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

Commentaries on the Sunday and Daily Readings (Trinity Sunday to the End of the Year)

Posted by Dim Bulb on June 10, 2017

ORDINARY TIME
YEAR I
SUNDAY CYCLE A

June 4. Commentaries for the Ninth Week in Ordinary Time (Pentecost Through Holy Trinity).
June 11. Commentaries for the Tenth Week of Ordinary Time.
June 18. Commentaries for he Eleventh Week in Ordinary Time.
June 25. Commentaries for the Twelfth Week in Ordinary Time.
July 2. Commentaries for the Thirteenth Week in Ordinary Time.
July 9. Commentaries for the Fourteenth Week in Ordinary Time.
July 16: Commentaries for the Fifteenth Week in Ordinary Time.
July 23. Commentaries for the Sixteenth Week in Ordinary Time.
July 30. Commentaries for the Seventeenth Week in Ordinary Time.
Aug. 6. Commentaries for the Eighteenth Week in Ordinary Time.
Aug. 13. Commentaries for the Nineteenth Week in Ordinary Time.
Aug. 20. Commentaries for the Twentieth Week in Ordinary Time.
Aug. 27. Commentaries for the Twenty-First Week in Ordinary Time.
Sept. 3. Commentaries for the Twenty-Second Week in Ordinary Time.
Sept. 10. Commentaries for the Twenty-Third Week in Ordinary Time.
Sept. 17. Commentaries for the Twenty-Fourth Week in Ordinary Time.
Sept. 24. Commentaries for the Twenty-Fifth Week in Ordinary Time.
Oct. 1. Commentaries for the Twenty-Sixth Week in Ordinary Time.
Oct. 8. Commentaries for the Twenty-Seventh Week in Ordinary Time.
Oct. 15. Commentaries for the Twenty-Eighth Week in Ordinary Time.
Oct. 22. Commentaries for the Twenty-Ninth Week in Ordinary Time.
Oct. 29. Commentaries for the Thirtieth Week in Ordinary Time.
Nov. 5. Commentaries for the Thirty-First Week in Ordinary Time.
Nov 12. Commentaries for the Thirty-Second Week in Ordinary Time.
Nov. 19. Commentaries for the Thirty-Third Week in Ordinary Time.
Nov 26. Thirty-Fourth and Final Week in Ordinary Time.

 

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An Introduction to Ezekiel 33-39 and an Overview of Ezekiel 33

Posted by Dim Bulb on September 4, 2017

Note: The following is taken from a Protestant reference work, The Cambridge Bible for Schools and Colleges. It provides a good overview of chapters 33-39. I’ve included a brief list of mostly Catholic resources on Ezekiel at the end.

Ch. 33–39. Prophecies of Israel’s Restoration and Eternal Peace

Only one date appears in connexion with these prophecies, that in Eze 33:21. Though this date does not stand at the beginning of ch. 33 seq., it may be held to indicate the time generally to which the whole seven chapters are to be assigned. There is something suspicious, however, in the date of the arrival of the fugitives—fifth day of tenth month of twelfth year—nearly, a year and a half after the fall of the city. The Syr. read or suggested eleventh year, which would leave about six months for the news of the city’s fall to be carried by messengers to the exiles in Babylon, and this date is now very generally accepted. The various chapters may not all belong to the same period. The dates throughout the book are little else than rubrics of a very general kind, under which, in default of more precise details, a number of discourses, extending over considerable periods, have been grouped. The occupation of part of the country by Edom (35:36) would not take place just close upon the fall of the kingdom; and perhaps the state of despondency of the people and their sense of sinfulness (Eze 33:10) was one which the fall of the country and the confirmation of the predictions of the prophet took some time to create in their minds. The precise dates are of little consequence, it is the general situation alone that is important. The fall of the city is presupposed (Eze 33:21), the overthrow of the royal house (Ezekiel 34), the extinction of the nationality (Ezekiel 37), the dispersion of the people among all nations (Eze 36:16 seq.), the occupation of part of the country by Edom and the neighbouring tribes (35; cf. Jeremiah 41), and the complete prostration of men’s minds under their calamities and the unbearable burden of the sin that had occasioned judgments so unparalleled (Lam 1:12; Lam 2:13; Lam 2:20, &c.). Only the prophet stood erect, while all others were overwhelmed in despair. The greatness of the blow had stunned them, and, as the prophet had foreshewn (Eze 24:23), a stupor had fallen on them. Yet the Lord had not made a full end of Israel. The old era was closed, but a new era was about to open, and a new Israel about to arise. It is of this new era that the prophet has now to speak, and of the hopes of the new Israel and of the conditions of being embraced in it. It is in these chapters that the prophet’s contributions to Old Testament theology are chiefly to be found. The passage contains these general conceptions:—

First, ch. 33. The function of the prophet in preparation for the new age. It is to awaken the moral mind, to create the sense of individual worth and responsibility, and to shew that the conditions of belonging to the new Israel are moral only. This chapter defines the place of the individual human mind, and its duties; the following chapters describe rather the divine operations in bringing in the new and perfect kingdom of the Lord.

Second, ch. 34. The royal house, the shepherds of the people, had destroyed alike themselves and the flock (17, Eze 19:14). The Lord himself will take in hand the gathering of his scattered sheep together, and the feeding of them henceforth; he will appoint his servant David to lead them.

Third, ch. 35–6. The land, the mountains of Israel, usurped by aliens, shall be rescued from their grasp and given again to the people as of old. The reproach of barrenness shall no longer cleave to it; the mountains of Israel shall shoot forth their branches and yield their fruit to the people, and man and beast shall be multiplied.

Fourth, ch. 37. The nation is dead and its bones bleached, but there shall be a resurrection of the dead people and a restoration of them to their own land. Two kingdoms shall no more exist there, but the Lord’s people shall be one, and his servant David shall be prince over them for ever.

Fifth, ch. 38–9. The peace of his people shall be perpetual. The Lord shall be their everlasting defence. When the armies of Gog come up from the uttermost regions of the earth, with all the nations which have not heard God’s fame nor seen his glory, to assail his people, drawn by the hope of boundless plunder, they shall be destroyed by fire out of heaven.

Ch. 33 The function of the Prophet

Though the prophet seems the chief figure in the chapter, he is really but the medium through whom the principles of the new kingdom of God and the conditions of entering it are enunciated. These principles are: (1) that God desires that men should live. (2) The new Israel shall be composed of members who enter it individually. (3) The condition of entering on man’s part is repentance. (4) Man is free to repent—to do good or do evil. The righteous may fall from his righteousness and sin; and the sinner may turn from his evil and do righteousness. He that doeth righteousness shall live; and the soul that sinneth shall die. These principles of the worth and freedom of the individual man, though latent in many parts of the Old Testament, had never been stated so explicitly before. They are no more than what all men will now allow. If pressed indeed and regarded as exhaustive (as everything in this prophet is pressed to his disadvantage), they might seem to ascribe more power to man than he possesses. But in subsequent chapters the prophet lays sufficient emphasis upon the operation of God in regenerating the individual mind and in founding the new kingdom. It would be a novelty indeed if an Old Testament writer were found ascribing too much to man and too little to God. There is a certain vagueness in the prophet’s delineation. It is evident that he is moving among religious principles, and that the enunciation of them is his chief interest; the time and circumstances in which they shall operate are left indefinite. When he says that the righteous shall live and the sinner die, the question, When? naturally occurs. No precise answer is given. But there floats before his view an approaching crisis. The advent of the new era presents itself as a moment of trial and decision; it is like the approach of war upon a people (Eze 33:1-6). The remarkable passage ch. Eze 20:33-44 may be compared in supplement of the present chapter.

The chapter contains these parts:

(1) Eze 33:1-6. Illustration taken from life—the part of the watchman in war. It is his duty to blow the trumpet when danger is coming. If he does so, the fate of those who hear will lie at their own door. If he fails, the blood of those that perish will be on his head.

(2) Eze 33:7-9. Such is the place of the prophet: the same his duties and responsibilities.

(3) Eze 33:10-20. This is the place of the prophet, but the state of the people’s mind is such that his warnings may be addressed to deaf ears. Their calamities have stunned and paralysed the people; they feel lying under an irrevocable doom, entailed upon them by their past history—our sins be upon us, we pine away in them; how, then, shall we live? Nothing is reserved for them but to bear the inexhaustible penalty of their past evil, until, like those in the wilderness, they fall prostrated beneath it. In answer to this stupor of despair comes the voice from heaven with two consoling words: first, that Jehovah has no pleasure in the death of the sinner, but desires that all should turn and live; and secondly, it is not by that which men have been that they shall be judged, but by that which they shall become. The past writes no irrevocable doom over men.

(4) Eze 33:21-29. Fugitives from Judaea arrive among the exiles saying, the city is smitten. This confirmation of all the prophet’s past predictions opens his mouth and gives him boldness to address his countrymen. He proceeds to pass judgment on those left in the land, and to state anew that the conditions of inheriting the land are only moral.

(5) Eze 33:30-33. The confirmation which the fall of the city gave to the prophet’s past predictions awakened the interest of his fellow exiles in him and his words.

SUGGESTED RESOURCES:  Titles marked with a “P” refer to Protestant reference works; “E” indicates that the book in question is from an ecumenically oriented series; the author or editor(s) may or may not be Catholic; “O” indicates an Orthodox author or series.

St Irenaeus Ministries Podcast Study of Ezekiel. Currently in production. See the 2017 archives on the right hand side of the page. The series began in June and is ongoing.

The New Jerusalem Bible With Introduction and Notes. This is not the Readers Edition. The extensive footnotes provide valuable aid.

Navarre Bible Commentary: Major Prophets. Very popular and well received. Provides both theological and spiritual commentary.

“E” Brazos Theological Commentary on the Bible: Ezekiel. A commentary series that seeks to interpret scripture in the light of the Nicene faith. This particular volume was authored by a Lutheran.

“E” Ancient Christian Commentary on Scripture: Ezekiel and Daniel. Extensive quotations from the Fathers of the Church. For a brief summary of the purpose and intentions of this series, see here. Compilers of the individual books provide summaries and overviews but do not seek to interpret the Fathers.

“E” International Theological Commentary: A New Heart: A Commentary on the Book of Ezekiel. By Father Bruce Vawter and Father Leslie J. Hoppe. From the back cover: “The series aims, first, to develop the theological significance of the Old Testament and, second, to emphasize the relevance of each book for the life of the church.”

Ancient Christian Writers Series: Origen: Homilies 1-14 on Ezekiel. From Amazon: “In these homilies Origen endeavors to show his audience in the church of Caesarea how the text of Ezekiel points to and prefigures Jesus Christ and the church. Following in the footsteps of St. Paul (Rom 15.4: For whatever was written in former days was written for our instruction… ) and Hebrews (10.1: For since the law has but a shadow of the good things to come… ), Origen looks for the reality of Christ symbolized in the shadowy words of the prophet Ezekiel. The result is a deeply moving, reverent, and edifying exposition of the Old Testament prophet in a manner that doubtless would have been received with pleasure by St. Paul himself. The homilies are of intrinsic interest on important Christian themes such as persecution and martyrdom, purification, justification, progress, Church unity, God s passionate love for humanity, Catholic versus heretical doctrine, and freedom of the will. The present volume offers the first published English translation of the fourteen homilies, along with Jerome s preface.”

Ancient Christian Writers Series: St Jerome: Commentary on Ezekiel.

“P” Cambridge Bible Commentary on the New English Bible: Ezekiel.

“E” Theodoret of Cyrus: Commentary on the Prophets: Commentary on Ezekiel. Volume 2 of a three part series on Theodoret. Robert Hill was a leading Catholic Patristic scholar.

“O” The Homilies of St Gregory the Great on the Prophet Ezekiel.

“E” T & T Clark’s Approaches to Biblical Studies: An Introduction to the Study of Ezekiel. For the more advanced. From the publisher’s webpage: “These guides have been developed for those taking a course in biblical studies in theological or ministerial education, and are designed to introduce the reader to the various approaches to the study of the bible. The series is ecumenical, and all the writers are professionally engaged in the teaching of biblical studies.”

“E” Interpretation:  A Bible Commentary for Preaching and Teaching: Ezekiel. Joseph Blenkinsopp is a well know Catholic biblical scholar who specializes in the Old Testament.

“E” Yale Anchor Bible Series: Ezekiel. The author is Jewish. The work is in three volumes.

 

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Extraordinary Form: Commentaries for Holy Thursday

Posted by Dim Bulb on August 12, 2017

MISSAL AND BREVIARY:

Roman Missal.

Roman Breviary.

Devout Instructions on the Epistle and Gospel.

COMMENTARIES ON THE EPISTLE: 1 Corinthians 11:20-32.

Father Callan’s Commentary on 1 Cor 11:20-32.

Bernardin de Piconio’s Commentary on 1 Cor 11:20-32.

Pending: Father MacEvilly’s Commentary on 1 Corinthians 11:20-32.

Pending: Father Cornelius a Lapide’s Commentary on 1 Corinthians 11:20-32.

EWTN’s In the Footsteps of St Paul. Listen to episode 8.

COMMENTARIES ON THE GOSPEL: John 13:1-15.

Aquinas’ Catena Aurea on John 13:1-15 for the Evening Mass of the Lord’s Supper.

St Cyril of Alexandria on John 13:1-15 for the Evening Mass of the Lord’s Supper.

Pending: Father MacEvilly’s Commentary on John 13:1-15.

Pending: Father Cornelius a Lapide’s Commentary on John 13:1-15.

Pending: St John Chrysostom’s Homiletic Commentary on John 13:1-15.

Pending: St Augustine’s Tractates on John 13:1-15.

St Irenaeus Ministries Podcast on John: The Last Supper.

 

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Extraordinary Form: Commentaries for Wednesday in Holy Week

Posted by Dim Bulb on August 12, 2017

Roman Missal. Latin and English side by side. Be sure correct date is set.

Roman Breviary. Latin and English side by side. Be sure correct date is set.

Pending: My Notes on Isaiah 62:11- 63:7.

St Cyril Of Alexandria’s Exegetical Homilies On The Passion Of Luke in 7 Parts:

On Luke 21:37-22:16.  Two homilies in one post.
On Luke 22:17-30.
On Luke 22:31-38.
On Luke 22:39-53.
On Luke 22:54-71.
On Luke 23:1-31.
On Luke 23:32-43.  The last part of this homily has not come down to us.  Likewise, the last few homilies in this series have survived only in fragments, which I have included in this post.

Navarre Bible Commentary on Luke 22:1-23:53. Actually, the commentary begins at verse 14.

Father Donald Senior’s Commentary on Luke in 6 Parts:

1. The Last Supper (Luke 22:1-38).
2. The Hour of Darkness (Luke 22:39-65).
3. Jesus on Trial (Luke 22:66-23:25).
4. The Way of the Cross (Luke 23:26-32).
5. The Death of the Just Man (Luke 23:33-49).
6. Death and Victory (Luke 23:50-56). Site misidentifies the passage as 22:1-38, so don’t let if fool you.

GENERAL POSTS:

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Extraordinary Form: Commentaries for Tuesday of Holy Week.

Posted by Dim Bulb on August 12, 2017

EXTRAORDINARY FORM
TUESDAY OF HOLY WEEK
Feria Tertia Hebdomadæ Sanctæ

Roman Missal. Latin and English side by side. Be sure correct date is set.

Roman Breviary. Latin and English side by side. Be sure correct date is set.

Navarre Bible Commentary on Jeremiah 11:18-20.

Navarre Bible Commentary on Mark 14:1-15:47.

Father Donald Senior’s Commentary on Mark’s Passion Narrative in Six Parts:

1. Fidelity and Betrayal: The Passion Begins.

2. The Final Passover.

3. Gethsemane: Prayer and Arrest.

4. Confession and Denial: Interrogation by the Sanhedrin.

5. The Roman Trial.

6.Crucifixion.

MORE RESOURCES PENDING

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Extraordinary Form: Commentaries for Monday of Holy Week

Posted by Dim Bulb on August 12, 2017

EXTRAORDINARY FORM
MONDAY OF HOLY WEEK
Feria Secunda Hebdomadæ Sanctæ

Roman Missal. Latin and English side by side. Be sure correct date is set.

Roman Breviary. Latin and English side by side. Be sure correct date is set.

Navarre Bible Commentary on Isaiah 50:5-10. On 4-9a.

Aquinas Catena Aurea on John 12:1-9. On verses 1-12.

St Augustine on John 12:1-9). On verse 1-12.

Cornelius a Lapide’s Commentary on John 12:1-9. On verse 1-12.

FURTHER RESOURCES PENDING

 

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Extraordinary Form: Commentaries and Resources for Palm Sunday (Dominica II Passionis Seu in Palmis)

Posted by Dim Bulb on August 12, 2017

EXTRAORDINARY FORM
PASSION SUNDAY
Dominica II Passionis seu in Palmis

General:

Roman Missal. Latin and English side by side. Be sure correct date is set.

Roman Breviary. Latin and English side by side. Be sure correct date is set.

All About Palm Sunday.

The History Of Palm Sunday.

Commentaries on Psalm 24 (23): Used during the distribution of the palms.

Father Boylan’s Introduction to Psalm 24.

St Thomas Aquinas’ Lecture on Psalm 24 (Ps 23). The Latin Vulgate and Greek Septuagint number this psalm 23.

Pope John Paul II’s Commentary/Meditation on Psalm 24.

Part 1: A Patristic Medieval/Commentary on Psalm 24. Verses 1-6.

Part 2: A Patristic/Medieval Commentary on Psalm 24. Verses 7-10.

Commentaries on Psalm 47 (46): Also used during distribution of the palms.

Father Boylan’s Introduction to Psalm 47.

Aquinas’ Lecture on Psalm 47. Psalm 46 in his Vulgate translation which followed the Greek Septuagint.

Pope John Paul II’s Commentary on Psalm 47. Psalm 46 in the Vulgate.

Commentaries on Matthew 21:1-9: the Palm Procession Reading

Maldonado’s Commentary on Matthew 21:1-9. Post is actually on verses 1-11.

Aquinas’ Catena Aurea on Matthew 21:1-9. On verses 1-11, actually.

Commentaries on Psalm 147: 12-20:

Father Boylan’s Introduction to Psalm 147.

Pope John Paul II’s Commentary/Meditation on Psalm 147:12-20.

St Albert the Great’s Commentary on Psalm 147:12-20. At the time of posting this site was having difficulties which will hopefully be resolved by Palm Sunday.

Commentaries on the Epistle Reading: Philippians 2:6-11

Father de Piconio’s (de Picquigny”s) Commentary on Philippians 2:6-11.

(1) St John Chrysostom’s First Homiletic on Philippians 2:6-11.

(2) St John Chrysostom’s Second Homiletic on Philippians 2:6-11.

Father Callan’s Commentary on Philippians 2:6-11.

Pope John Paul II’s Commentary on Philippians 2:6-11.

Navarre Bible Commentary on Philippians 2:6-11.

Word Sunday’s Notes on Philippians 2:6-11.

Haydock Bible Commentary on Philippians 2:6-11.

COMMENTARIES ON THE GOSPEL READING: Matthew 26:1-27:66.

Part 1: Aquinas’ Commentary on Matthew 26:1-75.

Part 2: Aquinas’ Catena Aurea on Matthew 27:1-66.

Father Donald Senior on the Passion According to St Matthew (in 6 parts). A synopsis of his famous study THE PASSION OF JESUS IN THE GOSPEL OF MATTHEW.

Homilies and Homily Notes:

Aquinas’ Homily Notes on Philippians 2:6. Scroll down slightly to find.

Aquinas’ Homily Notes on Matthew 27:35.

The Mental Sufferings of our Lord in His Passion. A homily by St John Henry Cardinal Newman from his Discourses to Mixed congregations.

  • Bishop Fulton J. Sheen.  Three talks delivered on Good Friday in 1977.  These are only lengthy parts of a three hour talk and not the full presentation, nonetheless, they are excellent.

Part 1.
Part 2.
Part 3.

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Extraordinary Form: Commentaries and Resources for Passion Sunday (Dominica I Passionis)

Posted by Dim Bulb on August 12, 2017

EXTRAORDINARY FORM
PASSION SUNDAY
Dominica I Passionis

READINGS AND GENERAL RESOURCES:

Roman Missal. Latin and English side by side. Be sure correct date is set.

Roman Breviary. Latin and English side by side. Be sure correct date is set.

Devout instruction on the Epistle and Gospel.

COMMENTARIES ON THE EPISTLE: Hebrews 9:11-15.

Navarre Bible Commentary on Hebrews 9:11-15.

Father Callan’s Commentary on Hebrews 9:11-15.

St John Chrysostom’s Commentary on Hebrews 9:11-15.

Aquinas’ Lecture on Hebrews 9:11-15.

COMMENTARIES ON THE GOSPEL: John 8:46-59.

St John Chrysostom’s Commentary on John 8:46-59.

St Augustine on John 8:46-59.

Aquinas’ Catena Aurea on John 8:46-59.

Father Cornelius a Lapide’s Commentary on John 8:46-59.

TEXT HOMILIES, NOTES, OUTLINES:

Homily on the Epistle.

Homily on the Gospel.

The High Priesthood and Sacrifice of Christ. Homily on the Epistle.

Explanation of the Gospel and Lessons From It. Homily on the Epistle.

St Thomas Aquinas’ Homily Notes on the Epistle and Gospel.

MORE PENDING.

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Father Cornelius a Lapide’s Commentary on John 8:46-59

Posted by Dim Bulb on August 12, 2017

Ver. 46.—Which of you, &c. This is to anticipate an objection of the Jews. For they might say, “We do not believe thee, because thou art a violater of our law, in healing the sick on the Sabbath-day.” Produce any other charge against Me, and I will submit to your disbelieving Me. My healing on the Sabbath was not a violation, but a sanctification of the Sabbath. I leave any further charge to be decided by you who are my sworn enemies. So confident was Christ in His innocence that no one could lay anything to His charge which bore the slightest resemblance to sin. For He was Himself sinless, both on account of the Beatific Vision which He enjoyed, as the Blessed in heaven are incapable of sin for the same reason (for seeing God to be the Supreme Good, they necessarily love Him with all their strength, and hate whatever displeases Him) and likewise from the hypostatical union with the Word. For because His humanity existed in the Person of the Word, the Word kept His humanity free from all sin, and in perfect holiness. For if the humanity of Christ had sinned, the Person of the Word would have sinned; which is impossible. For virtuous or vicious actions relate to persons, and are attributed to them. Hence S. Ambrose (on Ps. 40:13) brings in God the Father thus addressing Christ, “Thou wert conversant with sinners, Thou didst take on Thee the sins of all, Thou wast made sin for all, but yet no practice of sin could reach Thee. Thou didst dwell among men, as if among angels, Thou madest earth to be like heaven, that even there also Thou mightest take away sin.”

If I say the truth, &c. He here shuts out another objection of the Jews. For they could have said, We believe Thee not, not for any sin which Thou hast committed, but because the things Thou sayest and teachest are not true.” Christ meets the objection by saying, “I have proved to you My doctrine by so many arguments and miracles, that no prudent person who is not blinded by hatred could question its perfect truth. If then My life is most innocent, and My doctrine most true, why do ye not believe Me?” Receive then the truth not as a bare assertion, but as demonstrated by reason.

Ver. 47.—He that is of God, &c. He here assigns the true reason for the unbelief of the Jews, because they were born not of God, but of the devil; that is, ye do not listen to the spirit and instinct of God, but of the devil. For the devil has blinded your hearts with covetousness, hatred, and envy of Me. And ye therefore listen not to the words of God which I, who am sent from Him, announce to you, because ye will not hear and understand them. Because then ye are not the children of God who is true, but of the devil who is a liar, ye listen to his lying suggestions, but will not give a hearing to the true words of God which are uttered by Me.

Moreover S. Augustine and S. Gregory (Hom. xviii.) understand these words of the elect and reprobate. He who is predestinated and elected hears the words of God, ye hear them not because ye are reprobate. But this is not the literal and genuine sense of the word, but merely an adapted one. For as Toletus and Maldonatus observe, many of those who at that time did not believe in Christ afterwards believed at the preaching of S. Peter and the Apostles; and on the other hand, some who then believed in Christ afterwards fell away from the faith, and became reprobates (see John 6:67).

Lastly, the Manichees inferred wrongly from the passage (as S. Augustine asserts) that some men are good by their own nature, as created by the good God, but others are naturally evil, as created by the evil principle.

Morally:—S. Gregory infers thus from this saying of Christ: “Let each one ask himself if he takes in the word of God with the ear of his heart, and he will understand whence it is. The truth bids us long for the heavenly country, to crush the desires of the flesh, to shun the glory of the world, not to covet others’ goods, to be liberal with one’s own. Let each one of you consider with himself if this voice of God has prevailed in the ear of his heart, and he will acknowledge that it is from God.” And just below, “There are some who willingly listen to the words of God so as to be moved by compunction even to tears, but who after their tears go back again to their sin. And these assuredly hear not the words of God, because they scorn to carry them out in deed.” Hence S. Gregory infers that it is a mark of divine predestination if a man obeys the holy inspirations of God, and of reprobation if he rejects them (see Prov. 1:24). And John 10:27, “My sheep hear My voice.” They who hear the voice of Christ their Shepherd are saved, they who hear not are devoured by the devil. So too Christ says plainly, “Blessed are they who hear the word of God and keep it” (Luke 11:25). And S. Bernard (Serm. I, in Septuag.) tells his monks that the greatest proof of predestination is the profitable hearing of the word of God. For it was their constant food, by reading and meditation and prayer, to examine whatever proceeds from the mouth of God, and to fulfil it in their lives.

Ver. 48.—The Jews answered and said, &c. They used to say it, though it is written nowhere else. But why did they call Him a Samaritan? (1.) Because He associated with the Samaritans. (2.) Because He came from Galilee, which was near Samaria. (3.) Because the Samaritans were partly Jews and partly Gentiles, and Christ seemed to them to be the same, as bringing in a new faith and religion; and He thus seemed to be mixing up the traditions of the elders with the Gospel. (4.) And lastly, because He seemed to be making a schism, like the Samaritans. A Samaritan was, more over, a term of reproach.

And hast a devil. (1.) Because they said He cast out devils through Beelzebub, the chief of the devils. (2.) Because He made Himself God, transferring to Himself the glory due to God, as Lucifer strove to do. So Leontius. Our Lord so understood it, and answered, “I seek not My own glory.” (3.) Thou art mad, like lunatics, and those possessed with devils (see 10:20, and 7:20). This was an atrocious blasphemy. How wondrous, then, the patience of Christ! For He answered,

Ver. 49.—I have not a devil, &c. As loving truth He denies the false charge, but though all-powerful He returns not their reproach. “God, though receiving an injury, replies not with words of contumely; and thou, when insulted by thy neighbours, shouldest abstain from their evil words, lest the exercise of just reproof should be turned into weapons of anger.” And Chrysostom, “When it was necessary to teach, and to inveigh against their pride, He was severe. But in bearing with those who reproached Him, He exercised great gentleness, to teach us to resent any wrongs done to God, to overlook the wrongs done to ourselves.” And S. Augustine, “Let us imitate His patience, that we may attain to His powers.”

Christ took no notice of the term Samaritan, because it was a reproach directed only against Himself, and not against God. He refused therefore to avenge His own wrongs, but would defend the honour of God. All knew He was a Galilean, and not a Samaritan, and by saying that He had not a devil, He refuted at the same time the charge of being a Samaritan. For the Samaritans, as schismatics, were the bond slaves of the devil. S. Gregory (Hom. xviii.) gives a mystical reason for His silence. “A Samaritan,” he says, “means a guardian, and He is truly our guardian, of whom the Psalmist speaks, ‘Except the Lord keep the city, they watch in vain who guard it’ (Ps. 127:2); to whom moreover it is said by Isaiah, ‘Watchman, what of the night?’ He would not therefore say, ‘I am not a Samaritan,’ lest he should deny also that He was our guardian.”

I have not a devil. But ye have one. So far from detracting from the glory of God, or claiming it for Myself, as Lucifer did, I continually honour the Father and say that I derive everything from Him, that I am sent from Him, that I obey Him in all things, that I refer everything I have to Him, and direct everything to His honour and glory. But ye rather dishonour God the Father, because ye dishonour Me, and assail Me with most bitter reproaches, through I am His Son, and His ambassador in the world. So Leontius. Others explain it more generally of sin—I honour My Father by good works, ye dishonour Him by your sins. So S. Augustine.

Ver. 50.—I seek not, &c. It is God the Father who will most sharply punish those who seek not My glory, but in every way dishonour and discredit Me. S. Chrysostom.

It may be said, “This is contrary to what Christ says (v. 22), The Father judgeth no man.” But there Christ speaks of the public and general judgment, here He speaks of the private and daily judgment with which He avenges the wrongs done to His Son and His saints, as by the destruction of Jerusalem by Titus for the death of Christ; as He here seems to hint. So Maldonatus and others. But the Gloss says, “There is one that judgeth who distinguishes My glory from yours; as David says, ‘Judge Me, O God, and distinguish My cause from that of the ungodly people’ ” (Ps. 43:1, Vulg.)

Ver. 51.—Verily, verily, I say. He says this not from indignation but from pity of the Jews, showing that He is seeking not His own glory, but their salvation. “I say in very truth,” and as S. Augustine thinks, he means I swear, “that if ye keep My commandments ye shall never die the death of the soul; ye shall never sin, for sin is the death of the soul. But ye shall ever live, here in the grace of God, and in heaven is His glory. Ye shall die indeed in the body, but I will raise you up in the day of judgment, and ye shall live in happiness of body and spirit for all eternity.” So S. Augustine.

Ver. 52.—Now we know, &c. “The devil suggests to Thee such proud and absurd boasting, that Thy word will drive away death from those who believe in Thee, when we see that Prophets and holy men, as Abraham, all died. But as says S. Gregory (Hom. xviii.), looking only to the death of the body, they were dark to the word of truth. For as Bede saith, “Abraham, though dead in the body, was alive in his soul.” Learn from this, thou Religious, thou Preacher, thou Christian, from thy Master to receive calumnies for thy good deeds, curses and ill-will for thy kindnesses. Learn also to be good to the ungrateful. For Christ, though unweariedly teaching the Jews, healing them, delivering them from evil spirits, yet patiently endured these contumelies and reproaches, ingratitude in return for kindnesses, blasphemies for miracles, and for His teaching derision and reprehension, and yet did not cease to benefit those who were ungrateful, the very highest point of patience and charity.

Abraham is dead, &c. Thou blasphemest then, in making thyself greater than Abraham and the Prophets, yea, even greater than God Himself, since the word of God could not deliver Abraham and the Prophets from the death. But yet the word of God, promulged by the lips of Christ, was more powerful than the word of God which was uttered to Abraham and the Prophets. And, moreover, Abraham and the Prophets were not dead in their souls, and though dead in the body were to be raised up by Christ to eternal life.

Ver. 53.—Art thou greater? &c. They considered it most absurd, and even blasphemous, for Christ to prefer Himself to Abraham, as He really did; for He was both God and man, though the Jews knew it not, or rather refused to believe it.

Ver. 54.—Jesus answered, &c. This was in answer to their question, Whom makest thou Thyself? He refers all His glory to His Father from whom He is, and who is God. What I say of Myself is of no value or weight, and that not only with you, as S. Chrysostom says, but with others. For in every court no one is believed on his own word but on the testimony of others, who witness for him (see chap. 5:31). Solomon also says, “Let another praise thee, and not thine own lips” (Prov. 27:2). The Arians objected that the Father glorifies the Son. He is therefore greater than the Son. S. Augustine replies, “Thou heretic, readest thou not that the Son Himself said that He glorifies His Father? But He also glorifies the Son, and the Son glorifies the Father. Put aside thy pernicious teaching, acknowledge their equality, correct thy perversity.”

Ver. 55.—Yet ye have not known Him, &c. (1.) Ye know not the true God whom ye worship; ye know Him not to be one in essence and threefold in person, for ye think Him to be one in Person, as He is one in essence. Ye know not that God is a Father, and that He begat Me His Son, and that we two by our Breath produced the Holy Ghost. For had ye known it, ye would certainly have known and believed Me to be the Messiah, the Son of God; and conversely, “if ye had known Me, ye would assuredly have known My Father,” says S. Chrysostom.

(2.) S. Augustine says, Ye believe that there is one God, though ye neither see nor hear Him (see chap. 5:37). Ye ought therefore equally to believe in Me His Son, on account of the many signs and wonders which I work, though ye see not the Godhead which is hid within. (3.) Ye have not known Him, ye have not believed His testimony, This is My beloved Son; for ye know not, or rather would not know, that this was the true voice of God. (4.) Euthymius explains, “Ye have not shown that ye know Him, because ye live wickedly, not as worshippers of God, but like idolatrous Gentiles, professing, as S. Paul says, to know Him (Tit. 1:16), but in works denying Him.”

And if I say, &c. Maldonatus thinks that Christ called the Jews “liars,” because they said to Him, “Thou art a Samaritan, and hast a devil.” For these were two most gross falsehoods, nay even blasphemies. But S. Chrysostom, Ammonius, and Theophylact are more to the point in asserting that they were called “liars,” because they lied in saying that they knew God. For they believed not that He had a Son, and was threefold in His personality.

But I know Him, &c. Theophylact explains it thus, “I show by my life and conduct that I know, reverence, and worship God, because I reverently observe and constantly fulfil His word. Or it may be explained, even better, in this way. Because I acknowledge God the Father, and clearly perceive His Majesty, Power, and Holiness; I therefore, as man, greatly reverence Him, and clearly and fully observe His precept, which ye Jews do not observe, because ye know not nor comprehend His Majesty, and therefore do not reverence it.” So Theophylact. Moreover, S. Augustine says, “He spake as the Son, the Word of the Father, and was the very Word of the Father Who spake to men.” And He fitly said the “word,” not the “precept,” because He Himself was the Word of the Father, and the Father had ordered Him to announce to men that very truth, that they should acknowledge, believe, and worship God the Father and God the Son.

Ver. 56.—Your father Abraham, &c. He longed for it with exulting mind; “He feared not, but exulted,” says S. Augustine. “Believing he exulted with hope, that he might see by understanding.” It is a catachresis. But what day? S. Augustine understands by it, that day of all eternity, wherein from all eternity the Son was begotten of the Father. “He wished to know My eternal generation and My Godhead, that he might believe in it, and be thereby saved.” “He saw,” says S. Augustine, “My day, because he acknowledged the mystery of the Trinity.” (Bede follows him, as usual.) S. Jerome (on Dan. 8.) and S. Gregory (in loc.) say that it was the day when, by the three angels that appeared to him, only one of whom spoke to him, the mystery of the Trinity was by symbols revealed to him; he saw three but adored one (Gen. 18:2).

(1.) But others generally refer it to the day of His Humanity, and thus understand it of the day of His Passion, Crucifixion, and death. See S. Chrysostom, &c. (2.) It is more simple to understand it of the day of His Incarnation. For all the Prophets and Patriarchs earnestly longed for the coming of Christ, to free them from their sins and from their imperfect state (limbo). “To see” (says John Alba) “is to enjoy the happiness and blessings brought by Christ.” The word has often that meaning, as in the Psalm “to see the goodness of the Lord in the land of the living,” i.e., to enjoy it.

He saw it. By faith, and again in a figure when he was commanded by God to offer up his son Isaac, which was a type of Christ’s offering on the Cross. So S. Chrysostom and S. Augustine, and S. Bernard (Serm. vi. de. Vigil Natalis) adds that by smiting on his thigh he signified that Christ was to come from his race.

(2.) He knew by prophetical revelation. But this would not be “seeing.”

(3.) The genuine meaning is, he saw from his own place (in limbo). He knew the day when Christ was incarnate and was born, not only from what Simeon told him, when he met him in the place below (in limbo), but also from what Anna the Prophetess, Zacharias, Anna the Virgin’s Mother, and S. John the Baptist told him, but he saw it by intuitive perception. He saw all, just as the Blessed in heaven behold all things on earth and under the earth, and as S. Anselm saw with his eyes lifted up by God what was doing behind a wall. Abraham longingly desired to see this, as if present. For the promise that Christ should be born of him had been frequently made him by God. And it was due to him, in consequence of his faith, obedience, and many merits, that as the father of the faithful, who for so long a time, without any fault of his own, was so long detained in prison (limbo), most eagerly looking for Christ to deliver him, might for his own consolation, and that of his fellow-patriarchs, and in solace of their long and anxious expectation, know the very day when Christ was Incarnate and born. For two thousand years had he eagerly waited for Christ and sighed for His birth. And therefore God revealed it to him by His Spirit, and then Abraham and all the Saints in prison rejoiced and were glad. So Jansen, Maldonatus, and others. Lastly, the angels who comfort souls in Purgatory, much more consoled the souls of Abraham and the Patriarchs (in limbo), even as the same angels announced that much longed-for birth to the shepherds. Christ said this, (1.) To show that He was greater than Abraham, and that He was God, (2.) to show how highly He was valued, though absent, by Abraham, though the Jews despised Him when present among them. (3.) And also to prick their consciences indirectly in this way: “Abraham had so great a longing for Me, but ye have rejected Me. Ye are therefore not true children of Abraham, but spurious and degenerate.” He says “Abraham your father,” whose children ye glory in being, though I do not glory in him, but he rather glories and exults in Me.

Ver. 57.—Thou art not yet, &c. So that Abraham on his part could have seen Thee, and rejoiced at the sight. Irenæus hence infers that Christ lived fifty years on earth (adv. Hœr. ii. 39, 40). But it is the common opinion that He was on earth for only thirty-four (and those not complete) years. S. Chrysostom and Euthymius read forty years, but the common reading is fifty. The Jews seem to have been thinking of the Jubilee. “Thou hast not reached one Jubilee, how then canst Thou say that Thou hast seen Abraham, who lived forty Jubilees before?” (So Severus of Antioch in Catena.) But Euthymius thinks that Christ seemed to the Jews, by reason of the maturity of His judgment and the gravity of His bearing, and also from the labours He had undergone in journeying and preaching, to be fifty years old. But you may easily say that the Jews, in order to avoid exception or mistake, put His age much higher than they knew He had attained to.

Ver. 58.—Jesus said, &c. That is, I am God. The word am denotes eternity, which is ever present, and has no past or future. I am eternal, immutable, and ever the same. So S. Augustine, Bede, S. Gregory. I as God exceed the age of Abraham not by fifty years, but by infinite durations of years. For as Tertullian (de Trinit.) says, unless He had been God, He could not, as being descended from Abraham, have been before him. Hear S. Augustine on this passage, “Before Abraham was made, that refers to human nature, but I am pertains to the Divine Substance; was made (Vulg.), because Abraham was a creature. He said not, ‘Before Abraham was, I am,’ but Before Abraham was made, I am. Nor did He say, ‘Before Abraham was made, I was made.’ For in the beginning God made heaven and earth; for in the beginning was the Word. Before Abraham was made, I am. Acknowledge the Creator, distinguish the creature. He who spake was made of the seed of Abraham; and in order that Abraham might be made, He was (existed) before Abraham.”

Ver. 59.—Then they took up, &c., as a blasphemer, who placed Himself above Abraham, and made Himself equal to God. Blasphemers were ordered to be stoned (Lev. 26:16). It is clear that these Jews were not those who were said to have believed in Him (as Theophylact supposes), but the others who were opposed to Christ. “And to what should such hardness betake itself but to stones?” says. S. Augustine (in loc.) “They sought to crush Him, whom, they could not understand,” says S. Gregory (Hom. xviii.)

But Jesus hid Himself, &c. He made Himself invisible, and thus passed unharmed through the midst of them. So Leontius and others. S. Gregory says, “Had He willed to exercise His power, He would have bound them in their sins, or would have plunged them into the pains of eternal death. But He who came to suffer, would not exercise judgment.” And S. Augustine, “He would rather commend to us His patience, than exercise His power. He forsakes them, since they would not accept His correction. He hides not Himself in a corner of the temple, as if afraid, or running into a cottage, or turning aside behind a wall or column: but by His Divine Power making Himself invisible, He passed through their midst. As man He fled from the stones, but woe to them from whose stony hearts God flies away.

Morally, we are taught by this example (says S. Gregory) humbly to avoid the anger of the proud, even when we have the power to resist them.

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Extraordinary Form: Commentaries and Resources for the Fourth Sunday of Lent (Dominica IV in Quadragesima)

Posted by Dim Bulb on August 6, 2017

EXTRAORDINARY FORM
FOURTH SUNDAY OF LENT
Dominica IV in Quadragesima

MISSAL AND BREVIARY:

Roman Missal. Be sure correct date is set.

Devout Instructions on the Epistle and Gospel.Includes brief explanation of the readings, prayers, and a lesson on how to prepare for Easter.

Roman Breviary. Be sure correct date is set.

COMMENTARIES ON TH EPISTLE: Galatians 4:22-31.

Cornelius a Lapide’s Commentary on Galatians 4:22-31.

St John Chrysostom’s Homiletic Commentary on Galatians 4. This is on the entire chapter.

Bernardin de Piconio’s Commentary on Galatians 4:22-31.

COMMENTARIES ON THE GOSPEL: John 6:1-15.

St Augustine on John 6:1-15.

St John Chrysostom’s Homiletic Commentary on John 6:1-7.

Aquinas’ Catena Aurea on John 6:1-15.

Fathers Nolan’s and Brown’s Commentary on John 6:1-15.

Navarre Bible Commentary on John 6:1-15.

My Notes on John 6:1-15.

SERMONS AND HOMILIES:

Homily on the Epistle. Prefaced by Epistle reading.

Homily on the Gospel. Prefaced by Gospel reading.

Homily On The Real Presence Of Our Lord Jesus Christ In The Holy Eucharist.

Homily On Frequent communion.

OUTLINES AND NOTES FOR SERMONS AND HOMILIES:

An Outline Of The Epistle Reading. On Gal 4:22-31.Can be used for homily ideas, point of meditation or further study.

Freedom Of The Children Of God.  Sermon outline based on Gal 4:31. Can be used for homily ideas, point of meditation or further study.

Holy Communion.  Sermon outline based on John 6:11. Can be used for homily ideas, point of meditation or further study.

The Gospel Example.  Sermon outline on the three duties taught by today’s Gospel Reading. Can be used for homily ideas, point of meditation or further study.

Aquinas’ Homily Notes on the Epistle. Can be used for homily ideas, point of meditation or further study.

John Henry Newman’s Homily Notes on the Epistle Reading. Very brief.

Aquinas’ Homily Notes on the Gospel. Can be used for homily ideas,points of meditation or further study.

Posted in Bible, Catholic, Catholic lectionary, Extraordinary Form, Latin Mass Notes, Notes on the Lectionary, Scripture, SERMONS | Tagged: , , , , , , | Leave a Comment »

Extraordinary Form: Second Sunday of Lent: Commentaries and Resources on the Readings (Dominica II in Quadragesima)

Posted by Dim Bulb on August 5, 2017

EXTRAORDINARY FORM
SECOND SUNDAY OF LENT
Dominica II in Quadragesima

MISSAL AND BREVIARY:

COMMENTARIES ON THE EPISTLE: 1 Thessalonians 4:1-7.

COMMENTARIES ON THE GOSPEL: Matthew 17:1-9.

Sermons and Homilies:

Sermon and Homily Notes: for sermon/homily ideas, points for meditation or further study.

  • Heaven.  Based upon Matt 17:7.

DOGMATICS AND CATECHESIS: Besides preaching on the transfiguration it was also common to preach on the transforming effects of Holy Communion (Eucharist).

  • RELATING TO THE EPISTLE: 1 Thess 4:1-7. Verses 3-8 of this passage have been and can be variously interpreted as the footnote to 4:3-8 in the NABRE makes clear. Some (Aquinas’ commentary) interpret part of the passage as concerned with greed (e.g., the business practices mentioned by the NABRE footnote). Below I’ve included resources for both adultery (9th commandment) and theft (7th commandment). In addition, I’ve included some resources on the sacrament of marriage.

Catechism of the Council of Trent on the 7th Commandment.

Catechism of the Council of Trent on the 9th & 10th commandments. Starts near middle of page. It should be kept in mind that commandments 9 & 10 are more properly treated of next week.

Manual of Catholic Theology on Matrimony.

J.S Hunter’s Outlines of Dogmatic Theology on Matrimony.

The Sacraments: A dogmatic Treatise on Matrimony.

Fundamentals of Catholic Dogma on Holy Matrimony.

God the Teacher of Mankind on Matrimony.

Handbook of Moral Theology on Marriage.

  • RELATING TO THE GOSPEL: Matt 17:1-9.

J.S. Hunter’s Outlines of Dogmatic Theology on the Transfiguration. Brief. .

Aquinas’ Summa Theologia on the Transfiguration.

Catechism of the Council of Trent on the Effects of Holy Communion. This was a common theme for preaching in relation to the transfiguration. The source used here contains the catechism’s teaching followed by two short sermons on the subject.

The Sacraments: A Dogmatic Treatise. Pages 218-234. On the effect of the Eucharist.

Fundamentals of Catholic Dogma on the Effects of the Eucharist.

PODCASTS:

Posted in Bible, Catholic, Catholic lectionary, Extraordinary Form, Latin Mass Notes, Notes on the Lectionary, Scripture, SERMONS | Tagged: , , , , , , | Leave a Comment »

 
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