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 21st, 2010

Resources For Palm Sunday Mass (March 28)

Posted by Dim Bulb on March 21, 2010

This post contains resources for both forms of the rite, along with some general interest stuff.  This post will be updated significantly before Palm Sunday.

General:

The History Of Palm Sundayby Abbot Gueranger, O.S.B.  From his classic work on the liturgy.

All About Palm SundayHistory, Information, Prayers, Resources, Traditions.

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.

Ordinary Form Of The Rite:

The Passion Of Jesus Christ According To LukeA condensed version of Father Donald Senior’s excellent 4 volume work.  Links to various sections of the Gospel are on the right side of the page.  Links on the left side of page relate to the history and archeology of the Passion.  Links to other Gospels are at the bottom.

Update: The Navarre Bible CommentaryThis Popular commentary series was inaugurated by St Jose Marie Excriva.  The publisher has generously allowed the publication of its commentary online (restricted to the daily Mass Readings.  That permission is granted only to the site linked to below, so no copying).

Update: Word SundayBesides the Palm Sunday links below this site offers many other resources for all of Holy Week (see final link for more)

Update: Haydock Bible CommentaryReadings from the Douay-Rheims, followed by commentary from the old Haydock Bible Commentary.

Update: Sunday Bible ReflectionsBy Dr. Scott Hahn.  Brief audio (text available as well).  Dr. Hahn has a knack for relating the readings together.

Notes On Philippians 2:6-11. By Father Bernardine De Picquigny, a 17th century scholar.

St John Chrysostom’s Two Homilies On Philippians 2:5-11.

  • Homily 1. Long, doctrinal, many may find difficult.
  • Homily 2Long, less doctrinal.

Update: St Cyril On The Entry Into JerusalemLuke 19:28-40 is read as part of the procession with Palms.

Update: St Cyril Of Alexandria’s Exegetical Homilies On The Passion Of Luke. A number of homilies will appear under this heading over the next few daysEach post will probably contain two or more homilies.  I hope to have them all posted before this Sunday, but if not, they will be all posted before Holy Thursday.

The Passion Of Jesus Shows Us Up As Sinners and Heals UsHomily by Father Tommy Lane.

The Various Characters In The Passion Represent Our Sins Which Led Jesus To CrucifixionHomily by Father Tommy Lane.

Which King? Whose Kingdom? Audio Sermon by Father Robert Barron.

Extraordinary Form Of The Rite: Please note that the readings for this form of the Rite differ from those of the Ordinary Form.

Devout Instructions On The Epistle and GospelReadings, notes, prayers, meditations.

Homily On The Epistleprefaced by Epistle reading.

Homily On The GospelPrefaced by Gospel reading.

The Proper Reception Of Holy Communion. Homily.

On The Proper Preparation For Paschal CommunionHomily.

Posted in Bible, Catholic, Christ, Devotional Resources, Dogmatic Theology, fathers of the church, Latin Mass Notes, liturgy, Meditations, Notes on Philippians, Quotes, SERMONS, St John Chrysostom, St Thomas Aquinas | Tagged: , , , , , , , , , , | 15 Comments »

Notes On Matthew 26:14-16

Posted by Dim Bulb on March 21, 2010

The Gloss states that: “Having described the occasion of his treachery, the Evangelist proceeds to recount the manner of it.”  The occasion of his betrayal is held to be the anointing of Jesus and his response to it.

Mat 26:14  Then went one of the twelve, who was called Judas Iscariot, to the chief priests.

St John Chrysostom: Then went.  “Then, when, that is, he heard that this Gospel should be preached every where; for that made him afraid, as it was indeed a mark of unspeakable power.”

Bishop MacEvily: “Then, may have no reference whatever to time, and may simply mean, that on account of this tacit reproach, addressed to him by our Redeemer, while defending the act of the woman, and seeing all hopes of securing the price of the precious ointment baffled, Judas, out of a spirit of revenge, and blinded by avarice, resolved to betray him.  Or, it then refers to time, it has reference to what is recorded in verse 3, the intermediate account of the anointing of our Savior’s feet, being merely parenthetically introduced.”

A note (by me) on Bishop MacEvily’s “parenthetically introduced:” That the Gospels were not chronologically written has not stopped many from attempting to construct a chronological “life Of Jesus” on their basis, but such attempts are ultimately doomed to failure.  The Gospels are literary constructs of historical facts arranged to teach theological and moral truths; they are not biographies.

It is almost certain that the cleansing of the Temple took place near the end of our Lord’s earthly life, as related by the synoptics, for such an event would almost certainly have doomed Him, or, at the very least, made Him a “marked man” living on very short, borrowed time.  But St John places the cleansing early in his Gospel.  Notice I did not say early in the ministry of Jesus.  John places the cleansing where he does for theological reasons which are brought out by the literary structure of his Gospel.

Poelzl: “Then, either while the Sanhedrin was engaged in discussing the fate of Jesus, or after the close of this discussion-the word admits of either interpretation-Judas went to the high priests.  The second interpretation is preferable, and so Wednesday in Holy Week may be regarded as the day when Judas betrayed our Lord.  From the linguistic point of view this interpretation may be agreed to by those commentators also who believe that the Sanhedrists met on Tuesday.  It gains additional support from the fact that since apostolic times Wednesday and Friday were observed as days of fasting, and St Peter, Patriarch of Alexandria at the beginning of the fourth century, state explicitly that they were thus observed because Christ was betrayed on the former, and crucified on the latter day.  Some commentators, who think that the account of Mary’s anointing of Jesus stands in St John in its correct chronological sequence (whereas this is not the case in the synoptic gospels), assume that the particle τότε (tot-eh = then) indicates not the time, but the immediate external reason for the betrayal.”

Origen: Judas “Went against that one high priest, who was made a Priest for ever, to many high priests, to sell for a price Him who sought to redeem the whole world.”

Raban: “Went, he says, because he was neither compelled, nor invited, but of his own free will formed the wicked design.”

one of the twelve, who was called Judas Iscariot.

Franz Xaver Poelzl: “All three Evangelists speak of Judas as “one of the twelve,” i.e., an apostle.  This agreement indicates a definite purpose.  The traitor is represented as one who, having been intimately associated with Jesus, was in a position to betray Him; the horrible infamy of his action is thus suggested, and also the intense grief felt by Jesus at being betrayed by a man who for so long had belonged to the circle of His closest followers, and had received so many tokens of His fatherly love and care.

“The traitor was known as Judas Iscariot, but his full name, according to the received Greek text of St John’s Gospel, was Judas, son of Simon, the Iscariot.  The name of Iscariot is almost universally derived from that of the town of Kerioth (Vulgate: Carioth): Judas the man of Kerioth.

“Kerioth was in the territory occupied by the tribe of Juda, and lay to the south of Hebron.  It may probably be identified with the little town now called Kereitein, which is about fifteen miles south of Hebron, on the road to Wady Musa.”

It is (or at least once was) generally held that Judas was the only non-Galilean among the Apostles.

Poelzl: “The other apostles being all Galileans by birth, Judas was the only one of the twelve who belonged to the tribe of Judah.  Many commentators doubt he was even born in Judea.  We learn from St John’s gospel that his father was known as “the Iscariot,” and in two passages, according to the most trustworthy Greek reading, the father Simon, and not the son Judas, is termed the Iscariot; the same thing occurs in the Vulgate, in a passage at variance with the recognized Greek text.  It has been suggested that Simon migrated from Kerioth to Galilee, and that his son, though born in Galilee, inherited the name Iscariot.  It seems more probable, however, that father and son migrated at the same time, and that consequently both bore the same surname.”

One of the twelve. An Apostle, not one even of Christ’s seventy disciples, or He might the better have borne it, but one of the twelve Apostles, and of His own most intimate friends, whom He had elevated to that lofty rank. So this was the dark ingratitude and wickedness of Judas, which pierced the heart of Christ, so that He said, “If mine enemy had spoken evil of Me, I would have borne it,” &c. “But thou, the man united to me, my guide and my familiar friend! We took sweet counsel together, and walked in the house of God by consent” (Ps. lv. 13, &c).

Maldonatus: “The Evangelist seems to use this expression (one of the twelve) to show the magnitude of the offense; that one of Christ’s own twelve Apostles and His familiar friend should have sold Him, while a woman, a stranger,…did for Him a singular office of love and piety.”
Mat 26:15  And said to them: What will you give me, and I will deliver him unto you? But they appointed him thirty pieces of silver.

Haydock Commentary: “What will you give me? The impious wretch did not betray his divine Master our of fear, but out of avarice.  Of all passions the love of sordid lucre is the most vile; and the avaricious soul does not fear to plunge herself into the bottom of hell, for a trifling gain.  There is no vestige of honour or justice, or probity, remaining in the heart of that man who is possessed with the love of base lucre; whose god is his money.  The perfidious Judas, inebriated with this passion, while he thirsts after gain, sells with the most foolish impiety his Lord and his Master. (St. Leo the great) — He sells him for the paltry consideration of thirty pieces of silver, about £3 15. the price of a common slave.  See Exodus xxi. 32.”

Pope St Leo: (Judas) “through lust of money cast Him off; for in comparison of the love of money all our affections are feeble; the soul athirst for gain fears not to die for a very little; there is no trace of righteousness in the heart in which covetousness has once taken up its abode.  The traitor Judas, intoxicated with this bane, in his thirst for lucre was so foolishly hardened, as to sell his Lord and Master.”

Poelzl:  St Paul explains how it was possible for Judas to sink so low as to betray his Master: ‘The desire for money is the root of all evil, which some coveting have erred from the faith, and have entangled themselves in many sorrows’ (1 Tim 6:10).

Jerome: “The wretched Judas would fain replace, by the sale of his Master, that loss which he supposed he had incurred by the ointment. And he does not demand any fixed sum, lest his treachery should seem a gainful thing, but as though delivering up a worthless slave, he left it to those who bought, to determine how much they would give.”

Lapide, referring to the statement of Jerome above: “So S. Jerome, who thinks that Judas did not stipulate for any fixed sum, but left it to be determined by the rulers, as though he had said, “Give me what you will.” But others, with greater probability, say that Judas bargained with the rulers thus, “I will sell Christ to you, but for so great a person, and for one whom you hate so much, I demand a suitable price. How much will ye give me?””

Origen: “The same do all who take any material or worldly things to cast out of their thoughts the Saviour and the word of truth which was in them.”

Bishop MacEvily:  What will you give me? These words are interpreted by some (among the rest, St Jerome), to convey, that Judas regarded our Redeemer of such little value, as to leave it to themselves to give what they pleased; that he would receive any price for Him.  Other understand the words to mean, that Judas wished to know, if they meant to give a suitable, a sufficiently large price for Him; and that he would betray Him, if they meant to compensate him as was fit for them to do.  ‘The wretch,’ says St Jerome, ‘wished to indemnify himself for the loss of the price of the ointment, by the price of his Master.’  He was so blinded by avarice, that he merely bargains for the money, regardless of how they would afterwards treat his Master.  So blinded, that he forgets every feeling of humanity, gratitude, friendship; nay, the omniscience and omnipotence of Jesus, of which he had already witnessed so many proofs.”

They  appointed him thirty pieces of silver.

Poelzl: “According to Mosaic law the blood money paid for killing a slave was also thirty shekels, and probably this was the purchase price of a slave.  Thus the Lord of Life and death was by one of His own disciples valued at the same amount as a slave!”

Lapide: “See the vileness of Judas in valuing Christ, the Saviour of the world, his Master and his Lord, for such a miserable sum. This vileness afflicted Christ with great sorrow. Wherefore S. Ambrose says (lib. de Spirit. Sanct. c. 18) “0 Judas, the traitor, thou valuest the ointment of His Passion at 300 denarii, and His Passion itself at thirty,—rich in valuing, cheap in crime!””

Lapide again: “Observe: Joseph being sold by his brethren was a type of this selling of Christ. But Joseph was sold for twenty pieces of silver, for it was not fitting, says S. Jerome, that the servant should be sold for as much as his Master.
“Observe secondly: Judas, according to S. Ambrose, received the tenth part of the price of the ointment with which Christ was anointed, which was valued at 300 denarii. But it is more probable that he received the fifth part, for the silver piece of Judas seems to have been, as has been said, a double denarius.
“Thirdly, because Christ was sold at so vile a price, therefore He deserved to become the price of the whole world, and of all sinners.

“Fourthly, because of these thirty pieces of silver, with which Judas and the chief priests trafficked for Christ, God smites them with thirty curses in the 109th Psalm. The first is, “Set Thou an ungodly man to be ruler over him.” The second, “Let the devil stand at his right hand.” The third, “When he is judged, let him be condemned.” The fourth, “Let his prayer be turned into sin.” The fifth, “Let his days be few.” The sixth, “His bishopric let another take,” and so on.”

Mat 26:16  And from thenceforth he sought opportunity to betray him.

Poelzl:  “When therefore Judas had agreed with the high priests to hand Jesus over to them in return for thirty pieces of silver, he watched for an opportunity of carrying out his design.  Great caution was necessary, lest there should be an uproar among the people, either when Jesus was betrayed or when He was handed over the the civil authority.”

Lapide: “Sought opportunity—and found it the following day, being Thursday, which was the first day of unleavened bread. Hear Origen: “Such an opportunity as he sought, Luke explains by saying, he sought . . . in the absence of the multitude, that is to say, when the people were not about Him; but He was in private with His disciples. This also he did, betraying Him at night after supper, in the garden of Gethsemane, whither He had retired.”

Posted in Bible, Catholic, Christ, Devotional Resources, fathers of the church, Notes on Matthew, Notes on the Passion of Matthew, Quotes | Tagged: , , , , | Leave a Comment »

 
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