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 December 30th, 2012

This Week’s Posts: Sunday, December 30, 2012-Sunday, January 6, 2013

Posted by Dim Bulb on December 30, 2012

SUNDAY, DECEMBER 30
FEAST OF THE HOLY FAMILY OF JESUS, MARY, AND JOSEPH
Dominica Infra Octavam Nativitatis ~ II. classis
Commemoratio: Die sexta post Nativitate

RESOURCES FOR SUNDAY MASS (Ordinary and Extraordinary Forms).

MONDAY, DECEMBER 31
THE SEVENTH DAY IN THE OCTAVE OF CHRISTMAS
Die septima post Nativitatem ~ II. classis
Tempora:

ORDINARY FORM:

EXTRAORDINARY FORM:

TUESDAY, JANUARY 1, 2013
THE OCTAVE DAY OF CHRISTMAS
SOLEMNITY OF THE BLESSED VIRGIN MARY, MOTHER OF GOD
Die Octavae Nativitatis Domini ~ I. classis
Tempora:

ORDINARY FORM:

  • Aquinas’ Lectures on Galatians 4:1-7.  Links below. Not lite reading.

On Gal. 4:1-3.

On Gal. 4:4-5.

On Gal. 4:6-7.

EXTRAORDINARY FORM:

  • Aquinas’ Lectures on Galatians 4:1-7Links below. Not lite reading.

On Gal. 4:1-3.

On Gal. 4:4-5.

On Gal. 4:6-7.

  • Homily on the GospelPrefaced by Gospel Reading (Lk, 2:33-40). Scroll down page to find (“Homily X”).

Note: some of the sermons which follow are based upon other readings than those used in the Mass for today.  They deal with the subject of time, a themes suggested by today’s Epistle reading “But when the fullness of time came, God sent forth His Son…”

WEDNESDAY, JANUARY 2, 2013
MEMORIAL OF ST BASIL THE GREAT AND ST GREGORY NAZIANZEN, BISHOPS AND DOCTORS OF THE CHURCH
Sanctissimi Nominis Jesu ~ II. classis

ORDINARY FORM:

OTHER RESOURCES:

Some Online Writings of St Basil:

Some Online Writings of St Gregory:

EXTRAORDINARY FORM:

THURSDAY, JANUARY 3, 2013
CHRISTMAS WEEKDAY
OPTIONAL MEMORIAL, THE MOST HOLY NAME OF JESUS
Die Tertia Januarii ~ IV. classis
Tempora:

ORDINARY FORM:

EXTRAORDINARY FORM:

FRIDAY, JANUARY 4, 2013
MEMORIAL OF ST ELIZABETH ANN SETON, RELIGIOUS
Die Quarta Januarii ~ IV. classis
Tempora:

ORDINARY FORM:

EXTRAORDINARY FORM:

SATURDAY, JANUARY 5, 2013
MEMORIAL OF ST JOHN NEUMANN BISHOP
Sanctae Mariae Sabbato ~ IV. classis

ORDINARY FORM:

EXTRAORDINARY FORM:

SUNDAY, JANUARY 6, 2013
SOLEMNITY OF THE EPIPHANY OF THE LORD
In Epiphania Domini ~ I. classis

Resources for the Mass of the Solemnity of the Epiphany of the Lord (Ordinary and Extraordinary Forms).

Next Week’s Posts: Sunday, Jan. 6-Sunday, Jan. 13. Not yet complete. Only posts for the Ordinary Form currently available.

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Father Callan’s Commentary on Titus 2:11-15

Posted by Dim Bulb on December 30, 2012

TITUS’ TEACHING OF VARIOUS CLASSES OF PERSONS

A Summary of Titus 2:1-15~Here St. Paul tells Titus that the best way to correct the unwholesome teachings of the false guides in Crete will be to set before the people the simple positive doctrines of the Gospel as regards all classes, old and young of both sexes; and in doing all this Titus must show himself an example in doctrine and practice, so as to disarm adversaries. Even slaves and servants, by their obedience, honesty, and fidelity, may be an ornament in all respects to the doctrine of their God and Saviour (Titus 2:1-10). These teachings of the Gospel are entirely within the power of all to practise; for we have as helps the grace of God which has been manifested for the salvation of all mankind, and the glorious prospect of seeing hereafter the Saviour who gave Himself for us that He might free us from all sins and perfect us in every good work. Let Titus preach these things with all authority (Titus 2:11-15).

11. For the grace of God appeared bringing salvation to all men;

The Apostle now (ver. 11-14) gives reasons why Christians should observe the precepts he has been enjoining, namely, first, because the grace of God has appeared in the Incarnation of God’s only Son, “bringing salvation to all men” (ver. 11-12), and secondly, because by observing those precepts and living holy lives we prepare ourselves for the glorious coming of our Saviour (ver. 13-14).

The aorist “appeared” indicates the definite appearance of the Saviour at the time of His Incarnation. The adjective here translated “salvation” does not occur elsewhere, and it is to be connected with “all men.”

12. Instructing us that denying ungodliness and worldly desires, we should live soberly, and justly, and godly in this world,

The purpose of the Incarnation was to save us from our sins and to teach us the way to heaven.

That denying, etc. This phrase expresses the negative duties of the Christian life, while the following words, “we should live, etc.,” express the positive requirements of the same life. The words “soberly, justly, godly” embrace all our Christian obligations—to ourselves, to our neighbor, and to God.

13. Looking for the blessed hope and coming of the glory of the great God and our Saviour Christ Jesus,

The practice of the holy life taught us by our Saviour carries with it the right and privilege on our part of looking forward one day to a glorious realization of our hope, that is, of seeing the blessed object of our hope, our Lord and Saviour Jesus Christ.

Coming would be better translated “appearing,” and the absence of the article before it shows its close connection with “hope”; its Greek equivalent is found only in the Pastoral Letters and in 2 Thess 2:8, and it refers to our Lord’s Second Coming everywhere, except in 2 Tim 1:10, where it means His First Advent. Since, therefore, the word “appearing,” here as everywhere, is applied to our Lord and never to God the Father, and since there is only one preposition governing “great God” and “Saviour Jesus Christ,” it is next to certain that the Apostle in this verse is speaking only of our Lord, and not of God the Father and our Lord. That he should speak of our Lord as “the great God” is only to emphasize the glory of His coming. We have, therefore, in this verse an implied but solemn proof of the divinity of our Lord.

14. Who gave himself for us, that he might redeem us from all iniquity, and might cleanse to himself a chosen people, zealous for good works.

Who gave himself, etc. See on Eph 5:2; 1 Tim 2:6.

Redeem, cleanse. These vv^ords express respectively the negative and positive aspects of the one process of sanctification.

From all iniquity. Literally, “from all lawlessness.”

A chosen people, i.e., a people who would be His own property or possession. This is the meaning of the Greek. The language here is from Psalm 130:8, Ex 19:5, Deut 6:6, 14:2, etc., where God’s choice and formation of Israel as His own people are in question.

15. These things speak, and exhort and rebuke with all authority. Let no man despise thee.

The foregoing exhortations and precepts Titus must preach and announce with full power and authority, and he must not hesitate to rebuke the wayward and disobedient, for he speaks not as a private person but as God’s minister and in God’s name. See on 1 Tim 4:11-12.

Here is what Father Callan wrote concerning 1 Tim 4:11-12:

1 Tim 4:11  These things command and teach:

These things, i.e., what he has been saying in verses 7-10, Timothy is to insist on with authority.

1 Tim 4:12. Let no man despise thy youth; but be thou an example of the faithful in word, in conversation, in charity, in faith, in chastity.

In verses 12-16 St. Paul gives Timothy advice regarding his personal behavior. Timothy was not forty years of age at this time, and had been associated with St. Paul some fifteen years. He was young in comparison with the Apostle, who was then sixty or more. Moreover, in ancient times a man was considered young until after forty. St. Paul himself was spoken of as a young man at the martyrdom of St. Stephen (Acts vii. 57), when he must have been thirty years old at least.

Young people in authority are apt to be criticised and even despised by older persons, unless shining virtues supply in them for the lack of age. Hence, the aged Apostle tells the youthful bishop to be an example to the faithful in his outward actions and manner of life, and also in the internal virtues that grace the soul and ennoble the character. The classic Greek word for “chastity” is found only here and in v. 2 below in the New Testament. It means chastity of life and purity of motive.

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