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

Archive for March 4th, 2010

(UPDATED) March 7, Mass Resources For The Third Sunday Of Lent (Both Forms Of The Rite)

Posted by Dim Bulb on March 4, 2010

This post contains resources for this Sunday’s Mass for both Forms of the Rite.  Remember that the Scripture readings for the two forms differ.

MORE UPDATES COMING: One or two more under the Extraordinary Form.

Ordinary Form:


Sunday Gospel Scripture StudyExcellent audio/video.  47 minutes.

Notes on Exodus 3:1-8, 13-15.

Cornelius a Lapide”s Notes on 1 Cor 10:1-6, 10-12.

Bernard de Picquigny’s Notes on 1 Cor 10:1-6, 10-12.

My Notes on Luke 13:1-9Compiled from various sources.

Navarre Bible Commentary.  Instigated by St Jose Marie Escriva the links belong will give you the text of the readings in the RSVCE translation followed by commentary.

Readings with Haydock Bible CommentaryText of the Douay-Rheims translation with notes by the old Haydock commentary.

Prepare For MassMostly short devotional and music video’s relating to the themes and readings of the Mass.

Word Sunday.  Contains more than just the links listed below.

  • FIRST READING Exodus 3 recorded the story of Moses and the burning bush. God called out to Moses through the bush, and Moses responded in faith.
  • PSALM Psalm 103 is a hymn of blessing. The Song calls upon all of us to bless God for his goodness, not to ask for blessings. Instead of masked petitions (our blessings), it turns the notion of blessing into thanks and praise.
  • SECOND READING In his first letter to the Corinthians, St. Paul drew a parallel between the Exodus and Christian sacraments of initiation. Both journeys lead from death to life, from bondage to freedom.
  • GOSPEL In Luke’s gospel, Jesus answered the question “Why do bad things happen to good people?” According to the Master, we cannot presume the good are being punished for evil, or the evil are receiving their just ends. Instead, Jesus pointed to the mystery of God’s actions and the need for repentance.

Lector NotesThese 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 ChurchExcerpt from a Homily by St Augustine.

Scripture In Depth.  First relates the readings to one another then goes a little deeper.

Word On Fire Audio homily from Fr Robert Barron’s site.  Today’s Homily~A Tale Of Two Trees.

Daily Gospel.  Contains both the Text of the readings and commentary.

Extraordinary Form: Please remember that the readings in the EF differ from those in the OF.

Readings~ Ephesians 5:1-9~Luke 11:14-28Douay-Rheims translation.  Sorry, I couldn’t find a search engine which would link directly to the verses, so I linked to the chapters.  The site is an intra-textual concordance which allows you to search for the highlighted words and phrases-i.e., where they are used elsewhere in the Bible.  May of the resources listed below, especially the sermons, are prefaced with the Scripture reading of the day.

Aquinas’ Lectures on Ephesians 5Read the first four Lectures.  (They may be a bit difficult for some).

Devout Instruction on the Epistles and Gospels Online book.  Text begins at middle of page, so you may have to scroll down slightly.  Contains both the Gospel and Epistle reading, with instructions, prayers, meditations.

Notes on Ephesians 5:1-9Based upon St Thomas Aquinas’ Lectures on Ephesians.

Bernard de Picquigny’s Notes on Ephesians 5:1-9Actually contains his notes up to verse 12

Homily on the EpistlePrefaced by reading.

Homily on the Gospel Prefaced by reading.  Text begins near bottom of page; scroll down to find.

On the Miserable State of the Relapsing SinnerA homily on Luke 11:14.

On Invalid ConfessionA homily on Luke 11:26.

On The GospelA homily by St Bede the Venerable.  Prefaced by reading.

CovetousnessSermon outline based upon Eph 5:5.

Delusions About PenanceSermon outline based upon Eph 5:8.

The Two StandardsSermon outline based upon Luke 11:23.

Hearing the Word of GodSermon outline based upon Luke 11:28.

Aquinas’ Homily Notes on the EpistleThe Walk of the Righteous and of the Wicked.

Aquinas’ Homily Notes on the GospelOn the cast-out devil.

Posted in Bible, Catechetical Resources, Catholic, Devotional Resources, fathers of the church, Latin Mass Notes, liturgy, Notes on Ephesians, Notes on Luke's Gospel, Quotes, SERMONS, St Thomas Aquinas | Tagged: , , , , , , , , , | 1 Comment »

Bernard de Picquigny: Notes on Ephesians 5:1-9 for the 3rd Sunday of Lent (Extraordinary Form of the Rite)

Posted by Dim Bulb on March 4, 2010

In this chapter the Apostle urges in detail the exercise of Christian charity and purity, and of mutual kindness and affection In Christian marriage.

5:1  Be therefore imitators of God, as sons most beloved;
5:2  And walk in love, as also Christ loved us, and delivered himself up for us an oblation and victim to God, for an odor of sweetness.

1.  Be imitators of God.  The Syriac, “Be therefore like God.”  This follows from the concluding words of the last verse, God has for Christ’s sake forgiven youAs sons most beloved, for the sons, as a rule, are dearest to the father, who most resemble him.  God forgives, and loves to do good; be you also forgiving, and do good when you have the power.

2.  And walk in love, not only by occasional acts of charity, but the habitual and progressive exercise of it.  St Chrysostom observes that it is not said simply, be imitators of God, but is immediately added, in charity.  God is in all things to be admired, but not in all things to be imitated.  He is to be admired in his knowledge, power, immensity, eternity, and other infinite perfections, but in these he cannot be imitated, for they are beyond our reach.  But he would have us all imitate his goodness, forgive as he forgives, bless as he blesses, and this, in our measure, we may all do.  If you forgive, you are like God, if you benefit your neighbor, you become like God to him.  For man to man becomes as God by well doing.

As also Christ loved us, and offered himself a sacrifice for us, so should we be ready to sacrifice our lives for one another.  The Apostle does not say this, but this is evidently the sense of what he omits.  For an odor of sweetness.  The allusion is no doubt to the sacrifice of Noah (Gen 8:21).  The Lord smelled a sweet odor, and said to him, I will no more curse the earth for man.  Christ, the true Noah, saved us from the deluge of sin, and God, refreshed by the most sweet odor of his sacrifice, resolved to spare mankind for his sake.  The sacrifice of Christ was most grateful to God, and on account of it he accepts whatever other sacrifices man offers to him; for in this great sacrifice Christ is himself the Priest, he offered himself, and was himself the victim, and it was not for his friends, but for sinners, his enemies.  By this sacrifice the evil odor of the sins of men is driven away, and God is pleased with the smoke of incense of this perfect oblation.  And this Priest and Victim was himself God, as well as man.  He offered himself willingly, not on compulsion.  He offered himself from charity.  He offered himself wholly, God and Man.  Therefore this sacrifice is in all things and altogether well pleasing to God.  And for the sake of this sacrifice we should be ready to deliver up ourselves to death, if it be necessary, for the safety and especially the salvation of others, and sacrifice our own inclinations for charity.

5:3  But fornication, and all uncleanness, or avarice, let it not even be named among you, as becomes saints.
5:4  Or foulness, or the talk of fools, or scurrility, things which are not to the purpose; but rather thanksgiving.

This is the second point in the Imitation of Christ, which is the subject of this Chapter.  That the Ephesians people in general were open to the charge of fornication and uncleanness, as well as the other vices and follies referred to in these verses, there is not much doubt, and being a great commercial center, it is not unlikely their city was by no means free from the prevalence of what the Apostle is understood to me by avarice, the practice of acquisition of money by chicanery, underhand, or dishonest means.  All these things were permitted by the laws,and by public opinion; nor were they condemned by the heretics, but rather recommended and enforced, as is more than hinted in verse 6.  Such things should not even be made the subject of conversation among Christians, any more than they would have been among the immediate followers of Jesus Christ, and in his presence.  Filthy and foolish talking, obscene and ribald jesting, which ministers to sin, or does not reprove it, is also inconsistent with every  aim and object of the Christian life, for the Christian looks forward to a time when he will be made perfect in sanctity in the presence of God.  The word εὐτραπελία (Eutrapelia), translated by the Vulgate as scurrilitas, is used by Aristotle as the designation of one of the moral virtues, that of urbanity; the wit, cheerfulness, promptness to give pleasure and entertainment in conversation, which everyone cultivates who wishes to render himself agreeable in society.  But it is not necessary to suppose that in this sense the Apostle condemns it, within due bounds, and when practices for the sake of charity.  There can be no doubt that the word had altered its meaning since the time of Aristotle, and was commonly used to describe what the great philosopher himself would hardly have recognized as tending to virtue, an indecorous and indecent wit and jocularity, tending only to laughter, unless it tended to something worse.  It was the profession of flatterers, mimics, jesters, dancers, of women who ministered to pleasure…Scurrility which is not to the purpose, ad rem, serves no useful end, and does not contribute to that which should be the object of life, the glory of God, and the happiness of our neighbor.  The Greek has unsuitable or indecent.  Not tending to our satisfaction (Theophylact).  Since we are consecrated to God in baptism, and sealed with the Holy Spirit, we are guilty of sacrilege if we utter profane and filthy language, like King Balthasar when he profaned the sacred vessels of God’s service.  The same night Balthasar the Chaldean king was slain (Dan 5:30).  Of course this injunction applies with greater force to priests and religious.  Rather thanksgiving.  The words Deo gratias were the ancient form of salutation in use among Christian people.  See St Augustine’s Epistle 77.

5:5  For this known and understand, that every fornicator, or unclean, or covetous, which is the service of idols, has no inheritance in the kingdom of Christ and God.
5:6  Let no one lead you astray with empty words, for on account of these things the anger of God is coming upon the sons of distrust.
5:7  Be not therefore partakers with them.
5:8  For you once were darkness, but now light in the Lord.  Walk as sons of light.
5:9  For the fruit of light is in all goodness and justice and truth.
5:10  Proving what is well pleasing to God.
5:11  And communicate not with the fruitless works of darkness;  but rather reprove them.
5:12  For what is done by them in secret, is disgraceful even to say.

The things which Saint Paul denounces and condemns in these verses and in verse 4 were not condemned or disapproved (vss 5-12), either by the philosophers of antiquity, or by Simon Magus and his disciples, but on the  contrary, promoted and encouraged.  On this account the Apostle makes and enforces with all possible emphasis and solemnity the assertion in the text, that they exclude those who do them from any inheritance in the kingdom of Christ and God.  These words have only one article in the Greek, which will bear the meaning that only one Person is denoted; Christ our God.  At the same time it is doubtful whether the  translator of the Vulgate so understood it, or he would have written Christi Dei instead of Christi et dei.  The words fornicator or unclean put a distinction between simple fornication and other forms of impurity.  The covetous either takes the goods of others unjustly, or places all his trust in riches.  This the Apsotle says is the service of idols.  The Greek has, who is an idolater, and so St Chrysostom  reads it.  For the avaricious makes money his God, and sacrifices in its worship hear, mind, soul, self, and his hopes for eternity.  Let no one lead you astray with vain words.  The old philsophers maintained that there was no evil in simple fornication, and the followers of Simon extended this to all other forms of impurity.  They went further, and asserted that these things were pleasing to God, and might be acceptably offered as a sacrifice to him.  Let not, therefore, either the philosopher or the heretic lead you astray with such empty words.  Words which, St Jerome says, which are set forth with the ornaments of eloquence or poetry, and flatter sinners, but are empty of truth.  For on account of these things the wrath of God is coming.  The present tense with an inclusive reference to the future, as in 1 John 2, Antichrist is coming.  So the judgment of God is coming, or will come, on those who teach or follow false principles.  Sons of distrust is a Hebrew idiom.  The Greek has sons of disobedience, who are openly rebellious against the plain commands of the Creator of the world.  Be not made partakers with them, by joining in their sins.  You were once in the darkness of Gentile error, and so far might have found some excuse; but you are now enlightened by the faith and grace of Christ.  Walk therefore as sons of light, making it your object to study, examine, cherish, and carry out in practice, that which is the will of God concerning you.  For the fruit of light, the outcome of the faith of Christ, is goodness, justice, truth, in opposition to the fruit of darkness, wrath, fraud, or avarice, and lies, referred to above (4:31).  The fruit of the sunshine is the ripened grape, the growth of the dark dungeon the poisonous fungus.  The Greek text has, the fruit of the Spirit.  Hold no communication with the fruitless works of darkness.  Do not do them, do not praise them, do not approve them, do not consent to others doing them, do not jest at them, do not speak of them, do not think of them.  Fruitless, because they have no fruit of life eternal; their fruit is death.  Rather reprove them, by taking no part in them, or, if necessary, protesting in words.  For it is not sufficient to do well, if we tolerate and encourage, by flattery, complacence, or approval, the evil deeds of others.  What these people do in their secret assemblies, is execrable even to be said.  So the Syriac.  St Epiphanius  says that this refers to the heretical followers of Simon Magus.

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