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 January 24th, 2012

St John Chrysostom’s Homily on Romans 13:8-10

Posted by Dim Bulb on January 24, 2012

Excerpted from his 23rd homily on Romans which can be read in full here.

Rom 13:7  Render therefore to all men their dues. Tribute, to whom tribute is due: custom, to whom custom: fear, to whom fear: honour, to whom honour.
Rom 13:8  Owe no man any thing, but to love one another. For he that loveth his neighbour hath fulfilled the law.

He still keeps upon the same line, bidding them pay them not money only, but honor and fear. And how is it when he said above, “Wilt thou then not be afraid of the power? Do that which is good” (13:3) that he here says “render fear?” He does it meaning exceeding honor, and not the fear which comes from a bad conscience, which he alluded to before And it is not “give,” that he says, but “render” (or “give back,” Gr. αποδοτε, Lat. apodote), and then adds to it, the “dues.” For it is not a favor that you confer by so doing, since the thing is matter of due. And if you do it not, you will be punished as Obstinate. Do not suppose that you are lowering yourself, and detracting from the dignity of your own philosophy, if you rise up at the presence of a ruler, or if you uncover your head. For if he laid these laws down at that time, when the rulers were Gentiles, much more ought this to be done with them now they are believers. But if you mean to say, that you are entrusted with greater privileges, be informed that this is not thy time. For thou art a stranger and a sojourner. A time will be when thou shalt appear brighter than all. Now thy “life is hid with Christ in God. When Christ shall appear, who is your life, then you also shall appear with him in glory” (Col 3:3-4). Seek not then in this life of accidents thy change, but even if thou hast to be with fear in a ruler’s presence, do not think that this is unworthy thy noble birth. For so God willeth, that the ruler who has his place marked by Him, should have his own power; And when he who is conscious of no evil in himself, stands with fear in the judge’s presence, much more will he who doth evil things be affrighted, and thou in this way wilt be the more respected. For it is not from honoring that the lowering of self comes but from dishonoring him. And the ruler will treat thee with greater respect, and he will glorify thy Master owing to this, even if he be an unbeliever. “Owe no man anything, but to love one another” (Rom 13:8a).  Again he has recourse to the mother of good deeds, and the instructress of the things spoken of, who is also productive of every virtue, and says that this is a debt also, not however such as the tribute or the custom, but a continuous one. For he does not wish it ever to be paid off, or rather he would have it always rendered, yet never fully so, but to be always owing. For this is the character of the debt, that one keeps giving and owing always. Having said then how he ought to love, he also shows the gain of it, saying,

For he that loveth his neighbour hath fulfilled the law (Rom 13:8b).

And do not, pray, consider even this a favor; for this too is a debt. For thou owest love to thy brother, through thy spiritual relationship. And not for this only, but also because “we are members one of another.” And if love leave us, the whole body is rent in pieces. Love therefore thy brother. For if from his friendship thou gainest so much as to fulfil the whole Law, thou owest him love as being benefited by him.

Rom 13:9  For: Thou shalt not commit adultery: Thou shalt not kill: Thou shalt not steal: Thou shalt not bear false witness: Thou shalt not covet. And if there be any other commandment, it is comprised in this word: Thou shalt love thy neighbour as thyself.

He does not say merely it is fulfilled, but “it is comprised” (ανακεφαλαιουτα) that is, the whole work of the commandments is concisely and in a few words completed. For the beginning and the end of virtue is love. This it has for its root, this for its groundwork, this for its summit. If then it be both beginning and fulfilment, what is there equal to it? But he does not seek love merely, but intense love. For he does not say merely “love thy neighbor” but, “as thyself.” Hence also Christ said that “On these two commandments dependeth the whole law and the prophets” (Matt 22:40).  And in making two kinds of love, see how He has raised this! For after saying that the first commandment is, “Thou shalt love the Lord thy God,” He added “the second is like to this: Thou shalt love thy neighbour as thyself.” What can be equal to this love to man, or this gentleness? That when we were at infinite distance from Him, He brings the love to us into comparison with that toward Himself, and says that “is like to this.” Hence then, to put the measures of either as nearly the same, of the one He says, “with thy whole heart, and with thy whole soul,” but of this towards one’s neighbor, He says, “as thyself.” But Paul said, that when this did not exist even the other was of no great profit to us. As their we, when we are fond of any one, say, if you love him, then you love me; so He also to show this saith, “is like unto it;” and to Peter, “If thou lovest Me, feed My sheep.” (Jn 21:16).

Rom 13:10  The love of our neighbour worketh no evil. Love therefore is the fulfilling of the law.

Observe how it has both virtues, abstinence from evils (for it “worketh no ill,” he says), and the working of good deeds. For it is, he says, “the fulfilling (or filling up) of the Law;” not bringing before us instruction only on moral duties in a concise form, but making the accomplishment of them easy also. For that we should become acquainted with things profitable to us was not alI that he was careful for (which is the Law’s care), but also with a view to the doing of them it brought us great assistance; accomplishing not some part of the commandments, but the whole sum of virtue in us. Let us then love one another, since in this way we shall also love God,  Who loveth us. For in the case of men, if you love a man’s beloved, he that loveth him is contentious at it. But here He deemeth thee worthy to share His love, and hateth thee when thou sharest not. For man’s love is laden with envy and grudging; 15 but God’s is free from all passion, whence also He seeketh for those to share His love. For He says, love thou with Me, and then thyself also will I love the more. You see the words of a vehement lover! If thou love My beloved, then will I also reckon Myself to be greatly beloved of thee. For He vehemently desireth our salvation, and this He showed from of old. Now hear what He saith when He was forming the man, “Let Us make man in Our Image:” and again, “Let Us  make an help meet for him. It is not good for him to be alone.” (Gn 1:26). And when he had transgressed, He rebuked him, observe how gently;  and He does not say, Wretch! thou very wretch! after receiving so great benefits, hast thou after all trusted to the devil? and left thy Benefactor, to take up with the evil spirit? But what saith He? “Who hath told thee that thou wast naked, but that thou hast eaten of the tree whereof I commanded thee that thou shouldst not eat?” (Gn 3:11). As if a father were to say to a child, who was ordered not to touch a sword, and then disobeyed and got wounded, “How camest thou wounded? Thou camest so by not listening to me.” You see they are the words of a friend rather than a master, of a friend despised, and not even then forsaking. Let us then imitate Him, and when we rebuke, let us preserve this moderation. For even the woman He also rebuketh again with the same gentleness. Or rather what He said was not so much rebuke as admonition and correction, and security against the future. This is why He saith nothing  to the serpent. For he was the designer of the mischiefs, and had it not in his power to put off the accusation on any one else, wherefore He punished him severely: and even here He did not come to a pause, but made the earth also to share in the curse. But if He cast them out of paradise, and condemned them to labor, even for this we ought to adore and reverence Him the most. For since self-indulgence issues in listlessness, He trenches upon the pleasure by building a fort of pain against listlessness, that we may return to the love of Him. And what of Cain’s case? Doth he not meet with the same gentleness? For being by him also insulted, He doth not reproach (same word as insult) in return, but entreats, (or comforts) him, and says, “Why is thy countenance fallen?” (Gn 4:6). And yet what he had done allowed of no excuse whatever. And this the younger brother shows. But still even then He doth not rebuke him: but what saith He? “Hast thou sinned: keep peace;” “do so no more.” “To thee shall his turning be, and thou shalt rule over him”  (ib. Gn 4,7 LXX)., meaning his brother. “For if thou art afraid, lest for this sacrifice,” He means, “I should deprive thee of the preüminence of the first-born, be of good cheer, for the entire command over him do I put into thy hands. Only be thou better, and love him that hath done thee no wrong; for I have an interest in you both. And what maketh Me most glad is, that ye be not at variance one with another.” For as a devoted mother, so doth God do and plan everything to keep one from being torn from another; but that you may get a clearer view, by an example, of my meaning, call to your mind, pray, Rebecca in her trouble, and running about everywhere, when the elder son was at enmity with the younger. For if she loved Jacob, still she did not feel averse to Esau. And therefore she said, Lest by any means “I be deprived of both my sons in one day?.” (Gn 27:45). Therefore also God upon that occasion said, “Thou hast sinned: be at peace: unto thee shall his turning be” (Gn 4:7), so repressing the murder beforehand, and aiming at the peace of them both. But when he had murdered him, He did not even then bring His care for him to a close, but again answers the fratricide in gentle terms, saying, “Where is thy brother Abel?” that even now, if he would, he might make a full confession. But he struggled in defence of his former misdeeds, with a greater and sadder shamelessness. But even then God doth not leave him, but again speaks the language of an iujured and despised lover, and says, “The voice of thy brother’s blood crieth to Me from the earth.” (Gn 4:10). And again He rebukes the earth with the murderer, turning His wrath off to it, and saying, “Cursed be the earth, which opened her mouth to receive thy brother’s blood” (combining Gen 3:17 with4:11 ); and doing like those who lament, as David also did when Saul was fallen. For he made an address to the mountains which received him as he died, in the words, “Ye mountains of Gelboe, let neither dew, nor rain come upon you, neither be they fields of firstfruits: for there was cast away the shield of the valiant.” (2 Sam 1:21). And thus God also, as though singing some solitary dirge, saith, “The voice of thy brother’s blood crieth to me from the earth; now therefore cursed shalt thou be upon the earth, which hath opened her mouth and recieved the blood of thy brother at thy hand.” Gen 4:10-11). And this He said to humble his fiery passion, and to persuade him to love him at least now he was gone. Hast thou extinguished his life? He would say; why dost thou not now extinguish the hatred also? But what doth He do? He loveth both the one and the other, since He made them both. What then? doth He let the murderer go unpunished? Nay, he would but have grown worse. Will He punish him then? Nay, He hath more tenderness than a father. See then how He at once punisheth and also displays, even in this, His love. Or rather, He doth not so much as punish, but only corrects. For He doth not kill him, but only fetters him with trembling, that he may divest himself of the crime, that so at least he may come back to a natural tenderness for the other, and that so at last he may make a truce with him now he hath gone; for He were fain he should not go away to the other world in enmity with him that was deceased. This is the way wherein they that love, when in doing acts of kindness they meet with no love in return, are led on to be vehement and to threaten, not with their will indeed, but led by their love to do this: that at least in this way they may win over those that scorn them. Yet affection of this sort is one of compulsion, and still this even solaces them, through the vehemency of their love. And so punishment itself comes from affection, since unless pained at being hated, they would not choose to punish either. Now observe, how this is what Paul says to the Corinthians. For “who is it” (says he) “can make me glad, but the same who is made sorrowful by me?” (2 Cor 2:2). And so when he is going to the full extent of punishment, then he shows his love. Thus the Egyptian woman too, from her vehement love, as vehemently punished Joseph: and she indeed did so for mischief, the love being unchaste; but God for good, since the love was worthy of Him who loved. This is why He does not refuse even to condescend to grosser words, and to speak the names of human passions, and to call Himself jealous. For “I am the Lord thy God, mighty, jealous” (Ex 20:5), He saith, that you may learn the intenseness of the love. Let us then love Him as He would have us: for He sets great store thereby. And if we turn away, He keepeth inviting us, and if we will not be converted, He chasteneth us through His affection, not through a wish to exact punishment of us. And see what He saith in Ezekiel to the city that was beloved, yet had despised Him. “I will bring thy lovers against thee, and will deliver thee into their hands, and they shall stone thee, and shall slay thee, and My jealousy shall be taken away from thee, and I will rest, and I will not trouble Myself any more.” (From Ezek 16:37–42). What more than this could a vehement lover have said, when despised by his beloved, and after all again ardently loving her? For God doeth everything that He may be loved by us, and owing to this He spared not even His Son. But we are unbending, and savage. Yet let us become gentle at last, and love God as we ought to love Him, that we may with pleasure enjoy virtue. For if any that hath a beloved wife does not perceive any of the vexations that come day by day, He that loveth with this divine and pure love, only consider what great pleasure he will have to enjoy! For this is, indeed it is, the kingdom of Heaven; this is fruition of good things, and pleasure, and cheerfulness, and joy, and blessedness. Or rather, say as many things as I may, I shall still be unable to give you any such representation of it as should be, but the trial of it alone can give a knowledge of this goodly thing. Wherefore also the Prophet saith, “Delight in the Lord” (Ps 37:4), and, “Taste and see that the Lord is sweet.” (Ps 34:8). Let us then be persuaded, and indulge ourselves in His love. For in this way we shall both see His Kingdom even from out of this life, and shall be living the life of Angels, and while we abide on earth, we shall be in as goodly a condition as they that dwell in heaven; and after our departing hence, shall stand the brightest of beings by the judgment-seat of Christ, and shall enjoy that glory unutterable, which may we all attain unto, by the grace and love toward man of our Lord Jesus Christ. For to Him is the glory forever, Amen.

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Aquinas’ Homily Notes for the Fourth Sunday After Epiphany (Part II)

Posted by Dim Bulb on January 24, 2012

“And when He was entered into a ship His disciples followed Him.”
Matt 8:23.

MORALLY, by a ship holiness of life is signified by reason of (1) the material; (2) the form; (3) the use.

I. On the first head, the material of the ship, it is to be noted that a ship is made of wood, iron, oakum, and pitch.

(1) By wood is represented righteousness, which is the righteousness of Christ: “Blessed is the wood by which justice cometh” [Wis 14:7].

(2) By iron, on account of its solidity, fortitude is expressed: “Behold
I have made thee this day an inner pillar” [Jer 1:18]

(3) By oakum or tow, by which wounds are bound up, is implied temperance, by which is healed the wound of fleshly lust. Of those whose wounds have not been bound up it is said: “Wounds, and bruises, and putrifying sores: they have not been closed, neither bound up” [Isa 1:6] It is said of Samson, when deceived by Delilah, and bound with new ropes, “he broke them from off his arms like a thread” [Judges 16:13.

(4) By pitch is symbolized charity, which is the bond of souls: “Pitch it within and without with pitch” [Gen 6:14].  A holy man is formed by charity: “Let all your things be done with charity” [1 Cor 16:14].

II. On the second head it is to be noted that the form of the ship consists in five particulars. Firstly, the smallness of the beginning. Secondly, breadth of the middle. Thirdly, the height of the end. Fourthly, the narrowness of the bottom. Fifthly, the wideness of the top.

1.  The smallness of its beginning, is the grief for past sins: “Make thee mourning as for an only son, most bitter lamentation” [Jer 6:26].

2. The breadth of the middle is hope of the eternal joys “Rejoicing in hope” [Rom 12:12].

3. The height of the end is the fear of eternal punishments. The holy man grieves over the sins he commits, and he fears the punishments which he merits, but he fails not through desperation in fear and grief : “Bring forth,
therefore, fruits meet for repentance”[Matt 3:8].

4. The narrowness of the bottom is the humility which arises from highest goodness: “Open thy mouth wide and I will fill it” [Ps 81:10].

III. On the third head it is to be noted that the use of a ship in four ways stands for holiness of life.

1. The first use is to carry men across the sea. We ought by holiness to pass over the sea of this world to the heavenly country, to God: “Men also trust their lives even to a little wood, and passing over the sea by ships are saved” [Wis 14:5].

2. The second is to carry merchandise, or fruits, which are the odour of good works, to be diffused from us on all sides: “My days are swifter than a post they
are passed away as the swift ships”[Job 4:25-26].  “An odour of a sweet smell, a sacrifice acceptable, well-pleasing to God” [Philippians 4:18].

3. The third use is to make war in them. We ought by holiness to war against the demons “I have chosen a great army, and have built ships of war” [1 Macc 15:3].  “We wrestle not against flesh and blood, but against principalities, against powers’ [Eph 6:12].

4. The fourth use is to catch fishes, to convert men to God: “I will
make you fishers of men” [Matt 4:19].

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“What is the Meaning of Jesus is Asleep?” A Homily By St Augustine for the Fourth Sunday After Epiphany

Posted by Dim Bulb on January 24, 2012

This ship, in which Jesus was asleep, and which was on the point of being swallowed up by the waves, is a figure of the dangers threatening man’s life, compared to a sea continually agitated by winds and storms. The waves rising in the sea are the daily temptations of our life, assailing our fragile ship and threatening it with dismal wreck and destruction. And whence comes such impending danger, but because Jesus is asleep? Were not Jesus asleep within you, you would not be exposed to all these storms; but interior peace and perfect calm would be your happy lot, through Jesus watching with you. For what is the meaning of Jesus is asleep? Your faith in Jesus has fallen asleep. The tempests of the sea arise; you see evil men flourishing, good and just men in trouble and misery; your faith is shaken and tossed about as by furious waves. And in this temptation your soul says: Is this Thy justice, O God, that the wicked should flourish, whilst the just are in trouble and misery? You say to God: Is this Thy justice? And God says to you: Is this your faith? Have I promised you the perishable things of the world? Have I called you to be My followers, that is, Christians, that you should flourish in this life? Are you grieving because you see the wicked enjoying all earthly pleasures, who shall hereafter be tormented with the devil? But why all these complaints? Why are you disturbed by the waves of the sea and the storm? Because Jesus is asleep; that is, because your faith in Jesus has been laid asleep in your hearts. How will you be delivered from this great danger? Awaken Jesus, and say to Him: Lord, save us, we perish; the waves of temptation rise against us and threaten our souls with impending death. And Jesus will awake, that is, your faith will return to you. And with His help you will recognise that the happiness the wicked enjoy will not abide with them. For, either it will be taken from them while they live, or they will be forced to leave it when they die. But the happiness promised to you will abide for ever and ever. What is granted to the wicked for a time, will soon be taken away; for they flourish like the flower of the grass. All flesh is as grass ; the grass is withered, and the flower thereof is fallen away; but the word of the Lord endureth for ever (1 Pet 1:24-25). Turn, therefore, your back upon that which falls and is perishable, and your face to that which abides to the end. Now that Jesus is awake, the storm shall no more shake your hearts, the waves shall not fill your barque (boat). Your faith commands the winds and the waves, and the danger shall pass away, when a great calm will follow the storm. To all this, beloved brethren, belongs what the Apostle says about putting off the old man. Be angry and sin not. Let not the sun go do wn upon your anger. Give not place to the devil (Eph 4:26-27). The old man did give place; let not the new man do the same. He that stole, let him now steal no more (ver. 28). The old man, then, did steal; not so the new. It is the same man, it is one man. It was Adam, let it be Christ; it was the old man, let it be the new man.

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January 29, 2012~Resources for Sunday Mass (Ordinary and Extraordinary Forms)

Posted by Dim Bulb on January 24, 2012

This post contains mostly biblical and homiletic resources for this Sunday’s Mass readings for both the Ordinary and Extraordinary Forms of the Rite. Please be aware that the readings in the two Forms differ. This post will probably be updated several times before Sunday.


Today’s Mass Readings.

Today’s Divine Office.

Pope Benedict XVI on Deuteronomy 18:15-20. The introduction to JESUS OF NAZARETH, Vol. 1.

Haydock Commentary on Deuteronomy 18:15-20. Actually, these notes are on the entire chapter.

Navarre Bible Commentary on Deuteronomy 18:15-20. Originally posted in 2009.

The Prophet Like Moses. From Res Biblica.

A Patristic/Medieval Commentary on Psalm 95. Entire Psalm.

Pending: My Notes on Psalm 95. Entire Psalm. (Will post Wednesday or Thursday Evening).

Haydock Commentary on Psalm 95. Entire Psalm .

Father Callan’s Commentary on 1 Cor 7:32-35. This post is actually on verses 25-40.

Bishop MacEvily’s Commentary on 1 Cor 7:32-35.

Navarre Bible Commentary on 1 Cor 7:32-35. Originally posted in 2009.

St Irenaeus Ministries Podcast Study of 1 Cor 6-7. Audio. SIM’s podcast archive can be found here.

Haydock Commentary on 1 Cor 7:32-35. On all of chapter 7.

My Notes on Mark 1:21-28.

Aquinas’ Catena Aurea on Mark 1:21-28.

UPDATE: Sunday Gospel Scripture Study. Video, 59 minutes.

Fr. Phillip’s Podcast Study on Mark 1:21-28. Actually this podcast encompasses verses 21-45. You can find all Fr. Phillip’s podcasts here (scroll down for Mark). 61 minutes long.

Navarre Bible Commentary on Mark 1:21-28. Originally posted in 2009.

Haydock Commentary on Mark 1:21-28. All of chapter 1.

The Authority of the Son. From Res Biblica. Some interesting info.

First Impressions. Reflections on the readings. Time sensitive link.

UPDATE: Hearing the Voice of the Ultimate Prophet. Catholic biblical Scholar Dr. John Bergsma’s blog post on the readings.

Word Sunday:

  • MP3 PODCAST In this week’s podcast, we discuss what it means to teach with power. A personal, inner power can turn the most boring presenter into a dynamic teacher.
  • FIRST READING The book of Deuteronomy foretold of a great Prophet, one who would lead the nation. He would not rebel, nor would he prophesy falsely. As Christians, we believe the great Prophet is Jesus, our Teacher..
  • PSALM Psalm 95 is one of the great praise hymns in the Bible. It was a gathering song, a call for the people to worship. Along with that call was a warning: do not presume the Lord’s will or turn your back on him. So, like the people of ancient Israel, we are called to praise God with sincere hearts. We are not to turn away from him..
  • SECOND READING We all give example to others in life. The question remains: how powerful is our example? Place that question in the context of married life. St. Paul did in his first letter to the Corinthians. He compared the single life to the married life and found the former superior as an ideal. For Paul, it was easier to show others a holy life as a single person, without the distractions of spouse or children. Paul also recognized individual needs might require marriage.
  • GOSPEL Mark’s gospel tells us Jesus could exorcize based upon the power of his teaching. That viewpoint might sound strange to us moderns. But we should realize that words sometimes are more powerful than actions, especially when the word comes from God..
  • CHILDREN’S READINGS In the story of the first reading, Jennifer was depressed from a broken home life. She was looking for a friend. Her coach told her to start with God as a friend. In Deuteronomy, Moses promised a great Prophet, someone who would speak to us about God’s will. He would be our true friend and give us good advice. We believe this friend is Jesus. In the story for the gospel, Kenny was a great baseball player but a terrible team member. He wanted to the star. He wanted to be in charge. Many coaches didn’t want Kenny on their teams. Some called Kenny “possessed.” Then, Kenny joined Coach Ralph’s team. Coach Ralph challenged Kenny to learn more, respect more, and become a team player. Like Jesus when he exorcized the demonic, Coach Ralph was able to turn a selfish player into something much better.
  • CATECHISM LINK In this week’s Catechism Link, we investigate Jesus as Teacher and Miracle Worker.
  • FAMILY ACTIVITY To restore the notion of power in words, play the old “telephone” game with your family members. The lesson of the game is not only the fragile nature of words (we can be so easily misunderstood) but the power of words when we understand their true import.

St Charles Borromeo Parish Bible Study Notes.

Catholic Mom Resoruces:

Lector Notes. Brief historical and theological background. Can be printed out, copied and used as bulletin inserts.

Historical Cultural Context. The Gospel reading in light of the first century Mediterranean world.

Thoughts From the Early Church. An excerpt from John Henry Newman who, while not of the early church, was an authority on it.

Scripture in Depth.

Catholic Matters. The readings followed by brief explanations.

The Bible Workshop. The “relevant links” by Res Biblica which this site offers I have linked to above. But the site also contains a reading guide for the Gospel passage, a comparison of the readings, and suggestions for a lesson (i.e., homily).

Preaching the Lectionary. As I write this the post for this Sunday is not yet available.

Father Robert Barron’s Homily Podcast. As of this writing this coming Sunday’s homily has yet to be posted.

Dr. Scott Hahn’s Podcast. Audio. Very brief. Does good job of highlighting the major theme(s) of the readings. Text available.

Franciscan Sister’s Bible Study Podcast. This Sunday’s Study probably wont be available until late in the week.

St Martha’s Podcast. Usually looks at all the readings in some detail.


Goffine’s Devout Instructions on the Epistle and Gospel. Includes the readings with brief explanations, prayers, and a short essay on Divine Providence. Online book, use the site’s zoom feature to increase text size for easier reading.

Bernardin de Piconio’s Commentary on Romans 13:8-10.

Bishop MacEvily’s Commentary on Romans 13:8-10.

Father Callan’s Commentary on Romans 13:8-10.

St John Chrysostom’s Commentary on Romans 13:8-10.

Cornelius a Lapide’s Commentary on Matthew 8:23-27.

Aquinas’ Catena Aurea on Matthew 8:23-27.

St Jerome’s Homily on Matthew 8:23-27.

What is the Meaning of Jesus is Asleep? A Homily by St Augustine.

The Mystical Ship, Part 1: Aquinas’ Homily Notes on the Gospel. Can be used for homily ideas, points for meditation or further study.

The Mystical Ship, Part 2: Aquinas’ Homily Notes on the Gospel. Can be used for homily ideas, points for meditation or further study.

NOTE: The following links are to online books. You can increase the text size by using the site’s zoom feature (the magnifying glass icon).

Homily on the Gospel. Fr. Augustine Wirth.

Homily on the Gospel. Bishop Bonomelli.

Homily on the Epistle. Fr. Augustine Wirth.

Homily on the Epistle. On site. Bishop Bonomelli.

Paying Our Debts: Sermon Notes on Romans 13:8. Can be used to provide points for meditation, further study, homilies, etc.

The Decalogue: Sermon Notes on Romans 13:10. Can be used to provide points for meditation, further study, homilies, etc.

The Storm a Type of the Church and the Soul: Sermon Notes on Matt 8:24. Can be used to provide points for meditation, further study, homilies, etc.

The Storm at Sea as a Type of Our Passions: Sermon Notes on Matt 8:24. Can be used to provide points for meditation, further study, homilies, etc.

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St Jerome’s Homily on Matthew 8:23-27 for the Fourth Sunday After Epiphany

Posted by Dim Bulb on January 24, 2012

I. Our Lord worked the fifth miracle when He took ship at Capharnaum, and commanded the winds and the sea; the sixth, when, in the country of the Gerasens, He suffered the devils to enter into the swine; the seventh, when, coining into His own city, He cured the man sick of the palsy lying on a bed. The first man sick of the palsy, whom He cured, was the centurion’s servant.

But He was asleep, and His disciples came to Him, and awakened Him, saying: Lord, save us; we perish. A type of this is found in the history of Jonas (Jonah), who was fast asleep when the storm arose, and whom the sailors woke up to help them. He saved the sailors by commanding them to throw him into the sea; this casting of Jonas into the sea being, as we know, a figure of Christ’s Passion.

II. Then, rising up, He commanded the winds and the sea. The words give us to understand that all things, which have been made, recognise their Master; all things, which He rebukes or commands, hear His voice. This is not the error of the heretics, who pretend that everything is alive, but part of the majesty of the Creator, Who makes things to feel Him, which we cannot make to feel us. But the men wondered, saying: What manner of man is this? for the winds and the sea obey Him. It was not His disciples who wondered, but the sailors and others who were in the ship. If, however, anyone be willing to oppose this our interpretation, and to maintain that it was the disciples who wondered, we answer that those who knew not before the power of the Saviour deserve to be stripped of the title of disciples, and to be called simply the men.

Posted in Bible, Catholic, Christ, Devotional Resources, fathers of the church, Latin Mass Notes, liturgy, Notes on the Gospel of Matthew, Notes on the Lectionary, Quotes, Scripture, SERMONS | Tagged: , , , , , , , | 2 Comments »

Bernardin de Piconio’s Commentary on Romans 13:8-10

Posted by Dim Bulb on January 24, 2012

Actually, this post is on verses 7-10. Piconio’s commentary on all of Romans can be found here.

7. Render, therefore, to all their due: to whom tribute, tribute: to whom taxes, taxes: to whom fear, fear: to whom honour, honour.
8. Owe nothing to any man, except to love one another: for who loveth his neighbour, has fulfilled the law.
9. For, thou shalt not commit adultery: thou shalt not kill: thou shalt not steal: thou shalt not give false testimony: thou shalt not covet: and if there is any other commandment, it is summed up in this word: Thou shalt love thy neighbour as thyself.
10. Love of our neighbour worketh no ill. Therefore love is the fulfilment of the law.

To all orders and ranks of civil society, into which you are brought into any relation, render what is their due. Christ, the Creator of the world, did not intend to throw human society into uproar and confusion, but to preserve it in good order, tranquillity and peace, for the sake of higher ends than these.

Tribute is an impost on persons, or on real property; taxes, vectigal (i.e., tribute, revenue), on personal property. Fear is due caution not to offend the law. Honour, the respect due to every person in his several office or station.

Owe no man anything. Do not get into debt. But there is one debt which is never paid. If we love our neighbor we shall never wrong him, in his goods, his reputation, his person, or his honor. To love our neighbor therefore includes all the commandments of the Second Table. This is in effect the statement of our Lord in Matt 22:39-40.

As thyself. Not in an equal degree. Saint Thomas says, for in the order of charity every man ought to love himself more than his neighbour; but in a similar manner, 1. As regards the reason, for God’s sake: 2. As to form, with sincerity, not for gain or covetousness: 3. As regards the effect, by seeking his good and relieving his wants as if they were your own. Virtue, Saint
Augustine says, may be briefly defined to be, ordo amoris, the regulation of affection. Love and do what you will. If you are silent, be silent for love. If you exclaim, exclaim for love. If you reprove, reprove for love. If you spare, spare for love. Let there be the root of love within, and from that root nothing but good will grow.

The same Father writes, I gladly pay the debt of mutual charity, and joyfully receive it. What I receive I continue to claim: What I pay, I continue to owe. Ep. 62, ad Coelestin.

Posted in Bible, Catholic, Christ, Devotional Resources, Latin Mass Notes, liturgy, Notes on Romans, Notes on the Lectionary, Quotes, Scripture | Tagged: , , , , , | 3 Comments »

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