Due to the collapse of Microsoft Live Books I have been forced to find alternate sources to many of the books I link to on this site. Today I have updated most of the effected links on the Bible Commentaries Page. I have also added some commentaries on the Gospels written by Bishop john MacEvilly.
Microsoft’s live book search is now defunct, and users of the site were given barely a weeks notice. This means that many of the online books which I spent hours upon hours searching for in order to link to on this site are no longer available. I will try to find new links to these books but, obviously, this is going to take a lot of time. I don’t know which books listed on this site are from this Microsoft source, which means I will have to go through all the books listed to find them. Should a user click on a book which takes him/her to the Microsoft live search site, please tell me the title of the book in the comment box as this will aid me in my efforts.
I will continue to update my progress.
Update 1 05/26/08: I have gone through the philosophy page and was able to find alternate sources for almost all of the effected books. I was not as fortunate on the “Lives of Saints and Holy People page.” Sometime soon I will begin working on the Theology page.
God’s mercy towards the penitent
“The heralds of the truth and ministers of divine grace, who have explained to us from the beginning right down to our own time each in his own day the saving will of God, say that nothing is so dear and loved by him as when men turn to him with true repentance.
Wishing to show that this is by far the most holy thing of all, the Divine Word of God the Father (the supreme and only revelation of infinite goodness) deigned to dwell with us in the flesh, humbling himself in a way no words can explain. He said, he did, and he suffered those things which were necessary to reconcile us, while we were yet enemies, with God the Father, and to call us back again to the life of blessedness from which we had been alienated. Not only did he heal our diseases with his miracles, and take away our infirmities by his sufferings, and, though sinless, pay our debt for us by his death like a guilty man. It was also his desire that we should aim to become like himself in love of men and in perfect mutual charity, and he taught us this in many ways.
He taught it when he proclaimed, ‘I came not to call the righteous but sinners, to repentance.’ And again, ‘Those who are well have no need of a physician, but those who are sick.’ He also said that he had come to seek and to save the lost sheep; and on another occasion, that he had been sent to the lost sheep of the house of Israel. In the same way, in the parable of the lost coin, he referred in a symbolic way to the fact that he had come to restore in men the royal likeness which had been lost by the evil-smelling filthiness of passions. Likewise, he said: ‘Just so, I tell you, there is joy in heaven over one sinner who repents.’
He taught it when he brought relief, with oil, wine and bandages, to the man who had fallen among thieves and had been stripped of all his clothing and left half-dead from his injuries. Having placed him on his own beast, he entrusted him to the innkeeper; after paying what was needed for his care, he promised that when he came back he would repay whatever more was spent.
He taught it when ‘he said that the prodigal son’s all-loving father took pity on him and kissing him as he came running back repentant, clothed him once more with the beauty of his glory, and did not reproach him in any way for what he had done.
He taught it when he found the sheep which had strayed from the divine flock of a hundred, wandering over hills and mountains. He did not drive it or beat it but brought it back to the fold. In his mercy, placing it on his shoulders, he restored it, with compassion, unharmed to the rest of the flock.
He taught it when he cried, ‘Come to me all who labour and are heavy laden and I will give you rest’, and ‘Take my yoke upon you.’ By ‘yoke’ of course he meant ‘commandments’ or a life lived according to the principles of the gospel; by ‘burden’ he meant the labour which repentance seems to involve. ‘For my yoke,’ he says, ‘is easy and my burden light.’
Again teaching divine righteousness and goodness he commanded, ‘Be holy, be perfect, be merciful as your heavenly Father is merciful’, and, ‘Forgive and it shall be forgiven you’’ and ‘whatever you wish that men would do to you, do so to them’.“ Source
On the Spirituality Page I have added under todays date the DirectoriumAsceticum, or Guide to the Spiritual Life, by John Baptist Scarmelli. On the Church History Page I have added a work entitled Luther and Lutherdom, by Heinrich Denifle. On the Catholic Sermon Page I have added a number of sermons under the heading Miscellaneous Sermons. Some of the titles include St Bernard’s Advent and Christmas Sermons, and Sermons from Bossuet and Others. Bossuet was, of course, a great preacher, as were the “others.”
On the Bible Commentaries Page I have posted two works by Father Charles Jerome Callan: THE FOUR GOSPELS; and THE EPISTLES OF ST PAUL, VOLUME 1. I’ve also posted links to Bernardine de Piconio’s two volume work AN EXPOSITION OF THE EPISTLES OF ST PAUL. Finally, I’ve posted a link to P.V. Higgins COMMENTARY ON THE PSALMS.
Say the Hail Mary
O Lord, open Thou my lips
And my mouth shall show forth thy praise.
O God, make speed to save me
O Lord, make haste to help me.
Glory be to the Father….
Psalm 67 Deus misereatur.
1. God be merciful unto us, and bless us; and show us he light of His countenance, and be merciful unto us;
2. That thy way may be know upon the earth, Thy power that save among the nations.
3. Let the peoples praise Thee, O God; let all the people Praise Thee.
4. O let the nations be glad and rejoice; for Thou shalt judge the people righteously, and govern the nations upon the earth.
5. Let the people praise Thee, O God; let all the people praise Thee.
6. Then shall all the earth ring forth her increase; and God, even our own God, shall give us His blessing.
7. God shall bless us; and all the ends of the world shall fear Him. Glory be to the Father…
Psalm 93 Diominus regnavit
1. The Lord is King, and hath put on glorious apparel; the Lord hath put on His apparel, and girded Himself with strength.
2. He hath made the round world so sure, that it can not be moved.
3. Ever since the world began hath Thy seat been prepared; Thou art from everlasting.
4. The floods are risen, O Lord, the floods have lift up their voice; the floods lift up their waves.
5. The waves of the sea are mighty, and rage horribly; but yet the Lord, who dwelleth on high, is mightier.
6. Thy testimonies, O Lord, are very sure; holiness becometh Thine house forever. Glory be to the father…
Psalm 100 Jubilate Deo
1. O be joyful in the Lord, all ye lands; serve the Lord with gladness, and come before His presence with a song.
2. Be ye sure that the Lord He is God; It is he that hath made us, and not we ourselves; we are His people, and the sheep of His pasture.
3. O go your way into His gates with thanksgiving, and into His courts with praise; be thankful unto Him, and speak good of His Name.
4. For the Lord is gracious , His mercy is everlasting; and His truth endureth from generation to generation. Glory be to the Father…
Canticle of Zechariah, the prophet 2:10
1 Sing and rejoice, O daughter Zion; for, lo, I come, and I will dwell in the midst of thee, saith the Lord.
2. And many nations shall be joined to the Lord in that day; and shall My people, and I will dwell in the midst of thee.
3. And thou shalt know the Lord of Hosts hath sent me unto thee.
4. And the Lord shall inherit Judah as His portion in the Holy Land, and shall choose Jerusalem again.
5. Be silent, O all flesh, before the Lord; for He is raised up out of His holy habitation. Glory be to the Father…
Psalm 150 Laudate Dominum
1. O praise God in His holiness; praise Him in the firmament of His power.
2. Praise Him in His noble acts; praise Him according to His excellent greatness.
3. Praise Him in the sound of the trumpet; praise him upon the lute and harp.
4. Praise Him in the cymbals and dances; praise Him upon the strings and pipe.
5. Praise Him upon the well-tuned cymbals; praise Him upon the loud cymbals,
6. Let every thing that hath breath praise the Lord. Glory be to the Father…
The Little Chapter Jeremiah the prophet 31:22
The Lord has created a new thing upon the earth; a woman shall encompass a man.
Thanks be to God.
Hymn O Gloriosa Foemina
O Glorious Woman, raised on high
Above the orbs that deck the sky,
Who dist thine own Creator blest
Feed at thy pure and holy breast.
What hapless Eve from man had ta’en,
Thy gracious Seed restores again,
That mourners o’er the stars may rise,
Thou shew’st an entrance to the skies.
Gate of the King that rules the height,
Refulgent Portal of the Light;
The Virgin Mother life doth bring,
Ye ransomed nations shout and sing.
Let gory everlasting be,
O Lord, Thou Virgin’s So, to Thee,
With Father and Paraclete,
To endless ages, as is meet. Amen.
The Lord has remembered His mercy.
And truth toward the House of Israel.
Song of Zechariah The Benedictus
ant. Blessed is she that believed.
Blessed be the Lord God of israel; for He hath visited and redeemed His people;
and hath raised up a mighty salvation for us, in the House of His servant David;
As He spoke y the mouth of His holy Prophets; which have been since the world began;
That we should be saved from our enemies, and from the hands of all that hate us;
To perform the mercy promised to our forefathers, and to remember His holy Covenant;
To perform the oath which He swore to our forefather Abraham, that he would give us;
That we, being delivered out of the hands of our enemies, might serve Him without fear.
In holiness and righteousness before Him, all the days of our life.
And thou, child, shalt be called Prophet of the most Highest; for thous shalt go before the face of the Lord to prepare His way;
To give knowledge of salvation unto His people for the remission of their sins.
Through the ender mercy of our God, whereby the dayspring from on high hath visited us;
To give light to them that sit in darkness, and in the shadow of death, and to guide our feet into the way of peace. Glory be to the Father…
ant. Blessed is she that believed: for there shall be a fulfillment of those things which were told her from the Lord.
The Lord be with you/ ajnd with your spirit.
Let us pray:
O God, Who didst will that Thy Word should take flesh, in the womb of the blessed Virgin Mary, at the message of the Angel: grant unto Thy humble servants that we, who verily believe her to be the Mother of God, may be helped by her intercession with Thee. Through the same Christ our Lord. Amen
Commemoration of the Holy Cross
ant. Christ bore our sins in His own Body on the Tree, that we, eing dead to sins, should live unto righteousness.
He shall redeem Israel from all his sins.
Let us pray:
O Lord, we beseech The to keep in continual peace us, whom Thou hast been pleased to redeem by the Wood of the Holy Cross, Who livest and reignest God, world without end. Amen.
Commemoration of All Saints
ant. These are before the Throne of God, and serve Him day and night in His temple; and He that sitteth on the Throne shall dwell among them.
They shall ever be giving thanks, because Thou defendest them.
They that love Thy Name shall be joyful in Thee.
Commemoration of Peace
Ant. God, Who dealeth with us according to His mercy, grant us joyfulness of heart, and that peace may be in our days.
The Lord shall give strength unto His people.The Lord shall give His people the blessing of peace.
Let us Pray:
O God, from Whom all holy desires, all good counsels, and all just works do proceed; give unto Thy servants that peace which the world cannot give; that both our hearts may be set to obey Thy commandments, and also that by Thee we being defended from the fear of our enemies may pass our time in rest and quietness; through the merits of Jesus Christ our Savior. Amen. (Excerpted from the Paris Psalter. A Public Domain book).
What follows is from St Thomas Aquinas’ Compendium of the Summa Theologica. It is a simplified form of the five proofs for the existence of God, which St Thomas treats of in the Prima Pars (first part) of the Summa Theologica, Question 2, which can be read HERE. St Thomas treats of the subject in a much fuller fashion in the Summa Contra Gentiles, chapters 3-13 which can be read HERE (see especially chapters 10-13)
That God exists is in itself a self-evident truth; but it is not so to us who do not see the Essence of God; and it requires to be proved by those things which are more known to us as regards ourselves and less known in their nature, that is, by effects. Although we know God in a general way, we do not therefore know Him absolutely. It is possible to demonstrate the Existence of God by effects, which are more known to us than their cause, for effects, which are more known to us than their cause, for effects being granted, a pre-existing cause there must be; and we call this demonstratio quia, not propter quid, for not even by effects do we know the Essence of God.
The Existence of God may be shown by five proofs. The first is drawn from the principle of motion. It is evident to our senses that motion exists. Whatever is moved must be moved by some external agent. Nothing is moved unless it is in potentiality (in potentia) to its term of motion. Motion is made accordingly as things are changed from the potential to the actual, and this requires some actual agent to move them from the potential state. Since it cannot be that anything should be both potential and actual as regards the same order, it follows that the mover and the moved cannot be identical. Thus, not to go on indefinitely, we must come at last to a First Cause immovable of motion; and there we find God.
The Second Proof consists in the order of Efficient Causes in sensible objects. Nothing can be its own efficient cause, for then it would exist before itself. In every order of being the first is the cause of the intermediate, and this latter the cause of the ultimate; so that if the cause e removed the effect ceases to be, and if the first is gone there can e neither the intermediate nor the ultimate. Hence, not to proceed indefinitely, there must be a First Efficient Cause; and there too we find God.
The Third Proof is taken from possible and necessary things. Some things may be or not be; they are possible, as they are subject to generation and decomposition; but everything could not be always thus, for what is not necessary at some time is not. If, therefore, all things may possily not be, at some time there must have been nothing; and if this be true even now, there would be nothing, for what is not can only exist by that which is. All things, therefore, are not mere possibilities in their origin; there must exist some necessary thing. But whatever is necessary, either has cause for its necessity or it has not; and, not to proceed indefinitely, as regards necessary things with a cause for their being necessary, we are obliged to postulate something necessary in itself with no cause for its necessity, but itself the cause to other things of their necessity; and this is God.
The Fourth Proof proceeds from our finding some things better than others. A thing is said to be more or less as it approaches to that which is called the most. There exists, therefore, something which is best and truest, the source to things of all goodness and truth, and of all their other perfections; and this we call God.
The Fifth Proof is drawn from the idea of government. Some things are without understanding, yet they work for an end, because often and always they work in the same way to obtain the best end; hence it is evident that they attain the end not by chance, but by intention; and since they must act towards the end not by their own but by some one’s knowledge, they reach the end because they are directed by an Intelligent Being. There must, therefore, be such an Intelligent Being Who directs all natural things to their end; and Him we call God.
It is necessary for the salvation of man that, besides the natural sciences, there should exist some doctrine received by revelation; for many things are made known by revelation which transcends reason. Moreover, that which is discoverable about God by human reason could be known only to a few, and that after much time, and not without a large admixture of errors. It was good, therefore, for man to e taught by means of adoctrine divinely revealed; for salvation, which is in God, depends upon a knowledge of the truth.
This doctrine is a science proceeding from principles made known to us by the light of a higher science, as music proceeds from principles explained by arithmetic. For Sacred Doctrine proceeds from principles made known by the light of a higher knowledge, namely, the Divine Knowledge, and in it certain particulars are treated of, both as an example of life and in order that we may know clearly by what instrumentality this revelation is made.
Sacred Doctrine takes account of all things only in so far as they belong to the formal order of Divine revelation. This science is one, neither wholly practical nor wholly speculative; but being of a higher order it includes both, yet remains one, as God knows both Himself and what He does with the same knowledge. It is, however, more speculative than piratical, for it treats more of Divine things than of human actions, being concerned with the latter only in so far as they are intended to lead man to the perfect knowledge of God, in which eternal beatitude consists.
And this science is higher in dignity than other speculative sciences, for these derive their certainty from human reason, which may err, while Sacred Doctrine, owing to the light of Divine Knowledge, can never be deceived; moreover, they consider only things which are below reason, while she treats principally of such as transcend reason. Sacred Doctrine is also higher in dignity than other practical sciences, for, among such, that science is accounted the more honorable which is not subordinated to a further end, as military science is to civil; but the end of this doctrine, in as far as it is practical, is eternal beatitude, to which all other ends of the practical sciences are subordinate.
And since it treats most properly of God as the First Cause, it is wisdom in the highest sense; for he is accounted wise in any department of knowledge who studies the highest cause in that department. Seeing, therefore, that Sacred Doctrine determines concerning God, not only as he may be known by creatures, but also as He is known by Himself alone, and by others through revelation, it is properly called wisdom in the highest sense, and God is the subject of it, for all things are considered with reference to Him, all things being related to Him either as their beginning or their end.
Sacred Doctrine does not employ argument to prove its principles, which are articles of faith, but proceeds from them to demonstrate something else, as the Apostle argues from the resurrection of Christ to that of others. The inferior sciences, indeed, do not prove their first principles or argue with those who deny them, ut leave them to e proved by a higher science, while metaphysics, which is the highest among them, only disputes with those who deny its first principles if the adversary grant something; if he grant nothing it cannot argue with him, but can still solve his objections. In like manner, Sacred Doctrine, having no superior, disputes with those who deny its principles provided the adversary grant something, and proceeds to argue from one article of faith against those who impugn others, as in the case of heretics. If, however, the adversary believe none of those things which are revealed, it is no longer possible to prove the articles of faith by reason alone, but only to solve objections brought against a faith which is rooted in infallible truth. For as it is impossible that what is contrary to truth can be proved to be true, the arguments brought against faith can be answered.
I t benefits Sacred Doctrine to express things Spiritual and Divine by the use of corporeal metaphors, for God provides for every creature according to his nature, and men are led naturally by means of things sensible to knowledge which is purely intellectual. moreover, the Sacred Scriptures are for the instruction of all men, and the uncultured apprehend intellectual things more easily under corporeal similitudes.
And this Doctrine has several meanings under one letter. There is the literal, which is also called the historical sense, and the spiritual, when the things expressed in the words mean something else. The spiritual sense is threefold; for as the Old Law is the sign of the New, and the new Law is the figure of the future glory, there follows from this the allegorical sense. As they signify what makes up eternal glory, they give the anagogical sense. Since God is the author of this Doctrine, and he comprehends all things in the mind at once, it is most fitting that the one literal sense should contain many meanings.
I’ve added several new links to my Audio books and Podcasts Page. Click the page link on the left hand side of this blog and scroll down until you see todays date. The Catholic Bible Study Channel has Catholic Tube video of an introductory study to the Bible, giving you an overview of salvation history. What Catholics Believe is a series of introductory lectures on basic Catholic beliefs, presented courtesy of the Knights of Columbus. You will also find a link to a Podcast of readings from the Old Testament using the Douay-Rheims Bible, and, finally, a link to some fine lectures by Father Hudgins.
If you enjoy video/audio presentations via your computer you may want to check out the Sonitus Sanctus Site
Posted by Dim Bulb. Check out my OTHER SITE for notes on the bible, philosophy, ect.
These notes originally appeared on my OTHER SITE.
Having warned his listeners not to approach the their baptismal instructions-and, by implication, their baptism- out of mere curiousity (section 2), the Saint now tells the story of a guest who shows up to a wedding feast in unseemly dress and with bad manners. He is clearly adopting and adapting Jesus’ parable of the wedding feast from Matthew 22:1-14.
A certain man in the Gospel once pried into the marriage feast, and took an unbecoming garment, and came in, and sat down, and ate: for the bridegroom permitted it. But when he (the guest) saw them all clad in white, he ought to have assumed a garment of the same kind himself; for like the others he partook of the food but was unlike them in fashion and purpose. The bridegroom, however, though bountiful, was not undiscerning; and in going round to each of the guests and observing them (for his care was not with their eating, but for their seemly behavior), he saw a stranger not having on a wedding garment, and said to him, “friend, how is it you came in looking like that? In that color! With what a conscience! True, the door-keeper did not forbid you entrance because of my bounty; but were you ignorant of what fashion to wear to a wedding feast? When you came in and beheld the glorious raiment of the guests, should this not have been a lesson to you? Should you not have receded in good taste so as to return in good taste? (i.e. you should have gone home and changed, then represented yourself) But since you have come here and stayed without taste, tastelessly you shall be cast out.” And so the Bridegroom ordered the servants to bind the feet he used to intrude; and to bind the hands he refused to use to put on fine garments; and he ordered him cast headlong into the outer darkness, for he was unworthy of the wedding torches. Seeing, then, what happened to that man, make your own condition safe.
NOTES
The bountiful bridegroom. The description of the bridegroom as bountiful or benefiecent was no doubt meant to recall to the listeners minds what was said in section 1: “For he does not lie who said, “to them that love God all things work together for good.” God is lavish in beneficence, yet he waits for each man’s genuine will…” The saint clearly wants us to see the wedding guest as not acting with a good will. “Like the others he partook of the food but was unlike them in fashion and purpose.” The food no doubt represents the instructions they are receiving. Proper attire symbolizes the good will or purpose the saint had praised them for in section 1, and exhorted them to maintain in section 2.
(The bridegroom went) round to each of the guests and observing them (for his care was not with their eating, but for their seemly behavior), he saw a stranger not having on a wedding garment, and said to him, “friend, how is it you came in looking like that? In that color! With what a conscience! The watchful bridegroom who notices the man’s slovenly appearance and recognizes it as bad conscience calls to mind the warning at the end of section 2: You must not tempt God’s grace so that no bitter root grow up and cause trouble. Let none of you come in saying, ‘let us see what the faithful are doing; let me go in and see, that I may leaarn what is being done.’ Do you expect to see and yet not be seen? Do you think that while you search out what is going on, God is not searching your heart?
Should you not have receded in good taste so as to return in good taste? (i.e. you should have gone home and changed, then represented yourself) But since you have come here and stayed without taste, tastelessly you shall be cast out. Normally, a bridegroom would not cast an invited guest out of his wedding feast, but should an inconsiderate guest expect considerations from the man who invited him? “the measure with whcih you measure shall be measured out to you.” (Matthew 7:2). Notice that the feet with which the guest walked in with, and the hands he refused to dress himself properly with, are bound.
he ordered him cast headlong into the outer darkness, for he was unworthy of the wedding torches. Possibly an allusion to the parable of the ten virgins (Matthew 25:1-13). As noted at the beginning, the saint is making use of the parable of the wedding feast from Matthew 22:1-14. This use of scripture as a warning reminds us of what was said earlier by the saint in relation to what happened to Simon Magus: I make reference and indict this man for his fall so that you may not fall. Things such as this happen to serve as an example to you, and were written down as an admonition for those who would draw near (i.e. to baptism).
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