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 June 10th, 2017

July 29: Commentaries for the Memorial of Saint Martha

Posted by Dim Bulb on June 10, 2017

Readings.

Navarre Bible Commentary on Exodus 24:3-8.

Father Boylan’s Introduction to Psalm 50.

St Augustine’s Notes on Psalm 50.

St Thomas Aquinas’ Lecture on Psalm 50.

St Robert Bellarmine’s Commentary on Psalm 50.

Navarre Bible Commentary on John 11:19-27.

Alternate Gospel Reading: Navarre Bible Commentary on Luke 10:38-42.

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Commentaries for the Fifteenth Week in Ordinary Time, Year I

Posted by Dim Bulb on June 10, 2017

FIFTEENTH SUNDAY IN ORDINARY TIME
We are in Year A

Year A: Commentaries for the Fifteenth Sunday in Ordinary Time.

Year B: Commentaries for the Fifteenth Sunday in Ordinary Time.

Year C: Commentaries for the Fifteenth Sunday in Ordinary Time.

MONDAY OF THE FIFTEENTH WEEK IN ORDINARY TIME

Today’s Mass Readings.

Today’s Divine Office.

Navarre Bible Commentary on Exodus 1:8-14, 22.

My Notes on Exodus 1:8-14, 22.

Bishop Knecht’s Practical Commentary on Exodus 1:1-2:10. St Joe of O Blog.  Includes treatment of part of tomorrow’s first reading.

Father Boylan’s Introduction to Psalm 124.

Pope Benedict XVI’s Commentary on Psalm 124.

Father MacEvilly’s Commentary on Matthew 10:34-11:1.

Cornelius a Lapide’s Commentary on Matthew 10:34-11:1.

Aquinas’ Catena Aurea on Matthew 10:34-11:1.

Father Maas’ Commentary on Matthew 10:34-11:1.

Navarre Bible Commentary on Matthew 10:34-11:1.

TUESDAY OF THE FIFTEENTH WEEK IN ORDINARY TIME

Today’s Mass Readings.

Today’s Divine Office.

Navarre Bible Commentary on Exodus 2:1-15a.

My Notes on Exodus 2:1-15a.

Bishop Knecht’s Practical Commentary on Exodus 2:11-22. St Joe of O Blog. For the Bishop’s treatment of verses 1-10 see yesterday’s post.

Father Boylan’s Introduction to Psalm 69.

St Augustine’s Notes on Psalm 69.

Navarre Bible Commentary on Matthew 11:20-24.

Cornelius a Lapide’s Commentary on Matthew11:20-24.

Aquinas’ Catena Aurea on Matthew 11:20-24.

Father Maas’ Commentary on Matthew 11:20-24.

WEDNESDAY OF THE FIFTEENTH WEEK IN ORDINARY TIME

Today’s Mass Readings.

Today’s Divine Office.

Navarre Bible Commentary on Exodus 3:1-6, 9-12.

Bishop Knecht’s Pratical Commentary on Exodus 2:23-4:31.  St Joe of O Blog.

Father Boylan’s Introduction to Psalm 103.

St Augustine’s Notes on Psalm 103.

Patristic/Medieval Commentary on Psalm 103.

Cornelius a Lapide’s Commentary on Matthew 11:25-27.

Aquinas’ Catena Aurea on Matthew 11:25-27.

Father Maas’ Commentary on Matthew 11:25-27.

Father MacEvilly’s Commentary on Matthew 11:25-27.

Navarre Bible Commentary on Matthew 11:25-27.

THURSDAY OF THE FIFTEENTH WEEK IN ORDINARY TIME

Today’s Mass Readings.

Today’s Divine Office.

Navarre Bible Commentary on Exodus 3:13-20.

Father Boylan’s Introduction to Psalm 105.

St Augustine’s Notes on Psalm 105.

Cornelius a Lapide’s Commentary on Matthew 11:28-30.

Aquinas’ Catena Aurea on Matthew 11:28-30.

Father Maas’ Commentary on Matthew 11:28-30.

Father MacEvilly’s Commentary on Matthew 11:28-30.

Navarre Bible Commentary on Matthew 11:28-30.

FRIDAY OF THE FIFTEENTH WEEK IN ORDINARY TIME

Today’s Mass Readings.

Today’s Divine Office.

Navarre Bible Commentary on Exodus 11:10-12:14.

Father Boylan’s Introduction to Psalm 116.

St Augustine’s Notes on Psalm 116.

Pope John Paul II’s Commentary on Psalm 116. On verses 10-19 which cover today’s verses.

Aquinas’ Catena Aurea on Matthew 12:1-8.

Father Maas’ Commentary on Matthew 12:1-8.

Father MacEvilly’s Commentary on Matthew 12:1-8.

Maldonado’s Commentary on Matthew 12:1-8.

Navarre Bible Commentary on Matthew 12:1-8.

SATURDAY OF THE FIFTEENTH WEEK IN ORDINARY TIME
Note: in 2017 this day falls on Jly 22, the Feast of St Mary Magdalene. The first link below is to commentaries on the readings for that feast.

2017. Commentaries for the Feast of St Mary Magdalene.

Today’s Mass Readings.

Today’s Divine Office.

Navarre Bible Commentary on Exodus 12:37-42.

Father Boylan’s Introduction Psalm 136.

Pope Benedict XVI’s Commentary on Psalm 136: In two parts

Aquinas’ Catena Aurea on Matthew 12:14-21.

Father Maas’ Commentary on Matthew 12:14-21.

Navarre Bible Commentary on Matthew 12:14-21.

SIXTEENTH SUNDAY IN ORDINARY TIME
We are in Year A

Year A: Commentaries for the Sixteenth Sunday in Ordinary Time.

Year B: Commentaries for the Sixteenth Sunday in Ordinary Time.

Year C: Commentaries for the Sixteenth Sunday in Ordinary Time.

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Commentaries for the Fourteenth Week in Ordinary Time, Year I

Posted by Dim Bulb on June 10, 2017

FOURTEENTH SUNDAY IN ORDINARY TIME
We are in Year A

Year A: Commentaries for the Fourteenth Sunday in Ordinary Time.

Year B: Commentaries for the Fourteenth Sunday in Ordinary Time.

Year C: Commentaries for the Fourteenth Sunday in Ordinary Time.

MONDAY OF THE FOURTEENTH WEEK IN ORDINARY TIME

Today’s Mass Readings.

Navarre Bible Commentary on Genesis 28:10-22a.

Father Boylan’s Introduction to Psalm 91.

St Augustine’s Notes on Psalm 91.

A Patristic/Medieval Commentary on Psalm 91.

Juan de Maldonado’s Commentary on Matthew 9:18-26.

Aquinas’ Catena Aurea on Matthew 9:18-26.

Father Maas’ Commentary on Matthew 9:18-26.

Father MacEvilly’s Commentary on Matthew 9:18-26.

Navarre Bible Commentary on Matthew9:18-26.

TUESDAY OF THE FOURTEENTH WEEK IN ORDINARY TIME

Today’s Mass Readings.

Navarre Bible Commentary on Genesis 32:23-33.

Father Boylan’s Introduction to Psalm 17.

St Augustine’s Notes on Psalm 17.

Patrsitic/Medieval Commentary on Psalm 17.

St Thomas Aquinas’ Lecture on Psalm 17.

Aquinas’ Catena Aurea on Matthew 9:32-38.

Cornelius a Lapide’s Commentary on Matthew 9:32-38.

Father Maas’ Commentary on Matthew 9:32-38.

Father MacEvilly’s Commentary on Matthew 9:32-38.

Navarre Bible Commentary on Matthew 9:32-38.

WEDNESDAY OF THE FOURTEENTH WEEK IN ORDINARY TIME

Today’s Mass Readings.

Navarre Bible Commentary on Genesis 41:55-57; 42:5-7a, 17-24a.

Father Boylan’s Introduction to Psalm 33.

St Augustine’s Notes on Psalm 33.

St Thomas Aquinas’ Lecture on Psalm 33.

Pope John Paul II’s Commentary on Psalm 33.

Aquinas’ Catena Aurea on Matthew 10:1-7.

Cornelius a Lapide’s Commentary on Matthew 10:1-7.

Father Maas’ Commentary on Matthew 10:1-7.

Father MacEvilly’s Commentary on Matthew 10:1-7.

Navarre Bible Commentary on Matthew 10:1-7.

My Notes on Matthew 10:1-7.

THURSDAY OF THE FOURTEENTH WEEK IN ORDINARY TIME

Today’s Mass Readings.

Navarre Bible Commentary on Genesis 44:18-21, 23b-29, 45:1-5.

Father Boylan’s Introduction to Psalm 105.

St Augustine’s Notes on Psalm 105.

Aquinas’ Catena Aurea on Matthew 10:7-15.

Cornelius a Lapide’s Commentary on Matthew 10:7-15.

Father Maas’ Commentary on Matthew 10:7-15.

Father MacEvilly’s Commentary on Matthew 10:7-15.

Navarre Bible Commentary on Matthew 10:7-15.

FRIDAY OF THE FOURTEENTH WEEK IN ORDINARY TIME

Today’s Mass Readings.

Navarre Bible Commentary on Genesis 46:1-7, 28-30.

Father Boylan’s Introduction to Psalm 37.

St Augustine’s Notes on Psalm 37.

Aquinas’ Catena Aurea on Matthew 10:16-23.

Cornelius a Lapide’s Commentary on Matthew 10:16-23.

Father Maas’ Commentary on Matthew 10:16-23.

Father MacEvilly’s Commentary on Matthew 10:16-23.

Navarre Bible Commentary on Matthew 10:16-23.

SATURDAY OF THE FOURTEENTH WEEK IN ORDINARY TIME

Today’s Mass Readings.

Navarre Bible Commentary on Genesis 49:29-32, 50:15-26a.

Father Boylan’s Introduction to Psalm 105.

St Augustine’s Notes on Psalm 105.

Aquinas’ Catena Aurea on Matthew 10:24-33.

Father Maas’ Commentary on Matthew 10:24-33.

Bishop MacEvilly’s Commentary on Matthew 10:24-33.

Navarre Bible Commentary on Matthew 10:24-33.

FIFTEENTH SUNDAY IN ORDINARY TIME
We are in Year A

Year A: Commentaries for the Fifteenth Sunday in Ordinary Time.

Year B: Commentaries for the Fifteenth Sunday in Ordinary Time.

Year C: Commentaries for the Fifteenth Sunday in Ordinary Time.

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Father MacEvilly’s Commentary on Galatians 1:11-20

Posted by Dim Bulb on June 10, 2017

This post opens with Fr. MacEvilly’s brief analysis of Galatians 1 followed by his commentary on verses 11;20. Text in purple indicates his paraphrasing of the scripture he is commenting on.

ANALYSIS

The Apostle commences this Epistle by commending his own Apostolic authority. This line of defence was for him a duty of necessity, and was forced upon him by the false teachers, who, the more effectually to unsettle the faith of the Gentile converts in the sound doctrines which they had heard from his lips, questioned his Apostolic commission, and insisted that he should be disregarded, as he was but the disciple of the other Apostles, from whose practice, in reference to the Jewish ceremonial law, he differed. In order to guard the Galatians against the dangerous consequences of such false insinuations, the Apostle puts forward his immediate call by Christ himself (verse 1). After the usual Apostolic salutation, he prepares to enter on the subject of the Epistle, by ascribing our justification to the merits of Christ, in which it is insinuated, that it is from him, and not from the ceremonies of the Mosaic Law, it comes (2–5). He expresses the occasion of his writing this Epistle, and shows the unchangeable truth of the doctrine which he himself taught them, and denounces all persons presuming to teach otherwise (6–9). Knowing how calculated strong language of this sort would be to offend those against whom it was directed, he says, he has no desire to please men and, therefore, no desire to use bland conciliatory language; for, if he were to seek the applause of men, as the false teachers do, he would never have become a Christian (10–11). He employs the remainder of the chapter in fully refuting the calumny of such as said that he received his Gospel from other men. And from the history of his life, both before and after his conversion, he shows how foolish it is to say that he could either have received, or learned it, from any mortal man living. Hence, he received it from the abundant grace of the Holy Ghost, and immediately, without human intervention, from Christ himself.

11 For I give you to understand, brethren, that the gospel which was preached by me is not according to man.

But, it is God whom I am endeavouring to please, and before him, and not before men, I am pleading my cause. For, I wish to make known to you, that it is from God that I receive the gospel which I preach, and that it is not from man, nor is it in any respect human.

He proves that it was not before man, but before God, that he was pleading his cause; since the gospel which he preached was from God, and nowise human.

12 For neither did I receive it of man: nor did I learn it but by the revelation of Jesus Christ.

For neither did I receive it at once, nor did I learn it gradually, from any man, but I received it immediately from the revelation of Jesus Christ.

He proves in the following verses that he neither “received” the gospel at once, nor “learned it” by degrees, from any man, since he employed both physical and moral means for the destruction of the same gospel.

13 For you have heard of my conversation in time past in the Jews’ religion: how that, beyond measure, I persecuted the church of God and wasted it.

For, that I would not submit to be taught the gospel by any man, must be clear to you, who have heard of my mode of living while formerly professing the Jewish religion. You must have heard of the violent measures I resorted to, for the purpose of persecuting the faithful, and of totally destroying the Church of God.

He had recourse to violent measures in persecuting the faithful. He could not, therefore, have been instructed by them. He would not submit to any such process.

14 And I made progress in the Jew’s religion above many of my equals in my own nation, being more abundantly zealous for the traditions of my fathers.

You also heard of my progress in the knowledge of the Jewish religion, in which I outstripped my equals of my own religious belief, as I did in my excessive zeal for the laws and institutions handed down to me by my fathers.

Again, he employed all possible moral means to destroy the Church, as was evinced by his zeal for the law of his fathers, in the knowledge, as well as in the zealous defence of which, he far outstripped his contemporaries, even of his own nation.

15 But when it pleased him who separated me from my mother’s womb and called me by his grace,

But when it pleased God (who gratuitously singled me out, and predestined me from my mother’s womb, and through a singular grace mercifully called me),

“Pleased him.” The common Greek text has, “pleased God,” the word “God” is not found in the Vatican MS. “Who separated me,” &c. This beginning of time in reference to St. Paul, is employed to express the eternity, without beginning, from which God had predestined him.

16 To reveal his Son in me, that I might preach him among the Gentiles: immediately I condescended not to flesh and blood.

To reveal to me his Son and the knowledge of his heavenly truths, for the purpose of proclaiming him to the Gentiles, I complied at once, without consulting, or conferring with, any man living.

“To reveal,” &c. This is connected with the words, “when it pleased him,” or, as the common Greek text has it, when it pleased God.… to reveal to me his Son, &c. Others connect these words with the entire preceding verse—When it pleased God who separated me from my mother’s womb, and called me to his grace, to reveal his Son (when it pleased him, I say), that I should preach him among the Gentiles, I immediately condescended not, &c. The Greek admits of either connexion. “Immediately I condescended not,” προσανεθεμην, &c., i.e., I complied at once, without consulting or holding communication with any man living.

17 Neither went I to Jerusalem, to the apostles who were before me: but I went into Arabia, and again I returned to Damascus.

Neither did I repair to Jerusalem for the purpose of conferring with those who were called before me to the apostleship; but I went at once to Arabia, and again returned to Damascus.

“I went to Arabia” Of course, it is understood from the entire context and verse 16, that he did so for the purpose of preaching the Gospel; for his scope in this passage, is to prove that he preached the Gospel without being sent by any Apostle, nay before he saw any other of the Apostles. The same appears from Acts, 9:20.

18 Then, after three years, I went to Jerusalem to see Peter: and I tarried with him fifteen days.

I afterwards, after the lapse of three years, went up to Jerusalem for the purpose of waiting on Peter, the chief of the Apostles, and paying him, as such, a complimentary visit; and I remained with him only fifteen days.

He stopped with St. Peter only fifteen days, a period too short to learn the Gospel from him. The Greek word for “see,” ἱστορῆσαι, signifies to visit for the purpose of making his acquaintance:—it implies paying a visit of respect.

Is it not said in the Acts (9:26), that after his conversion St. Paul fled to Jerusalem from Damascus? Yes; but it is added, “after many days elapsed” (verse 23), which may refer to the “three years” mentioned here. It may also be replied with St. Jerome, that although St. Paul had come to Jerusalem after flying from Damascus, immediately after his conversion, he came there, not to consult the Apostles, which is the only thing he asserts here, but from necessity, to save himself.

19 But other of the apostles I saw none, saving James the brother of the Lord.

I saw none other of the Apostles, excepting James, the son of Mary Cleophas, who was sister to the Blessed Virgin.

. James, the son of Cleophas, was cousin to our Redeemer; and hence, by a Hebrew usage, called his “brother.”

20 Now the things which I write to you, behold, before God, I lie not.

All these things I assert on the solemn assurance of an oath, of which I make God the witness.

Fr. MacEvilly offers no comment on this verse except for the paraphrase.

Posted in Bible, Catholic, Catholic lectionary, Notes on Galatians, Notes on the Lectionary, Scripture | Tagged: , , , , | Leave a Comment »

Father Callan’s Commentary on Galatians 1:11-20

Posted by Dim Bulb on June 10, 2017

Gal 1:11. For I give you to understand, brethren, that the gospel which was preached by me is not according to man.

I give you to understand (γνωριζω) , introduces a matter of serious moment (cf. 1 Cor 12:3; 1 Cor 15:1; 2 Cor 8:1).

The gospel, i.e., the doctrine preached by Paul to the Galatians.

Not according to man, i.e., not after a human standard, not human in its nature or condition.

Gal 1:12. For neither did I receive it of man, nor did I learn it; but by the revelation of Jesus Christ.

St. Paul is here not considering so much the character, whether natural or supernatural, of the revelation he had received; he is insisting mainly on the fact that it came to him by revelation on the part of God (Acts 9:5-9; Acts 26:13-18). A divine doctrine could indeed be handed on by men, as is the case with subsequent preachers of the Gospel; but St. Paul, like the other Apostles, like Moses and the Prophets before them, enjoyed a far higher dignity than that of a simple repeater and transmitter of revelation: he had received his doctrine directly from Jesus Christ.

The doctrine thus received by Paul, according to Cornely, embraced the whole preaching of Christianity, the mysteries of the life, Passion and Resurrection of Christ. Doubtless, however, the general principles of Christ’s teachings were known to him before from the Apostolic preaching; it was these doctrines that he was opposing when converted, the spiritual meaning of which was unfolded to him after his conversion by the Saviour Himself (Lagrange).

Gal 1:13. For you have heard of my conversation in time past in the Jews’ religion: how that, beyond measure, I persecuted the church of God, and wasted it.

You have heard, probably from the mouth of St. Paul himself and his companions when he first preached to the Galatians, or perhaps from the story told them by his enemies who would try to show thereby that Paul was inconsistent and self-contradictory in his preaching.

My conversation, i.e., my former life and practice.

The Jews’ religion, i.e., the cause of Judaism, considered as a religion.

The church of God, which St. Paul identifies with the infant Christian community, and which, as taking the place of ancient Israel, he persecuted beyond measure, i.e., more than any other of the Jews.

Gal 1:14. And I made progress in the Jews’ religion above many of my equals in my own nation, being more abundantly zealous for the traditions of my fathers.

The Apostle here tells us that, because of his special zeal for the traditions, i.e., the explanatory additions to the written Law handed down from age to age by his Jewish ancestors, he made more progress than many of the young men of his time. In truth he could have said with less of modesty that his progress was more than that of all his contemporaries.

These traditions which Paul, like the other Pharisees, regarded as sacred as the Law itself, were supposed to be a national tradition which had come down hand in hand with the Torah. Now is it at all probable that such a zealous Pharisee as Paul was could by any natural means have suddenly become a fervent Christian and preacher of the Gospel?

Gal 1:15. But when it pleased him, who separated me from my mother’s womb, and called me by his grace,

Whereas before his conversion Paul had been dependent on the Law and the traditions of the ancients, afterwards he received his doctrine independently of any man, directly from God by divine revelation. Before he was born it pleased God to set him apart, to choose and predestine him for a special mission to be carried out at the time appointed by divine decree.

From my mother’s womb means, as the context shows, before his birth (Isa 7:16; Isa 49:1).

Called me, i.e., to Christianity and to the Apostolate at the same time (Acts 9:3-9; Acts 26:12-18) by means of a special and efficacious grace.

Gal 1:16. To reveal his Son in me, that I might preach him among the Gentiles, immediately I condescended not to flesh and blood.

To reveal his Son to me, i.e., to make known to me the exalted mysteries of the Son of God. According to Lightfoot the revelation was made through St. Paul to others, but the natural meaning of εν εμοι here is that Paul realized interiorly, in his soul, the call of verse 15 (Lagrange, Cornely). That there were at the time also external manifestations of this revelation is clear from the account given of it by St. Paul in Acts 9:15-19, and Acts 26:12-14; but the Apostle is now concerned only with its internal effects on his soul.

Among the Gentiles. St. Paul’s special mission was to preach the Gospel to the Gentiles, but this seems not to have been entirely plain to him from the beginning, since he first preached to the Jews. Gradually the great purpose of his call and the full meaning of his vision on the way to Damascus became clear to him (Acts 9:15).

Immediately I condescended, etc. This means that, following upon his vision on the way to Damascus, St. Paul at once understood, without the aid of human counsel, what he was to do, so clear and definite were the divine communications he had received. The Apostle is here not insisting so much on the prompt obedience he showed to his call, as upon the divine origin of his Apostolate; hence immediately (ευθεως) directly governs the two negative clauses that follow it, and not I went (απηλθον), as Lightfoot thinks.

Flesh and blood, i.e., any human beings. He is bringing out the contrast between Christ who, through revelation, spoke to him, and mortal, ignorant men whom he did not consult.

Gal 1:17. Neither went I to Jerusalem, to the apostles who were before me: but I went into Arabia, and again I returned to Damascus.

It might have been expected that if the Apostle did not seek counsel from others, he would at least go up to Jerusalem to confer with those who had preceded him in the Apostolate; but so clear and certain were his call and his revelations that he did not do so. Without much delay (Acts 9:19-21) he retired into Arabia, i.e., into the vast country south-east of Palestine, stretching at that time from the Euphrates to the Red Sea, and ruled over by Aretas IV from 9 b.c. to 40 a.d. This retirement into Arabia, where there was surely no one who could instruct him, is another proof that St. Paul did not take counsel with men or receive his Gospel from them.

What did the Apostle do in Arabia? According to Cornely, Lightfoot and others, he gave himself to meditation and prayer; according to the Fathers, he also preached there. This latter opinion would show more than the former the independence of St. Paul’s Gospel, and is in greater conformity with the text and with the Apostle’s temperament (Lagrange). Whether he visited Mt. Sinai or not is disputed.

Gal 1:18. Then, after three years, I went to Jerusalem, to see Peter, and I tarried with him fifteen days.

Then (επειτα), i.e., after having returned to Damascus and preached there for some time.

After three years, i.e., from the time of his conversion, so that three years elapsed before he met any other of the Apostles who could instruct him. These years were spent partly at Damascus, partly in Arabia.

To see (ιστορησαι) signifies more than is indicated by the English phrase; it means to make the acquaintance of an important person, or to visit places of renown for the purpose of paying them homage or respect. Hence this visit of Paul to Peter was out of respect for the head of the primitive Church, as all the Fathers have understood.

Fifteen days, i.e., for only a short visit, not long enough to be instructed in the teachings of the Gospel (cf. Acts 9:26-30). From the phrase, I tarried (επεμεινα), i.e., “I prolonged my stay,” it would seem that Paul remained longer with Peter than he had intended —another proof that he did not go up to Jerusalem to learn his Gospel.

Gal 1:19. But other of the apostles I saw none, saving James the brother of the Lord.

Saving James, ει μη ιακωβον. This phrase causes a difficulty. Some, like Zahn, understand it to imply that St. Paul did not consider James to be an Apostle in the strict sense of the term. Catholic critics of the present day are agreed that the meaning is not, “only James,” but, “save James,” thus holding that St. Paul did acknowledge James as a real Apostle. In speaking of the Apostle’s first visit to Jerusalem after his conversion St. Luke says (Acts 9:27) that “Barnabas brought him to the apostles” who, according to the present verse, must have been Peter and James. It is evident, however, that St. Paul on this visit was chiefly interested in seeing Peter, but this is only because he recognized Peter as the head of the Apostolic group and of the infant Church.

The brother, etc., i.e., the son of Alpheus (Luke 6:15), the cousin of our Lord. His father was Cleophas (Clopas) or Alpheus, and his mother was the sister of the Blessed Virgin (Theodoret).

Gal 1:20. Now the things which I write to you, behold, before God, I lie not.

This verse shows that St. Paul considered it a matter of prime importance to insist that what he had just said about his independence of the twelve was absolutely true. Naturally what he goes on to say is not less true, and further enforces the independence of his Gospel.

Posted in Bible, Catholic, Notes on Galatians, Notes on the Lectionary, Scripture | Tagged: , , , , | Leave a Comment »

Commentaries for the Thirteenth Week in Ordinary Time, Year I

Posted by Dim Bulb on June 10, 2017

THIRTEENTH SUNDAY IN ORDINARY TIME
Note: we are in Year A

Year A: Commentaries for the Thirteenth Sunday in Ordinary Time.

Year B: Commentaries for the Thirteenth Sunday in Ordinary Time.

Year C: Commentaries for the Thirteenth Sunday in Ordinary Time.

MONDAY OF THE THIRTEENTH WEEK IN ORDINARY TIME
In 2017 this day falls on July, 3, the Feast of St Thomas the Apostle. The first link is to commentaries on the readings for that feast. Remaining links are to the regular readings.

 

2017. Feast of St Thomas the Apostle.

Today’s Mass Readings.

Navarre Bible Commentary on Genesis 18:16-33.

Father Boylan’s Introduction to Psalm 103.

St Augustine’ Notes on Psalm 103.

A Patristic/Medieval Commentary on Psalm 103.

Father MacEvilly’s Commentary on Matthew 8:18-22.

Father Maas’ Commentary on Matthew 8:18-22.

Navarre Bible Commentary on Matthew 8:18-22.

St Augustine on Matthew 8:18-22. St Joe of O blog.

TUESDAY OF THE THIRTEENTH WEEK IN ORDINARY TIME

Today’s Mass Readings.

Navarre Bible Commentary on Genesis 19:15-29.

St Augustine’s Notes on Psalm 26..

A Patristic/Medieval Commentary on Psalm 26.

Father MacEvilly’s Commentary on Matthew 8:23-27. On 18-27.

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

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

Navarre Bible Commentary on Matthew 8:23-27.

St Augustine on Matthew 8:23-27. St Joe of O Blog.

WEDNESDAY OF THE THIRTEENTH WEEK IN ORDINARY TIME

Today’s Mass Readings.

Navarre Bible Commentary on Genesis 21:5, 8-20a.

Father Boylan’s Introduction to Psalm 34.

St Augustine’s Notes on Psalm 34.

St Thomas Aquinas’ Lecture on Psalm 34.

Father MacEvilly’s Commentary on Matthew 8:28-34.

Pending: Father Maas’ Commentary on Matthew 8:28-34.

Navarre Bible Commentary on Matthew 8:28-34.

THURSDAY OF THE THIRTEENTH WEEK IN ORDINARY TIME

Today’s Mass Readings.

Navarre Bible Commentary on Genesis 22:1b-19.

Father Boylan’s Introduction to Psalm 115. On 114 and 115.

St Augustine’s Notes on Psalm 115.

A Patristic/Medieval Commentary on Psalm 115.

My Notes on Psalm 115.

Aquinas’ Catena Aurea on Matthew 9:1-8.

Cornelius a Lapide’s Commentary on Matthew 9:1-8.

Father MacEvilly’s Commentary on Matthew 9:1-8.

Father Maas’ Commentary on Matthew 9:1-8.

Navarre Bible Commentary on Matthew 9:1-8.

FRIDAY OF THE THIRTEENTH WEEK IN ORDINARY TIME

Today’s Mass Readings.

Navarre Bible Commentary on Genesis 23:1-4, 19; 24:1-8, 62-67.

Father Boylan’s Introduction to Psalm 106.

St Augustine’s Notes on Psalm 106.

Aquinas’ Catena Aurea on Matthew 9:9-13.

Father MacEvilly’s Commentary on Matthew 9:9-13.

Father Maas’ Commentary on Matthew 9:9-13.

Navarre Bible Commentary on Matthew 9:9-13.

SATURDAY OF THE THIRTEENTH WEEK IN ORDINARY TIME

Today’s Mass Readings.

Navarre Bible Commentary on Genesis 27:1-5, 15-29.

Father Boylan’s Introduction to Psalm 135.

Pending: Patristic/Medieval Commentary on Psalm 135.

St Augustine’s Notes on Psalm 135.

Maldonado’s Commentary on Matthew 9:14-17.

Aquinas’ Catena Aurea on Matthew 9:14-17.

Father MacEvilly’s Commentary on Matthew 9:14-17.

Pending: Cornelius a Lapide’s Commentary on Matthew 9:14-17.

Father Maas’ Commentary on Matthew 9:14-17.

FOURTEENTH SUNDAY IN ORDINARY TIME
We are in Year A

Year A: Commentaries for the Fourteenth Sunday in Ordinary Time.

Year B: Commentaries for the Fourteenth Sunday in Ordinary Time.

Year C: Commentaries for the Fourteenth Sunday in Ordinary Time.

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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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