The Divine Lamp » Devotional Resources

September 20th, Resources for Sunday Mass (Both Forms of the Rite)

Dim Bulb — Sat, 19 Sep 2009 12:49:51 +0000

This post contains links to online video, audio, and text resources for this Sunday’s Mass according to both forms of the Rite. It was originally published on my PRIMARY BLOG.

Extraordinary Form: 25th Sunday in Ordinary Time.

Readings.

Sunday Gospel Scripture Study. Excellent audio/video. Not yet posted. Keep trying link.

Sunday Reflections. Very good, brief audio/video presentation. Run-time 4:25. Examines the themes of the readings and looks at the Gospel teaching on “The Son of Man” in relation to the prophecy of Daniel 7.

The Navarre Bible Daily Word. Text and commentary on the daily Mass readings taken from the famous Navarre Bible Commentary. This Sunday’s readings/commentaries listed below.

Daily Gospel. This site provides the daily Mass readings and brief commentary on the Gospel, usually taken from the writings of a Saint.

Word Sunday. Contains text and notes on the readings, including the Responsorial Psalm. Below are the links and summary of the readings taken from the Homepage, which contains more resources.

FIRST READING: The book of Wisdom presented the evil as those who attacked the faithful for no other reason than their trust in God. This is truly a trial for the good, but they can take solace in their relationship with the Almighty.
PSALM: Sometimes we are lead to thank God even in times of trial, for that prayer is an expectation of salvation. Psalm 54 is such a hymn of thanksgiving in the midst of trouble.
SECOND READING: In his letter, James appealed to the higher virtue of wisdom for guidance in the Christian life. God’s wisdom beats the “common wisdom” every time.
GOSPEL: Even after Jesus defined his role as Messiah in Mark’s gospel, his followers still didn’t understand. They jostled for leadership positions within the group. This led to a teachable moment for Jesus. Care for the least was the hallmark of Christian leadership.

Daily Scripture Reading & Meditation. Click on date (Sept 20).

Extraordinary Form 16th Sunday after Pentecost. Please note that the readings of the EF Differ from those of the OF.

First Reading, Ephesians 3:13-21.

Second Reading, Luke 14:1-11.

Devout Instructions on the Epistle and Gospel. Contains text and notes on the readings and prayers of this Sunday’s Mass, followed by instructions on how to keep holy Sundays and holydays.

Homily on the Gospel: The Sanctification of Sundays and Holydays

Homily on the Epistle for the 16th Sunday after Pentecost

Resources For Sunday Mass According To Both Forms Of The Rite (August 9, 2009)

Dim Bulb — Sun, 09 Aug 2009 02:12:34 +0000

This was originally posted on my primary blog, which contains more “stuff” than is found here. This post contains links to online video, audio, and text resources for this Sunday’s Mass according to both forms of the Rite.

ORDINARY FORM: 19th Sunday in Ordinary Time

Sunday Readings. New American Bible.

Sunday Gospel Scripture Study. Audio. Usually 50 to 60 minutes long. At the time of posting this weeks video is not yet up.

John Paul II Catholic University. Video. 5 minutes. Relates this week’s readings to one another, focusing on the theme of eat, bread and Faith. “Without faith we cannot enter into union with Christ, and we cannot recognize His real presence in the Eucharist.“

Daily Word. A great daily devotional resource. Text and commentary taken from the Navarre Bible.

Daily Gospel. Another great daily devotional resource. Bookmark their home page so that every time you access the site you’ll be able to view the day’s reading and reflection without having to search for them.

Word-Sunday. Contains popular and literal translation of the text, along with notes on the three readings and the Responsorial Psalm. Other resources available as well.

Extraordinary Form: 10th Sunday After Pentecost. Please note that the readings for the EF differ from those of the OF.

Readings (RSV Translation): Epistle: 1 Cor 12:2-11; Gospel: Luke 18:9-14.

Homily On The Epistle. From an online book. Contains text of the epistle.

Homily on the Gospel. From the same resource as above.

Instructions For The 10th Sunday After Pentecost. Online book. The text begins at the bottom of the page I’ve linked to. The entire instruction runs fromn the bottom of page 413 to page 419. It includes instructions on how to avoid pride and vainglory and, also instructions on grace.

A Brief Reflection On The Parable Of The Pharisee And The Publican. Audio from THE THIRSTING FOUNTAIN. 5 minutes

Homily By St Augustine: Text. Podcast. The podcast is from THE THIRSTING FOUNTAIN, concerning which, see the next entry.

Audio: the Pharisee and the Publican. About 16 minutes. From THE THIRSTING FOUNTAIN. This podcast site could become an excellent resource if the speaker hones his skill-something he says he is intent on doing. Until that happens try to pay attention to the content rather than the delivery. He invites listeners to give their critique and suggestions on what he has to do to improve his style.

Audio: A Sermon Against Pride. About 16 minutes. From the same site as the previous audio. I think the presentation in this talk is a bit better.

Resources For Sunday Mass For Both Forms Of The Rite (July 26, 2009)

Dim Bulb — Sat, 25 Jul 2009 15:34:28 +0000

The following was posted on my primary blog which contains more “stuff” than is found here. The post contains links to online video, audio, and text resources for this Sunday’s Mass according to both forms of the Rite.

Ordinary Form:

Sunday Gospel Scripture Study. Video. As I write this the video is not yet available so keep checking.

John Paul II Catholic University. Video, approx. 5 minutes. I’ve been having problems with my computer; could someone tell me if the sound quality of this video is bad?

Daily Word: Text and Commentary on the readings taken from the Navarre Bible.

Daily Gospel. Another great daily resource. Contains the Gospel reading of the day, a link to a brief reflection, usually by a Church Father or Saint. The If you are viewing the page on a day other than Sunday, July 26 you must click the blue arrow and select the date. You can get this resource daily via email.

Readings.
Commentary. By St Hilary. Very brief.
Saint of the day. Very brief.

Word Sunday. Contains a podcast, the Scripture readings with brief commentary, children’s readings, and suggested family activities.

Word On Fire. Audio sermon by Father Robert Barron.

Extraordinary Form: Please note that the readings for the EF differ from those of the OF.

The Pulpit Orator. Outstanding sermons from Father Johann Evangelist Zollner.

St Thomas Aquinas Homily Notes:

On the Epistle.
On the Gospel. Please not that the Gospel reading in St Thomas’ day differed from that of the 1962 Missal. I’ve included the link because these notes are excellent sources for reflection and meditation.

Instructions for the 8th Sunday after Pentecost. Includes a Moral Lesson Concerning Detraction.

Homily by St Jerome. Includes Gospel Reading.

Sermon on the Unjust Steward.

St Alphonsus Ligouri. Sermon on the Unjust Steward. The text is faded, increase text size or use the “zoom in” feature for easier reading.

Sermon on the Death of the Just.

Homily on the Epistle Reading. By Bishop Bonomelli

Resources For Sunday Mass For Both Forms Of The Rite (July 19, 2009)

Dim Bulb — Sat, 18 Jul 2009 13:39:14 +0000

Please note that this is no longer my primary blog, though I do continue to post some content here, however, more content can be found on the other site. My primary blog can be found HERE.

The post below contain links to online video, audio, and text resources for this Sunday’s Mass according to both forms of the Rite.

Novo Ordo:

John Paul II University. Video Reflections, 4 minutes. This comes via SINGING IN THE REIGN Blog.

Sunday Gospel Scripture Study. Video. An excellent resource. Most presentations take 50-60 minutes.

Daily Word. Text and commentary on the readings taken from the Navarre Bible.

Daily Gospel. Another great daily resource. Contains the Gospel reading of the day, a link to a brief reflection, usually by a Church Father or Saint. The If you are viewing the page on a day other than Sunday, July 19 you must click the blue arrow and select the date.

Readings. Includes the Psalm.
Commentary/reflection. By Origen.
Saint(s)/Martyr(s) of the day.
Main Page. For daily use. Readings and links change daily.

Word On Fire. Audio by Father Robert Barron. Be sure to check out his main page.

Father Philip Neri Powell. As I write this post his Sunday sermon is not up yet.

Word Sunday. Contains a podcast, the Scripture readings with brief commentary, children’s readings, and suggested family activities.

Extraordinary Form. Please note that the lectionary readings for the older form are not the same as the Novo Ordo.

Instructions For The 7th Sunday After Pentecost.

Homily by St Hilary.

A Homily on Capital Punishment. Note that although this was published in 1902 it still describes the subject of capital punishment and its abolition as “an open question among Catholics.”

Homily by St Alphonsus Ligouri: On The Education Of Children. The text is somewhat faded; you may have to click on the “+” sign to increase the text size for easier reading.

Homily: On The Death Of A Sinner.

Podcast Series On 2 Peter, Jude And Christian apocalyptic

Dim Bulb — Wed, 15 Jul 2009 23:54:07 +0000

I posted this on my other blog where you can find everything contained on this site and more besides.

St Irenæus Ministries has begun a new podcast series and the first two talks are currently available. Check out their archive for other lecture/studies on Scripture. Some of their podcast series (Isaiah, Hosea) are only partially available online, but you can purchase the complete talks at their online store.

#1 Introduction: (38 minutes)This begins a series entitled ”Second Peter, Jude, and the Christian Apocalyptic”. While each the three sections can stand on its own, they share many common themes.

Second Peter is a pastoral letter with some apocalyptic elements traditionally attributed to St. Peter. It and and Jude share so much with each other that some have questioned Second Peter’s authenticity. There are many arguments on how to date the text and how to identify the author and the author’s motives, but an internal analysis of the text does not permit that the author had any of the usual reasons for creating pseudepigraphal works. It is cited by many of the early Church fathers. The Church has declared Second Peter to be canonical and has cited it extensively in its arguments on pastoral issues, and our faith in Christ and the inspiration of the Holy Spirit tell us that the text is accurate. Direct download: 2Peter1a.mp3

#2 A Map For Spiritual Progress: (42 minutes) Peter proclaims that he is a servant of Christ like the rest of us and makes a very explicit statement that Jesus is the God and Savior which is not as common in the Gospels as more oblique references. He then turns to his theme for this letter, which is that knowledge of God is not enough; we must also act on it. No addressee is named, and the traditional thanksgiving prayer is omitted from this letter. This may mean that this was written for multiple audiences toward the end of Peter’s life as the persecution was being stepped up.

Peter then notes that divine power has assigned to them all things related to eternal life and godliness and by this we may escape our passions and partake in the divine nature, a form of apotheosis. Peter then sets up a series of supports for faith that build upon each other: virtue, knowledge, self-control, steadfastness, godliness, brotherly affection, and love.This is a map for spiritual progress and we must keep moving forward on it, or risk our faith mutating into something else and the way Peter discusses this indicates that this was a well-known formula in first century Christianity.

Peter then recounts the events of Christ’s baptism and transfiguration to show that they have been eyewitnesses to His majesty as evidence that these stories are not myths but rather a message like a bright light shining in a dark place.

No prophecy of Scripture, Peter then compels us to understand, came from human will, but rather from the Holy Spirit.

Peter ends with a discussion of the coming of Christ, which is more characteristic of the early Church than the modern Church. This more pilgrim Church should serve as the sort of bright light that Peter mentions in the first chapter, and we would do well to follow this example in the modern Church. Direct download: 2Peter1b.mp3

Introduction to 1 Corinthians (part 1) by Father Charles Callan

Dim Bulb — Wed, 15 Jul 2009 03:33:26 +0000

This was posted recently on my primary blog, which contains everything found on this site and more.

Due to the length of the introduction I have decided to divide it up into a series of posts. This first post looks at the city itself; its history, geographical importance, and social situation. Circumstances relating to St Paul’s ministry in the city and the production of the Letters to Corinth will be presented in future posts.

1. Corinth. The city to which the Corinthian letters were addressed, and which St Paul first visited and evangelized on his second missionary journey, was not the ancient metropolis by the same name. The old city, which Cicero called the “light of all Greece” (PRo Lege Manil. 5), was destroyed by the Romans under the generalship of Lucius Mummius in 146 B.C., and lay in complete ruins for an entire century. In 146 B.C. Julius Caesar laid on the anceint site the foundations of the new metropolis and called it Colonia Julia Corinthus.

In a comparatively short time the new city became nearly as populous and flourishing as the old one had been. This was due to its remarkable location. Lying at the southern extremity of the isthmus, about four miles in breadth, that connects the Peloponnesus or lower portion of the Grecian peninsula with the mainland, and fed by the two famous seaport towns, Lechaeum on the west and Cenchrae on the east of the isthmus, Corinth was bound to be, as it had been in the past, a commercial center of highest importance. Its position was conspicuous on the highway of commerce between the Orient and the Occident, and it was not without reason that the great business thoroughfare of the then-known world passed this way; for all trading between the East and Rome took this route in order to avoid the perilous and more or less continual storms that swept the seas about the southern coast of Greece. Although inferior to Athens as an intellectual center Corinth was very eminent in this respect also. It was proud of its many schools of philosophy and rhetoric, as well as the excellence of its architecture.

As might be expected, Corinth was unrivaled in its wealth, in the variety of its population, and in its profligacy. Being the capital of the Roman Province of Achaia it was the residence of the proconsul, and its political and civil influence was mainly Roman. Asiatics were also there from Ephesus, and Jews in sufficient numbers to have their synagogues. And yet, having been Greek in its origin, the city never lost the spirit and customs of its ancestors; its language, its literature and its laws remained Greek.

St Chrysostom pronounced Corinth “the most licentious city of all that are or ever have been.” During the daytime its streets were packed with peddlers, sodliers and sailors; with foreign and domestic traders, boxers and wrestlers; with idlers, slaves, gamblers and the like. At night the great metropolis was a scene of drunken revelry and of every kind of vice. “To live like a Corinthian” was to lead a dissolute and lawless life. Far from correcting or restraining the shameless immorality of its inhabitants the religion of Corinth only added to it. Aphrodite Pandemos, the goddess of lust and sinful love, was the guardian deity of the city. In her temple, professional prostitutes who gave lascivious dances at public festivals, and carnal intercourse with whom was looked upon as a religious consecration. Little wonder that a city of such gross sensuality should have been filled with defrauders, fornicators, idolators, adulterers, effeminate, liars, thieves, covetous, drunkards, railers and extortioners (1 Cor 6:8-10). St Paul, from his long residence there, had personal knowledge of conditions as they existed, and hence the vividness and force of the letters he addressed to the faithful of that wicked city.

The ancient site of Corinth possesses now only a miserable town of five churches and a few thousand inhabitants. Aside from some Doric dolumns, still defying in their massive grandeur the wastes of time, no relic remains of the glories and powers that once were gathered there. The site of the old city is no so desolate because, not only has it been repeatedly plundered since ancient days, but in the year 1858, after a destructive earthquake, it was largely abandoned, and a new city by the same name was built on the west of the isthmus on the Corinthian gulf.

Commentary on 1 Corinthians 3:1-9 by Cornelius a Lapide

Dim Bulb — Sat, 11 Jul 2009 20:36:38 +0000

This was originally posted on my primary blog, the exact formatting may not have been reproduced here.

Synopsis of the Chapter:

He endeavors to put an end to the divisions among the Corinthians, by reminding them of their mutual subjection and union in Christ and God.

a. He points out that Paul and Apollos are but ministers of Christ (vers. 1-9).

b. He reminds them that Christ is the foundation of the Church: let each one, therefore, take heed what he builds on that foundation; for if it is only hay and stubble he will be saved indeed, but as by fire (vers. 10-15).

c. He tells them that they are the temple of God, and bids them beware how they break in pieces or violate that temple (vers. 16-20).

d. He forbids party strife.

Text:

3:1 And I, Brethren, could not speak unto you as unto spiritual, but as unto carnal, even as unto babes in Christ.
3:2 I have fed you with milk, and not with meat: for hitherto ye were not able to bear it, neither yet now are ye able.
3:3 For ye are yet carnal: for whereas there is among you envying, and strife, and divisions, are ye not carnal, and walk as men?
3:4 For while one saith, I am of Paul; and another, I am of Apollos; are ye not carnal?
3:5 Who then is Paul, and who is Apollos, but ministers by whom ye believed, even as the Lord gave to every man?
3:6 I have planted, Apollos watered; But God gave the increase.
3:7 So then neither is he that planteth anything, neither he that watereth; but God that giveth the increase.
3:8 Now he that planteth and he that watereth are one: and every man shall receive his own reward according to his own labor.
3:9 For we are laborers together with God: ye are God’s husbandry (i.e., garden, planting), ye are God’s building.

Commentary:

In the preceding chapter the Apostle, to support his own authority, and to remove from the minds of the Corinthians the false opinion that they had about his ignorance and lack of speaking powers, said that he spoke wisdom among them that were perfect: hidden wisdom which the eye had not seen, nor the ear heard, but which God had revealed. Now anticipating an objection, he gives the reason why he had not displayed this wisdom to the Corinthians, and transfers the blame from himself to them. It was because they were like children and carnal, not yet capable of receiving such wisdom, and to be fed, therefore, not with meat but with milk.

Notice that the Apostle designates as milk the easier, pleasanter, and more simple teaching about the Manhood of Christ, His grace and redemption, which befits catechumens recently converted and still carnal. he calls “meat”, or solid food, the more perfect and robust teaching about the deeper mysteries, such as about God, about the Spirit of God and spiritual things, about wisdom, power, and love of the Cross. So says Ambrose, Theophylact, St Thomas. St Anselm moralises thus: “The same Christ is milk to man through the Incarnation; solid food to an angel through His Divinity. This same Christ crucified, the same lection, the same sermon is taken by carnal men as milk, by spiritual as solid food.”

St Paul is here alluding, as his custom is, to Isaiah 28:9, and to Isaiah 55:1. In this connection notice that what Isaiah calls “wine” St Paul calls “meat,” which represents the full spiritual wisdom of the perfect, as milk signifies the discipline of children and of the imperfect. hence, in former times wine and milk were given to the newly baptized, when they had been clad with white robes, and this custom, as St Jerome says in his commentary on Isaiah, is still kept up in the churches of the West. In other places honey and milk were given, as Tertullian testifies (Contra Marcion lib. i. c. 14), to denote (1) their infancy and innocence it Christ, milk being a symbol of both. Hence Homer calls men that are innocent and just “feeders on milk,” as Clemens Alexandrius says (Pædag. lib. c. 6). (2) To denote their likeness to Christ, of whom Isaiah sang (7:15), “Butter and honey shall he eat.” (3) To symbolize the infantine gentleness, humility, and meekness of the Christian life. hence it was that at first the sacrifice of the Mass, which the newly baptized heard at Easter, viz., on Low Sunday, there was read as the Epistle that portion of St Peter’s Epistle in which occur the words, “As newborn babes desire the sincere milk of th word.” Hence St Agnes, on the authority of St Ambrose (Sermon 90), used to say, “Milk and honey have I received from His mouth.” Clement discourses at length about this mild (Pædag. lib. i. c. 6).

3. Whereas there is among you envying and strife…are ye not carnal? (1) The word carnal is here applied to one who not only has in his natural use of sense and reason, but also to one who follows the motions and dictates of the flesh, that is, of his animal nature. And, therefore, as St Thomas rightly remarks, he who follows hte motions of lust, or of his fallen nature, is carnal, natural, walking according to man, and destitute of the Spirit of God. (2) Both here and in Galatians 5:19, the works of the flesh, i.e., of our corrupt nature, include envying, jealousy, strife, which are spiritual sins, as well as gluttony and lust, which are, strictly speaking, fleshly. ( Cf. notes to Romans 7:22, and Galatians 5:17). The meaning is: You, O Corinthians, are carnal, i.e., contentious, because you fight like boys foolishly about the dignity of your teachers, and extol and put up for sale, on Paul, another Apollos.

5. Even as the Lord gave to every man. God gave to each one of His ministers powers of such kind and such extent as befitted his ministry. Therefore they should glory in God alone, not in Paul or Apollos, His ministers. These latter were not the lords or the authors of their faith, but merely the instruments used by God. So Anselm, Ambrose, Tehophylact.

6. I have planted, Apollos watered; but God gave the increase. I was the first to sow the seeds of faith at Corinth, and then Apollos coming after me helped it forward (acts 18:26). But it was God who gave the inner life and strength of grace for growth and maturity in Christian faith and virtue: this belongs to God alone (Cf. Augustine, in Joan. Tr. 5).

God gives to plants their increase, not, s rustics suppose, by directly adding some special daily power of growth, but by bestowing upon and preserving to the nature itself of the seed or the root a vigorous power of growth. In other words, He is continually bestowing it and preserving it, and co-operating with it: for the Divine work of preservation is nothing but a continuation of the primal creative power. He does this by ordering and tempering according to His counsel the rain, heat, and winds, and other things needed by the fruits of the ground, so that these are tempered, the fruit is larger or smaller. So it is in the sowing of the Word of God, and in its growth, perfecting and harvest in the minds of men.

It appears from this (1) that outward preaching, calling, examples, and miracles are not alone sufficient for conversion and the beginning of the spiritual life, or for its further growth. (2) That, though all alike hear the same word of preaching, yet some profit little, some profit much by it, viz., those whom God works upon by a special inward calling, and whose hearts he touches to change their lives, or to continue to raise to higher things. Hence, both those who preach and those who hear profit most who earnestly beseech God for this inward influence.

7. So then neither is he that planteth anything, neither he that watereth, but God that giveth the increase. The husbandman who plants and waters does hardly anything when compared with God; for he works from without only, and whatever he does he receives it from God, and works as His instrument. But God works within directly as the chief agent, and supplies the power of vigorous growth. For action is assigned to the chief agent, and especially to the first cause. St St Thomas and Theophylact; St Augustine (in i. Ep. St. John. Tr. 7) says beautifully: “Outward ministries are helps and warnings, but He that teacheth the heart has His throne in heaven. These words, which we address to another from without are to him as the husbandman to the tree. For the husbandman acts upon the tree from without, by diligently watering and tending it, but He does not fashion its fruits.” It is God that co-operates with the tree, and lends it the power to bring forth fruit. In the same way the words of the preacher do but little, for they sound from without only. But it is God who co-operates with them within, and by His grace illuminates and converts the soul

8. Now he that planteth and he that watereth are one. They are one, says St Thomas, Anselm, and others, in office and one in their ministry, i.e., they are both alike ministers. Therefore one is not to be despised or extolled in comparison of another, e.g., Paul in comparison to Apollos. Moreover, all ought to be knit together as one by the same bond of charity, and ought not to cause divisions on account of their ministries. For although they may have different gifts, yet they all discharge the self-same duty, and are one in Christ, who hates schisms, loves unity, and carefully watches over His ministers, however feeble they be, and wishes them to be esteemed and honored by all, not as men but as His representatives.

And every man shall receive his own reward according to his labor. This passage show clearly the merits of good works; for where there is reward there is merit, the two terms being correlatives.

He does not say, it should be noticed, that “each one shall receive a reward according to the fruit that he has brought forth,” but simply, “according to his labor,” for the fruit is not in our power, but in the hand of God that giveth the increase. You will receive, therefore, a full reward for all genuine labor, even though no fruit follow-though no heretic or sinner be converted. Nay, the reward will be greater, because it is more dificult and more disheartening to preach when little or no fruit is seen than when many applaud the sermon, or profit by it.

9. For we are laborers together with God. St Dionysius says, “A great, an angelic, nay, a Divine dignity is it to become a fellow-worker with God in the conversion of souls, and to show openly to all the Divine power working in us” (Cælest. Hierarch. c. 3).

Ye are God’s husbandry. Not Paul’s or Apollos’: so you cannot boast yourselves in them. St Paul continues the illustration drawn from agriculture. The chief tiller is God; Paul and Apollos are his servants; the Corinthians are the field; the seed is grace, the fruits good works. God by His Spirit cultivates withing; Paul assists Him by his preaching from without. So Anselm.

Ye are God’s building. He inculcates the same truth by another illustration from building and architecture. The first architect is God; the secondary minister is Paul; the building is the Church and every Christian soul. So Anselm.

We should observe that the Hebrew and Syrians rejoice in metaphors and parables, and run them together, easily passing from one to another.

Resources For Sunday Mass (Novo Ordo & Latin) July 12

Dim Bulb — Sat, 11 Jul 2009 20:03:43 +0000

This post contains resources for both forms of the Rite. All resources are in English. It was published originally on my primary blog.

Novo Ordo:

Sunday Gospel Scripture Study. Video focuses on Mark 6:7-13. approx. 52 minutes. One of my favorite preparation sites.

Daily Gospel. If you’re reading this post on a day other than Sunday, July 12, click on the downward pointing arrow and select the date. Be sure to check out the link to a brief commentary by St Gregory the Great.

Word-Sunday. Contains Scripture readings and commentaries of various lengths, audio reflections in mp3, children’s readings, and suggested family activities.

Sunday Scripture Study. Brief summary, questions for reflection, catechism references.

Navarre Daily Word. See links below. Text and commentary from the Navarre Bible.

Extraordinary Form: Please note that the readings of the older form are not the same as the Novo Ordo.

Instructions For The 6th Sunday After Pentecost. Contains the introit, Prayer of the Church, Scripture Readings with brief explanation. An Instruction on Blessings in the Catholic Church follows.

Homily By St Ambrose. Contains text of Mark 8:1-9 followed by the homily.

Sermon on the Indestructibility of the Church. Based on Romans 6:9. The Epistle reading for the day is Romans 6:3-11.

On The Vanity Of The World. A sermon by St Alphonsus Ligouri.

Commentary on 1 Corinthians 1:4-9 by Bishop MacEvilly

Dim Bulb — Wed, 08 Jul 2009 00:33:47 +0000

I posted this a few minutes ago on my other site, which contains everything found on this blog and much more.

Text:

1:4 I give thanks to my God always for your for the grace of God that is given you in Christ Jesus.
1:5 That in all things you are made rich in him, in all utterance, and in all knowledge;
1:6 as the testimony of Christ was confirmed in you.
1:7 So that nothing is wanting to you in any grace, waiting for the manifestation of our Lord Jesus Christ.
1:8 Who also will confirm you unto the end without crime, in the day of the coming of our Lord Jesus Christ.
1:9 God is faithful: by whom you are called unto the fellowship of his Son Jesus Christ our Lord.

Paraphrase:

1:4 I always render thanks to God on account of the spiritual gifts abundantly conferred on you by your having become Christians:
1:5 Because you are enriched with the plentitude of all spiritual gifts through Christ, both as regards the abundance of spiritual knowledge, and the power of expressing and communicating the same.
1:6 By the means of which gifts the gospel of Christ has received further confirmation amongst you.
1:7 So that no grace is wanting to you to bring you to your end of consummate glory, which shall be conferred on you, when our Lord Jesus Christ shall appear at his second coming.
1:8 And this same Jesus Christ, the giver of all these good gifts, will, I firmly hope, bring those graces to a happy issue, and confirm you unto the end without any grievous sin, or any sin deserving of reproach on the day of his second and glorious coming.
1:9 My hopes in your perseverance are founded on the veracity of God, who has pledged his unerring word that, provided we comply with the necessary conditions, he will grant us final perseverance and eternal glory, of which he has given us a sure earnest by calling us to partnership with his Son, of whom we are the co-heirs.

Commentary:

1:4 I give thanks to my God always for you. As God is the source of all blessings; to him, therefore, all thanks and gratitude is due. For the grace of God &c., This refers to their Christian vocation, and all the blessings flowing from it, which he enumerates in the next verse.

1:5 In all things you are made rich. This is spoken in allusion to the commercial wealth of the Corinthians, as if he said, that the converts among them enjoyed riches of a higher order than those so much prized by their countrymen. In him, i.e., Christ; in all utterance, the power or faculty of imparting this knowledge of faith to others. Knowledge means the spiritual illumination of the intellect; and utterance the power of giving expression.

1:6 As the testimony of Christ, &c. This verse is to be included in a parenthesis; and verse 7, immediately connected with verse 5. As, i.e., by which gifts of knowledge and eloquence, the testimony of Christ, i.e., his gospel, called testimony-because transmitted by witnesses-was confirmed in you. The abundant effusion of spiritual gifts (v.g.), of miracles, prophecy, tongues, &c., which accompanied the preadhing of the Apostles, and the sacraments of baptism, and confirmation affords an additional proof of the divinity of the Christian religion, in particular individuals, these external gifts might be found without real interior sanctity, as in the case of Balaam (Num 26); still, the same could not be said of a particular society of men. The presence of these gifts would impel others to join in religion with those possessed of them; and hence, God himself would, to a certain extent, be the cause of leading men into error.

1:7 This is connected with verse 5. In this verse he asserts that all the gifts necessary to bring them to a happy resurrection, were to e found in the Church of Corinth.

1:8 Who will also confirm you, &c. All this is conditional. God will bring them to a happy issue; he will preserve them free from all grievous crimes; or, if they fall, resuscitate them, and confer on them the crowning gift of final perseverance, provided they comply with the necessary conditions. This is evidently implied in the following verse: In the day of the coming. In the Greek, coming is wanting: which simply is εν τη ημερα του κυριου ημων ιησου, in the day of our Lord, &c. Some MSS. have the word “coming,” and omit “day.” The Vulgate combines both readings

1:9 From this verse it appears, that the Apostle’s hopes are conditional; for it is only on condition that they perform their part, that the veracity of God is pledged to them.

Audio Lecture: The Life Of St Paul

Dim Bulb — Tue, 07 Jul 2009 04:14:33 +0000

This post was originally published on my primary blog site. Everything found on this site (plus much more) can be found there.

From St Irenæus Ministries, which has a lot of fine podcast available on line, and even more for sale. Although I don’t have a lot of money at my disposal I think I’m going to purchase the podcast series on Isaiah. Two episodes of that series can be listened to HERE and HERE.

LIFE Of ST PAUL:

Introduction. 39 minutes Sets the time frame of St Paul’s life and ministry. I did not care for this first presentation, finding it a bit “hap-hazard”, but it still contains some interesting stuff.

Upbringing and Conversion. 39 min

Preparation for Ministry. 22 min

Context of Paul’s Ministry. 40 min

First Missionary Journey. 20 min

End of the First Missionary Journey, Beginning of the Second. 44 min

Closing of the Second Missionary Journey. 32 min

Paul in Jerusalem and Rome. 34 min