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

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On Matthew 1-7: The Authority of Jesus and His Word is Established

Posted by Dim Bulb on February 2, 2020

Matthew 1-7 consists of two parts: A narrative (Mt 1:2-4:25) and a sermon (Mt 5:1-7:29). The narrative is foundational to the sermon and can help explain its contents and, likewise, the sermon can help explain the significance of the narrative. Here I examine Matthew’s typological presentation of Jesus in the narrative and suggest ways in which such presentations prepare for the sermon.

DEFINITIONS: Type: a sign, figure or foreshadowing of a greater reality. Antitype: means “in place of the type,’ designating the reality indicated by the sign, figure or foreshadowing.

DAVID – JESUS TYPOLOGY: That Matthew presents Jesus as “Son of David” and, therefore, a kingly figure, is obvious and need not detain us (cf. Mt 1:1-2:7; and Mt 4:17 with Ps 2:7). The emphasis on David helps establish Jesus as an authoritative person who can lay down the law of the Kingdom in the Sermon on the Mount. The sermon establishes the (righteous) character necessary for belonging to the Kingdom and the necessity of righteous deeds that flow from that character. In his teaching on righteousness our Lord shows himself to be the prophesied righteous (or just) Messiah, Son of David (Jer 23:5-8; 33:15-16; Isa 9:7; 32:1; 42:1-4 with Mt 12:18-21).

SOLOMON – JESUS TYPOLOGY: The typology is rooted in the title Son of David. Solomon asked God for wisdom and this pleased God who not only made him wise, but promised him riches and glory besides (1 Kings 3:5-14). Solomon reached the apex of his wisdom and glory with the visit of the Queen of Sheba who praised the God of Israel for establishing the wise Solomon to carry out righteousness and justice (1 Kings 10:1-9). Yet immediately following this we get details of his reign that are ominous. A comparison between the law of the king in Deut 17:14-20 with details of Solomon’s reign in 1 Kings 10:14-11:13 shows Solomon’s failures. Note that in this latter passage God is said to be the source of his wisdom, but not the source of his wealth, weapons, or wives. It seems that Solomon had ceased to be dependent on God for wealth and protection, hence his idolatry. This would result in the division of the kingdom and, eventually, the virtual disappearance of the ten northern tribes from history because of the Assyrian conquest.

As one like but greater than Solomon (Mt 12:42) Jesus is a sage king. Two of the most common features of wisdom teaching are beatitudes [the sermon begins with these] and two ways [or two roads] teachings [the sermon ends with this]. Other wisdom elements in the sermon are contrasts between good and bad deeds and the differing judgements they bring, almsgiving, curbing anger, avoiding rash judgements, etc.

Solomon was supposed to carry out justice and righteousness, major concerns in the sermon.

Solomon’s name is related to shalom [peace] but his sins inaugurated 200 years of internecine warfare between the brother tribes of Israel. Jesus, the true man of shalom, started his ministry in the tribal territories where the series of disasters begun by Solomon’s sins came to a head, signaling a reversal (Mt 4:12-17). He declares that peacemakers are blessed, and shall be called sons of God (Mt 5:9). He teaches the things that make for peace: avoiding anger and seeking reconciliation with adversaries (Mt 5:21-26); avoiding retaliation and loving enemies (Mt 5:38-48); avoiding false judgements (Mt 7:1-5) and observing the Golden Rule (Mt 7:12).

While Solomon ceased to be dependent on God for wealth Jesus counseled dependence on God (Mt 6:24-34) I see the reference to Solomon in this passage (29) as a subtle rebuke.

MOSES – JESUS TYPOLOGY: That Jesus is presented as the prophet like Moses is also well known. Compare the following:

Both faced state sponsored death of infants~ Ex 1:15-22 with Mt 2:16-18.

Both infants were saved by a family member~ Ex 2:1-9 with Mt 2:13-14.

Both lives were preserved by flight; the adult Moses fled out of Egypt, infant Jesus into Egypt~ Ex 2:11-22 with Mt 2:13-14.

Under God’s orders both returned to the land they fled from~ Ex 4:19 with Mt 2:19-20.

Both fasted forty days and nights in the desert~ Ex 24:18; 34:28 with Mt 4:2.

There are also a number of parallels between Jesus in Matthew’s Gospel and the figure of Moses in Jewish traditions. For example, Moses’ father, learning of his wife’s pregnancy was fearful and had a dream concerning his son and is told that “he will deliver the Hebrew nation” (Josephus, Antiquities, 2.210-216. see Mt 1:18-21).  Pharaoh persecuted the infants because he learned from his magicians that a deliverer of the Hebrews would be born (Targum Pseudo-Johnathan on Ex 1:15 see Mt 2:1-7). In a different version of this he learned it from royal scribes (Antiquities, 2.216, see Mt 2:4-6).

After presenting Jesus as like Moses he subtly present him as greater, especially in the so-called antithesis (Mt 5:21-48). Jesus taught with authority, unlike the scribes (Mt 7:29) who derived their authority from Moses (Mt 23:2). See Heb 3:1-6.

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Matthew 28:18-20: The Missionary Mandate as Theological Key to the Gospel

Posted by Dim Bulb on January 18, 2020

Matthew’s Gospel is made up of six major blocks of material. The first five blocks (Mt 1-25) contain two parts: 1. major narrative [N] and 2. major discourse/sermon [D/S]. These block can be outlined as follows:


Block 1~ Mt 1:1-7:29. [N] Mt 1-4. [D/S] Mt 5-7.


Block 2~ Mt 8:1-10:42. [N] Mt 8-9. [D/S] Mt 10.


Block 3~ Mt 11:1-13:53. [N] Mt 11-12. [D/S] Mt 13:1-53.


Block 4~ Mt 13:54-18:35. [N]Mt 13:54-17:27. [D/S] Mt 18.


Block 5~ Mt 19:1-25:46. [N] Mt 19:1-22:46. [D/S] 23-25.


The purpose of this arrangement is quite simple: each narrative prepares for the discourse that follows it, and each discourse helps explain its preceding narrative. The sixth and final block of material has a markedly different structure and serves a different purpose. Like the other blocks it consists of a major narrative [Passion and Resurrection, Mt 26-28], but in contrast to the other blocks it contains a seemingly minor discourse: “And Jesus coming, spoke to them, saying: All authority is given to me in heaven and in earth. For this reason go, teach ye all nations: baptizing them in the name of the Father and of the Son and of the Holy Ghost. Teaching them to observe all things whatsoever I have commanded you. And behold I am with you all days, even to the consummation of the world (Mt 28:18-20).


These, the last words spoken by Jesus are, however, anything but minor; they serves to recapitulate nine themes that permeate the book and are especially prominent in the first five discourses (but see Theme 5).


Theme 1:  Authority of Jesus: “All authority is given me in heaven and earth.”


D/S 1. Mt 5:17-48; 7:28-29.

D/S 2. Mt 10:27, 31-33, 34-40.

D/S 3: Mt 13:41.

D/S 4. Mt 18:3, 10, 18.


Theme 2: Authority of Apostles: “For this reason, go…”


D/S 1. Mt 5:13-19.

D/S 2. Mt 10:1, 5, 16, 40.

D/S 3. Mt 13:17, 52 (implicit).

D/S 4. Mt 18:18. But implicit throughout.

D/S 5. Mt 23:8-12, 34.


Theme 3: Apostolic Mission: “Make disciples”


D/S 1. Mt 5:19-20; 6:9-10.

D/S 2. Mt 10:5-6.

D/S 3. Mt 13:52.

D/S 4. Mt 18:12-14.

D/S 5. Mt 24:45-51; 25:14-30.


Theme 4: The Mission is Universal: “All nations.”


D/S 1. Mt 5:13-14.

D/S 2. Mt 10:17-18, 27.

D/S 3. Mt 13:32, 38.

D/S 4. Mt 18:18.

D/S 5. Mt 24:14, 30; 25:32.


Theme 5: Mission Consists of Baptizing: “Baptizing them.”


Not explicit in any discourse, but see Mt 3:8-12. Implicit in Mt 20:17-23.


Theme 6: Mission Consists of Teaching: “Teaching them.”


D/S 1. Mt 5:13-16 (implicit). Mt 5:19.

D/S 2. Mt 10: 7, 14 (implicit).

D/S 3. Mt 13:52.

D/S 4. None.

D/S 5. Mt 23:10.


Theme 7: What is Taught: “Observe all things I have commanded you.”


D/S 1. Mt 5:17-48; 6:1-34; 7:15-27. See esp., Mt 6:10.

D/S 2. Mt 10:8, 42.

D/S 3. Mt 13:8, 23. Implicit in Mt 13:17, 52.

D/S 4. Mt 18:33.

D/S 5. Mt 23:3, 23; 25:31-46.


Theme 8: Jesus’ Presence: “I am with you all days.”


D/S 2. Mt 10:22, 40.

D/S 4. Mt 18:20.


Theme 9: Jesus is Present Until the Judgement: “Even to the consummation of the ages.”


D/S 1. Mt 6:13, 7:21-27.

D/S 2. Mt 10:22.

D/S 3. Mt 13:30, 40-43, 49-50.

D/S 4. Mt 18:35.

D/S 5. Mt 24:14, 31, 44, 50-51; 25:13, 14-30, 31-46.

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The Catechism of the Council of Trent on Almsgiving

Posted by Dim Bulb on August 31, 2019


What is to he thought concerning Alms, an Obligation implied by this Commandment

In this commandment is also implied pity towards the poor and the necessitous, and an effort on our part for the relief of their difficulties and distresses from our means, and by our offices. On this subject—which is to be treated very frequently and copiously—pastors, to enable themselves, to fulfil this duty, will borrow matter from the works of those very holy men, St. Cyprian,z John Chrysostom,a Gregory Nazianzen,b and other eminent writers on alms-deeds. For the faithful are to be inflamed with a desire and with alacrity to succour those who depend on the compassion of others for subsistence. They are also to be taught the great necessity of alms-deeds, that with our means and by our co-operation we may be liberal to the poor, and this by the very true argument that, on the day of the last judgment, God will abhor those who shall have omitted or neglected the offices of charity, and hurl against them the sentence of condemnation to everlasting flames; but will invite, in the language of praise, and introduce into their heavenly country, those who have acted kindly towards the poor. Their respective sentences have already been pronounced by the lips of Christ our Lord:c Come, ye blessed of my Father, inherit the kingdom prepared for you; and: Depart from, me, ye cursed, into everlasting fire.


By what Means the People are to be incited to Alms-Deeds

Pastors will also employ those texts of Scripture most calculated to persuade to this duty: Give and it shall be given unto you:d they will cite the promise of God, than which even imagination can picture no remuneration more abundant, none more magnificent: There is no man that hath left house, or brethren, &c., but he shall receive a hundredfold now in this time, and in the world to come eternal life;e and he will add these words of our Lord: Make to yourselves friends of the mammon of unrighteousness, that when ye fail they may receive you into everlasting habitations.f But they will explain the different heads of this necessary duty, to wit, that whoever are unable to give, may at least lend to the necessitous wherewithal to sustain life, according to the injunction of Christ our Lord: Lend, hoping for nothing again.g The happiness attendant on such an exercise of mercy, holy David attests: A good man showeth favour and lendeth.h


We must labour to bestow Alms and to avoid Idleness

But it is an act of Christian piety, should it not be in our power otherwise to deserve well of those who stand in need of the pity of others for sustenance, to seek by the labour of our hands to procure means of relieving the wants of the indigent, and also thus to avoid idleness. To this the apostle exhorts all by his own example: For yourselves, saith he, writing to the Thessalonians, know how ye ought to follow us;i and again, to the same: And that ye study to be quiet, and to do your own business, and to work with your own hands, as we commanded you;j and to the Ephesians: Let him that stole steal no more, but rather let him labour, working with his hands the thing which is good, that he may have to give to him that needeth.k


We must live sparingly in order to aid the Wants of Others

We should also practise frugality, and draw sparingly on the means of others, that we may not be a burden or a trouble to them. This exercise of temperance shines conspicuous in all the apostles, but pre-eminently so in St. Paul, who, writing to the Thessalonians, says: Ye remember, brethren, our labour and travail, for labouring night and day because we would not be chargeable unto any of you, we preached unto you the Gospel of God;l and in another place: But wrought with labour and travail, night and day, that we might not be chargeable to any of you.m

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An Important Note on the Book of Judges

Posted by Dim Bulb on August 17, 2019

It is important to keep in mind that the book of judges is about the degeneration of leadership in Israel during the age of the judges. It’s purpose is both to justify the rise of kingship in Israel (Jud 17:6; 18:1; 21:25), which is the subject matter of 1 & 2 Samuel, and also provide foundations for the criticism of the failures (moral, religious, political) of various kings (1 & 2 Sam; 1 & 2 Kings). As Catholic biblical scholars, Dr. John Bergsma, and Dr. Brant Pitre note: “It cannot be emphasized enough that the narratives of Judges are intended by the author to be descriptive, not prescriptive. In other words, he describes how things actually were during the time of the judges, not how they ought to have been. A picture of how things ‘ought to be’ is provided in the following book, Ruth. In Judges, however, the reader is meant to be repulsed by the narratives, shocked by how bad things get when ‘everyone does what is right in his own eyes’ (Judges 21:25), an ancient description of moral relativism (disbelief in any absolute moral standards) and its close cousin subjectivism (the personal subject is his own final arbiter of truth). Inasmuch as moral relativism and subjectivism are once again rampant in world culture, we see contemporary manifestations of some of the same horrific behavior found in the book of Judges.” (A Catholic Introduction to the Bible: The Old Testament, Pg. 134).

SUGGESTED READINGS: These are only my recommendations, not an endorsement of every position taken or interpretation given.

A Catholic Introduction to the Bible: The Old Testament. Catholic. By Dr. John Bergsma and Dr. Brant Pitre.

Judges and Ruth: Brazos Theological Commentary. Ecumenical. By Dr. Laura A. Smit (Judges), and Dr. Stephen E. Fowl (Ruth). Part of an ecumenical series with contributions from Catholic, Protestant, and Orthodox authors. Smit is Protestant, Fowl is Catholic. Chapter 1, “The Big Picture” is helpful.

Navarre Bible Commentary: Joshua to Kings. Catholic. By the Faculty of Navarre University.

Exploring the Old Testament: A Guide to the Historical Books. Protestant. By Philip E. Satterthwaite and Dr. J. Gordon McConville. See especially the subjects treated under the heading “Key Themes.”

Handbook of the Historical Books. Protestant. By Victor P. Hamilton.

Judges: Studies in Hebrew Narrative and Poetry. Berit Olam Series. Ecumenical series. By Tammi J, Schneider. I believe the author is Jewish. The General Editor is Catholic.

Joshua, Judges: With an Excursus on Charismatic Leadership in Israel (Old Testaemnt Message Series, Vol 5). Catholic. By Leslie J. Hoppe.


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The Last or General Judgment

Posted by Dim Bulb on June 5, 2019

We have seen that though “God wills all men to be saved,” and though Christ died for all, yet as a fact some will be saved and some will be lost. The decision of their eternal fate is given when their course is run: in the case of the individual, at his death; in the case of the human race as a whole, at the end of time. This latter, which is called the Last, or General, Judgment, is the one which concerns us here.

I. Mankind in the sight of God is not simply a number of individuals, but a great whole: one great family, having the same origin, involved in the same ruin, rescued by the same Redeemer. Although the Creator wills and promotes the good of every single creature, yet each is subservient to the good of the whole. Moreover, every man’s action is not isolated, but influences and is influenced by that of his fellow-men, whether past, present, or future. God “reacheth from end to end mightily, and ordereth all things sweetly;” nevertheless, to us who cannot contemplate the whole, “His ways are unsearchable” (Rom. 11:33). A day, however, will come, “the day of the Lord” (Joel 2:31), when all will be made clear, and His ways will be justified in the sight of all mankind (St. Thomas. 3, q. 59, a. 5).

1. In the Old Testament the Prophets speak of a great judgment which is to take place in the last days (Isa. 66:15 sqq.; Joel 2:29 sqq.; Joel3:2 sqq.; Mal. 4:1; Zeph. 1:14 sqq.). From them the Jews gathered their notion of a glorious and mighty Messias; and hence they rejected our Lord, Who came to them in poverty and in weakness. But He, referring to these very prophecies, foretold His Second Coming in great power and majesty to judge the living and dead (Matt. 13:41; 19:28; 24:27 sqq.; Matt 25:31 sqq.; Mark 13:24 sqq.; Luke 21:25 sqq.). The Apostles repeatedly preach this coming of Christ as an exhortation to a holy life, and as a consolation in the midst of sorrows and trials: e.g. St. Peter at the conversion of Cornelius (Acts 10:42); St. Paul at Athens (ibid. 17:31), and in his Epistles (Rom. 2:5 sqq.; Rom 14:10; 1 Cor. 4:5; 2 Cor. 5:10; 2 Tim. 4:1; 2 Thess. 1:5 sqq.); and St. James 5:7 sqq.

2. In all the early creeds belief in the General Judgment is professed, usually in connection with our Lord’s second coming. “Sitteth at the right hand of God the Father Almighty; from thence He shall come to judge the living and the dead” (Apostles’ Creed). “And He shall come again with glory to judge the living and the dead” (Nicene Creed). “He sitteth at the right hand of God the Father Almighty; from whence He shall come to judge the living and the dead. At Whose coming all men shall rise again (resurgere habent) with their bodies, and shall give an account of their works” (Athanasian Creed).

II. Having thus established the fact of a future General Judgment, we turn now to the various circumstances and details connected with it.

1. The time of Christ’s second coming has not been made known to us: “Of that day or hour no man knoweth, neither the angels in heaven nor the Son, but the Father” (Mark 13:32). Hence our Lord continually warns us to be on the watch, so as not to be taken unawares: He will come like a thief in the night (Matt. 24:42); “in a day that [man] hopeth not, and at an hour he knoweth not” (ibid. 50). “Take heed to yourselves lest … that day come upon you suddenly; for as a snare shall it come” (Luke 21:34, 35); “Watch ye therefore (for you know not when the Lord of the house cometh; at even, or at midnight, or at the cock-crowing, or in the morning): lest coming on a sudden He find you sleeping; and what I say to you I say to all: Watch” (Mark 13:35–37). The Apostles seem to have expected their Master’s return almost immediately: “The end of all is at hand; be prudent, therefore, and watch in prayers” (1 Pet. 4:7); “The coming of the Lord is at hand (ἡ παρουσία τοῦ Κυρίου ἤγγικεν); … behold, the Judge standeth at the door” (James 5:8, 9); “Little children, it is the last hour (ἐσχάτη ὥρα)” (1 John 2:18). On the other hand, St. Paul begs the Thessalonians not to be alarmed by those who speak “as if the day of the Lord were at hand (ὡς ὁτι ἐνέστηκεν ἡ ἡμέρα τοῦ Κυρίου)” (2 Thess. 2:2; cf. 2 Pet. 3:8 sqq.). Nor is the uncertainty removed by the various signs which are to announce the approach of the Last Day. “Wars, and rumours of wars,” “pestilences, and famines, and earthquakes in places” (Matt. 24:6, 7) are unhappily common enough; “the signs in the sun, and in the moon, and in the stars” (Luke 21:24), are the accompaniments rather than the forerunners of the coming; the universal spreading of the Gospel (Matt. 24:14) and the conversion of the Jews (Rom. 11:26) are not sufficiently definite; while the coming of Antichrist and the return of Henoch and Elias are themselves full of mystery. Hence, even some of the Fathers (e.g. St. Gregory the Great, Hom. i., in Evang.) and other Saints (e.g. St. Vincent Ferrer) have mistaken the date of the Last Day.

2. The place in which the Judgment will be held is here on earth; for all the various texts and creeds speak of a coming or return to where our Lord was before. We must not, however, take this to mean simply the solid earth on which we stand: “They shall see the Son of Man coming in the clouds of heaven” (Matt. 24:39); “We who are alive, who are left, shall be caught up together with Christ into the air” (1 Thess. 4:16). The valley of Josaphat has been mentioned by some as the exact spot, by reason of the prophecy, “I will gather together all the nations, and will bring them down into the valley of Josaphat” (Joel 3:2); but these words can have only a remote reference to the Last Judgment. The neighbourhood of Jerusalem, however, where our Lord suffered, and whence He ascended into heaven, would seem to be a fitting place for His return and His final triumph.

3. The Judge will be our Lord Jesus Christ in His human nature, as the Son of Man. “Neither doth the Father judge any man; but hath given all judgment to the Son … and He hath given Him power to do judgment because He is the Son of Man” (John 5:22, 27; Matt. 24:30; 25:31; Luke 21:27). His second coming will be the completion of the work of the Incarnation. Then it is that the prophecies which speak of His power and glory and triumph will be fulfilled. At His first coming “He humbled Himself, taking the form of a servant;” His Divinity was hidden; He came to be judged, to suffer, and to die; but at His return He will come with great power and majesty; His Divinity will shine forth in His humanity; He will come to judge the living and dead, to triumph over His enemies, and bestow eternal reward on the faithful. “This Jesus, who is taken up from you into heaven, shall so come, as you have seen Him going into heaven (οὕτως ἐλεύσεται ὃν τρόπον ἐθεάσασθε αὐτὸν πορευόμενον εἰς τὸν οὐρανόν)” (Acts 1:11).

This office of Judge, which properly belongs to our Lord, He will to some extent communicate to the Apostles and other Saints (Matt. 19:28; 1 Cor. 6:2 sqq.).

4. All mankind, both good and bad; those who shall be alive at the Last Day, as well as those who shall have died, will be judged: “We shall all stand before the judgment-seat of Christ” (Rom. 14:10; 2 Cor. 5:10; 2 Thess. 3:14 sqq.); “The hour cometh wherein all that are in the graves shall hear the voice of the Son of God, and they that have done good things shall come forth unto the resurrection of life; but they that have done evil unto the resurrection of judgment” (John 5:28, 29). When it is said, “Judge not, that ye may not be judged” (Matt. 7:7), judgment here and in similar passages (John 3:18) is clearly meant in the sense of condemnation (cf. John 16:11). St. Paul says that “we shall judge angels” (1 Cor. 6:3); and of the fallen angels it is said that “God delivered them drawn down by infernal ropes to the lower hell to be reserved unto judgment” (2 Pet. 2:4); or, as St. Jude says (6), “unto the judgment of the great day.” We may believe that the Angels, good and bad, will be judged either on account of their relations with mankind, or because they are subject to Him to Whom “all power is given in heaven and on earth,” Whom all the angels of God are to adore (Heb. 1:6), in Whose Name “every knee should bow, of those that are in heaven, on earth, and under the earth” (Phil. 2:10).

5. Christ will judge men according as they have believed in Him, and have kept His commandments. “Whosoever believeth in Him may not perish, but may have life everlasting” (John 3:16); “He who heareth My word, and believeth Him that sent Me, hath life everlasting” (ibid. v. 24); “The Son of Man shall come in the glory of His Father with His angels, and then will He render to every one according to his works” (Matt. 16:27; cf. 25:31–46; 2 Cor. 5:10) Every deed, “every idle word that men shall speak” (Matt. 12:36), will be revealed before the eyes of all: “The Lord will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts” (1 Cor. 4:5). This manifestation is described by St. John in the words of the Apocalypse: “I saw the dead, great and small, standing in the presence of the throne, and the books were opened; and another book was opened, which is the book of life; and the dead were judged, every one according to their works” (20:12). And not only the works of men, but the works of God also, will be manifested on that day: the acts of His infinite mercy; the hidden workings of His justice; the unsearchable ways of His providence, so that He may be justified in the sight of all. “What I do thou knowest not now, but thou shalt know hereafter” (John 13:7).

6. When “all the nations shall be gathered together before Him, the Son of Man shall separate them one from another, as the shepherd separateth the sheep from the goats; and He shall set the sheep on His right hand, and the goats on His left” (Matt. 25:32, 33; cf. 13:24–43, 48). Then will follow the final sentence of reward or condemnation:

“Come,”…..“Depart from Me,”

“Ye blessed of My Father,”….“Ye cursed,”

“Possess you the kingdom”…“Into everlasting fire”

“Prepared for you from the foundation of the world.”…“Prepared for the devil and his angels.”

“And these shall go into everlasting punishment, but the just into life everlasting” (Matt. 25:34, 41, 46).

See St. Thomas, 3, q. 59, and Suppl., qq. 89, 90, and the commentators thereon; Freiburg Kirchenlexikon, art. GÖTTLICHES GERICHT.

Excerpted from A Manual of Catholic Theology. [WILHELM, J. – SCANNELL, T. B., A Manual of Catholic Theology: Based on Scheeben’s “Dogmatik”, II, Kegan Paul, Trench, Trübner & Co. Ltd., London 1908Third Edition, Revised.]

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EWTN Audio: A Study of the Gospel of John

Posted by Dim Bulb on March 19, 2019

Prologue of John & calling Disciples (John 1: 1-59).

Ignaural Signs of Jesus’ Ministry (John 2-3).

The First Passover and Jesus’ Encounter with Nicodemus (Chap. 3 cont.).

Woman at the Well and Healing on the Sabbath (John 4-5).

The Fulfillment of Jewish Liturgy: Jesus (John 5 cont.).

The Bread of Life (John 6).

The Feast of Tabernacles (John 7-8).

Continuing with the Feast of Tabernacles.

The Good Shepherd and the Raising of Lazurus (John 10 – 11).

The Washing of the Feet (John 12-13).

Jesus’ Farewell Discourse and His Passion (John 14-19).

Resurrection (John 20-21).

Continuing with the Resurrection.







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EWTN Audio: A Study of the Epistle to the Ephesians

Posted by Dim Bulb on March 19, 2019

Ephesians 1:1-10.

Ephesians 1:11-23.

Ephesians 1:23-2:10.

Ephesians 2:11-20.

Ephesians 3:1-13.

Ephesians 3:14-21.

Ephesians 4:1-16.

Ephesians 4:17-24.

Ephesians 4:25-5:2.

Ephesians 5:3-14.

Ephesians 5:15-6:4.

Ephesians 6:5-13.

Ephesians 6:13-24.

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EWTN: The Way to Follow Jesus (On the Gospel of St Mark)

Posted by Dim Bulb on March 18, 2019


The Good News of the Gospel.

The Good News of the Kingdom.

Demise of the Demons.

Fear and Faith.

The Problem of Parables.

Miracles of the Bread.

The Blind Shall See.

How Long Will They Not Believe.

I’ve Come to Serve, Not to be Served.

Jesus’ Royal Entry Into Jerusalem.

The Widow’s Offering in the Temple (the widow’s mite).

Discipleship During the Passion and Crucifixion.

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EWTN: In The Footsteps Of St Paul (On 1 Corinthians)

Posted by Dim Bulb on March 18, 2019

Episode 1.

Episode 2.

Episode 3.

Episode 4.

Episode 5.

Episode 6.

Episode 7.

Episode 8.

Episode 9.

Episode 10.

Episode 11.

Episode 12.

Episode 13.


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EWTN: Adventures in Exodus

Posted by Dim Bulb on March 18, 2019

1). A People and Its Hero.

2). The Hesitant Servant.

3). Let My People Worship.

4). signs and Wonders.

5). Passover and Liberation.

6). Providence and Problems in the Wilderness.

7). The Ten Commandments.

8). The Tabernacle.

9). Rebellion at Sinai and Covenant Renewal.

10). Led by God’s Spirit.

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