today’s First Reading.

Nolan & Brown on Today’s Gospel (John 12:24-26).

Cornelius a Lapide on Today’s Gospel (John 12:24-26).

Aquinas’ Catena Aurea on Today’s Gospel (John 12:24-26).

Wednesday August 11:

Cornelius a Lapide on Today’s Gospel (Matt 18:15-20).

Aquinas’ Catena Aurea on John 1:1.

Thursday August 12:

Aquinas’ Catena Aurea on Today’s Gospel (Matt 18:21-19:1).

Cornelius a Lapide on Today’s Gospel (Matt 18:21-19:1).

Resources For Sunday Mass, August 15, Solemnity of the Assumption.

Friday August 13:

Aquinas Catena Aurea on Today’s Gospel (Matt 19:3-12).

Bernardin de Piconio on Romans 9:14-33.

Saturday August 14:

Bernardin de Piconio on Romans 10.

Bishop MacEvily on Hebrews 12:5-7, 11-13 for Sunday Mass, August 22.

Posted in Bible, Catechetical Resources, Catholic, Christ, Devotional Resources, fathers of the church, liturgy, Notes on Hebrews, Notes on Luke's Gospel, Notes on Matthew, Notes On Revelation, Notes on Romans, Notes on the Gospel of John, Notes on the Lectionary, Our Lady, Quotes, Scripture, St Thomas Aquinas | Tagged: , , , , , , , , , , , , | 1 Comment »

My Notes on Revelation 11:19a, 12:1-6a, 10ab

Posted by Dim Bulb on August 8, 2010

Unless otherwise noted, all verses come from the Douay Rheims translation.  Quotes from the RSV are used in accord with the copyright policy of the copyright holder:

The [New] Revised Standard Version Bible may be quoted and/or reprinted up to and inclusive of five hundred (500) verses without express written permission of the publisher, provided the verses quoted do not amount to a complete book of the Bible or account for fifty percent (50%) of the total work in which they are quoted. Notice of copyright must appear on the title or copyright page of the work as follows:

“Revised Standard Version of the Bible, copyright 1952 [2nd edition, 1971] by the Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved.” (source)

Rev 11:19  And the temple of God was opened in heaven: and the ark of his testament was seen in his temple.

It is not just the temple which is opened, but the holy of holies, the most sacred part of the temple.  This is indicated by the fact that the ark of his testament was seen, a reference to the ark of the covenant which stood in the holy of holies.

The Catholic Encyclopedia:

(T)he Ark… should rather be regarded as a token of the choice that Yahweh had made of Israel for his people, and a visible sign of his invisible presence in the midst of his beloved nation.The Ark was first destined to contain the testimony, that is to say the tables of the Law (Exodus 40:18; Deuteronomy 10:5). Later, Moses was commanded to put into the tabernacle, near the Ark, a golden vessel holding a gomor of manna (Exodus 16:34), and the rod of Aaron which had blossomed (Numbers 17:10). According to the author of the Epistle to the Hebrews (ix, 4), and the Jewish traditions, they had been put into the Ark itself. Some commentators, with Calmet, hold that the book of the Law written by Moses had likewise been enclosed in the Ark; but the text says only that the book in question was placed “in the side of the Ark” (Deuteronomy 31:26); moreover, what should be understood by this book, whether it was the whole Pentateuch, or Deuteronomy, or part of it, is not clear, though the context seems to favour the latter interpretations. However this may be, we learn from 1 Kings 8:9, that when the Ark was placed in Solomon’s temple, it contained only the tables of the Law.The holiest part of the Ark seems to have been the oracle, that is to say the place whence Yahweh made his prescriptions to Israel. “Thence”, the Lord had said to Moses,will I give orders, and will speak to thee over the propitiatory, and from the midst of these two cherubims, which shall be upon the Ark of the testimony, all things which I will command the children of Israel by thee” (Exodus 25:22). And indeed we read in Num., vii, 89, that when Moses “entered into the tabernacle of the covenant, to consult the oracle, he heard the voice of one speaking to him from the propitiatory, that was over the ark between the two cherubims”. Yahweh used to speak to his servant in a cloud over the oracle (Leviticus 16:2). This was, very likely, also the way in which he communicated with Josue after the death of the first leader of Israel (cf. Joshua 7:6-1). The oracle was, so to say, the very heart of the sanctuary, the dwelling place of God; hence we read in scores of passages of the Old Testament that Yahweh “sitteth on [or rather, by] the cherubim”

THE ARK IN CATHOLIC TRADITION Catholic tradition, led by the Fathers of the Church, has considered the Ark of the Covenant as one of the purest and richest symbols of the realities of the New Law. It signifies, in the first place, the Incarnate Word of God. “Christ himself”, says St. Thomas Aquinas, “was signified by the Ark. For in the same manner as the Ark was made of setim wood, so also was the body of Christ composed of the most pure human substance. The Ark was entirely overlaid with gold, because Christ was filled with wisdom and charity, which gold symbolizes. In the Ark there was a golden vase: this represents Jesus’ most holy soul containing the fulness of sanctity and the godhead, figured by the manna. There was also Aaron’s rod, to indicate the sacerdotal of Jesus Christ priest forever. Finally the stone tables of the Law were likewise contained in the Ark, to mean that Jesus Christ is the author of the Law”. To these point touched by the Angel of the Schools, it might be added that the Ascension of Christ to heaven after His victory over death and sin is figured by the coming up of the Ark to Sion. St. Bonaventure has also seen in the Ark a mystical representation of the Holy Eucharist. In like manner the Ark might be very well regarded as a mystical figure of the Blessed Virgin, called by the Church the “Ark of the Covenant”

Given the association of the Ark with the Divine Presence and the Incarnation it is not hard to understand how and why it is applied typologically to Our Lady. For Mary as a type of the Ark of the Covenant see Mary, Ark of the New Covenant and Mary, Ark of the New Covenant – Quotes from the Fathers, two word documents written by Stephen K. Ray.

Rev 12:1  And a great sign appeared in heaven: A woman clothed with the sun, and the moon under her feet, and on her head a crown of twelve stars.

And in Greek is kai, a word having a copulative and sometimes a cumulative effect.  What is being related in this and the following verses is to be seen in conjunction with the previous verses.

A woman clothed with the sun,  &c. She has been variously interpreted as the Church, Israel, Jerusalem, the Heavenly Jerusalem and the Virgin Mary.  Most scholars think that at the literal level it should be taken as a reference to the Heavenly Jerusalem (see Rev 19:7-8; 21:9-10). One problem I see with this (and keep in mind I’m not a biblical scholar) is that the birth of this child and the reference to the rest of her offspring (verse 17, RSV), precedes the nuptials of the bride and the Lamb. If one understand the mother figure here as the bride mentioned later, and the male child as the Messiah who marries the bride…then some rather distasteful implication could arise.  Perhaps it is best to see the figure as a personification of the people of God, pregnant with the Messiah and his siblings since the promise to Eve.  Perhaps she should be understood as a transitional figure between the Old Covenant people and the New.  Since Mary gave birth physically to the Christ, and spiritually to Christians (John 19:25-27) it is not hard to see how the text can be applied typologically to her.

Rev 12:2  And being with child, she cried travailing in birth: and was in pain to be delivered.

A reference to Gen 3:16~To the woman also he said: I will multiply thy sorrows, and thy conceptions: in sorrow shalt thou bring forth children, and thou shalt be under thy husband’s power, and he shall have dominion over thee. Also Micah 4:10~Be in pain and labour, O daughter of Sion, as a woman that bringeth forth: for now shalt thou go out of the city, and shalt dwell in the country, and shalt come even to Babylon, there thou shalt be delivered: there the Lord will redeem thee out of the hand of thy enemies.

Rev 12:3  And there was seen another sign in heaven. And behold a great red dragon, having seven heads and ten horns and on his heads seven diadems.

Another sign in heaven. An antithesis between the two signs is being established, just as there is an antithesis between the harlot and the bride (compare 17:4-5 with 21:11-12). The description of the mother’s clothing in the previous verse also provides a contrast with the harlot, and a connection with the bride.

A great red dragon. See Genesis 3 and Wisdom 2:24.  Red is a translation of a Greek word (πυῤῥός = purrhos, pronounced: poor-hros’) meaning “fire like,” or ‘flamed colored.”  Red is a symbol of death, destruction and slaughter (Rev 6:4), highlighting the destructive nature of the dragon, that ancient serpent, who is called the Devil and Satan, the deceiver of the whole world (Rev 12:9, RSV); our adversary who prowls around like a roaring lion, seeking some one to devour (1 Pet 5:8).  Fire in the Revelation is a symbol of God’s punishment and wrath and so I see an ironic indication of the dragon’s end (Rev 20:9-10). The fiery red color of the dragon contrasts nicely with the woman who is clothed with the sun which in the Bible is often a symbol of life, glory, brightness and light.  It is also obedient to God’s will (Job 9:7; Matt 5:45). This last point may be the intended symbolism in light of 12:17~Then the dragon was angry with the woman, and went off to make war on the rest of her offspring, on those who keep the commandments of God and bear testimony to Jesus (RSV).

There is also an allusion here to Isaiah 26 & 27 which speaks of Leviathan the fleeing serpent, Leviathan the twisting serpent (RSV). “After speaking of a woman “in travail” in chapter 26:17, Isaiah describes the defeat of the wicked in terms of crushing the Leviathan.  Like Revelation 12, the Leviathan in Isaiah 27 is described as a ‘dragon’ (Is 27:1 ; Rev 12:3) and a ‘serpent’ (Is 27:1; Rev 12:9). COMING SOON, by Michael Barber, pg 156.  This is an excellent commentary.

Seven heads. For examples of many headed beasts in Scripture see Psalm 74:13-15 and Daniel 7:7.  Some see the reference to seven heads as indicating fulness of evil powers.  Father John MacKenzie in his DICTIONARY OF THE BIBLE writes this concerning the article “Head”: Its metaphorical use is limited to persons or things which are first in order, rank, or quality…”

Ten horns.   There is an allusion here to Daniel 7:7-28.  Horns often symbolize strength, kingship (see Rev 17:12), power.  The monster from the sea (Rev 13:1) and the beast on which the harlot rides (Rev 17:3) also have ten horns; a second monster from the sea has two (Rev 13:11).

And on his head seven diadems. A symbol of kingship which also alludes to the fourth beast of Daniel 7:24.  This provides a contrast with Christ who has innumerable diadems (Rev 19:12-16).

Rev 12:4  And his tail drew the third part of the stars of heaven and cast them to the earth. And the dragon stood before the woman who was ready to be delivered: that, when she should be delivered, he might devour her son.

The casting of the stars to earth may allude to Daniel 8:10.  The stars are often taken by scholars as symbolizing the teaching of the twelve Apostles.  Others see the stars a a symbol of angels and their being cast to earth as representing their fall, but this seems unlikely to me because the angels fell by their own free will and not the devil’s fury.  Given the context, the regal image of the woman, and the coming birth of her ruler/son I think the action against the crown of stars should be seen as an attack on the impending kingship and kingdom of Christ.

And the dragon stood before the woman who was ready to be delivered: that, when she should be delivered, he might devour her son.

A possible allusion to Jeremiah 51:34~“Nebuchadrezzar the king of Babylon has devoured me, he has crushed me; he has made me an empty vessel, he has swallowed me like a monster; he has filled his belly with my delicacies, he has rinsed me out (RSV).   Some see here an allusion to King Herod who sought to destroy the infant Messiah/King in Matthew 2.  Herod was an Edomite (i.e., a Idumean), a name which means “red.” Herod was a tool in Satan’s attempt to keep Jesus from attaining his kingly destiny (but see the note on who was to rule all nations below)

Rev 12:5  And she brought forth a man child, who was to rule all nations with an iron rod. And her son was taken up to God and to his throne.

She brought forth a male child. See Isaiah 66:7~Before she was in labour, she brought forth; before her time came to be delivered, she brought forth a man child.

Who was to rule all nations with an iron rod.  Alluding to Psalm 2, a royal coronation.  I will tell of the decree of the LORD: He said to me, “You are my son, today I have begotten you. Ask of me, and I will make the nations your heritage, and the ends of the earth your possession. You shall break them with a rod of iron, and dash them in pieces like a potter’s vessel” (Ps 2:7-9, RSV).

The words “you are my son, today I have begotten you” are important for understanding who the woman is at the literal level.  This Psalm passage is used or alluded to several times in the NT, but never in reference to the incarnation, rather, it always refers to Christ’s resurrection (see Acts 13:33; see also Romans 1:4; Heb 1:5. The birth event here is not to seen as the incarnation, rather, it is a symbolic description of Christ’s death and resurrection/messianic enthronement.  The woman is Mother Israel who has experienced the messianic birth pangs (see John 16:19-22) and become Mother Church, engendering new children (see John 19:25-27).  Mary is the paradigm.

Her son was taken up to God and to his throne.  An obvious reference to Christ’s ascension and messianic enthronement.

Rev 12:6  And the woman fled into the wilderness, where she had a place prepared by God.

God’s providential care and protection of his people.

Rev 12:10ab  And I heard a loud voice in heaven, saying: Now is come salvation and strength and the kingdom of our God and the power of his Christ.

Verses 10 through 12 are a hymn celebrating what has come about as a result of the events in the preceding verses, 1-9.

Posted in Bible, Catholic, Christ, fathers of the church, liturgy, Notes On Revelation, Notes on the Lectionary, Quotes, Scripture | Tagged: , , , , | 4 Comments »

Resources for Sunday Mass, May 9, (Both Forms Of The Rite)

Posted by Dim Bulb on May 9, 2010

By Saturday this post will contain many resources for this Sunday’s Mass, including resources for the both Forms of the Rite.  These resources will include studies of the readings, podcasts, homilies and sermons.  Listed below are links to some resources currently available.  Many of the bible studies were posted on this site over the past few days.

ORDINARY FORM:

My Notes on Acts 15:1-2, 22-29 For Sunday Mass.

My Notes on Revelation 21:10-14, 22-23 for Sunday Mass.

UPDATE: Podcast Study of Revelation.  By Dr. Peter Williamson.  A study of the last two chapters (21-22) has yet to be posted.  Williamson is currently serving as one of the editors of new series on the New Testament entitled CATHOLIC COMMENTARY ON SACRED SCRIPTURE.  The first four volumes are currently available, including Dr. Williamson’s commentary on Ephesians.  I’ve read three (Mark, Pastorals, Ephesians) and am currently reading the fourth (2 Corinthians), and they are excellent, non-technical works.

Pope John Paul II’s Commentary On Psalm 67 For Sunday Mass

Augustine’s Notes On Psalm 67 For Sunday Mass

Augustine’s Commentary On John 14:23-29 For Sunday Mass

Aquinas’ Catena Aurea on John 14:23-29 For Sunday Mass

Aquinas’ Lectures on John 14.  Scroll UP slightly to find the beginning of Lecture 6, which starts at 14:22.  Read through Lectures 6-8.

Cornelius a Lapide on John 14:23-29 for Sunday Mass.

St Cyril of Alexandria on John 14:23-29 for Sunday Mass.

Scripture Study Podcast.  By Jeff Crandall.  Usually very good.  The direct link may not play well on some computers (it may pause playing on occasion), go here and scroll down to find this weeks reading near the bottom of the page, then left click the mp3 link and select “save link as”, this will download it to your computer where you can access it for optimum quality.

UPDATE: Podcast Study of Acts.  In ten parts.  also includes an introductory study of the captivity letters of St Paul.

Dr. Scott Hahn’s Podcast.  Very brief, designed to relate the theme(s) of the readings.

The Guidance Of The Holy Spirit.  Homily podcast by Fr. Robert Barron.

Scripture Readings with Haydock Commentary.  Douay-Rheims translation with notes from the old Haydock Commentary.

Word Sunday: Readings with notes.

  • FIRST READING In Acts 15, St. Paul fought against Jewish Christian who insisted non-Jew convert before they became followers of the Christ. St. Paul won over the leadership in Jerusalem by insisting that God’s will superceded edicts of the Law.
  • PSALM Psalm 67 was a plea for blessing, so not only Israel, but all the earth could bless the name of YHWH.
  • SECOND READING In Revelation 21, the new, heavenly Jerusalem was described as a beautiful city, a community built upon the names of the Apostles.
  • GOSPEL As Easter season begins to ebb away, John’s gospel shifts to spiritual union, reception of the Spirit, God’s peace, and the return of the Christ at the end of time.

Lector Notes.  These notes try to serve the Church by helping lectors prepare to proclaim the Scriptures in our Sunday assemblies. For each day’s first and second readings (and occasionally for the gospel), the Notes give the historical and theological background, plus suggestions on oral interpretation.

Thoughts From The Early Church.  Excerpt from St Bernard.

Scripture In Depth.  Usually very good.

EXTRAORDINARY FORM: The readings for the EF differ from those of the OF.

My Notes on James 1:22-27.

UPDATE: Aquinas’ Homily Notes on James 1:22-27.  Contains excellent points for homilies, meditation, or further study.

UPDATE: Aquinas on the Sin of backbiting.  From the Summa Theologica.

St Augustine: Tractate 102 on John. Covers chapter 16:23-28.

Aquinas’ Catena Aurea on John 16:23-30.

Aquinas’ Lectures on 16:23-30.  Scroll up slightly to find Lecture 6 and read through Lectures 6-8.

Aquinas’ Homily Notes on John 16:23-30.  Contains excellent points for homilies, meditation, or further study.

Cornelius a Lapide on John 16:23-30 for Sunday Mass, May 9

Devout Instructions on the Epistle and Gospel. Contains the readings followed by instructions on them.  Prayers, aspirations, meditations, and a short explanation of the Lord’s Prayer.

Homily on the Epistle.  On hearing the word of God.

Homily on the Gospel.  Christ’s consoling promise to His disciples.

Posted in Audio/Video Lectures, Bible, Catechetical Resources, Catholic, Christ, Devotional Resources, fathers of the church, Latin Mass Notes, liturgy, Notes on Acts of Apostles, Notes On Revelation, Notes on St James, Notes on the Lectionary, NOTES ON THE PSALMS, PAPAL COMMENTARY ON THE PSALMS, SERMONS, ST THOMAS AND THE SUMMA | Tagged: , , , , , , , , , , , | Leave a Comment »

Today’s Posts: May 6

Posted by Dim Bulb on May 6, 2010

Thursday May 6:

My Notes on Revelation 21:10-14, 22-23 for Sunday Mass (May 9).  This is the second reading in the Ordinary Form of the Roman Rite.

Aquinas’ Catena Aurea on John 16:23-30.  This is the Gospel reading for the Extraordinary Form of the Roman Rite, sometimes called the Latin or pre-Vatican II Mass.  The Catena for the Ordinary Form was posted on Tuesday (see link below).

My Notes on James 1:22-27.  The Epistle reading for the Extraordinary Form of the Rite.

Month of Mary: May 6.

Wednesday May 5:

Cornelius a Lapide on John 14:23-29 for Sunday Mass (May 9).

St Cyril of Alexandria on John 14:23-29 for Sunday Mass (May 9).

Month of Mary: Day 5~ Theodotus, Gregory, Proclus, Tertullian.

Tuesday May 4:

Month of Mary: Day 4~Tertullian, Chrysostom, Ambrose, Ephraim.

My Notes on Acts 15:1-2, 22-29 For Sunday Mass (May 9).

Aquinas’ Catena Aurea on John 14:23-29 For Sunday Mass (May 9).

Monday, May 3:

Month of Mary: Day 3~Augustine, Irenaeus, Hippolytus.

Pope John Paul II’s Commentary On Psalm 67 For Sunday Mass (May 9).

Augustine’s Notes On Psalm 67 For Sunday Mass (May 9).

Augustine’s Commentary On John 14:23-29 For Sunday Mass (May 9).

Posted in Bible, Catholic, Christ, Devotional Resources, fathers of the church, Latin Mass Notes, liturgy, Notes On Revelation, Notes on St James, Our Lady, Quotes, St Thomas Aquinas | Tagged: , , , , , , , , | 1 Comment »

My Notes on Revelation 21:10-14, 22-23 for Sunday Mass (May 9)

Posted by Dim Bulb on May 6, 2010

The following resources were used for this post:

Coming Soon, by Michael Barber.  Excellent introductory commentary, designed for personal or group study.

The Book Of The Apocalypse, by Father William G. Heidt, O.S.B.  Volume 14 in the the famous New Testament Reading Guide published in 1962.  Good introductory commentary.

The Book Of Revelation, by Catherine A. Cory.  Volume 12 of The New Collegeville Bible Commentary.  Published in 2006.

The Jerome Biblical Commentary.

The New Catholic Commentary On Holy Scripture.

The Apocalypse, by Adela Yarbro Collins.  New Testament Message, Volume 22.

NOTES:

Rev 21:10  And he (an angel, vs 9) took me up in spirit to a great and high mountain: and he shewed me the holy city Jerusalem, coming down out of heaven from God,

This verse connect to last Sunday’s reading, Rev 21:1-5 (see 21:2, and my notes here).

In spirit.  See 1:10; 17:3.  “The precise implication of the words…escape us today.  What the author presently describes, we readily call a vision; but the nature of ecstasy-if indeed this word should be used in preference to a more general term for supernatural phenomenon-and the modality of its communications are matters fully intelligible only to mystics” (Father Willian G. Heidt, O.S.B., The Book Of The Apocalypse, New Testament Reading Guide, vol 14, pgs 17-18).

To a great and high mountain: and he shewed me the holy city Jerusalem.  Recalls the introduction to Ezekiel’s vision in chapter 40:1-2.  For the full Ezekiel background see 40:1-47:12; 48:30-35.

The holy city of Jerusalem.  Not the historical city, which St John has termed Sodom and Egypt in 11:8.  This is the Church glorified.

Coming down out of heaven.  The heavenly city coming down upon the mountain forms a contrast with Babylon which sits upon the waters (Rev 17:1), and with whom the kings of the earth fornicated (17:2).

Rev 21:11  Having the glory of God, and the light thereof was like to a precious stone, as to the jasper stone even as crystal.

The glory of God, is the Shekinah which Ezekiel saw leave the Temple and city of Jerusalem before the destruction wrought by Babylon (Ezek 10:18-23).  The prophet saw its return in 43:4-5.  But something greater than the rebuilt Jerusalem of the post Babylonian Exile is being described here; the city now has God as its temple (vss 22-23).

Jasper stone.  God, the one on the throne, appeared like Jasper in 4:2-3.  This connection with the throne vision indicates that God reigns in the city.  The city reflects the glory of God and his divine radiance (light).

Rev 21:12  And it had a wall great and high, having twelve gates, and in the gates twelve angels, and names written thereon, which are the names of the twelve tribes of the children of Israel.
Rev 21:13  On the east, three gates: and on the north, three gates: and on the south, three gates: and on the west, three gates.
Rev 21:14  And the wall of the city had twelve foundations: And in them, the twelve names of the twelve apostles of the Lamb.

Twelve tribes…Twelve apostles of the Lamb.  Establishes continuity between the people of God in the old and new dispensations (Testaments, Covenants).  Notice however that the Apostles form the foundation of the city walls, whereas the twelve tribes of Israel are related to  gates in those walls founded upon the Apostles.  The fulfillment is far more important than the foreshadowing.  The idea being symbolized here is similar to what is said in Hebrews 11.  In this chapter the faith of the ancients is celebrated, but the author goes on to write: 39 And all these (i.e., the OT faithful), though well attested by their faith, did not receive what was promised, 40 since God had foreseen something better for us (NT faithful), that apart from us they should not be made perfect (RSV).

East…North…South…West…three gates.  The city, with three gates on each of its four sides is being portrayed as symmetrical, and, therefore, perfect.  Verse 15-17, not part of our reading, build upon this, describing the city as a cube, recalling the cube shape of the Holy of Holies (see 1 Kings 6:20; 2 Chron 3:8ff.), indicating that the city is now the place of God’s presence.

Rev 21:22  And I saw no temple therein. For the Lord God Almighty is the temple thereof, and the Lamb.

“As we have seen, the heavenly Jerusalem is described as one giant holy of holies.  Now we realize why all in the heavenly city dwell in the presence of the Lord-He is the Temple.  The righteous dwell within the Lord God and the Lamb.  In other words, they are taken into the inner life of God; they live in the Trinity” (Michael Barber, Coming Soon, pg 265.  See Resource List above).

Rev 21:23  And the city hath no need of the sun, nor of the moon, to shine in it. For the glory of God hath enlightened it: and the Lamb is the lamp thereof.

Much of verses 23-27 recall Isaiah 60.  See also Isa 24:23; John 8:12; 1 John 1:5.

The repeated references to luminaries, (sun, moon) and light, recalls and provides contrasts with the lament over Babylon: “No light from a lamp will ever be seen in you again” (18:23 NAB).

Posted in Bible, Catholic, Christ, liturgy, Notes On Revelation | Tagged: , , , , | 4 Comments »

My Notes On Revelation 21:1-5a For Sunday Mass (May 2)

Posted by Dim Bulb on April 25, 2010

Notes:

Rev 21:1  I saw a new heaven and a new earth. For the first heaven and the first earth was gone: and the sea is now no more.

See Isaiah 65:17~For behold I create new heavens, and a new earth: and the former things shall not be in remembrance, and they shall not come upon the heart.

New heaven..new earth.  The former creation has passed away, effected as it was by sin (Gen 3:17), it can only flee from the presence of God (20:11).  Thus St Paul writes in Romans 8: 19 For the creation waits with eager longing for the revealing of the sons of God; 20 for the creation was subjected to futility, not of its own will but by the will of him who subjected it in hope; 21 because the creation itself will be set free from its bondage to decay and obtain the glorious liberty of the children of God. 22 We know that the whole creation has been groaning in travail together until now; 23 and not only the creation, but we ourselves, who have the first fruits of the Spirit, groan inwardly as we wait for adoption as sons, the redemption of our bodies (RSV).   In Revelation that day is depicted as having come.

For the first heaven and the first earth are passed away.  See Mark 13:31.  Revelation has depicted the heavens as the place where the dragon appeared to devour the woman’s child, and the earth was that upon which he was cast, and where he continued to harass the woman (Rev 12:3, 7-13).  Also, the second beast is said to have come out of the earth (13:11).

As we just saw, St Paul speaks of creation being set free from bondage to decay and of its obtaining the glorious liberty of the children of God.  And Matt 19:28 speaks of its rebirth or regeneration.  Is there a contradiction between Mark/Revelation and Romans/Matthew?  No.  Recall our Lord’s words in John 12:24~Except a grain of wheat fall into the earth and die, it abideth by itself alone; but if it die, it beareth much fruit.  The seed dies to come to a new life.  Again, consider Paul’s words in 1 Corinthians 15:42-44~  So also is the resurrection of the dead. It is sown in corruption; it is raised in incorruption: it is sown in dishonor; it is raised in glory: it is sown in weakness; it is raised in power: it is sown a natural body; it is raised a spiritual body. If there is a natural body, there is also a spiritual body.

The sea is now no more.  The sea was often a symbol of chaos and hostility (Job 26:12-13; Ps 74: 13-14; Isa 27:1).  It was from the sea that the first beast came (Rev 13:1).

Rev 21:2  And I, John, saw the holy city, the new Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband.

The holy city, the new Jerusalem.  Coming down to the new earth prepared for it.  The holy city, coming down out of heaven, is of divine origin, (see James, 1:17).  It is the city designed and built by God (Heb 11:10).  It is holy, having been consecrated by God.  (see Gal 4:26; Phil 3:20; Heb 12:22).

Prepared as a bride adorned for her husband.  Reminds us that the adornment of Babylon “the great city” has come to nought (18:16).

Bridal image is found upon Isaiah 54, where the once forsaken bride, Zion, (i.e., Jerusalem) is received back, an image of reconciliation.  This was a prophetic image of the people’s return from Babylon after the exile.  Here the city is that of the eternally reconciled whose people had fled Babylon (chapter 18).  The husband is the Lamb (21:9).

See Catechism references # 756 and 2676 at the end of this post.

Rev 21:3  And I heard a great voice from the throne, saying: Behold the tabernacle of God with men: and he will dwell with them. And they shall be his people: and God himself with them shall be their God.

Recalls Leviticus 26:11-12  I will set my tabernacle in the midst of you: and my soul shall not cast you off. I will walk among you, and will be your God: and you shall be my people.  The context here is what will follow upon the people’s obedience. Also recalls Ezek 37:26-27~And I will make a covenant of peace with them, it shall be an everlasting covenant with them: and I will establish them, and will multiply them, and will set my sanctuary in the midst of them for ever. And my tabernacle shall be with them: and I will be their God, and they shall be my people.  The context here is also obedience, especially in relation to worship.  This promise pointed toward the reconciliation of the people after the destruction of the temple and Jerusalem and its aftermath, It was a prophecy of hope that the people could hold onto in exile, but it concerned the earthly temple and city.  Here it is something very different, obviously.

Rev 21:4 And God shall wipe away all tears from their eyes:and death shall be no more, nor mourning, nor crying, nor sorrow shall be any more, for the former things are passed away. See Isa 25:6-8; Rev 7:17.

What had been the arrogant boast of Babylon is found in the heavenly city: “I sit a queen, and am no widow; and sorrow I shall not see” (18:7).  “And the kings of the earth who have committed fornication, and lived in delicacies with her, shall weep and bewail..” (18:9).

21:5a And he that sat on the throne, said: Behold, I make all things new.

This is the second and last time that God speaks in the book.  In 1:8 he had said “I am the Alpha and the Omega, the beginning and the end, who is, who was, and who is to come, the Almighty”.

God is the origin of creation and the recreation.  His words here imply “that all things in space and time are part of divine providence” (Adela Yarbro Collins).

Catechism References:

On 21:3

756 “Often, too, the Church is called the building of God. The Lord compared himself to the stone which the builders rejected, but which was made into the comer-stone. On this foundation the Church is built by the apostles and from it the Church receives solidity and unity. This edifice has many names to describe it: the house of God in which his family dwells; the household of God in the Spirit; the dwelling-place of God among men; and, especially, the holy temple. This temple, symbolized in places of worship built out of stone, is praised by the Fathers and, not without reason, is compared in the liturgy to the Holy City, the New Jerusalem. As living stones we here on earth are built into it. It is this holy city that is seen by John as it comes down out of heaven from God when the world is made anew, prepared like a bride adorned for her husband.

6 This twofold movement of prayer to Mary has found a privileged expression in the Ave Maria:
Hail Mary [or Rejoice, Mary]: the greeting of the angel Gabriel opens this prayer. It is God himself who, through his angel as intermediary, greets Mary. Our prayer dares to take up this greeting to Mary with the regard God had for the lowliness of his humble servant and to exult in the joy he finds in her.[Cf. Lk 1:48; Zeph 3:17b]
Full of grace, the Lord is with thee: These two phrases of the angel’s greeting shed light on one another. Mary is full of grace because the Lord is with her. The grace with which she is filled is the presence of him who is the source of all grace. “Rejoice . . . O Daughter of Jerusalem . . . the Lord your God is in your midst.”[Zeph 3:14,17a] Mary, in whom the Lord himself has just made his dwelling, is the daughter of Zion in person, the ark of the covenant, the place where the glory of the Lord dwells. She is “the dwelling of God . . . with men.”[Rev 21:3] Full of grace, Mary is wholly given over to him who has come to dwell in her and whom she is about to give to the world.
Blessed art thou among women and blessed is the fruit of thy womb, Jesus. After the angel’s greeting, we make Elizabeth’s greeting our own. “Filled with the Holy Spirit,” Elizabeth is the first in the long succession of generations who have called Mary “blessed.”[Lk 1:41, 48] “Blessed is she who believed….”[Lk 1:45] Mary is “blessed among women” because she believed in the fulfillment of the Lord’s word. Abraham. because of his faith, became a blessing for all the nations of the earth.[Cf. Gen 12:3] Mary, because of her faith, became the mother of believers, through whom all nations of the earth receive him who is God’s own blessing: Jesus, the “fruit of thy womb.”

On 21:4-5

1044 In this new universe, the heavenly Jerusalem, God will have his dwelling among men.[Cf. Rev 21:5] “He will wipe away every tear from their eyes, and death shall be no more, neither shall there be mourning nor crying nor pain any more, for the former things have passed away.”[Rev 21:4]

1186 Finally, the church has an eschatological significance. To enter into the house of God, we must cross a threshold, which symbolizes passing from the world wounded by sin to the world of the new Life to which all men are called. The visible church is a symbol of the Father’s house toward which the People of God is journeying and where the Father “will wipe every tear from their eyes.”[GIRM] Also for this reason, the Church is the house of all God’s children, open and welcoming.

Resources Used:

The Apocalypse, New Testament Message, vol. 22, by Adela Yarbro Collins.

The book Of Revelation, The New Collegeville Commentary, by Dennis Hamm.

The Book Of The Apocalypse, New Testament Reading Guide, vol. 14, by William G. Heidt, O.S.B.

Coming Soon by Micahel Barber.

The Jerome Biblical Commentary.

The New Catholic commentary On Holy Scripture.

Revelation, Sacra Pagina, vol 16, by Wilfred J. Harrington O.P.

Posted in Bible, Books, Catholic, Christ, liturgy, Notes On Revelation, Quotes | Tagged: , , , , | 2 Comments »

(Complete) Resources For Sunday Mass (April 25)

Posted by Dim Bulb on April 22, 2010

As always, this post will be a work in progress right up until Saturday afternoon.  It will contain links to online resources for both Forms of the Roman Rite, with the primary focus being on the readings.  Please note that in the Ordinary Form this Sunday is designated The Fourth Sunday Of Easter, since it counts Easter Sunday as part of the Easter season.  The Extraordinary Form designates this Sunday as the Third Sunday In Easter.  Finally, keep in mind that the readings used in the two forms differ from one another.

Ordinary Form: Fourth Sunday Of Easter.

Readings from the NAB.

Acts 13:14, 43-52.  Commentary by Bishop MacEvily, with some supplements by me.

St John Chrysostom On Acts 13:42-14:6.  Exegetical homily. Excellent!

St Cyril Of Alexandria On John 10:18-39.  The link below has a much shorter excerpt.

The Catena Aurea on John 10:22-30.  A running commentary compiled from the Fathers of the Church by St Thomas Aquinas.

St Thomas Aquinas’ Lecture On John 10:19-30.

Commentary On John 10:27-30. By Cornelius a Lapide, S.J.

Podcast On The Good Shepherd.  By Tim Gray.  Scroll down to show #9.

Podcast On The Sunday Readings. By the Franciscan Sisters.

A Patristic/Medieval Commentary on Psalm 100. A collection of comments from Church Fathers and Medieval scholars.

St Augustine’s Exposition Of Psalm 100.

Pope John Paul II’s Catechesis On Psalm 100.

John, Seer Of The Apocalypse.  Pope Benedict XVI.

Readings With Haydock Commentary.  Contains the text of the readings using the Douay-Rheims Bible, followed by notes from the old Haydock commentary.

Navarre Bible Commentary. The brain child of St Jose Marie Excriva.

Word Sunday.  Text and notes.

  • FIRST READING Acts 13 presented St. Paul evangelizing in southern Anatolia (modern day Turkey). As per his custom, he first proclaimed the Good News to his fellow Jews in the synagogue, then to the non-Jews of the city. He found the reception of the Gentiles much warmer than that of his countrymen. In the Gentile Christians, he found friends.
  • PSALM Psalm 100 called believers to prepare for worship. We are to shout for joy and give thanks for all we are and all we have.
  • SECOND READING Revelations 7 painted a scene of heavenly worship. The saved from every nation would stand before the throne of the Lamb in praise. The faithful would be those who suffered and were glorified.
  • GOSPEL In John’s Gospel, Jesus described his relationship with his followers as that of a shepherd and his sheep. He calls to us by name and we respond. That call and response grows deeper over time. It becomes a life of intimacy.

Lector Notes. These notes try to serve the Church by helping lectors prepare to proclaim the Scriptures in our Sunday assemblies. For each day’s first and second readings (and occasionally for the gospel), the Notes give the historical and theological background, plus suggestions on oral interpretation.

The Shepherd And The Lamb.  Podcast from St Paul’s Center For Biblical Theology.  Dr. Scott Hahn’s brief weekly podcast usually does a very good job of highlighting the theme(s) the the Sunday readings.

The Lordship Of Jesus.  Podcast sermon by Fr. Robert Barron

Thoughts From The Early Church. A brief excerpt from St Cyril of Alexandria’s exegetical homily on the Gospel text.

The Scripture In Depth. Concise treatment of the readings and Psalm, usually very helpful.

Extraordinary Form: Third Sunday in Easter.

Devout Instructions On The Epistle And Gospel.  Contains the readings along with brief instructions on them, prayers, aspirations, etc.

Bishop MacEvily on 1 Peter 2:11-19.  Commentary.

Aquinas’ homily Notes on 1 Peter 2:11-19. His sermon notes often contain points for meditation and further study.

Aquinas’ Use Of 1 Peter 2:11-19 In The Summa Theologica.

St Augustine On John 16:16-22.  Homily. Prefaced by Gospel Text.  You may have to scroll down the page slightly.

St John Chrysostom’s Exegetical Homily On John 16:16-33.

St Cyril Of Alexandria’s Commentary on John 16:16-22.

St Thomas Aquinas Lecture On John 16:16-22.

Cornelius a Lapide On John 16:16-22. I have not yet edited the post, so it may be a little difficult to read.

The following seven homilies are from Father Johann Evangelist Zollner (1828-1901), a famed preacher in his day.

On The Conduct Of Christians In The various Circumstances Of Life.  Homily on the Epistle.

The Farewell Discourse Of Our Lord.  Homily on the Gospel.

Christian Hope.  Dogmatic homily on the Gospel.

The Three Feasts Falling In Easter Time. Liturical homily.

The Travail Of The Woman In Childbirth A Figure Of The Miseries Of Human Life.  A symbolic exposition of the Gospel text.  Scroll down page slightly.

The Efficacy Of Tears.  A moral exposition of the Gospel text. Scroll down page.

The Folly Of The Children Of The World And The Wisdom Of The Children Of God. Another moral exposition of the Gospel.  Scroll down page slightly.

Posted in Bible, Catechetical Resources, Catholic, Christ, Devotional Resources, John Paul II Catechesis, Latin Mass Notes, liturgy, Notes on 1 Peter, Notes on Acts of Apostles, Notes On Revelation, Notes on the Gospel of John, NOTES ON THE PSALMS, PAPAL COMMENTARY ON THE PSALMS, SERMONS, St Thomas Aquinas | Tagged: , , , , , , , , , , , , | 8 Comments »

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