Posted on 09/27/2016 8:45:37 PM PDT by Salvation
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KEYWORDS: catholic; lk9; ordinarytime; prayer; saints;
From: Job 9:1-12, 14-16
Man cannot defend himself against God
[14] How then can I answer him,
choosing my words with him?
[15] Though I am innocent, I cannot answer him;
I must appeal for mercy to my accuser.
[16] If I summoned him and he answered me,
I would not believe that he was listening to my voice.
*********************************************************************************************
Commentary:
9:1-10:22. This new speech of Jobâs takes up what Bildad has said about divine
justice (cf. 8:3, 20) and is a sort of direct appeal to God to act as a judge between
the two of them and to come down on Jobâs side and vindicate him. Job makes
no mention here of the three friends. However, he speaks boldly, almost irrever-
ently, against Godâs own way of operating, while staying within the bounds of or-
thodox teaching as regards the creative work and providence of the Lord â which
he contrasts with the way God ill-treats the human being (9:11-24); he ends by
lamenting the lowly position of man, who is quite unable to assess the probity of
Godâs actions (9:25-35). The second part of the speech is a supplication similar
in content to that of his previous speech (cf. 7:16-21). Here Job complains that
God is treating him too harshly (10:1-7) despite the care he took in creating him
in the first place (10:8-12). He ends by begging God to leave him in peace and
not to be constantly causing him to suffer (10:15-22).
The use of terminology to do with a legal trial serves to emphasize that God does
not act in the way men do, and that human criteria cannot explain his actions.
On the contrary, human standards should be set in accordance with Godâs way
of acting.
9:4. Wisdom and omnipotence are two divine attributes that are praised con-
stantly in the Psalms and wisdom books (cf. Ps 115:3; 135:5-6; Prov 8:22-31)
as guiding Godâs actions both in creation and in salvation history. When discus-
sing the justice of God, St Thomas Aquinas says: âJustice can be corrupted in
two ways — by the cunning of the wise or the violence of the powerful. But since
in God is found perfect wisdom and omnipotence, his justice cannot he perverted
by his wisdom since he acts without guile, nor can it he harmed by his omnipo-
tence because he does not violently destroy what is justââ) Expositio super lob, 8,
3). But he goes on to say: âIn both qualities God is greater than anyone else, for
his wisdom surpasses all human knowledge, and his power all human strengthâ
(ibid. 9, 4).
9:9. This reference to the constellations shows that Godâs power embraces all
created things that our senses can perceive, such as mountains, stars, the hea-
vens, the seas, including those entities of a mythological type regarded by Israelâs
neighbours as divinities.
The Fathers often stressed that this verse 9 and also 38:31-32 show that all
things, even those which some people thought had power over men, were created
by God and are subject to his rule. Thus, St Gregory of Nyssa, in his controversy
against the Arians, taught that the names of the constellations do not imply that
they have any power over human beings: âGod has not only counted the number
of the stars, he knows each one of them by name. This means that his knowledge
extends even to the smallest of things, and he knows each thing as intimately as
he does manâ (Contra Eunomium, 2, 435-436). Quite clearly. God is above every-
thing.
The names of the stars, the Bear, Orion and the Pleiades, which derive from
Greek mythology, are used in the Greek version and in the Vulgate to translate
the Ais, Quesil, Qimah of the Hebrew — names that come from Babylonian my-
thology. The âchambers of the southâ refer to another constellation not found in
Greek mythology.
9:13. âRahabâ is a mythical figure of evil, connected with the sea (cf. 26:12) and
sometimes used to symbolize Egypt (cf. Is 30:7).
*********************************************************************************************
Source: “The Navarre Bible: Text and Commentaries”. Biblical text from the
Revised Standard Version and New Vulgate. Commentaries by members of
the Faculty of Theology, University of Navarre, Spain.
Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and
by Scepter Publishers in the United States.
From: Luke 9:57-62
The Calling of Three Disciples
*********************************************************************************************
Commentary:
57-62. Our Lord spells out very clearly what is involved in following Him. Being
a Christian is not an easy or comfortable affair: it calls for self-denial and for put-
ting God before everything else. See the notes on Matthew 8:18-22 and Matthew
8:22.
[The notes on Matthew 8:18-22 states:
18-22. From the very outset of His messianic preaching, Jesus rarely stays in
the same place; He is always on the move. He “has nowhere to lay His head”
(Matthew 8:20). Anyone who desires to be with him has to “follow Him”. This
phrase “following Jesus” has a very precise meaning: it means being His disci-
ple (cf. Matthew 19:28). Sometimes the crowds “follow Him”; but Jesus’ true
disciples are those who “follow Him” in a permanent way, that is, who keep on
following Him: being a “disciple of Jesus” and “following Him” amount to the
same thing. After our Lord’s ascension, “following Him” means being a Chris-
tian (cf Acts 8:26). By the simple and sublime fact of Baptism, every Christian
is called, by a divine vocation, to be a full disciple of our Lord, with all that that
involves.
The evangelist here gives two specific cases of following Jesus. In the case of
the scribe our Lord explains what faith requires of a person who realizes that he
has been called; in the second case—that of the man who has already said “yes”
to Jesus—He reminds him of what His commandment entails. The soldier who
does not leave his position on the battlefront to bury his father, but instead leaves
that to those in the rearguard, is doing his duty. If service to one’s country makes
demands like that on a person, all the more reason for it to happen in the service
of Jesus Christ and His Church.
Following Christ, then, means we should make ourselves totally available to Him;
whatever sacrifice He asks of us we should make: the call to follow Christ means
staying up with Him, not falling behind; we either follow Him or lose Him. In the
Sermon on the Mount (Matthew 5-7) Jesus explained what following Him involves
— a teaching which we find summarized in even the most basic catechism of
Christian doctrine: a Christian is a man who believes in Jesus Christ — a faith he
receives at Baptism — and is duty bound to serve Him. Through prayer and friend-
ship with the Lord every Christian should try to discover the demands which this
service involves as far as he personally is concerned.]
[The notes on Matthew 8:22 states:
22. “Leave the dead to bury their own dead”: although this sounds very harsh, it
is a style of speaking which Jesus did sometimes use: here the “dead” clearly
refers to those whose interest is limited to perishable things and who have no
aspirations towards the things that last forever.
“If Jesus forbade him,” St. John Chrysostom comments, “it was not to have us
neglect the honor due to our parents, but to make us realize that nothing is more
important than the things of Heaven and that we ought to cleave to these and not
to put them off even for a little while, though our engagements be ever so indis-
pensable and pressing” (”Hom. on St. Matthew”, 27).]
We see here the case of the man who wanted to follow Christ, but on one condi-
tion—that he be allowed to say goodbye to his family. Our Lord, seeing that he
is rather undecided, gives him an answer which applies to all of us, for we have
all received a calling to follow Him and we have to try not to receive this grace in
vain. “We receive the grace of God in vain, when we receive it at the gate of our
heart, and do not let it enter our heart. We receive it without receiving it, that is,
we receive it without fruit, since there is no advantage in feeling the inspiration
if we do not accept it [...]. It sometimes happens that being inspired to do much
we consent not to the whole inspiration but only to some part of it, as did those
good people in the Gospel, who upon the inspiration which our Lord gave them
to follow Him wished to make reservations, the one to go first and bury his father,
the other to go to take leave of his people” (St. Francis de Sales, “Treatise on
the Love of God”, Book 2, Chapter 11).
Our loyalty and fidelity to the mission God has given us should equip us to deal
with every obstacle we meet: “There is never reason to look back (cf. Luke 9:62).
The Lord is at our side. We have to be faithful and loyal; we have to face up to
our obligations and we will find in Jesus the love and the stimulus we need to
understand other people’s faults and overcome our own” (St. J. Escriva, “Christ
Is Passing By”, 160).
*********************************************************************************************
Source: “The Navarre Bible: Text and Commentaries”. Biblical text from the
Revised Standard Version and New Vulgate. Commentaries by members of
the Faculty of Theology, University of Navarre, Spain.
Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and
by Scepter Publishers in the United States.
Liturgical Colour: Green.
First reading |
---|
Job 9:1-13,14-16 © |
Responsorial Psalm | Psalm 87:10-15 © |
---|
Gospel Acclamation | Ps118:105 |
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Or | Ph3:8-9 |
---|
Gospel | Luke 9:57-62 © |
---|
Luke | |||
English: Douay-Rheims | Latin: Vulgata Clementina | Greek NT: Byzantine/Majority Text (2000) | |
Luke 9 |
|||
57. | And it came to pass, as they walked in the way, that a certain man said to him: I will follow thee withersoever thou goest. | Factum est autem : ambulantibus illis in via, dixit quidam ad illum : Sequar te quocumque ieris. | εγενετο δε πορευομενων αυτων εν τη οδω ειπεν τις προς αυτον ακολουθησω σοι οπου αν απερχη κυριε |
58. | Jesus said to him: The foxes have holes, and the birds of the air nests; but the Son of man hath not where to lay his head. | Dixit illi Jesus : Vulpes foveas habent, et volucres cæli nidos : Filius autem hominis non habet ubi caput reclinet. | και ειπεν αυτω ο ιησους αι αλωπεκες φωλεους εχουσιν και τα πετεινα του ουρανου κατασκηνωσεις ο δε υιος του ανθρωπου ουκ εχει που την κεφαλην κλινη |
59. | But he said to another: Follow me. And he said: Lord, suffer me first to go, and to bury my father. | Ait autem ad alterum : Sequere me : ille autem dixit : Domine, permitte mihi primum ire, et sepelire patrem meum. | ειπεν δε προς ετερον ακολουθει μοι ο δε ειπεν κυριε επιτρεψον μοι απελθοντι πρωτον θαψαι τον πατερα μου |
60. | And Jesus said to him: Let the dead bury their dead: but go thou, and preach the kingdom of God. | Dixitque ei Jesus : Sine ut mortui sepeliant mortuos suos : tu autem vade, et annuntia regnum Dei. | ειπεν δε αυτω ο ιησους αφες τους νεκρους θαψαι τους εαυτων νεκρους συ δε απελθων διαγγελλε την βασιλειαν του θεου |
61. | And another said: I will follow thee, Lord; but let me first take my leave of them that are at my house. | Et ait alter : Sequar te Domine, sed permitte mihi primum renuntiare his quæ domi sunt. | ειπεν δε και ετερος ακολουθησω σοι κυριε πρωτον δε επιτρεψον μοι αποταξασθαι τοις εις τον οικον μου |
62. | Jesus said to him: No man putting his hand to the plough, and looking back, is fit for the kingdom of God. | Ait ad illum Jesus : Nemo mittens manum suam ad aratrum, et respiciens retro, aptus est regno Dei. | ειπεν δε ο ιησους προς αυτον ουδεις επιβαλων την χειρα αυτου επ αροτρον και βλεπων εις τα οπισω ευθετος εστιν εις την βασιλειαν του θεου |
Pray for Pope Francis.
Why Boko Haram and ISIS Target Women
Report reveals scale of Boko Haram violence inflicted on Nigerian Catholics
Military evacuating girls, women rescued from Boko Haram
Echos of Lepanto Nigerian bishop says rosary will bring down Boko Harm
After vision of Christ, Nigerian bishop says rosary will bring down Boko Haram (Catholic Caucus)
Nigerian Bishop Says Christ Showed Him How to Beat Islamic Terror Group
We thank you, God our Father, for those who have responded to your call to priestly ministry.
Accept this prayer we offer on their behalf: Fill your priests with the sure knowledge of your love.
Open their hearts to the power and consolation of the Holy Spirit.
Lead them to new depths of union with your Son.
Increase in them profound faith in the Sacraments they celebrate as they nourish, strengthen and heal us.
Lord Jesus Christ, grant that these, your priests, may inspire us to strive for holiness by the power of their example, as men of prayer who ponder your word and follow your will.
O Mary, Mother of Christ and our mother, guard with your maternal care these chosen ones, so dear to the Heart of your Son.
Intercede for our priests, that offering the Sacrifice of your Son, they may be conformed more each day to the image of your Son, our Lord and Savior, Jesus Christ. Amen.
Saint John Vianney, universal patron of priests, pray for us and our priests
This icon shows Jesus Christ, our eternal high priest.
The gold pelican over His heart represents self-sacrifice.
The border contains an altar and grapevines, representing the Mass, and icons of Melchizedek and St. Jean-Baptiste Vianney.
Melchizedek: king of righteousness (left icon) was priest and king of Jerusalem. He blessed Abraham and has been considered an ideal priest-king.
St. Jean-Baptiste Vianney is the patron saint of parish priests.
Fatherhood and Mercy
Jubilee of Mercy: A Final Gift, Prophecies, End Times
Sharing God's Mercy with Our Children
Mercy Heals Fear to Trust
Jubilee of Mercy, But With the Confessionals Empty
If You Don't Know the Bad News, the Good News is No News -- A Meditation on the Coming Year of Mercy
Letter of His Holiness Pope Francis According to which an Indulgence is Granted...[Catholic Caucus]
POPE FRANCIS FOR YEAR OF MERCY GRANTS THAT SSPX PRIESTS CAN VALIDLY ABSOLVE!
MISERICORDIAE VULTUS: BULL OF INDICTION OF THE EXTRAORDINARY JUBILEE OF MERCY
Pope: Church Must Be 'Oasis of Mercy,' Not Severe Fortress
1. Sign of the Cross: In the name of the Father, and of the Son, and of the Holy Spirit. Amen.
2. The Apostles Creed: I BELIEVE in God, the Father almighty, Creator of heaven and earth, and in Jesus Christ, His only Son, our Lord, who was conceived by the Holy Spirit, born of the Virgin Mary, suffered under Pontius Pilate, was crucified, died, and was buried. He descended into hell; on the third day he rose again from the dead; he ascended into heaven, and is seated at the right hand of God, the Father Almighty; from there He shall come to judge the living and the dead.
I believe in the Holy Spirit, the holy catholic Church, the communion of saints, the forgiveness of sins, the resurrection of the body, and the life everlasting. Amen.
3. The Lord's Prayer: OUR Father, who art in heaven, hallowed be Thy name. Thy kingdom come. Thy will be done on earth as it is in heaven. Give us this day our daily bread and forgive us our trespasses as we forgive those who trespass against us. And lead us not into temptation, but deliver us from evil. Amen.
4. (3) Hail Mary: HAIL Mary, full of grace, the Lord is with thee. Blessed art thou amongst women and blessed is the fruit of thy womb, Jesus. Holy Mary, Mother of God, pray for us sinners, now, and in the hour of our death. Amen. (Three times)
5. Glory Be: GLORY be to the Father, and to the Son, and to the Holy Spirit. As it was in the beginning, is now, and ever shall be, world without end. Amen.
6. Fatima Prayer: Oh, my Jesus, forgive us our sins, save us from the fires of hell, lead all souls to heaven, especially those in most need of your mercy.
Announce each mystery, then say 1 Our Father, 10 Hail Marys, 1 Glory Be and 1 Fatima prayer. Repeat the process with each mystery.
End with the Hail Holy Queen:
Hail, Holy Queen, Mother of Mercy, our life, our sweetness and our hope! To thee do we cry, poor banished children of Eve! To thee do we send up our sighs, mourning and weeping in this vale of tears! Turn then, most gracious advocate, thine eyes of mercy towards us; and after this, our exile, show unto us the blessed fruit of thy womb, Jesus!
O clement, O loving, O sweet Virgin Mary! Pray for us, O holy Mother of God, that we may be made worthy of the promises of Christ.
Final step -- The Sign of the Cross
The Mysteries of the Rosary By tradition, Catholics meditate on these Mysteries during prayers of the Rosary. The biblical references follow each of the Mysteries below.
The Glorious Mysteries
(Wednesdays and Sundays)
1.The Resurrection (Matthew 28:1-8, Mark 16:1-18, Luke 24:1-12, John 20:1-29) [Spiritual fruit - Faith]
2. The Ascension (Mark 16:19-20, Luke 24:50-53, Acts 1:6-11) [Spiritual fruit - Christian Hope]
3. The Descent of the Holy Spirit (Acts 2:1-13) [Spiritual fruit - Gifts of the Holy Spirit]
4. The Assumption [Spiritual fruit - To Jesus through Mary]
5. The Coronation [Spiritual fruit - Grace of Final Perseverance]
St. Michael the Archangel
~ PRAYER ~
St. Michael, the Archangel, defend us in battle
Be our protection against the wickedness
and snares of the devil;
May God rebuke him, we humbly pray,
and do thou, O Prince of the heavenly host,
by the power of God,
Cast into hell Satan and all the evil spirits
who prowl through the world seeking the ruin of souls.
Amen
+
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