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

Posts Tagged ‘Sermon’

St Cyril of Alexandria’s Homiletic Commentary on Luke 6:17, 20-26

Posted by Dim Bulb on October 21, 2017

The following has been compiled from sermons by St Cyril. They are somewhat fragmented and contain nothing on verses 25 & 26.

6:17. He stood upon level ground, and a crowd of His disciples and a great multitude of the people.

But observe, I pray, the manner of the election. For the most wise Evangelist says that it was not done in a corner and secretly, but rather when many disciples were gathered together, and a vast crowd from all the country of the Jews, and from the sea-coast of Tyre and Sidon. These latter were |100 idolaters, lame in the hollow of both knees,26 in part observing the customs of the Jews, but yet not altogether abandoning their idolatrous practices. The election, therefore, was held in the presence of all these spectators, and teachers appointed for all beneath the heaven: and this duty they also fulfilled, summoning the Jews from their legal worship, and those who served demons, from Grecian 27 error to the acknowledgment of the truth.

And when He had appointed the holy Apostles, He performed very many wonderful miracles, rebuking demons, delivering from incurable diseases whosoever drew near unto Him, and displaying His own most godlike power: that both the Jews, who had run together unto Him, and those from the country of the Greeks, might know, that Christ, by Whom they were honoured with the dignity of the Apostolate, was not some ordinary man of those in our degree, but, on the contrary, God, as being the Word That was made man, but retained, nevertheless, His own glory. For “power went forth from Him, and healed all.” For Christ did not borrow strength from some other person, but being Himself God by nature, even though He had become flesh, He healed them all, by the putting forth of power over the sick.

If further you wish to learn the interpretation of the Apostles’ names, know that Peter is explained as meaning “loosing,” or “knowing:” Andrew as “comely strength,” or “answering:” James as “one who takes labour by the heel:” John, “the grace of the Lord:” Matthew, “given:” Philip, “the opening of the hands,” or “the mouth of a lamp:” Bartholomew, “the son suspending water:” Thomas, an “abyss,” or “a twin:” James, the son of Alphaeus, “the supplanting |101 “of the passage of life:” Judas, “thanksgiving:” and Simon, “obedience.” 28

6:20. Blessed are ye poor: for yours is the kingdom of God.

[From the Syriac] Those are the Saviour’s words, when directing His disciples into the newness of the Gospel life after their appointment to the apostolate. But we must see of what poor it is that He speaks such great things: for in the Gospel according to Matthew it is written, “Blessed are the poor in spirit; for theirs is the kingdom of heaven:” wishing us to understand by the poor in spirit the man who entertains lowly thoughts of himself, and whoso mind, so to speak, is closely reefed, and hi3 heart gentle, and ready to yield, and entirely free from the guilt of pride.

[From Mai.] Such a one is worthy of admiration, and the friend of God; yea, He even said by one of the holy prophets; “Upon whom will I look but upon the humble and peaceable, and that trembleth at my words?” And the prophet David also said, that “a contrite and humbled heart God will not set at nought.” Moreover, the Saviour Himself also says, “Learn of Me, for I am meek and humble in heart.” In the lessons, however, now set before us, He says, that the poor shall be blessed, without the addition of its being in spirit. But the Evangelists so speak, not as contradicting one another, but as dividing oftentimes the narrative among them: and at one time they recapitulate the same particulars, and at another that which has been omitted by one, another includes in his narrative, that nothing essential for their benefit may be hidden from those who believe on Christ.—-[From the Syriac.] It seems likely, therefore, that He here means by the poor, whom He pronounces blessed, such as care not for wealth, and are superior to covetousness, and despisers of base gifts, and of a disposition free from the love of money, and who set no value upon the ostentatious display of riches. |103

And so the most wise Paul manifestly guides us into the best doctrines, where he says, “Let your disposition be free from the love of money, being contented with what it has:” and to this he has added, that “having nourishment and the means of shelter, we will be therewith content.” For it was necessary, absolutely necessary, for those whose business it would be to proclaim the saving message of the Gospel to have a mind careless about wealth, and occupied solely with the desire of better things. The argument, however, does not affect all whose means are abundant, but those only whose desire is set upon riches: and who are these? All to whom our Saviour’s words apply: “Store not up for yourselves treasures upon the earth.”

6:21. Blessed are ye that hunger now; for ye shall be filled.

In Matthew, however, again He says; “Blessed are they that hunger and thirst after righteousness: for they shall be filled:” but here He simply says, that “those that hunger shall be filled.” We say, therefore, that it is a great and noble thing to hunger and thirst after righteousness: that is, habitually to take part in earnest endeavours after piety:—-for such is the meaning of righteousness:—-as if it were our meat and drink. And inasmuch as we ought to give to this passage also a meaning, in accordance with the foregoing explanations, we say again as follows: The Saviour pronounced those blessed who love a voluntary poverty, to enable them honourably, and without distraction, to practise the apostolic course of life. For it is in plain keeping with the having neither gold nor silver in their purses, nor two coats, to endure also very great hardness in their way of life, and scarcely obtain food for their need. But this is a burdensome thing for those who are suffering poverty and persecutions, and therefore He That knoweth hearts, very suitably does not permit us to be dispirited because of the results of poverty: for He says, that those who hunger now for their piety’s sake towards Him shall be filled: that is, they shall enjoy the intellectual and spiritual blessings that are in store. |104

6:21. Blessed are ye that weep now, for ye shall laugh.

[From the Syriac.] He pronounces them that weep blessed, and says that they shall laugh. But by those who weep, we say that those are not meant who simply shed tears from their eyes: for this is a thing common to all without exception, whether believers or unbelievers, if ought happen of a painful nature; but those rather who shun a life of merriment and vanity, and carnal pleasures. —-[From Mai.] For of the one we say, that they live in enjoyment and laughter; whereas believers abandoning luxury and the careless life of carnal pleasures, and all but weeping because of their abhorrence of worldly things, are, our Saviour declares, blessed; and for this reason, as having commanded us to choose poverty, He also crowns with honours the things which necessarily accompany poverty: such, for instance, as the want of things necessary for enjoyment, and the lowness of spirits caused by privation: for it is written, that “many are the privations of the just, and the Lord shall deliver them out of them all.”

6:22. Blessed are ye when men shall hate you.

Already did the Lord mention persecution, even before the Apostles had been sent on their mission. The Gospel anticipated what would happen. For it was altogether to be expected that those who proclaimed the Gospel message, and made the Jews abandon their legal mode of worship to learn the Gospel way of virtuous living, while too they won over idolaters to the acknowledgment of the truth, would come in contact with many impious and unholy men. For such are they who, in their enmity against piety, excite wars and persecutions against those who preach Jesus. To prevent them, therefore, from falling into unreasonable distress whenever the time should arrive at which such events were sure to befal them from some quarter or other, He forewarns them for their benefit, that even the assault of things grievous to bear will bring its reward and advantage to them. For they shall reproach you, He says, as deceivers, and as trying to mislead: they shall separate you from them, even from their friendship and society: but let none of these things trouble you, He says: |105 for what harm will their intemperate tongue do a well-established mind? For the patient suffering of these things, will not be without fruit. He says, to those who know how to endure 1 piously, but is the pledge of the highest happiness. And besides, He points out to them for their benefit, that nothing strange will happen unto them, even when suffering these things: but that, on the contrary, they will resemble those who before their time were the bearers to the Israelites of the words that came from God above. They were persecuted, they were sawn asunder, they perished slain by the sword, they endured reproaches unjustly cast upon them. He would therefore have them also understand that they shall be partakers with those whose deeds they have imitated; nor shall they fail in winning the prophet’s crown, after having travelled by the same road. |106

(6:24) [From the Syriac. 2 MS.14,551.] *         *          *          *          *          *          *          *          receive those things that will lead you unto life eternal. For it is written, that “man doth not live by bread alone, but by every word that goeth forth from the mouth of God.” All Scripture, indeed, is inspired of God; but this is especially true of the proclamations in the Gospels: for He Who in old time delivered unto the Israelites by the ministry of Moses the law that consisted in types and shadows, the very same having become man spake unto us, as the wise Paul testifies, writing; “God, Who in divers manners spake in old time to the fathers by the prophets, hath in these last days spoken unto us by His Son:” and “we are taught of God:” for Christ is in truth God and the Son of God. Let us therefore fix our careful attention upon what He says: and scrupulously examine the very depth of His meaning. For “Woe, He says, unto you rich, in that ye have received your consolation.”

Very fitly is this added to His previous discourse: for having already shewn that poverty for God’s sake is the mother of every blessing, and said that the hungering and weeping of the saints would not be without a reward, He proceeds to speak of the opposite class of things, and says of them, that they are productive of grief and condemnation. For He blames indeed the rich, and those who indulge immoderately in pleasures, and are ever in merriment, in order that He may leave no means untried of benefitting those who draw near unto Him, and chief of all the holy Apostles. For if the endurance of poverty for God’s sake, together with hunger and tears:—-by which is meant the being exposed to pain and afflictions in the cause of piety:—-be profitable before God, and He pronounce a threefold 3 blessedness on those who embrace them; as a necessary consequence, those are liable to the utmost blame, |107 who have prized the vices, that are the opposites of these virtues.

In order therefore that men may be won by the desire of the crowns of reward unto willingness to labour, and voluntary poverty for God’s sake; and, on the other hand, by fear of the threatened punishment, may flee from riches, and from living in luxury and merriment, that is to say, in worldly amusements, He says that the one are heirs of the kingdom of heaven, but that the others will be involved in the utmost misery: “for ye have received, He says, your consolation.”

And this truth we are permitted to behold beautifully delineated in the Gospel parables like as in a painting. For we have heard read that there was a rich man decked in purple and fine linen 4, at whose gate Lazarus was cast, racked with poverty and pain; and the rich man felt no pity for him.—-But Lazarus, it says, was carried to Abraham’s bosom; while he was in torments and in flame. And when he saw Lazarus at rest and in happiness in Abraham’s bosom, he besought saying, “Father Abraham have mercy on me, and send Lazarus that he may dip the tip of his finger 5 in water, and cool my tongue; for I am tormented in this flame.” But what was blessed Abraham’s reply? “Son, thou hast received thy good things in thy life, and Lazarus evil things; but now he is here in happiness, and thou art tormented.” True therefore is what is here said by Christ of those who live in wealth and luxury and merriment, that “ye have received your consolation:” and of those who now are full, that they shall |108 hunger, and that those who laugh now shall weep and lament.

But come and let us examine the matter among ourselves. Our Saviour in His parables has thus spoken: “Two men went up unto the temple to pray; the one a Pharisee, and the other a publican. And the Pharisee forsooth prayed saying, God I thank Thee that I am not as the rest of mankind, extortioners, unjust, adulterers; or like this publican. I fast twice in the week: and I pay tithes of all that I possess. But the publican, He says, did not venture to lift up his eyes unto heaven, but stood smiting his breast and saying, God be merciful to me, a sinner. Verily I say unto you, that this man went down to his house justified rather than the other.” For the proud Pharisee was boasting over the publican, and indecently assuming the rank of a lawgiver, would have condemned one, on whom it was rather his duty to have shewn pity: but the other was the accuser of his own infirmity, and thereby aided in his own justification; for it is written, “Declare thou thy sins first, that thou mayest be justified.” Let us therefore unloose, that is, set free those who are suffering sicknesses from having been condemned by us, in order that God may also unloose us from our faults: for He condemneth not, but rather sheweth mercy.

Closely neighbouring, so to speak, upon the virtues which we have just mentioned is compassion, of which He next makes mention. For it is a most excelling thing, and very pleasing to God, and in the highest degree becoming to pious souls: and concerning which it may suffice for us to imprint upon our mind that it is an attribute of the divine nature. “For be ye, He says, merciful, as also your heavenly Father is merciful.” But that we shall be recompensed with bountiful hand by God, Who giveth all things abundantly to them that love Him, He has given us full assurance by saying, that “good measure, and squeezed down, and running over shall they give into your bosom:” adding this too, “for with what measure ye mete, it shall be measured to you.” There is however an apparent incompatibility between the two declarations: for if we are to receive “good measure, and squeezed down, and running over,” how “shall we be paid back the same measure wherewith we mete?” for this implies an equal recompense, and not one of |109 far-surpassing abundance. What say we then? The all wise Paul frees us from our difficulties, by bringing us the solution of the matters in question. For he says, that “he that soweth sparingly, meaning thereby, that he who distributeth the necessaries of life to those who are in penury and affliction moderately, and so to speak, with contracted hand, and not plentifully and largely,” shall also reap sparingly: and he “that soweth in blessings, in blessings shall also reap.” By which is meant, he who bountifully * * * * * [From Mai] So that if anyone hath not, he has not sinned by not giving it; for a man is acceptable according to that which he hath, and not according to that which he hath not. [From the Syriac.] And this the law of the very wise Moses has taught us in type: for those that were under the law brought sacrifices to God according to what they severally possessed, and were able to afford: some for instance bullocks, and some rams, or sheep, or doves, or pigeons, or meal mingled with oil, but even he who offered this * *, because he had no calf to offer, though so little and to be procured so cheaply, was equal to the other as regards his intention.

6:24. Woe unto you rich; For ye have received your consolation.

This too we must discuss among ourselves: For is it the case, that every one who is rich, and possesses abundant wealth, |110 is determinately cut off from the expectation of God’s grace? Is he entirely shut out from the hope of the saints? Has he neither inheritance nor part with them that are crowned? Not so, we say, hut rather on the contrary, that the rich man might have shewn mercy on Lazarus, and so have been made partaker of his consolation. For the Saviour pointed out a way of salvation to those who possess earthly wealth, saying, “Make unto yourselves friends of the unrighteous mammon, that when ye depart this life they may receive you into their tents.” (source)

Advertisements

Posted in Bible, Catholic, Christ, fathers of the church, Notes on Luke's Gospel, Notes on the Lectionary, Scripture, SERMONS | Tagged: , , , , , , | Leave a Comment »

Extraordinary Form: Commentaries for Holy Thursday

Posted by Dim Bulb on August 12, 2017

MISSAL AND BREVIARY:

Roman Missal.

Roman Breviary.

Devout Instructions on the Epistle and Gospel.

COMMENTARIES ON THE EPISTLE: 1 Corinthians 11:20-32.

Father Callan’s Commentary on 1 Cor 11:20-32.

Bernardin de Piconio’s Commentary on 1 Cor 11:20-32.

Pending: Father MacEvilly’s Commentary on 1 Corinthians 11:20-32.

Pending: Father Cornelius a Lapide’s Commentary on 1 Corinthians 11:20-32.

EWTN’s In the Footsteps of St Paul. Listen to episode 8.

COMMENTARIES ON THE GOSPEL: John 13:1-15.

Aquinas’ Catena Aurea on John 13:1-15 for the Evening Mass of the Lord’s Supper.

St Cyril of Alexandria on John 13:1-15 for the Evening Mass of the Lord’s Supper.

Pending: Father MacEvilly’s Commentary on John 13:1-15.

Pending: Father Cornelius a Lapide’s Commentary on John 13:1-15.

Pending: St John Chrysostom’s Homiletic Commentary on John 13:1-15.

Pending: St Augustine’s Tractates on John 13:1-15.

St Irenaeus Ministries Podcast on John: The Last Supper.

 

Posted in Bible, Catholic, Catholic lectionary, Extraordinary Form, Latin Mass Notes, Notes on the Lectionary, Scripture, SERMONS | Tagged: , , , , , , | Leave a Comment »

Extraordinary Form: Commentaries for Wednesday in Holy Week

Posted by Dim Bulb on August 12, 2017

Roman Missal. Latin and English side by side. Be sure correct date is set.

Roman Breviary. Latin and English side by side. Be sure correct date is set.

Pending: My Notes on Isaiah 62:11- 63:7.

St Cyril Of Alexandria’s Exegetical Homilies On The Passion Of Luke in 7 Parts:

On Luke 21:37-22:16.  Two homilies in one post.
On Luke 22:17-30.
On Luke 22:31-38.
On Luke 22:39-53.
On Luke 22:54-71.
On Luke 23:1-31.
On Luke 23:32-43.  The last part of this homily has not come down to us.  Likewise, the last few homilies in this series have survived only in fragments, which I have included in this post.

Navarre Bible Commentary on Luke 22:1-23:53. Actually, the commentary begins at verse 14.

Father Donald Senior’s Commentary on Luke in 6 Parts:

1. The Last Supper (Luke 22:1-38).
2. The Hour of Darkness (Luke 22:39-65).
3. Jesus on Trial (Luke 22:66-23:25).
4. The Way of the Cross (Luke 23:26-32).
5. The Death of the Just Man (Luke 23:33-49).
6. Death and Victory (Luke 23:50-56). Site misidentifies the passage as 22:1-38, so don’t let if fool you.

GENERAL POSTS:

Posted in Bible, Catholic, Catholic lectionary, Extraordinary Form, Latin Mass Notes, Notes on the Lectionary, Scripture, SERMONS | Tagged: , , , , , , | Leave a Comment »

Extraordinary Form: Commentaries and Resources for Palm Sunday (Dominica II Passionis Seu in Palmis)

Posted by Dim Bulb on August 12, 2017

EXTRAORDINARY FORM
PASSION SUNDAY
Dominica II Passionis seu in Palmis

General:

Roman Missal. Latin and English side by side. Be sure correct date is set.

Roman Breviary. Latin and English side by side. Be sure correct date is set.

All About Palm Sunday.

The History Of Palm Sunday.

Commentaries on Psalm 24 (23): Used during the distribution of the palms.

Father Boylan’s Introduction to Psalm 24.

St Thomas Aquinas’ Lecture on Psalm 24 (Ps 23). The Latin Vulgate and Greek Septuagint number this psalm 23.

Pope John Paul II’s Commentary/Meditation on Psalm 24.

Part 1: A Patristic Medieval/Commentary on Psalm 24. Verses 1-6.

Part 2: A Patristic/Medieval Commentary on Psalm 24. Verses 7-10.

Commentaries on Psalm 47 (46): Also used during distribution of the palms.

Father Boylan’s Introduction to Psalm 47.

Aquinas’ Lecture on Psalm 47. Psalm 46 in his Vulgate translation which followed the Greek Septuagint.

Pope John Paul II’s Commentary on Psalm 47. Psalm 46 in the Vulgate.

Commentaries on Matthew 21:1-9: the Palm Procession Reading

Maldonado’s Commentary on Matthew 21:1-9. Post is actually on verses 1-11.

Aquinas’ Catena Aurea on Matthew 21:1-9. On verses 1-11, actually.

Commentaries on Psalm 147: 12-20:

Father Boylan’s Introduction to Psalm 147.

Pope John Paul II’s Commentary/Meditation on Psalm 147:12-20.

St Albert the Great’s Commentary on Psalm 147:12-20. At the time of posting this site was having difficulties which will hopefully be resolved by Palm Sunday.

Commentaries on the Epistle Reading: Philippians 2:6-11

Father de Piconio’s (de Picquigny”s) Commentary on Philippians 2:6-11.

(1) St John Chrysostom’s First Homiletic on Philippians 2:6-11.

(2) St John Chrysostom’s Second Homiletic on Philippians 2:6-11.

Father Callan’s Commentary on Philippians 2:6-11.

Pope John Paul II’s Commentary on Philippians 2:6-11.

Navarre Bible Commentary on Philippians 2:6-11.

Word Sunday’s Notes on Philippians 2:6-11.

Haydock Bible Commentary on Philippians 2:6-11.

COMMENTARIES ON THE GOSPEL READING: Matthew 26:1-27:66.

Part 1: Aquinas’ Commentary on Matthew 26:1-75.

Part 2: Aquinas’ Catena Aurea on Matthew 27:1-66.

Father Donald Senior on the Passion According to St Matthew (in 6 parts). A synopsis of his famous study THE PASSION OF JESUS IN THE GOSPEL OF MATTHEW.

Homilies and Homily Notes:

Aquinas’ Homily Notes on Philippians 2:6. Scroll down slightly to find.

Aquinas’ Homily Notes on Matthew 27:35.

The Mental Sufferings of our Lord in His Passion. A homily by St John Henry Cardinal Newman from his Discourses to Mixed congregations.

  • Bishop Fulton J. Sheen.  Three talks delivered on Good Friday in 1977.  These are only lengthy parts of a three hour talk and not the full presentation, nonetheless, they are excellent.

Part 1.
Part 2.
Part 3.

Posted in Bible, Catholic, Extraordinary Form, Latin Mass Notes, Notes on the Lectionary, Scripture, SERMONS | Tagged: , , , , , , | Leave a Comment »

Extraordinary Form: Commentaries and Resources for Passion Sunday (Dominica I Passionis)

Posted by Dim Bulb on August 12, 2017

EXTRAORDINARY FORM
PASSION SUNDAY
Dominica I Passionis

READINGS AND GENERAL RESOURCES:

Roman Missal. Latin and English side by side. Be sure correct date is set.

Roman Breviary. Latin and English side by side. Be sure correct date is set.

Devout instruction on the Epistle and Gospel.

COMMENTARIES ON THE EPISTLE: Hebrews 9:11-15.

Navarre Bible Commentary on Hebrews 9:11-15.

Father Callan’s Commentary on Hebrews 9:11-15.

St John Chrysostom’s Commentary on Hebrews 9:11-15.

Aquinas’ Lecture on Hebrews 9:11-15.

COMMENTARIES ON THE GOSPEL: John 8:46-59.

St John Chrysostom’s Commentary on John 8:46-59.

St Augustine on John 8:46-59.

Aquinas’ Catena Aurea on John 8:46-59.

Father Cornelius a Lapide’s Commentary on John 8:46-59.

TEXT HOMILIES, NOTES, OUTLINES:

Homily on the Epistle.

Homily on the Gospel.

The High Priesthood and Sacrifice of Christ. Homily on the Epistle.

Explanation of the Gospel and Lessons From It. Homily on the Epistle.

St Thomas Aquinas’ Homily Notes on the Epistle and Gospel.

MORE PENDING.

Posted in Bible, Catholic, Catholic lectionary, Extraordinary Form, Latin Mass Notes, Notes on the Lectionary, Scripture, SERMONS | Tagged: , , , , , , | Leave a Comment »

Father Cornelius a Lapide’s Commentary on John 8:46-59

Posted by Dim Bulb on August 12, 2017

Ver. 46.—Which of you, &c. This is to anticipate an objection of the Jews. For they might say, “We do not believe thee, because thou art a violater of our law, in healing the sick on the Sabbath-day.” Produce any other charge against Me, and I will submit to your disbelieving Me. My healing on the Sabbath was not a violation, but a sanctification of the Sabbath. I leave any further charge to be decided by you who are my sworn enemies. So confident was Christ in His innocence that no one could lay anything to His charge which bore the slightest resemblance to sin. For He was Himself sinless, both on account of the Beatific Vision which He enjoyed, as the Blessed in heaven are incapable of sin for the same reason (for seeing God to be the Supreme Good, they necessarily love Him with all their strength, and hate whatever displeases Him) and likewise from the hypostatical union with the Word. For because His humanity existed in the Person of the Word, the Word kept His humanity free from all sin, and in perfect holiness. For if the humanity of Christ had sinned, the Person of the Word would have sinned; which is impossible. For virtuous or vicious actions relate to persons, and are attributed to them. Hence S. Ambrose (on Ps. 40:13) brings in God the Father thus addressing Christ, “Thou wert conversant with sinners, Thou didst take on Thee the sins of all, Thou wast made sin for all, but yet no practice of sin could reach Thee. Thou didst dwell among men, as if among angels, Thou madest earth to be like heaven, that even there also Thou mightest take away sin.”

If I say the truth, &c. He here shuts out another objection of the Jews. For they could have said, We believe Thee not, not for any sin which Thou hast committed, but because the things Thou sayest and teachest are not true.” Christ meets the objection by saying, “I have proved to you My doctrine by so many arguments and miracles, that no prudent person who is not blinded by hatred could question its perfect truth. If then My life is most innocent, and My doctrine most true, why do ye not believe Me?” Receive then the truth not as a bare assertion, but as demonstrated by reason.

Ver. 47.—He that is of God, &c. He here assigns the true reason for the unbelief of the Jews, because they were born not of God, but of the devil; that is, ye do not listen to the spirit and instinct of God, but of the devil. For the devil has blinded your hearts with covetousness, hatred, and envy of Me. And ye therefore listen not to the words of God which I, who am sent from Him, announce to you, because ye will not hear and understand them. Because then ye are not the children of God who is true, but of the devil who is a liar, ye listen to his lying suggestions, but will not give a hearing to the true words of God which are uttered by Me.

Moreover S. Augustine and S. Gregory (Hom. xviii.) understand these words of the elect and reprobate. He who is predestinated and elected hears the words of God, ye hear them not because ye are reprobate. But this is not the literal and genuine sense of the word, but merely an adapted one. For as Toletus and Maldonatus observe, many of those who at that time did not believe in Christ afterwards believed at the preaching of S. Peter and the Apostles; and on the other hand, some who then believed in Christ afterwards fell away from the faith, and became reprobates (see John 6:67).

Lastly, the Manichees inferred wrongly from the passage (as S. Augustine asserts) that some men are good by their own nature, as created by the good God, but others are naturally evil, as created by the evil principle.

Morally:—S. Gregory infers thus from this saying of Christ: “Let each one ask himself if he takes in the word of God with the ear of his heart, and he will understand whence it is. The truth bids us long for the heavenly country, to crush the desires of the flesh, to shun the glory of the world, not to covet others’ goods, to be liberal with one’s own. Let each one of you consider with himself if this voice of God has prevailed in the ear of his heart, and he will acknowledge that it is from God.” And just below, “There are some who willingly listen to the words of God so as to be moved by compunction even to tears, but who after their tears go back again to their sin. And these assuredly hear not the words of God, because they scorn to carry them out in deed.” Hence S. Gregory infers that it is a mark of divine predestination if a man obeys the holy inspirations of God, and of reprobation if he rejects them (see Prov. 1:24). And John 10:27, “My sheep hear My voice.” They who hear the voice of Christ their Shepherd are saved, they who hear not are devoured by the devil. So too Christ says plainly, “Blessed are they who hear the word of God and keep it” (Luke 11:25). And S. Bernard (Serm. I, in Septuag.) tells his monks that the greatest proof of predestination is the profitable hearing of the word of God. For it was their constant food, by reading and meditation and prayer, to examine whatever proceeds from the mouth of God, and to fulfil it in their lives.

Ver. 48.—The Jews answered and said, &c. They used to say it, though it is written nowhere else. But why did they call Him a Samaritan? (1.) Because He associated with the Samaritans. (2.) Because He came from Galilee, which was near Samaria. (3.) Because the Samaritans were partly Jews and partly Gentiles, and Christ seemed to them to be the same, as bringing in a new faith and religion; and He thus seemed to be mixing up the traditions of the elders with the Gospel. (4.) And lastly, because He seemed to be making a schism, like the Samaritans. A Samaritan was, more over, a term of reproach.

And hast a devil. (1.) Because they said He cast out devils through Beelzebub, the chief of the devils. (2.) Because He made Himself God, transferring to Himself the glory due to God, as Lucifer strove to do. So Leontius. Our Lord so understood it, and answered, “I seek not My own glory.” (3.) Thou art mad, like lunatics, and those possessed with devils (see 10:20, and 7:20). This was an atrocious blasphemy. How wondrous, then, the patience of Christ! For He answered,

Ver. 49.—I have not a devil, &c. As loving truth He denies the false charge, but though all-powerful He returns not their reproach. “God, though receiving an injury, replies not with words of contumely; and thou, when insulted by thy neighbours, shouldest abstain from their evil words, lest the exercise of just reproof should be turned into weapons of anger.” And Chrysostom, “When it was necessary to teach, and to inveigh against their pride, He was severe. But in bearing with those who reproached Him, He exercised great gentleness, to teach us to resent any wrongs done to God, to overlook the wrongs done to ourselves.” And S. Augustine, “Let us imitate His patience, that we may attain to His powers.”

Christ took no notice of the term Samaritan, because it was a reproach directed only against Himself, and not against God. He refused therefore to avenge His own wrongs, but would defend the honour of God. All knew He was a Galilean, and not a Samaritan, and by saying that He had not a devil, He refuted at the same time the charge of being a Samaritan. For the Samaritans, as schismatics, were the bond slaves of the devil. S. Gregory (Hom. xviii.) gives a mystical reason for His silence. “A Samaritan,” he says, “means a guardian, and He is truly our guardian, of whom the Psalmist speaks, ‘Except the Lord keep the city, they watch in vain who guard it’ (Ps. 127:2); to whom moreover it is said by Isaiah, ‘Watchman, what of the night?’ He would not therefore say, ‘I am not a Samaritan,’ lest he should deny also that He was our guardian.”

I have not a devil. But ye have one. So far from detracting from the glory of God, or claiming it for Myself, as Lucifer did, I continually honour the Father and say that I derive everything from Him, that I am sent from Him, that I obey Him in all things, that I refer everything I have to Him, and direct everything to His honour and glory. But ye rather dishonour God the Father, because ye dishonour Me, and assail Me with most bitter reproaches, through I am His Son, and His ambassador in the world. So Leontius. Others explain it more generally of sin—I honour My Father by good works, ye dishonour Him by your sins. So S. Augustine.

Ver. 50.—I seek not, &c. It is God the Father who will most sharply punish those who seek not My glory, but in every way dishonour and discredit Me. S. Chrysostom.

It may be said, “This is contrary to what Christ says (v. 22), The Father judgeth no man.” But there Christ speaks of the public and general judgment, here He speaks of the private and daily judgment with which He avenges the wrongs done to His Son and His saints, as by the destruction of Jerusalem by Titus for the death of Christ; as He here seems to hint. So Maldonatus and others. But the Gloss says, “There is one that judgeth who distinguishes My glory from yours; as David says, ‘Judge Me, O God, and distinguish My cause from that of the ungodly people’ ” (Ps. 43:1, Vulg.)

Ver. 51.—Verily, verily, I say. He says this not from indignation but from pity of the Jews, showing that He is seeking not His own glory, but their salvation. “I say in very truth,” and as S. Augustine thinks, he means I swear, “that if ye keep My commandments ye shall never die the death of the soul; ye shall never sin, for sin is the death of the soul. But ye shall ever live, here in the grace of God, and in heaven is His glory. Ye shall die indeed in the body, but I will raise you up in the day of judgment, and ye shall live in happiness of body and spirit for all eternity.” So S. Augustine.

Ver. 52.—Now we know, &c. “The devil suggests to Thee such proud and absurd boasting, that Thy word will drive away death from those who believe in Thee, when we see that Prophets and holy men, as Abraham, all died. But as says S. Gregory (Hom. xviii.), looking only to the death of the body, they were dark to the word of truth. For as Bede saith, “Abraham, though dead in the body, was alive in his soul.” Learn from this, thou Religious, thou Preacher, thou Christian, from thy Master to receive calumnies for thy good deeds, curses and ill-will for thy kindnesses. Learn also to be good to the ungrateful. For Christ, though unweariedly teaching the Jews, healing them, delivering them from evil spirits, yet patiently endured these contumelies and reproaches, ingratitude in return for kindnesses, blasphemies for miracles, and for His teaching derision and reprehension, and yet did not cease to benefit those who were ungrateful, the very highest point of patience and charity.

Abraham is dead, &c. Thou blasphemest then, in making thyself greater than Abraham and the Prophets, yea, even greater than God Himself, since the word of God could not deliver Abraham and the Prophets from the death. But yet the word of God, promulged by the lips of Christ, was more powerful than the word of God which was uttered to Abraham and the Prophets. And, moreover, Abraham and the Prophets were not dead in their souls, and though dead in the body were to be raised up by Christ to eternal life.

Ver. 53.—Art thou greater? &c. They considered it most absurd, and even blasphemous, for Christ to prefer Himself to Abraham, as He really did; for He was both God and man, though the Jews knew it not, or rather refused to believe it.

Ver. 54.—Jesus answered, &c. This was in answer to their question, Whom makest thou Thyself? He refers all His glory to His Father from whom He is, and who is God. What I say of Myself is of no value or weight, and that not only with you, as S. Chrysostom says, but with others. For in every court no one is believed on his own word but on the testimony of others, who witness for him (see chap. 5:31). Solomon also says, “Let another praise thee, and not thine own lips” (Prov. 27:2). The Arians objected that the Father glorifies the Son. He is therefore greater than the Son. S. Augustine replies, “Thou heretic, readest thou not that the Son Himself said that He glorifies His Father? But He also glorifies the Son, and the Son glorifies the Father. Put aside thy pernicious teaching, acknowledge their equality, correct thy perversity.”

Ver. 55.—Yet ye have not known Him, &c. (1.) Ye know not the true God whom ye worship; ye know Him not to be one in essence and threefold in person, for ye think Him to be one in Person, as He is one in essence. Ye know not that God is a Father, and that He begat Me His Son, and that we two by our Breath produced the Holy Ghost. For had ye known it, ye would certainly have known and believed Me to be the Messiah, the Son of God; and conversely, “if ye had known Me, ye would assuredly have known My Father,” says S. Chrysostom.

(2.) S. Augustine says, Ye believe that there is one God, though ye neither see nor hear Him (see chap. 5:37). Ye ought therefore equally to believe in Me His Son, on account of the many signs and wonders which I work, though ye see not the Godhead which is hid within. (3.) Ye have not known Him, ye have not believed His testimony, This is My beloved Son; for ye know not, or rather would not know, that this was the true voice of God. (4.) Euthymius explains, “Ye have not shown that ye know Him, because ye live wickedly, not as worshippers of God, but like idolatrous Gentiles, professing, as S. Paul says, to know Him (Tit. 1:16), but in works denying Him.”

And if I say, &c. Maldonatus thinks that Christ called the Jews “liars,” because they said to Him, “Thou art a Samaritan, and hast a devil.” For these were two most gross falsehoods, nay even blasphemies. But S. Chrysostom, Ammonius, and Theophylact are more to the point in asserting that they were called “liars,” because they lied in saying that they knew God. For they believed not that He had a Son, and was threefold in His personality.

But I know Him, &c. Theophylact explains it thus, “I show by my life and conduct that I know, reverence, and worship God, because I reverently observe and constantly fulfil His word. Or it may be explained, even better, in this way. Because I acknowledge God the Father, and clearly perceive His Majesty, Power, and Holiness; I therefore, as man, greatly reverence Him, and clearly and fully observe His precept, which ye Jews do not observe, because ye know not nor comprehend His Majesty, and therefore do not reverence it.” So Theophylact. Moreover, S. Augustine says, “He spake as the Son, the Word of the Father, and was the very Word of the Father Who spake to men.” And He fitly said the “word,” not the “precept,” because He Himself was the Word of the Father, and the Father had ordered Him to announce to men that very truth, that they should acknowledge, believe, and worship God the Father and God the Son.

Ver. 56.—Your father Abraham, &c. He longed for it with exulting mind; “He feared not, but exulted,” says S. Augustine. “Believing he exulted with hope, that he might see by understanding.” It is a catachresis. But what day? S. Augustine understands by it, that day of all eternity, wherein from all eternity the Son was begotten of the Father. “He wished to know My eternal generation and My Godhead, that he might believe in it, and be thereby saved.” “He saw,” says S. Augustine, “My day, because he acknowledged the mystery of the Trinity.” (Bede follows him, as usual.) S. Jerome (on Dan. 8.) and S. Gregory (in loc.) say that it was the day when, by the three angels that appeared to him, only one of whom spoke to him, the mystery of the Trinity was by symbols revealed to him; he saw three but adored one (Gen. 18:2).

(1.) But others generally refer it to the day of His Humanity, and thus understand it of the day of His Passion, Crucifixion, and death. See S. Chrysostom, &c. (2.) It is more simple to understand it of the day of His Incarnation. For all the Prophets and Patriarchs earnestly longed for the coming of Christ, to free them from their sins and from their imperfect state (limbo). “To see” (says John Alba) “is to enjoy the happiness and blessings brought by Christ.” The word has often that meaning, as in the Psalm “to see the goodness of the Lord in the land of the living,” i.e., to enjoy it.

He saw it. By faith, and again in a figure when he was commanded by God to offer up his son Isaac, which was a type of Christ’s offering on the Cross. So S. Chrysostom and S. Augustine, and S. Bernard (Serm. vi. de. Vigil Natalis) adds that by smiting on his thigh he signified that Christ was to come from his race.

(2.) He knew by prophetical revelation. But this would not be “seeing.”

(3.) The genuine meaning is, he saw from his own place (in limbo). He knew the day when Christ was incarnate and was born, not only from what Simeon told him, when he met him in the place below (in limbo), but also from what Anna the Prophetess, Zacharias, Anna the Virgin’s Mother, and S. John the Baptist told him, but he saw it by intuitive perception. He saw all, just as the Blessed in heaven behold all things on earth and under the earth, and as S. Anselm saw with his eyes lifted up by God what was doing behind a wall. Abraham longingly desired to see this, as if present. For the promise that Christ should be born of him had been frequently made him by God. And it was due to him, in consequence of his faith, obedience, and many merits, that as the father of the faithful, who for so long a time, without any fault of his own, was so long detained in prison (limbo), most eagerly looking for Christ to deliver him, might for his own consolation, and that of his fellow-patriarchs, and in solace of their long and anxious expectation, know the very day when Christ was Incarnate and born. For two thousand years had he eagerly waited for Christ and sighed for His birth. And therefore God revealed it to him by His Spirit, and then Abraham and all the Saints in prison rejoiced and were glad. So Jansen, Maldonatus, and others. Lastly, the angels who comfort souls in Purgatory, much more consoled the souls of Abraham and the Patriarchs (in limbo), even as the same angels announced that much longed-for birth to the shepherds. Christ said this, (1.) To show that He was greater than Abraham, and that He was God, (2.) to show how highly He was valued, though absent, by Abraham, though the Jews despised Him when present among them. (3.) And also to prick their consciences indirectly in this way: “Abraham had so great a longing for Me, but ye have rejected Me. Ye are therefore not true children of Abraham, but spurious and degenerate.” He says “Abraham your father,” whose children ye glory in being, though I do not glory in him, but he rather glories and exults in Me.

Ver. 57.—Thou art not yet, &c. So that Abraham on his part could have seen Thee, and rejoiced at the sight. Irenæus hence infers that Christ lived fifty years on earth (adv. Hœr. ii. 39, 40). But it is the common opinion that He was on earth for only thirty-four (and those not complete) years. S. Chrysostom and Euthymius read forty years, but the common reading is fifty. The Jews seem to have been thinking of the Jubilee. “Thou hast not reached one Jubilee, how then canst Thou say that Thou hast seen Abraham, who lived forty Jubilees before?” (So Severus of Antioch in Catena.) But Euthymius thinks that Christ seemed to the Jews, by reason of the maturity of His judgment and the gravity of His bearing, and also from the labours He had undergone in journeying and preaching, to be fifty years old. But you may easily say that the Jews, in order to avoid exception or mistake, put His age much higher than they knew He had attained to.

Ver. 58.—Jesus said, &c. That is, I am God. The word am denotes eternity, which is ever present, and has no past or future. I am eternal, immutable, and ever the same. So S. Augustine, Bede, S. Gregory. I as God exceed the age of Abraham not by fifty years, but by infinite durations of years. For as Tertullian (de Trinit.) says, unless He had been God, He could not, as being descended from Abraham, have been before him. Hear S. Augustine on this passage, “Before Abraham was made, that refers to human nature, but I am pertains to the Divine Substance; was made (Vulg.), because Abraham was a creature. He said not, ‘Before Abraham was, I am,’ but Before Abraham was made, I am. Nor did He say, ‘Before Abraham was made, I was made.’ For in the beginning God made heaven and earth; for in the beginning was the Word. Before Abraham was made, I am. Acknowledge the Creator, distinguish the creature. He who spake was made of the seed of Abraham; and in order that Abraham might be made, He was (existed) before Abraham.”

Ver. 59.—Then they took up, &c., as a blasphemer, who placed Himself above Abraham, and made Himself equal to God. Blasphemers were ordered to be stoned (Lev. 26:16). It is clear that these Jews were not those who were said to have believed in Him (as Theophylact supposes), but the others who were opposed to Christ. “And to what should such hardness betake itself but to stones?” says. S. Augustine (in loc.) “They sought to crush Him, whom, they could not understand,” says S. Gregory (Hom. xviii.)

But Jesus hid Himself, &c. He made Himself invisible, and thus passed unharmed through the midst of them. So Leontius and others. S. Gregory says, “Had He willed to exercise His power, He would have bound them in their sins, or would have plunged them into the pains of eternal death. But He who came to suffer, would not exercise judgment.” And S. Augustine, “He would rather commend to us His patience, than exercise His power. He forsakes them, since they would not accept His correction. He hides not Himself in a corner of the temple, as if afraid, or running into a cottage, or turning aside behind a wall or column: but by His Divine Power making Himself invisible, He passed through their midst. As man He fled from the stones, but woe to them from whose stony hearts God flies away.

Morally, we are taught by this example (says S. Gregory) humbly to avoid the anger of the proud, even when we have the power to resist them.

Posted in Bible, Catholic, Extraordinary Form, Notes on the Gospel of John, Notes on the Lectionary, Scripture | Tagged: , , , , , , , | Leave a Comment »

Extraordinary Form: Commentaries and Resources for the Fourth Sunday of Lent (Dominica IV in Quadragesima)

Posted by Dim Bulb on August 6, 2017

EXTRAORDINARY FORM
FOURTH SUNDAY OF LENT
Dominica IV in Quadragesima

MISSAL AND BREVIARY:

Roman Missal. Be sure correct date is set.

Devout Instructions on the Epistle and Gospel.Includes brief explanation of the readings, prayers, and a lesson on how to prepare for Easter.

Roman Breviary. Be sure correct date is set.

COMMENTARIES ON TH EPISTLE: Galatians 4:22-31.

Cornelius a Lapide’s Commentary on Galatians 4:22-31.

St John Chrysostom’s Homiletic Commentary on Galatians 4. This is on the entire chapter.

Bernardin de Piconio’s Commentary on Galatians 4:22-31.

COMMENTARIES ON THE GOSPEL: John 6:1-15.

St Augustine on John 6:1-15.

St John Chrysostom’s Homiletic Commentary on John 6:1-7.

Aquinas’ Catena Aurea on John 6:1-15.

Fathers Nolan’s and Brown’s Commentary on John 6:1-15.

Navarre Bible Commentary on John 6:1-15.

My Notes on John 6:1-15.

SERMONS AND HOMILIES:

Homily on the Epistle. Prefaced by Epistle reading.

Homily on the Gospel. Prefaced by Gospel reading.

Homily On The Real Presence Of Our Lord Jesus Christ In The Holy Eucharist.

Homily On Frequent communion.

OUTLINES AND NOTES FOR SERMONS AND HOMILIES:

An Outline Of The Epistle Reading. On Gal 4:22-31.Can be used for homily ideas, point of meditation or further study.

Freedom Of The Children Of God.  Sermon outline based on Gal 4:31. Can be used for homily ideas, point of meditation or further study.

Holy Communion.  Sermon outline based on John 6:11. Can be used for homily ideas, point of meditation or further study.

The Gospel Example.  Sermon outline on the three duties taught by today’s Gospel Reading. Can be used for homily ideas, point of meditation or further study.

Aquinas’ Homily Notes on the Epistle. Can be used for homily ideas, point of meditation or further study.

John Henry Newman’s Homily Notes on the Epistle Reading. Very brief.

Aquinas’ Homily Notes on the Gospel. Can be used for homily ideas,points of meditation or further study.

Posted in Bible, Catholic, Catholic lectionary, Extraordinary Form, Latin Mass Notes, Notes on the Lectionary, Scripture, SERMONS | Tagged: , , , , , , | Leave a Comment »

Extraordinary Form: Second Sunday of Lent: Commentaries and Resources on the Readings (Dominica II in Quadragesima)

Posted by Dim Bulb on August 5, 2017

EXTRAORDINARY FORM
SECOND SUNDAY OF LENT
Dominica II in Quadragesima

MISSAL AND BREVIARY:

COMMENTARIES ON THE EPISTLE: 1 Thessalonians 4:1-7.

COMMENTARIES ON THE GOSPEL: Matthew 17:1-9.

Sermons and Homilies:

Sermon and Homily Notes: for sermon/homily ideas, points for meditation or further study.

  • Heaven.  Based upon Matt 17:7.

DOGMATICS AND CATECHESIS: Besides preaching on the transfiguration it was also common to preach on the transforming effects of Holy Communion (Eucharist).

  • RELATING TO THE EPISTLE: 1 Thess 4:1-7. Verses 3-8 of this passage have been and can be variously interpreted as the footnote to 4:3-8 in the NABRE makes clear. Some (Aquinas’ commentary) interpret part of the passage as concerned with greed (e.g., the business practices mentioned by the NABRE footnote). Below I’ve included resources for both adultery (9th commandment) and theft (7th commandment). In addition, I’ve included some resources on the sacrament of marriage.

Catechism of the Council of Trent on the 7th Commandment.

Catechism of the Council of Trent on the 9th & 10th commandments. Starts near middle of page. It should be kept in mind that commandments 9 & 10 are more properly treated of next week.

Manual of Catholic Theology on Matrimony.

J.S Hunter’s Outlines of Dogmatic Theology on Matrimony.

The Sacraments: A dogmatic Treatise on Matrimony.

Fundamentals of Catholic Dogma on Holy Matrimony.

God the Teacher of Mankind on Matrimony.

Handbook of Moral Theology on Marriage.

  • RELATING TO THE GOSPEL: Matt 17:1-9.

J.S. Hunter’s Outlines of Dogmatic Theology on the Transfiguration. Brief. .

Aquinas’ Summa Theologia on the Transfiguration.

Catechism of the Council of Trent on the Effects of Holy Communion. This was a common theme for preaching in relation to the transfiguration. The source used here contains the catechism’s teaching followed by two short sermons on the subject.

The Sacraments: A Dogmatic Treatise. Pages 218-234. On the effect of the Eucharist.

Fundamentals of Catholic Dogma on the Effects of the Eucharist.

PODCASTS:

Posted in Bible, Catholic, Catholic lectionary, Extraordinary Form, Latin Mass Notes, Notes on the Lectionary, Scripture, SERMONS | Tagged: , , , , , , | Leave a Comment »

Extraordinary Form: Commentaries for the First Sunday of Lent (Dominica I in Quadragesima)

Posted by Dim Bulb on August 5, 2017

EXTRAORDINARY FORM
FIRST SUNDAY OF LENT
Dominica I in Quadragesima

MISSAL AND BREVIARY:

Today’s Roman Missal. Latin and English side by side. Make sure you have the correct date set.

Today’s Roman Breviary. Latin and English side by side. Make sure you have the correct date set.

Devout Instructions on the Epistle and Gospel.

COMMENTARIES ON THE LESSON: 2 Corinthians 6:1-10.

Cornelius a Lapide on 2 Cor 6:1-10.

Bernardin de Piconio on 2 Cor 6:1-10.

COMMENTARIES ON THE GOSPEL: Matthew 4:1-11.

Cornelius a Lapide on Matt 4:1-11.

Aquinas’ Catena Aurea on Matt 4:1-11.

Juan de Maldonado on Matt 4:1-11.

Pope St Gregory the Great’s Homily on the Gospel.

On The Necessity and Utility of Fasting. Online book

Jesus Fasts and Overcomes Satan. Online book.

The Assaults of Satan and the means of rendering them ineffectual. Online book.

What Weapons We Must Use to Overcome Satan. Online Book

The Duty and Value of Fasting. Online book.

Posted in Bible, Catholic, Catholic lectionary, Extraordinary Form, Latin Mass Notes, Notes on the Lectionary, Scripture, SERMONS | Tagged: , , , , , , | Leave a Comment »

Sexagesima Sunday: Commentaries and Resources on the Mass Readings

Posted by Dim Bulb on August 5, 2017

EXTRAORDINARY FORM
Dominica in Sexagesima ~ II. classis

MISSAL AND BREVIARY:

Daily Roman Missal. Be sure correct date is set.

Roman Breviary. Be sure correct date is set.

Goffine’s Devout Instructions on the Epistle and Gospel. Readings and prayers from the Mass of the day, with brief instructions on the readings.

COMMENTARIES ON THE LESSON: 2 Corinthians 11:19-12:9.

Cornelius a Lapide’s Commentary on 2 Cor 11:19-12:9.

Father de Piconio’s Commentary on 2 Cor 11:19-12:9.

Father Callan’s Commentary on 2 Cor 11:19-12:9.

COMMENTARIES ON THE GOSPEL: Luke 8:4-15.

Bishop Knecht’s Practical Commentary on Luke 8:4-15.

St Cyril of Alexandria’s Commentary on Luke 8:4-15.

Aquinas’ Catena Aurea on Luke 8:4-15.

Link fixed. Navarre Bible Commentary on Luke 8:4-15.

CATECHESIS AND DOCTRINAL INSTRUCTIONS:

Doctrinal Instructions on the Angels. Chapter from an online book. It was common to give instructions on the angels for this Sunday inasmuch as an angel of Satan was mentioned in the first reading (2 Cor 12:7), and Satan is mentioned in the Gospel text (Luke 8:12).

The Nature of Angels. Chapter from an online book.

Angels in the World. Chapter from an online book.

Moral Instruction on Fasting and Prayer. From the Catechism of the Council of Trent. On this Sunday it was common to give instruction on fasting and prayer in preparation for the coming of Lent.

HOMILIES AND HOMILY NOTES:

Homily on the Epistle. Prefaced by reading.

In What the Apostle Glories. Homily on the epistle. Prefaced by the reading.

Pope St Gregory the Great’s Homily on the Gospel.

Why the Word of God Has So Little Effect at the Present Time. Homily on the Gospel. Prefaced by the reading (starts near bottom of the page).

The Reading of the Bible. Homily on the gospel.

The Ceremonies at the Preaching of the Word of God. Homily on the gospel.

The Thorns are a Symbol of the Riches and Pleasures of  This Life. Homily on the gospel.

Why the Word of God With Many Christians Yields No Fruit. Homily on the gospel.

What We Must Do So That the Word of God Which Is Preached To Us May Produce Fruit. Homily on the gospel.

The Poor Soil Onto Which the Word of God Generally Falls. Homily on the gospel.

The Word of God. Homily on the gospel.

On the Necessity of Hearing the Word of God in a Sermon. Homily  on the gospel. Scroll down to bottom of page to find the start of the homily.

Our Wisdom. Homily on the gospel.

Posted in Bible, Catholic, Catholic lectionary, Christ, Extraordinary Form, Latin Mass Notes, Notes on the Lectionary, Scripture, SERMONS | Tagged: , , , , , , | Leave a Comment »

 
%d bloggers like this: