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cruger2984 · 2 years

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THE DESCRIPTION OF THE THREE ARCHANGELS Feast Days: September 29, March 24 (St. Gabriel's traditional feast), May 8 (St. Michael's apparition at Monte Gargano), October 24 (St. Raphael's traditional feast)

"Do you believe because I told you that I saw you under the fig tree? You will see greater things than this. And he said to him, 'Amen, amen, I say to you, you will see heaven opened, and the angels of God ascending and descending on the Son of Man!'" -John 1:47-51

St. Michael. St. Gabriel. St. Raphael. These are the Three Archangels that is been mentioned in the Holy Scriptures, and they are honored by the Roman Catholic Church.

The archangels are spiritual beings of the highest rank created by God before the beginning of the world. They have no material body and are immortal. Their name is given according to the mission have received from God. The word archangel is only used twice in the New Testament: In the 4th chapter of Paul's first letter to the Thessalonians and the Epistle of Jude.

The archangel Michael, whose name means 'who is like God (or Quis ut Deus?)', was assigned to fight the devil. He was appointed to cast Lucifer out of Paradise, for challenging the sovereignty of God, as according to the Book of Revelation: 'Then war broke out in heaven; Michael and his angels battled against the dragon. The dragon and his angels fought back, but they did not prevail and there was no longer any place for them in heaven.'

Michael helps us in the daily struggle against Satan, who will be defeated in the Apocalyptic war at the end times.

In Roman Catholic teachings, Saint Michael has four main roles or offices. His first role is the leader of the Army of God and the leader of heaven's forces in their triumph over the powers of hell. He is viewed as the angelic model for the virtues of the spiritual warrior, with the conflict against evil at times viewed as the battle within. The second and third roles of Michael in Catholic teachings deal with death. In his second role, Michael is the angel of death, carrying the souls of all the deceased to heaven. In this role Michael descends at the hour of death, and gives each soul the chance to redeem itself before passing; thus consternating the devil and his minions. Catholic prayers often refer to this role of Michael. In his third role, he weighs souls on his perfectly balanced scales. For this reason, Michael is often depicted holding scales. In his fourth role, Saint Michael, the special patron of the Chosen People in the Old Testament, is also the guardian of the Church. Roman Catholicism includes traditions such as the Prayer to Saint Michael, which specifically asks for the faithful to be 'defended' by the saint, and the Chaplet of Saint Michael consists of nine salutations, one for each choir of angels.

The archangel Gabriel, whose name means 'God is my strength or hero of God', received the mission to proclaim God's almighty power. He was sent to announce the birth of Jesus to the Blessed Virgin Mary. In the Gospel of Luke, when Mary objected that she was still virgin, Gabriel replied: 'Nothing is impossible from God.'

Gabriel has the power to assist us in the most desperate cases, and to protect those who announce the Good News. It is said that Gabriel is the destroyer of the sinful city of Sodom.

It is said that Gabriel played some important roles: he taught Moses in the wilderness to write the Book of Genesis, the revealing of the coming of the Savior to Daniel, his appearance to Joachim and Anne the birth of Mary, and the appearance to Zechariah to announce the birth of John the Baptist.

In the Gospel of Matthew, Gabriel may have been the unnamed angel, who appeared to St. Joseph in his sleep and instructed Joseph not to divorce Mary quietly, and explained that Mary’s child was conceived by the power of the Holy Spirit and that He would be named Emmanuel, which means God is with us. And in the Gospel of Luke, Gabriel may have been the angel who appeared to the Lord Jesus himself, in the Garden of Gethsemane before His Passion, to strengthen him.

The archangel Raphael, whose name means 'God has healed', was appointed to cure the sickness of the spirit and of the body, and appeared in the Book of Tobit, and is also identified as the angel who moved the waters of the healing sheep pool.

After getting blinded, God hears both Tobit and Sarah's prayers and Raphael is sent to help them. Tobias is sent to recover money from a relative, and Raphael, in human disguise, offers to accompany him. On the way they catch a fish in the Tigris, and Raphael tells Tobias that the burnt heart and liver can drive out demons and the gall can cure blindness. They arrive in Ecbatana and meet Sarah, and as Raphael has predicted the demon, named Asmodeus, is driven out. Tobias and Sarah are married, Tobias grows wealthy, and they return to Nineveh (Assyria) where Tobit and Anna await them. After revealing his true identity, he said to him: 'I am Raphael, one of the seven angels who enter and serve before the Glory of the Lord.'

Tobit's blindness is cured, and Raphael departs after admonishing Tobit and Tobias to bless God and declare his deeds to the people (the Israelites), to pray and fast, and to give alms. Tobit praises God, who has punished his people with exile but will show them mercy and rebuild the Temple if they turn to him.

Michael is the patron of the military and police forces, Gabriel is the patron of messengers, those who work for broadcasting and telecommunications such as radio and television, postal workers, clerics, diplomats, police dispatchers and stamp collectors, and Raphael is the patron of the blind, of happy meetings, of nurses, of physicians and of travelers.

#random stuff #catholic #catholic saints #michaelmas #archangels #saint michael #saint gabriel #saint raphael #archangel michael #archangel gabriel #archangel raphael

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pamphletstoinspire · 7 years

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EPISTLE OF ST. PAUL, THE APOSTLE, TO THE 2 THESSALONIANS - From The Latin Vulgate Bible

Chapter 1

PREFACE.

In this epistle St. Paul admonishes the Thessalonians to be constant in the faith of Christ, and not to be terrified by the insinuations of false teachers, telling them that the day of judgment was near at hand, as there must come many signs and wonders before it. He bids them to hold firm the traditions received from him, whether by word or by epistle; and shews them how they may be certain of his letters by the manner he writes. This epistle was written soon after the former, and also from Corinth, about A.D. 52.

Chapter 1

He gives thanks to God for their faith and constancy: and prays for their advancement in all good.

1 Paul, and Sylvanus, and Timothy, to the church of the Thessalonians, in God our Father, and the Lord Jesus Christ.

Notes & Commentary:

Ver. 1. No explanation given.

2 Grace unto you, and peace from God our Father, and from the Lord Jesus Christ.

Ver. 2. No explanation given.

3 We ought to give thanks always to God for you, brethren, as it is meet, because your faith increaseth exceedingly, and the charity of every one of you towards each other, aboundeth:

Ver. 3. No explanation given.

4 So that we ourselves also glory in you in the churches of God, for your patience and faith, and in all your persecutions and tribulations, which you endure,

Ver. 4. No explanation given.

5 For an example of the just judgment of God, that you may be counted worthy of the kingdom of God, for which also you suffer.

Ver. 5. For an example of the just judgment of God. That is, that the persecutions and troubles you suffer in this world shew the justice of God in punishing men for their sins, even in this life, so that by these temporal pains you may be found worthy of a crown of eternal glory in the kingdom of God. (Witham) --- The afflictions, which are here frequently the portion of the just, are sensible proofs of the rigour with which the Almighty will, at the day of final retribution, pour out his indignation on the wicked. For, if he is unwilling to let the just be free from all temporal punishment, (though he discharges their debt of the eternal) and if he continually exposes them to the derision, calumnies, and persecutions of the wicked, what have not the wicked to apprehend when he shall stretch forth his hand in vengeance? Or, as others explain it, God permits the good to be persecuted here, that one day he may treat the wicked according to the rigour of his justice. He permits them here to fill up the measure of their iniquities, that on the last day he may reward the long suffering of the one, and punish the infidelity of the other. In both the one and the other, the finger of God's justice will clearly manifest itself. If the hopes of the good reached no farther than this life, they would be the most wretched of beings; for here, in general, they are more exposed than any to the injuries of the wicked. Nothing proves more clearly the necessity of a general judgment, than this his conduct to his most chosen servants. For it is impossible that, just as he is, he should permit patience and faith to go unrewarded, or wickedness and injustice unpunished. The Son of God has promised us heaven only on condition that we bear wrongs patiently. (Calmet) --- Here again the apostle teaches the advantages of sufferings which the Thessalonians joyfully underwent, to be counted worthy of the kingdom of God, Kataxiothenai umas; and ver. 11, ibid. axiose. The apostle teaches here, that nothing defiled shall ever enter into the kingdom of heaven; and gives us to understand at the same time, that he will one day punish with extreme rigour the cruelty and impiety of persecutors. (Bible de Vence)

6 Seeing it is a just thing with God to repay tribulation to them that trouble you:

Ver. 6. Seeing[1] it is a just thing. Literally, If yet it be just. St. Chrysostom takes notice, that we must not expound the text as if St. Paul made a doubt whether it was just or not for God to repay retribution to such as troubled, afflicted, and persecuted his faithful servants, and to punish them when he shall be revealed (i.e. at the day of judgment) with flaming fire, or with the flames of hell: nothing certainly is more just; as on the contrary, it is just to reward the pious and those who are found worthy of the glorious kingdom of God. (Witham)

Note1:

Ver. 6. Si tamem justum est, eiper dikaion. See St. Chrysostom, (log. b. p. 226) eiper entautha anti tou epei, &c.

7 And to you who are troubled, rest with us when the Lord Jesus shall be revealed from heaven with the Angels of his power,

Ver. 7. No explanation given.

8 In a flame of fire, inflicting vengeance to them, who know not God, and who obey not the gospel of our Lord Jesus Christ.

Ver. 8. No explanation given.

9 Who shall suffer eternal pains in destruction, from the face of the Lord, and from the glory of his power:

Ver. 9. Being confounded with the face of the Lord, whom they have rejected, and with the glory of his power and greatness, which will appear in irresistible splendour and majesty.

10 When he shall come to be glorified in his saints, and to be made wonderful in all them who have believed: because our testimony was believed upon you in that day.

Ver. 10. This shall be at the last day, when Christ shall come to be glorified in his saints, and to be made[2] wonderful (to be admired and praised) in or by all them who have believed in that day: (i.e. the things foretold of that day) because our testimony[3] was believed upon you concerning that day, i.e. as to the punishments and rewards that shall be given on that day. (Witham)

Note 2:

Ver. 10. Admirabilis fieri in omnibus, thaumasthenai en pasi.

Note 3:

Ver. 10. Quia creditum est testimonium nostrum super vos in illa die, oti episteuthe to marturion emon eph umas, en te emera ekeine.

11 Wherefore also we pray always for you: that our God would make you worthy of his calling, and fulfill all the good pleasure of his goodness, and the work of faith in power,

Ver. 11. Wherefore, also we pray, &c. By the Greek, the sense and construction cannot be in, or on which day; and therefore it must be referred to what was said before, that God should be glorified in his saints, and so may be translated, on which[4] account we pray, &c. that Christ may be glorified in you, being made saints by his grace, &c. (Witham)

Note 4:

Ver. 11. In quo, eis o, in quod, but it cannot agree with emera, day.

12 That the name of our Lord Jesus may be glorified in you, and you in him, according to the grace of our God, and of the Lord Jesus Christ.

Ver. 12. That the name of our Lord, &c. The name of God is glorified by the virtuous lives of Christians, but more especially by that constancy and firmness evinced by the faithful under the hands of the executioner. It is an act of the most perfect charity, to lay down our lives in defence of his truths and the glory of his name, and the most disinterested testimony of our allegiance to him. Nothing appeared more admirable than the constancy of the first Christians, and nothing contributed more to the conversion of the Gentiles than the firmness with which they maintained, even in death, the truths that had been taught them. For, said they, this religion is certainly true, since there is nothing they are not willing to suffer in defence of it. (Calmet) --- And you in him, &c. If Christians are any way instrumental in procuring the glory of God, let them not attribute it to themselves, but to God alone, form whom comes every gift. If they procure his glory before men, he at the day of final retribution will clothe them with never-fading robes of immortality, in the presence of men and Angels. If it be glorious for God to be adored by such faithful servants, it is much more glorious for Christians to be rewarded by such a Master: for it is the glory of a servant to be faithful to his master, and the glory of the master to recompense his servant. (Estius, Grotius, Theophylactus, &c.)

#second epistle of st. paul to the thessalonians

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blueiscoool · 3 years

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Man Buys House in Greece and Discovers Roman-era Marble Statues

Two marble heads of female statues from the Roman era were found in an apartment in the centre of Thessaloniki, which was recently bought by a 35-year-old man.

According to SKAI, the new owner of the apartment found these fascinating artefacts carefully hidden in the attic.

Also found were a number of relevant documents, which according to the opinion of an archaeologist of the Ephorate of Antiquities of Thessaloniki, fall under Law 3028/2002 on the protection and cultural heritage.

The preliminary investigation is being carried out by the Department of Cultural Heritage and Antiquities of the Security Directorate of Thessaloniki.

The city of Thessaloniki was founded in 315 BC by Cassander of Macedon and was named after his wife Thessalonike, daughter of Philip II of Macedon and sister of Alexander the Great.

The city was the second largest and wealthiest in the Byzantine Empire, after Constantinople of course.

By about 50 A.D., the city was also one of the early centres of Christianity.

On his second missionary journey, Paul the Apostle visited this city’s chief synagogue on three Sabbaths and sowed the seeds for Thessaloniki’s first Christian church.

Later, Paul wrote two letters to the new church, preserved in the Biblical canon as First and Second Thessalonians.

Some scholars hold that the First Epistle to the Thessalonians is the first written book of the New Testament.

In 306 AD, St. Demetrius became the patron saint of the city, a Christian whom Galerius is said to have put to death.

Most scholars agree with Hippolyte Delehaye’s theory that Demetrius was not a Thessaloniki native, but his veneration was transferred to the city when it replaced Sirmium as the main military base in the Balkans.

A basilica church dedicated to St. Demetrius, Hagios Demetrios, was first built in the 5th century AD and is now a UNESCO World Heritage Site.

When the Roman Empire was divided into the tetrarchy, the city became the administrative capital of one of the four portions of the Empire under Galerius Maximianus Caesar.

Galerius commissioned an imperial palace, a new hippodrome, a triumphal arch and a mausoleum among others.

In 379, when the Prefecture of Illyricum was divided between the East and West Roman Empires, Thessaloniki became the capital of the new Prefecture of Illyricum.

The following year, the Edict of Thessalonica made Christianity the state religion of the Roman Empire.

In 390, Gothic troops under the Emperor Theodosius I, led a massacre against the city’s inhabitants, who had risen in revolt against the Gothic soldiers.

Just as the city was for most of its Hellenic history, it today is Greece’s second city.

By Athens Bureau.

#Man Buys House in Greece and Discovers Roman-era Marble Statues #Thessaloniki Greece #ancient artifacts #art #artist #art work #art news #greek art #history #history news #ancient history #ancient culture #ancient civilizations #looted #stolen

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betterhomebusiness · 5 years

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#BooksOfTheBible https://m.facebook.com/story.php?story_fbid=10216850989729232&id=1298831408&sfnsn=mo

#OldTestament

https://www.biblegateway.com/audio/dramatized/kjv/Gen.1?interface=amp

Genesis

Describes the creation; gives the history of the old world, and of the steps taken by God toward the formation of theocracy.

EXODUS

The history of Israel's departure from Egypt; the giving of the law; the tabernacle.

LEVITICUS

The ceremonial law.

NUMBERS

The census of the people; the story of the wanderings in the wilderness.

DEUTERONOMY

The law rehearsed; the death of Moses.

JOSHUA

The story of the conquest and partition of Canaan.

JUDGES

The history of the nation from Joshua to Samson.

RUTH

The story of the ancestors of the royal family of Judah.

1 SAMUEL

The story of the nation during the judgeship of Samuel and the reign of Saul.

2 SAMUEL

Story of the reign of David.

1 AND 2 KINGS

The books of Kings form only one book in the Hebrew MSS. They contain the history of the nation from David's death and Solomon's accession to the destruction of the kingdom of Judah and the desolation of Jerusalem, with a supplemental notice of the liberation of Jehoiachin from his prison at Babylon, twenty-six years later; they comprehend the whole time of the Israelitish monarchy, exclusive of the reigns of Saul and David.

THE BOOKS OF CHRONICLES

are so called as being the record made by the appointed historiographers of the kingdoms of Judah and Israel; they are the official histories of those kingdoms.

EZRA

The story of the return of the Jews from the Babylonish captivity, and of the rebuilding of the temple.

NEHEMIAH

A further account of the rebuilding of the temple and city, and of the obstacles encountered and overcome.

ESTHER

The story of a Jewess who becomes queen of Persia and saves the Jewish people from destruction.

JOB

The story of the trials and patience of a holy man of Edom.

PSALMS

A collection of sacred poems intended for use in the worship of Jehovah. Chiefly the productions of David.

PROVERBS

The wise sayings of Solomon.

ECCLESIASTES

A poem respecting the vanity of earthly things.

SOLOMON'S SONG

An allegory relating to the church.

ISAIAH

Prophecies respecting Christ and his kingdom.

JEREMIAH

Prophecies announcing the captivity of Judah, its sufferings, and the final overthrow of its enemies.

LAMENTATIONS

The utterance of Jeremiah's sorrow upon the capture of Jerusalem and the destruction of the temple.

EZEKIEL

Messages of warning and comfort to the Jews in their captivity.

DANIEL

A narrative of some of the occurrences of the captivity, and a series of prophecies concerning Christ.

HOSEA

Prophecies relating to Christ and the latter days.

JOEL

Prediction of woes upon Judah, and of the favor with which God will receive the penitent people.

AMOS

Prediction that Israel and other neighboring nations will be punished by conquerors from the north, and of the fulfillment of the Messiah's kingdom.

OBADIAH

Prediction of the desolation of Edom.

JONAH

Prophecies relating to Nineveh.

MICAH

Predictions relating to the invasions of Shalmaneser and Sennacherib, the Babylonish captivity, the establishment of a theocratic kingdom in Jerusalem, and the birth of the Messiah in Bethlehem.

NAHUM

Prediction of the downfall of Assyria.

HABAKKUK

A prediction of the doom of the Chaldeans.

ZEPHANIAH

A prediction of the overthrow of Judah for its idolatry and wickedness.

HAGGAI

Prophecies concerning the rebuilding of the temple.

ZECHARIAH

Prophecies relating to the rebuilding of the temple and the Messiah.

MALACHI

Prophecies relating to the calling of the Gentiles and the coming of Christ.

#NewTestament

https://www.biblegateway.com/audio/dramatized/kjv/Matt.1?interface=amp

GOSPEL OF ST. MATTHEW

A brief history of the life of Christ.

GOSPEL OF ST. MARK

A brief history of the life of Christ, supplying some incidents omitted by St. Matthew.

GOSPEL OF ST. LUKE

The history of the life of Christ, with especial reference to his most important acts and discourses.

GOSPEL OF ST. JOHN

The life of Christ, giving important discourses not related by the other evangelists.

ACTS OF THE APOSTLES

The history of the labors of the apostles and of the foundation of the Christian Church.

EPISTLE TO THE ROMANS

A treatise by St. Paul on the doctrine of justification by Christ.

FIRST EPISTLE TO THE CORINTHIANS

A letter from St. Paul to the Corinthians, correcting errors into which they had fallen.

SECOND EPISTLE TO THE CORINTHIANS

St. Paul confirms his disciples in their faith, and vindicates his own character.

EPISTLE TO THE GALATIANS

St. Paul maintains that we are justified by faith, and not by rites.

EPISTLE TO THE EPHESIANS

A treatise by St. Paul on the power of divine grace.

EPISTLE TO THE PHILIPPIANS

St. Paul sets forth the beauty of Christian kindness.

EPISTLE TO THE COLOSSIANS

St. Paul warns his disciples against errors, and exhorts to certain duties.

FIRST EPISTLE TO THE THESSALONIANS

St. Paul exhorts his disciples to continue in the faith and in holy conversation.

SECOND EPISTLE TO THE THESSALONIANS

St. Paul corrects an error concerning the speedy coming of Christ the second time.

FIRST AND SECOND EPISTLES TO TIMOTHY

St. Paul instructs Timothy in the duty of a pastor, and encourages him in the work of the ministry.

EPISTLE TO TITUS

Epistle to Titus. St. Paul encourages Titus in the performance of his ministerial duties.

EPISTLE TO PHILEMON

An appeal to a converted master to receive a converted escaped slave with kindness.

EPISTLE TO HEBREWS

St. Paul maintains that Christ is the substance of the ceremonial law.

EPISTLE OF JAMES

A treatise on the efficacy of faith united with good works.

FIRST AND SECOND EPISTLES OF PETER

Exhortations to a Christian life, with various warnings and predictions.

FIRST EPISTLE OF ST. JOHN

Respecting the person of our Lord, and an exhortation to Christian love and conduct.

SECOND EPISTLE OF ST. JOHN

St. John warns a converted lady against false teachers.

THIRD EPISTLE OF ST. JOHN

A letter to Gaius, praising him for his hospitality.

EPISTLE OF ST. JUDE

Warnings against deceivers.

THE REVELATION

The future of the Church foretold.

#GENESIS #EXODUS #LEVITICUS #NUMBERS #DEUTERONOMY #JOSHUA #JUDGES #RUTH #1SAMUEL #2SAMUEL #1KINGS #2KINGS #1CHRONICLES #2CHRONICLES #EZRA #NEHEMIAH #ESTHER #JOB #PSALM #PROVERBS #ECCLESIASTES #SONGOFSOLOMON #ISAIAH #JEREMIAH #LAMENTATIONS #EZEKIEL #DANIEL #HOSEA #JOEL #AMOS #OBADIAH #JONAH #MICAH #NAHUM #HABAKKUK #ZEPHANIAH #HAGGAI #ZECHARIAH #MALACHI #MATTHEW #MARK #LUKE #JOHN #ACTS #ROMANS #1CORINTHIANS #2CORINTHIANS #GALATIANS #EPHESIANS #PHILIPPIANS #COLOSSIANS #1THESSALONIANS #2THESSALONIANS #1TIMOTHY #2TIMOTHY #TITUS #PHILEMON #HEBREWS #JAMES #1PETER #2PETER #1JOHN #2JOHN #3JOHN #JUDE #REVELATION

#Peace #Hope #Joy #Faith #Love #God #Jesus #HolySpirit #Disciples #PopeFrancis #JimmyEveritt #LordsPrayer #Twitter #Facebook #Tumblr #LinkedIn #Wix #WordPress #Instagram #Pinterest #Google #USArmedForces #USAirForce #USArmy #USMarine #USNavy #GodAndCountry #TheManFromTexas #IfYouBuildItTheyWillCome #JimmyValentine 💖

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teenagealpacacherryblossom · 6 years

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Archbishop Averky : The spirit of antichrist and the forerunner of antichrist.

The Spirit of Antichrist and the Forerunner of Antichrist From the second chapter of St. Paul’s Second Epistle to the Thessalonians it is clear that the teaching about the Antichrist enters into the content of the earliest apostolic evangelization. After giving a description of the Antichrist in the third and fourth verses of that chapter, the holy Apostle writes further to the Thessalonians.…

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anastpaul · 8 years

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St Timothy – (c17-c97) – BISHOP and MARTYR – Missionary, Peacemaker, Teacher, Administrator, Preacher, Friend and Counsel – Patron against intestinal disorders, against stomach diseases, of Termoli, Italy Timothy means”honouring God” or “honoured by God” ) – he was an early Christian evangelist and the first first-century Christian bishop of Ephesus, who tradition relates died around the year AD 97. Timothy was from the Lycaonian city of Lystra in Asia Minor, born of a Jewish mother who had become a Christian believer, and a Greek father.

The Apostle Paul met him during his second missionary journey and he became Paul’s companion and co-worker along with Silas. The New Testament indicates that Timothy traveled with Saint Paul, who was also his mentor. Paul entrusted him with important assignments. He is addressed as the recipient of the First and Second Epistles to Timothy. (Image above - Rembrandt’s Timothy and his grandmother, 1648.)

The name “Timothy” means”honouring God” or “honoured by God” ) – he was an early Christian evangelist and the first first-century Christian bishop of Ephesus, who tradition relates died around the year AD 97. Timothy was from the Lycaonian city of Lystra in Asia Minor, born of a Jewish mother who had become a Christian believer, and a Greek father. The Apostle Paul met him during his second missionary journey and he became Paul’s companion and co-worker along with Silas. The New Testament indicates that Timothy traveled with Saint Paul, who was also his mentor. Paul entrusted him with important assignments. He is addressed as the recipient of the First and Second Epistles to Timothy

Timothy became St Paul’s disciple, and later his constant companion and co-worker in preaching. In the year 52, Paul and Silas took Timothy along with them on their journey to Macedonia. Augustine extols his zeal and disinterestedness in immediately forsaking his country, his house and his parents, to follow the apostle, to share in his poverty and sufferings. Timothy may have been subject to ill health or “frequent ailments” and Paul encouraged him to “use a little wine for thy stomach’s sake”. 1 Timothy 5:23

When Paul went on to Athens, Silas and Timothy stayed for some time at Beroea and Thessalonica before joining Paul at Corinth. Timothy next appears in Acts during Paul’s stay in Ephesus (54-57) and in late 56 or early 57 Paul sent him forth to Macedonia with the aim that he would eventually arrive at Corinth. Timothy arrived at Corinth just after 1 Corinthians reached that city. The letter was not well received and Timothy quickly returned to Ephesus to report this to Paul.

Timothy was with Paul in Corinth during the winter of 57-58 when Paul dispatched his Letter to the Romans. (Romans 16:21) According to Acts 20:3-6, Timothy was with Paul in Macedonia just before Passover 58; he left the city before Paul, going ahead of him to await Paul in Troas. (Acts 20:4-5) “That is the last mention of Timothy in Acts”. In the year 64, Paul left St. Timothy at Ephesus, to govern that church.

His relationship with Paul was close. Paul entrusted him with missions of great importance. Timothy’s name appears as the co-author on 2 Corinthians, Philippians, Colossians, 1 Thessalonians, 2 Thessalonians and Philemon. Paul wrote to the Philippians about Timothy, “I have no one like him.” (Philippians 2:19-23) When Paul was in prison and awaiting martyrdom, he summoned his faithful friend, Timothy, for a last farewell.

That Timothy was jailed at least once during the period of the writing of the New Testament is implied in Hebrews mentioning Timothy’s release at the end of the epistle.

The apocryphal Acts of Timothy states that in the year 97, the 80-year-old bishop tried to halt a procession in honor of the goddess Diana by preaching the gospel. The angry pagans beat him, dragged him through the streets, and stoned him to death.

St Titus (first century-c96) BISHOP, Disciple of Paul, Missionary, Peacemaker, Teacher, Administrator, Friend – Patron of Crete

That Timothy was jailed at least once during the period of the writing of the New Testament is implied in Hebrews mentioning Timothy’s release at the end of the epistle.

Titus was an early Christian missionary and Church leader, a companion and disciple of Paul the Apostle, mentioned in several of the Pauline epistles including the Epistle to Titus. He is believed to be a Gentile converted to Christianity by Paul and according to tradition, he was consecrated as Bishop of the Island of Crete. Titus brought a fundraising letter from Paul to Corinth, to collect for the poor in Jerusalem. Later, on Crete, Titus appointed presbyters (elders) in every city and remained there into his old age, dying in the city of Candia. Titus was a Greek, apparently from Antioch, who is said to have studied Greek philosophy and poetry in his early years. He seems to have been converted by Paul, whereupon he served as Paul’s secretary and interpreter. In the year 49, Titus accompanied Paul to the council held at Jerusalem, on the subject of the Mosaic rites. Although the apostle had consented to the circumcision of Timothy, in order to render his ministry acceptable among the Jews, he would not allow the same in regard to Titus, so as not to seem in agreement with those who would require it for Gentile converts.

Towards the close of the year 56, Paul, as he himself departed from Asia, sent Titus from Ephesus to Corinth, with full commission to remedy the fallout precipitated by Timothy’s delivery of 1 Corinthians ( and Paul’s “Painful Visit” ), particularly a significant personal offense and challenge to Paul’s authority by one unnamed individual. During this journey, Titus served as the courier for what is commonly known as the “Severe Letter,” a Pauline missive that has been lost but is referred to in 2 Corinthians. After meeting success on this mission, Titus journeyed north and met Paul in Macedonia, where the apostle, overjoyed by Titus’ success, wrote 2 Corinthians. Titus then returned to Corinth with a larger entourage, carrying 2 Corinthians with him. Paul joined Titus in Corinth later. From Corinth, Paul then sent Titus to organize the collections of alms for the Christians at Jerusalem. Titus was therefore a troubleshooter, peacemaker, administrator and missionary.

Early church tradition holds that Paul, after his release from his first imprisonment in Rome, stopped at the island of Crete to preach. he necessities of other churches requiring his presence elsewhere, he ordained his disciple Titus as bishop of that island and left him to finish the work he had started. Chrysostom says that this is an indication of the esteem St. Paul held for Titus.

Paul summoned Titus from Crete to join him at Nicopolis in Epirus. Later, Titus traveled to Dalmatia. The New Testament does not record his death.

Blessed Memorial of these two great apostles of St Paul!

(via AnaStpaul – Breathing Catholic)

#ststimothyandtitus #january26ststimothyandtitus

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deaconwords · 7 years

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Oil

Last week we celebrated All Saints Sunday. And within the Prayers of the People we took the time to remember those who have preceded us in death. There have been many who have gone on before us. Many lives, many stories.

This week we hear in Paul’s Letter to the Thessalonians about those who have died and the hope the living have in an ultimate reunification with the dead. And while the imagery Paul offers may be difficult for us, as 21st Century people, to accept, the essentials of his meaning remain timeless. There are three essentials.

The origins and ends of creation are in God.

Nothing is lost. All that has ever been and all that will ever be rest in God. All will be reintegrated at the end of time, all will come together to reform the whole it once was again, but with a new understanding born of having been apart, as suggested in the title of Marcus Borg’s most popular book, “Meeting Jesus again for the first time.” We will see our lost loved ones again, but from a new and extraordinary perspective that we never dreamed existed.

Paul’s second point.

Jesus Christ is God’s means for reconciling people to one another, to the creation, and to God.

Today’s gospel lesson tells of the bridesmaids who await the appearance of the delayed bridegroom, an appearance that will mark the beginning of the wedding feast. Back then, it was customary for those who had not attended the ceremony held at the bride’s home to join a procession as it travelled from the bride’s to the groom’s residence, where a great party would ensue. These ten bridesmaids, we read about this morning, hoped to join this procession, one illuminated by lamp light, lamp light fuelled by oil.

And this light, carried by those in procession to the feast, represents the performance of their mission task. For recall from the fifth chapter of Paul’s letter, “You are the light of the world,” he says, “let your light shine before others, so that they may see your good works and give glory to your Father in heaven.”

So what is our spiritual oil, what is our fuel that allows us to shine our lamps with confidence? Is it not the hope born in Christ Jesus? A hope enabled by a God who loved us so much that a son was sent into the world to live among us and provide the example whereby we too could break the bonds of separation and enter into full relationship with each other and God?

Paul’s third point.

The transformational presence of Christ is known tangibly when the reconciling Christian community gathers to love one another and their neighbors.

We remember those who have gone before us, we carry them with us in our present endeavors, as we continue the work of love toward which they too contributed.

It always strikes me as a good thing when I hear those who have suffered the loss of loved ones recalling stories of those lost. Stories often funny, amusing, bringing smiles or tears to the eyes. In so doing those who have died remain alive to us, they await that glorious resurrection Paul describes in today’s epistle, that glorious reunification we will all share with each other and with God.

As you can see in today’s bulletin, I will be leading a book study on Wednesdays starting November 29. The book we will read was written by Pam Platt, former journalist with the Courier Journal, and is entitled, “Stories that Define Us.” It is filled with stories of people overcoming obstacles by exercising hope through the shining of their respective lamps. They are the stories of Family Scholar House participants. And I hope they will inspire to us to more fully share our own stories with one another and the story of our church, St. George’s Episcopal Church.

Because the work of love continues.

And it is our mission task to walk in procession with lamps fully lit toward the wedding feast. By sharing our stories with one another and by acknowledging the effect on them by those who have died, we maintain a continuum that reaches from the deep past far into an unknown future, all of which rests within the hands of our God.

We, as Christians, live with hope amid the mercy of God, with love for the people who come into and out of our lives, and with an expectation of ultimate victory when our God reunites all of us with each other and with creation. Amen.

—Offered 11-12-17 at St. George’s Episcopal Church

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romancatholicreflections · 7 years

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26th May >> 'He is always with us' ~ Daily Reflection on Today's Gospel Reading for Roman Catholics on Friday, Sixth Week of Eastertide.

Some people, even theologians, convey the impression that all possible questions regarding faith or morals can be definitively resolved from the Bible and the Church's sacred tradition. Today's Gospel, however, suggests that we will have questions on our mind until the Lord's second coming. "[Only] on that day you will have no questions to ask me," says Jesus. Maybe such a statement might be expected from the earliest strands of the New Testament, say from the gospel of Mark, or the Epistle to the Thessalonians. Yet, the statement comes in the gospel of John, written some sixty years after the resurrection. Since the author of this gospel could survey almost the the whole New Testament, he should have had all the answers, we imagine. Yet he gives it as the mind of Christ that we must wait until the second coming of Jesus before all questions cease. To balance this, we have the assurance that the risen Jesus is with us, as we seek answers to the questions that life continues to throw up. In a moment of uncertainty about how to go about sharing the Gospel message in Corinth, Jesus appeared to Paul assuring him: "I am with you." Yet after this initial promise Paul has some serious crises to face. He is dragged before the Roman proconsul, and then the Jewish protestors turn upon their synagogue leader, Sosthenes (who has supported Paul) and beat him up. Then Paul's loyalty to Mosaic tradition shows up clearly in his taking of the Nazirite vow (Num 6:1-21). He shaved his head and would not cut his hair again until the vow is completed. He would follow strict dietary laws and keep himself ceremonially pure. It looks as though Paul returned more fully to Jewis practice and immersed himself in traditional Jewish customs, before leaving Cenchreae (the seaport of Corinth) and beginning his journey toward Jerusalem. Why would St Paul continue living as a fervent Jew, while proclaiming the freedom of Jesus' disciples from these laws and regulations. Evidently, Jesus' will for Paul was taking a long time to be clarified - one might imagine that the way forward was gestating in the apostle's mind and heart. This brings to mind the words of Jesus about a woman in labour. She suffers pain and grief just before delivering her child. She may be anxious about the unborn child, about its sex, facial features, health, about its future. In some sense, we are all like that pregnant woman, for we are called to pledge ourselves to others and to our work, when often the future is not clear. But we have the assurance of Jesus that "your grief will be turned into joy." And when more questions arise, Jesus' presence gives us strength to live with our questions still longer!

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pamphletstoinspire · 7 years

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EPISTLE OF ST. PAUL, THE APOSTLE, TO THE 2 THESSALONIANS - From The Latin Vulgate Bible

Chapter 3

PREFACE.

Chapter 3

He begs their prayers, and warns them against idleness.

1 For the rest, brethren, pray for us, that the word of God may run and may be glorified, even as among you:

Notes & Commentary:

Ver. 1. May run. That is, may spread itself, and have free course. (Challoner)

2 And that we may be delivered from troublesome and evil men: for all men have not faith.

Ver. 2. From troublesome, or importunate men. In the Greek, is signified men who act unreasonably, absurdly, &c. (Witham) --- For all men have not faith. Faith is a gift of God, which he is not obliged to give but to whom he will. St. Paul here assures us that he finds nothing but obstacles in his great work, nothing but enemies of the truth, and nothing but men who resist the inspirations and calls of God, opposing the preaching of the gospel. He exhorts them not to be scandalized at what they see him suffer, but to return thanks to God, who has vouchsafed to call them, giving them an understanding and docile heart. (Calmet)

3 But God is faithful, who will strengthen and keep you from evil.

Ver. 3. From evil. It may either signify evil things, or the evil one, the devil. (Witham)

4 And we have confidence concerning you in the Lord, that the things which we command, you both do, and will do.

Ver. 4. No explanation given.

5 And the Lord direct your hearts, in the charity of God, and in the patience of Christ.

Ver. 5. Or, according to the Greek, may the Lord direct and carry your hearts to the love of God, and to the expectation of Jesus Christ.

6 And we charge you, brethren, in the name of our Lord Jesus Christ, that you withdraw yourselves from every brother walking disorderly, and not according to the tradition which they have received of us.

Ver. 6. Charge, or declare; or by the Greek, we command. --- In the name of our Lord. This may signify a separation by excommunication. (Witham) --- That you withdraw, &c. St. Chrysostom upon this place, St. Augustine, Theophylactus, and others understand St. Paul as speaking of a kind of excommunication. But St. Chrysostom on ver. 13. and 14. seems to restrain its meaning to a prohibition for the guilty to speak to any body, unless they spoke to him, if their conversation tended to exhort him to repentance. Theophylactus likewise remarks that this punishment was formerly much dreaded, though now not in use.

7 For yourselves know how you ought to imitate us: for we were not disorderly among you:

Ver. 7. No explanation given.

8 Neither did we eat any man's bread for nothing, but in labour and in toil working night and day, lest we should be burthensome to any of you.

Ver. 8. Burthensome. By the Greek, he understands those who being idle, and not keeping themselves employed, lead a disorderly life. (Witham)

9 Not as if we had not power; but that we might give ourselves a pattern to you to imitate us.

Ver. 9. If I, to whom you are indebted for the preaching of the gospel, have yielded my claims, unwilling to receive any thing from you, and even labouring with my own hands for the necessaries of life, how are those to be borne with who do nothing, and yet will be supported at another's expense? for St. Paul had witnessed amongst them some of this idle disposition. (Estius)

10 For also when we were with you, we declared this to you, that if any man will not work, neither let him eat.

Ver. 10. Not work. By prying with curiosity into other men's actions. He that is idle, saith St. Chrysostom, will be given to curiosity. (Witham) --- The apostles, like our Lord, were fond of introducing popular saying or axioms. Another, and not unlike the former, is found in one of the Jewish rabbies, Zeror:

Qui non laboraverit in Prosabbato, nè edat in Sabbato.

11 For we have heard that there are some among you who walk disorderly, working not at all, but curiously meddling.

Ver. 11. No explanation given.

12 Now we charge them that are such, and beseech them by the Lord Jesus Christ, that working with silence, they would eat their own bread.

Ver. 12. Eat their own bread, which they work for, and deserve, not that of others. (Witham)

13 But you, brethren, be not weary in well-doing.

Ver. 13. No explanation given.

14 And if any man obey not our word by this epistle, note that man, and do not keep company with him, that he may be ashamed:

Ver. 14. Here the apostle teaches that our pastors must be obeyed, and not only secular princes; and with respect to such as will not be obedient to their spiritual governors, the apostle, (as St. Augustine affirmeth) ordains that they be corrected by admonition, by degradation, or excommunication. (Cont. Donat. post Callat. chap. iv. 20. & lib. de correp. & grat. chap. iii.)

15 Yet do not esteem him as an enemy, but admonish him as a brother.

Ver. 15. Do not regard him as an enemy. A necessary introduction for those whom Providence has placed over others, to admonish and correct them, but with charity and peace; so that we neither be, nor give them occasion to think we are their enemies. (Witham) --- He is your brother; compassionate his weakness; he is a sick member of the same body of which you are one of the members; the greater his infirmity, the greater should be your charity and anxiety for his cure; the greater excommunication separated the delinquent from the communion of the Church, making him in our regard as a heathen or a publican. But he is not here speaking of this kind, for he allows the faithful to speak to him for his spiritual advantage. (Calmet)

16 Now the Lord of peace himself, give you everlasting peace in every place. The Lord be with you all.

Ver. 16. No explanation given.

17 The salutation of Paul with my own hand: which is the sign in every epistle: so I write.

Ver. 17. The salvation of, &c. The apostle gives them this caution, for fear the faithful might be deceived by fictitious letters. For they had already received one of this kind, which had terrified them, by foretelling that the day of judgment was at hand. This deception he is here anxious to remove, signing the present communication with his own hand, and sealing it with his own seal. For although the rest of the epistle had been written by another, these words to the end were written by himself. (Estius) --- All the civilities of this great doctor of grace terminate in wishing it to his friends. This is his genuine character, because it is the love and continual effusion of his heart. (Bible de Vence) --- Amen. This the congregation added after the epistle had been read, and from this circumstance alone has it found a place here. (Polus synopsis Criticorum, p. 1003, vol. 4.)

18 The grace of our Lord Jesus Christ be with you all. Amen.

Ver. 18. No explanation given.

#second epistle of st. paul to the thessalonians

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troybeecham · 4 years

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The Church remembers Sts. Timothy and Titus, Evangelists, Bishops, and a Martyr

Orate pro nobis.

Timothy

Timothy was a teenager when he met Paul. His family lived in Lystra so he was a Galatian. His father was a Greek man; we know nothing of his faith. But, Timothy’s mom and grandmother were faithful Jewish women who taught the Old Testament scriptures to this boy they loved so much (Acts 16:1; 2 Timothy 1:5).

As the women heard Paul preach, they believed in Jesus, and so did Timothy. Timothy may have seen Paul heal a lame man in his town. That would have been exciting! He may also have watched as an angry mob threw stones at Paul and left him for dead (Acts 14:8-20). Yet, he also knew Paul survived. When Paul came back to Lystra a couple of years later on his second journey, Paul invited Timothy to travel with him.

Timothy helped Paul to establish churches at Philippi, Thessalonica, and Berea (Acts 16:1 – 17:14). When Paul left Berea to go to Athens he left Timothy and Silas behind, but later sent word for them to join him (Acts 17:13-15). Timothy was sent to Thessalonica to strengthen the faith of believers there (1 Thessalonians 3:1-2). Timothy was a trustworthy friend who carried money collected by the Philippian church to care for Paul’s needs in Corinth.

During the 3 years Paul was in Ephesus teaching them about the amazing power of God, Timothy was there, too. When Paul was imprisoned in Rome for two years, Timothy was right alongside him much of the time unselfishly taking care of Paul’s needs. By now, Timothy was a young man of about 30 who for at least 13 years had been learning how to teach about Jesus and serve God’s people well as he watched Paul do it. Paul thought of Timothy not only as a very faithful friend but also as his spiritual son.

After Paul’s release from prison in Rome, Timothy and Paul traveled to visit friends in the churches they had founded. When they got to Ephesus, Paul recognized some men in the church were teaching error about Jesus saying that Jesus could not have been a man and God at the same time. Paul wanted to go on to visit his friends in Macedonia, but he didn’t want to leave the Ephesian church in turmoil. So, he left Timothy to teach truth to the church there while Paul went on to Macedonia. As an “apostolic representative, Timothy had the authority to order worship (1 Timothy 2:1-15) and appoint elders and deacons (1 Timothy 3:1-3). Paul thought he’d get back to Ephesus soon, but that didn’t happen. He was concerned about what was going on in Ephesus, so he wrote Timothy the letter called 1st Timothy around AD 64 from Rome or Macedonia.

Six of Paul’s epistles include Timothy in the salutations. The most tender and moving of Paul’s letters was his last one to Timothy. He was a prisoner in a Roman dungeon when he wrote 2 Timothy, approximately AD 67. He knew he had a short time to live, so the letter is his spiritual last will and testament – his “dying wish” – to encourage Timothy and to request that Timothy join him during his final days of imprisonment (2 Timothy 1:4; 4:9, 21).

Timothy remained in Ephesus until AD 97. During a pagan celebration of a feast called “Catagogian,” Timothy severely reproved the people in the procession for their ridiculous idolatry. This antagonized the partygoers who beat him with clubs “in so dreadful a manner that he expired of the bruises two days later.”

Titus

During Paul’s first missionary journey, a young man named Titus heard Paul preach about Jesus. Titus was Greek—he had not grown up worshiping the God of the Bible. As he listened to Paul, Titus’ heart responded to the message, and he believed in Jesus. Paul brought him to Jerusalem (Galatians 2:1-4) to show the apostles and other Jewish believers how a Greek non-Jew could love God just as much as they did. Titus represented all the other non-Jewish people who became Christians and were completely accepted by God through their faith in Jesus Christ—like most of us!

Titus continued to travel with Paul on missionary journeys, helping in the work of sharing the gospel. During the 3 years Paul was in Ephesus teaching them about the amazing power of God (third journey), Titus was there. Then, Paul sent him to Corinth to alleviate tension there (2 Corinthians 7:6, 13-14) and to collect money for the poor (2 Corinthians 8:6, 16, 23). Paul thought of Titus not only as a very faithful friend but also as his spiritual son because he had led him to trust Christ.

After Paul was released from the Roman prison where he had been for two years, he and Titus traveled to the island of Crete. Paul and Titus taught the people, called Cretans, about their need for God and the good news about Jesus (Titus 1:4-5). Soon there were enough believers to start churches in several towns. Paul wanted to go visit the church in Corinth so he left Titus to continue teaching the new Christians and to appoint church leaders for each new church. Someone came to replace him in Crete so Titus met Paul in western Macedonia and continued his missionary work northward into what is now Albania (2 Timothy 4:10). The gospel was really spreading into Europe.

Back in Crete, though, Titus was a busy man as he cared for all the new Cretan believers, especially because the people just didn’t know how to do what is good in God’s eyes. Paul knew Titus needed some encouragement and reminders of what was important to teach the people. Paul wrote to Titus soon after writing 1st Timothy, probably while Paul was in Macedonia, on his way to Nicopolis (Titus 3:12). Paul hoped to join Titus again, but there is no way of knowing whether that meeting ever took place. Tradition has it that Titus later returned to Crete and there served out the rest of his life.

Almighty God, you called Timothy and Titus to be evangelists and teachers, and made them strong to endure hardship: Strengthen us to stand fast in adversity, and to live godly and righteous lives in this present time, that with sure confidence we may look for our blessed hope, the glorious appearing of our great God and Savior Jesus Christ; who lives and reigns with you and the Holy Spirit, one God, now and for ever.

Amen.

#father troy beecham #christianity #troy beecham episcopal #jesus #father troy beecham episcopal #saints #god #salvation #peace #martyrs #New Testament #early church

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troybeecham · 5 years

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The Church remembers Sts. Timothy and Titus, Evangelists, Bishops, and a Martyr

Orate pro nobis.

Timothy

Titus

Amen.

#church #christianity #Jesus #God #faith

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pamphletstoinspire · 7 years

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EPISTLE OF ST. PAUL, THE APOSTLE, TO THE 2 THESSALONIANS - From The Latin Vulgate Bible

Chapter 2

PREFACE.

Chapter 2

The day of the Lord is not to come, till the man of sin be revealed. The apostles' traditions are to be observed.

1 And we beseech you, brethren, by the coming of our Lord Jesus Christ, and of our gathering together unto him:

Notes & Commentary:

Ver. 1. And we, &c. Some impostors had taken occasion from St. Paul's first epistle to the Thessalonians, to teach that the day of judgment was at hand. The apostle here maintains that it certainly will come, but that it will come like a thief in the night. He says nothing of the time when it is to arrive; he merely refutes those who spoke of its taking place immediately. --- By the coming, &c. Grotius and some others explain this coming, of the vengeance he took on the Jews by the arms of the Romans. It is true he speaks in many places of the destruction of Jerusalem, and of his coming at the last day, in terms exactly the same. But the context of the whole epistle demonstrates that he is here speaking of the last day. (Calmet) --- And of our gathering together[1] unto him. Literally, of our congregation unto him. That is, that you be not moved by any pretended revelation, nor by any words or letter, as spoken or written by me. (Witham)

Note 1:

Ver. 1. Et nostræ congregationis in ipsum, kai emon episunagoges ep auton.

2 That you be not easily moved from your sense, nor be terrified, neither by spirit, nor by word, nor by epistle, as sent from us, as if the day of the Lord were at hand.

Ver. 2. St. Augustine, writing to Hesychium, declareth that no one from the Scripture can be assured of the day, year, or age[century] when the second coming shall be. (ep. lxxx.) Let us attend to what St. Augustine declares he had learnt from the first Church authorities. At the last judgment, or about that time, will arrive Elias, the Thesbite, the conversion of the Jews, the persecution of antichrist, the coming of Jesus Christ, the resurrection of the dead, the separation of the good from the bad, the conflagration of the world, and the renovation of the same: that these things will arrive, we are to believe, but in what manner and in what order experience will teach better than reason. It is my opinion that they will come in the order I have related them. (De Civ. Dei. lib. xx. cap. ultra) That the man of sin will be born of the Jewish tribe of Dan, that he will cruelly persecute the faithful for three years and a half, that he will put to death Henoch[Enoch] and Elias, and that great, very great, will be the apostacy, is the general belief. Oh! God, preserve us with thy grace, and do not permit us to lose sight of the dreadful danger that threatens even the elect.

3 Let no man deceive you by any means: for unless there come a revolt first, and the man of sin be revealed, the son of perdition,

4 Who opposeth, and is lifted up above all that is called God, or that is worshipped, so that he sitteth in the temple of God, shewing himself as if he were God.

Ver. 3-4. First, &c.[2] What is meant by this falling away, (in the Greek this apostacy) is uncertain, and differently expounded. St. Jerome and others understand it of a falling off of other kingdoms, which before were subject to the Roman empire; as if St. Paul said to them: you need not fear that the day of judgment is at hand, for it will not come till other kingdoms, by a general revolt, shall have fallen off, so that the Roman empire be destroyed. The same interpreters expound the sixth and seventh verses in like manner, as if when it is said, now you know[3] what withholdeth, &c. That is, you see the Roman empire subsisteth yet, which must be first destroyed. And when it is added, only that he who now holdeth, do hold, until he be taken out of the way; the sense, say these authors, is, let Nero and his successors hold that empire till it be destroyed, for not till then will the day of judgment come. Cornelius a Lapide makes this exposition so certain, that he calls it a tradition of the fathers, which to him seems apostolical. But we must not take the opinion of some fathers, in the exposition of obscure prophecies, where they advance conjectures (which others at the same time reject, or doubt of) to be apostolical traditions, and articles of faith, as the learned bishop of Meaux, Bossuet, takes notice on this very subject, in his preface and treatise on the Apocalypse, against Jurieux. St. Jerome indeed, and others, thought that the Roman empire was to subsist till the antichrist's coming, which by the event most interpreters conclude to be a mistake, and that it cannot be said the Roman empire continues to this time. See Lyranus on this place, St. Thomas Aquinas, Salmeron, Estius, and many others; though Cornelius a Lapide, with some few, pretend the Roman empire still subsists in the emperors of Germany. We also find that divers of the ancient fathers thought that the day of judgment was just at hand in their time. See Tertullian, St. Cyprian, St. Gregory the Great, &c. And as to this place, it cannot be said the fathers unanimously agree in their exposition. St. Chrysostom[4], Theodoret, St. Augustine in one of his expositions, by this falling off, and apostacy, understand antichrist himself, apostatizing from the Catholic faith. And they who expound it of Nero, did not reflect that this letter of St. Paul was written under Claudius, before Nero's reign. According to a third and common exposition, by this revolt or apostacy, others understand a great falling off of great numbers from the Catholic Church and faith, in those nations where it was professed before; not but that, as St. Augustine expressly takes notice, the Church will remain always visible, and Catholic in its belief, till the end of the world. This interpretation we find in St. Cyril[5] of Jerusalem. (Catech. 15.) See also St. Anselm on this place, St. Thomas Aquinas, Salmeron, Estius, &c. In fine, that there is no apostolical tradition, as to any of the interpretations of these words, we may be fully convinced from the words of St. Augustine[6], lib. xx. de Civ. Dei. chap. 19. t. 7. p. 597. Nov. edit., where he says: For my part, I own myself altogether ignorant what the apostle means by these words; but I shall mention the suspicions of others, which I have read, or heard. Then he sets down the exposition concerning the Roman empire. He there calls that a suspicion and conjecture, which others say is an apostolical tradition. In like manner the ancient fathers are divided, as to the exposition of the words of the sixth and seventh verse, when it is said you know what hindereth; some understand that antichrist must come first. Others, that the beforementioned apostacy, or falling off from the Church, must happen before. And when St. Paul says, (ver. 7.) that he who now holdeth, do hold; some expound it, let him take care at the time of such trials, to hold, and preserve the true faith to the end. When the expositions are so different, as in this place, whosoever pretends to give a literal translation ought never to add words to the text, which determine the sense to such a particular exposition, and especially in the same print, as Mr. N. hath done on the seventh verse, where he translates, only let him that now holdeth the faith, keep it until he be taken out of the way. --- And the man of sin[7] revealed, the son of perdition, so that he sitteth in the temple of God, shewing himself as if he were God. He is called again, (ver. 8.) that wicked one....whom the Lord Jesus Christ shall kill with the spirit of his mouth. By all these words is described to us the great antichrist, about the end of the world, according to the unexceptionable authority and consent of the ancient fathers. It is as ridiculous as malicious to pretend, with divers later reformers, that the pope, and all the popes since the destruction of the Roman empire, are the great antichrist, the man of sin, &c. Grotius, Dr. Hammond, and divers learned Protestants, have confuted and ridiculed this groundless fable, of which more on the Apocalypse. It may suffice to observe here that antichrist, the man of sin, the son of perdition, the wicked one, according to all the ancients, is to be one particular man, not so many different men. That he is to come a little while before the day of judgment. That he will make himself be adored, and pretend to be God. What pope did so? That he will pretend to be Christ, &c. (Witham) --- St. Augustine (de Civ. Dei. book xx. chap. 19.) says, that an attack would be made at one and the same time against the Roman empire and the Church. The Roman empire subsists as yet, in Germany, though much weakened and reduced. The Roman Catholic Church, notwithstanding all its losses, and the apostacy of many of its children, has always remained the same. (Calmet) — The two special signs of the last day will be a general revolt, and the manifestation of antichrist, both of which are so dependent on each other, that St. Augustine makes but one of both. What presumptive folly in Calvin and other modern reformers, to oppose the universal sentiments of the fathers both of the Latin and Greek Church! What inconsistency, to give such forced interpretations, not only widely different from the expositions of sound antiquity, but also widely different from each other! The Church of God, with her head, strong in the promises of Jesus Christ, will persevere to the end, frustra circumlatrantibus hæreticis. (St. Augustine, de util. cred. chap. xvii.) --- In the temple. Either that of Jerusalem, which some think he will rebuild; or in some Christian Church, which he will pervert to his own worship; as Mahomet has done with the churches of the east. (Challoner)

Note 2:

Ver. 3-4. Nisi venerit discessio primum, e apostasia. St. Jerome (Ep. ad Algasiam. q. 11. t. 4. p. 209) Apostasia, inquit [] ut omnes Gentes, quæ Rom. Imperio subjacent, recedant ab eis.

Note 3:

Ver. 3-4. St. Chrysostom (log. d. p. 235) says that by these words, you know what hindereth, is probably understood the Roman empire, &c. and Tertullian (lib. de Resur. Carnis. chap. xxiv. p. 340) on those words, till taken out of the way, donec de medio fiat, Quis nisi Romanorum status?

Note 4:

Ver. 3-4. St. Chrysostom (log. g. p. 232) ti estin e apostasia autoi kalei ton Antichriston. See Theodoret on this place.

Note 5:

Ver. 3-4. St. Cyril of Jerusalem (Cat. xv) says, this apostacy is from the true faith and good works: aute estin e apostasia. St. Anselm and others mention both expositions, i.e. from the Roman empire, or from the faith.

Note 6:

Ver. 3-4. St. Augustine: Ego prorsus quid dixerit, me fateor ignorare....suspiciones tamen hominum, quas vel audire, vel legere potui, non tacebo, &c. Quidam putant hoc de Imperio dictum esse Romano, &c.

Note 7:

Ver. 3-4. O anthropos tes amartias, o uios tes apoleias, o antikeimenos, &c. ille homo peccati, ille filius perditionis: the Greek articles sufficiently denote a particular man.

5 Remember you not, that when I was yet with you, I told you these things?

Ver. 5. No explanation given.

6 And now you know what withholdeth, that he may be revealed in his time.

Ver. 6. No explanation given.

7 For the mystery of iniquity already worketh: only that he who now holdeth, do hold, until he be taken out of the way.

Ver. 7. The mystery of iniquity already worketh,[8] or is now wrought, by the precursors of antichrist; i.e. by infidels and heretics. For, as St. John says, there are many antichrists, precursors to the great antichrist, and enemies of Christ. (1 John chap. ii.) (Witham) --- That he who now holdeth, do hold. That is, let each one remain in the faith which he has received of us, and let him not permit himself to be deceived by any discourse, as coming from us. Or rather, let those who shall then be in the world keep their faith, remaining firm in their belief and attachment to the Church of Christ, until antichrist, that man of iniquity, shall be taken away. (Calmet) --- According to others, it is an admonition to the faithful not to be beguiled during this day of trial by such, as under the garb of religion, and with an ostentatious parade of zeal for the holy Scriptures, seek to deceive them. When the mystery of sin shall be revealed, then shall we plainly discover that apostacy from the Catholic Church is the obvious and certain road to a dereliction of all religious principle; yes, to antichristianism and to atheism. (Haydock)

Note 8:

Ver. 7. Mysterium jam operatur iniquitatis, to musterion ede energeitai.

8 And then that wicked one shall be revealed, whom the Lord Jesus shall kill with the spirit of his mouth, and shall destroy with the brightness of his coming: him,

Ver. 8. Spirit of his mouth, &c. St. Paul makes use of this expression, to shew the ease with which God can put down the most powerful from his seat. He does it likewise to give the Thessalonians a right notion of the man of sin. For as he before told them, he would cause himself to be adored, they might have imagined him more upon an equality with the Almighty. These words, however, quite take away that meaning. He shall strike the earth with the rod of his mouth, and with the breath of his lips he shall slay the wicked. (Isaias xi. 4. &c.) (Calmet)

9 Whose coming is according to the working of Satan, in all power, and signs, and lying wonders,

Ver. 9. No explanation given.

10 And in all seduction of iniquity to them that perish: because they receive not the love of the truth that they might be saved. Therefore God shall send them the operation of error, to believe a lie.

Ver. 10. God shall send them the operation of error.[9] That is, says St. Chrysostom and St. Cyril, he will permit them to be led away with illusions, by signs, and lying prodigies, which the devil shall work by antichrist, &c. (Witham) --- God shall suffer them to be deceived by lying wonders, and false miracles, in punishment of their not entertaining the love of truth. (Challoner) --- The end God proposes is the judgment and condemnation of such as reject the proffered light. This is the march of sin, according to St. Thomas Aquinas on this place. In the first place a man, in consequence of his first sin, is deprived of grace, he then falls into further sins, and ends with being eternally punished. Hence it happens that his new sins are a punishment of his former transgressions; because God will permit the devil to do these things. Deus mittet, quia Deus Diabolum facere ista permittet. (St. Augustine, lib. xx. de Civ. Dei. chap. 19.)

Note 9:

Ver. 10. Mittet illis Deus operationem erroris, pempsei, &c. St. Cyril of Jerusalem, Cat. 5. sunchorei ginesthai. See also St. Chrysostom, log. d. p. 236.

11 That all may be judged, who have not believed the truth, but have consented to iniquity.

Ver. 11. No explanation given.

12 But we ought to give thanks to God always for you, brethren beloved of God, for that God hath chosen you first-fruits unto salvation, in sanctification of the Spirit, and belief of the truth:

Ver. 12. That God hath chosen you first-fruits. Called you the first, or before many others, by his eternal decree, to the faith, whilst he hath left others in darkness and infidelity. (Witham)

13 Whereunto also he hath called you by our gospel, unto the purchasing of the glory of our Lord Jesus Christ.

Ver. 13. No explanation given.

14 Therefore, brethren, stand firm; and hold the traditions which you have learned, whether by word, or by our epistle.

Ver. 14. Traditions,...whether by word,[10] or by our epistle. Therefore, says St. Chrysostom, the apostle did not deliver all things that were to be believed, by writing; (Witham) but many things by word of mouth only, which have been perpetuated by tradition, and these traditions, no less than the writings of the apostles, are deserving of faith. Omoios de kakeina, kai tauta estin axiopista. (St. Chrysostom, on this place)

Note 10:

Ver. 14. St. Chrysostom, 237. enteuthen deilon, &c.

15 Now our Lord Jesus Christ himself, and God and our Father who hath loved us, and hath given us everlasting consolation, and good hope in grace,

Ver. 15. No explanation given.

16 Exhort your hearts, and confirm you in every good work and word.

Ver. 16. No explanation given.

#second epistle of st. paul to the thessalonians

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pamphletstoinspire · 7 years

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THE CATHOLIC EPISTLE OF ST. JAMES, THE APOSTLE - From The Latin Vulgate Bible

Chapter 1

ON THE CATHOLIC EPISTLES

PREFACE.

The seven following Epistles have been called Catholic or general, not being addressed to any particular Church or person, if we except the Second and Third of St. John. They are called also Canonical, having been received by the Church as part of the canon of the New Testament, and as writings of divine authority... The first of the seven epistles was written by St. James, surnamed the lesser, and James of Alpheus, (Matthew x. 3.) one of the twelve apostles, called the brother of our Lord, (Galatians i. 19.) who was made bishop of Jerusalem. His mother is thought to have been Mary, sister to the blessed Virgin Mary, and to have been married first to Alpheus, and afterwards to Cleophas; to have had four sons, James, Joseph, Simon, (or Simeon) and Jude, the author of the last of these epistles. All these four being cousins-german, are called brothers of our Lord, Matthew xiii. 55... This epistle was written about the year 62.[A.D. 62.] The chief contents are: 1. To shew that faith without good works will not save a man, as St. Augustine observed, lib. de fid. et oper. chap. iv.; 2. He exhorts them to patience, to beg true wisdom, and the divine grace; 3. He condemns the vices of the tongue; 4. He gives admonitions against pride, vanity, ambition, &c.; 5. To resist their disorderly lusts and desires, which are the occasions and causes of sin, and not Almighty God; 6. He publisheth the sacrament of anointing the sick with oil; 7. He recommends prayer, &c. St. Jerome, in a letter to Paulinus, (t. iv. part 2, p. 574.) recommends all these seven epistles in these words: James, Peter, John, and Jude, published seven epistles....both short and long, short in words, long as to the content; Jacobus, Petrus, Joannes, Judas, septem epistolas ediderunt....breves pariter et longas, breves in verbis, longas in sententiis. (Witham)

Chapter 1

The benefit of tribulations. Prayer with faith. God is the author of all good, but not of evil. We must be slow to anger; and not hearers only, but doers of the word. Of bridling the tongue; and of pure religion.

1 James, a servant of God, and of our Lord Jesus Christ, to the twelve tribes which are dispersed, greeting.

Notes & Commentary:

Ver. 1. James, a servant of God, and of our Lord Jesus Christ. Some have doubted whether the author of this epistle was St. James, the apostle, because he does not call himself an apostle. By the same weak argument we might reject all the three epistles of St. John and his Apocalypse, and the epistle of St. Jude. Nor does St. Paul give himself this title in those to the Thessalonians, to the Philippians, to Philemon, or to the Hebrews. --- To the twelve tribes, which are dispersed. Literally, which are in the dispersion. That is, to the Jews converted in all nations. --- Greetings.[1] Literally, salvation. Which comprehendeth much the same as, when St. Paul says, grace, peace, mercy, &c. (Witham)

Note 1:

Ver. 1. Salutem, chairein, salvari, salvos esse.

2 My brethren, count it all joy, when you shall fall into divers temptations:

Ver. 2. Into divers temptations. The word temptations, in this epistle, is sometimes taken for trials by afflictions or persecutions, as in this place; sometimes for a tempting, enticing, or drawing others into sin. (Witham)

3 Knowing that the trying of your faith worketh patience.

4 And patience hath a perfect work: that you may be perfect and entire, deficient in nothing.

Ver. 3-4. The trying of your faith worketh patience. St. Paul seems to assert the reverse: (Romans v. 3.) when he says, patience worketh a trial. They are easily reconciled. Here St. James teacheth us, that patience is occasionally obtained, and strengthened by sufferings, the meaning of St. Paul is, that patience worketh, sheweth itself, and is found perfect in the sight of God by trials. (Witham)

5 But if any of you want wisdom, let him ask of God, who giveth to all abundantly, and upbraideth not: and it shall be given him.

Ver. 5. And upbraideth not. That is, God does not think much, nor reproach us with the multitude of his benefits and favours: and if he puts sinners in mind of their repeated ingratitude, it is for their good and conversion. (Witham)

6 But let him ask in faith, nothing wavering: for he that wavereth is like a wave of the sea, that is moved and carried about by the wind.

Ver. 6. No explanation given.

7 Therefore let not that man think that he shall receive any thing of the Lord.

Ver. 7. Let not that man think that he shall receive. He that has not a lively faith and firm hope, wavering with a distrust of God's power or goodness, must not imagine to receive what he so faintly asks. (Witham)

8 A double-minded man is inconstant in all his ways.

Ver. 8. Such a one, is as it were a double-minded man,[2] divided betwixt God and the world, halting betwixt two, and becomes inconstant in all his ways, always rising and falling, beginning and relapsing. (Witham)

Note 2:

Ver. 8. Duplex animo, aner dipsuchos, quasi habens duas animas, dubius, incertus, potius quam hypocrita.

9 But let the brother of low condition glory in his exaltation:

10 But the rich, in his being low, because as the flower of the grass he shall pass away:

11 For the sun rose with a burning heat, and parched the grass, and the flower thereof fell off, and the beauty of the shape thereof perished: so also shall the rich man fade away in his ways.

12 Blessed is the man that endureth temptation: for when he hath been proved, he shall receive the crown of life, which God hath promised to them that love him.

Ver. 9-12. The brother of low condition. Literally, humble.[3] See Luke i. 48. The sense is, that a Christian, of never so low and poor a condition, may glory, and rejoice even in his poverty, that he is not only the servant, but even the adoptive son of God. But the rich, in his being low. Some word must be here understood to make the sense complete. If we understand, let the rich man glory, it must be expounded by irony, by what follows, of his passing away like a flower. But others rather understand some other word of a different signification; as, let the rich man lament the low condition that he must come to; for he must quickly fade away like grass. --- The beauty of the shape thereof[4] perished. So the Hebrews say, the face of the heavens, the face of the earth, &c. (Witham)

Note 3:

Ver. 9. Humilis, and in humilitate, tapeinos, tapeinosei. See Luke i. 48.

Note 4:

Ver. 11. Decor vultus ejus, euprepeia tou prosopou; the Hebrews say, faciem, cœli, terræ, gladii, &c.

13 Let no man, when he is tempted, say, that he is tempted by God: For God is not a tempter of evils: and he tempteth no man.

Ver. 13. God is not a tempter[5] of evils, and he tempteth no man. Here to tempt, is to draw and entice another to the evil of sin, which God cannot do. The Greek may also signify, he neither can be tempted, nor tempt any one. But every one is thus tempted by the evil desires of his corrupt nature, which is called concupiscence, and which is not properly called a sin of itself, but only when we yield to it. (Witham)

Note 5:

Ver. 13. Deus enim intentator, i.e. non tentator; by the Greek, apeirastos; which may signify intentabilis, qui non potest tentari.

14 But every man is tempted, being drawn away by his own concupiscence, and allured.

Ver. 14. No explanation given.

15 Then when concupiscence hath conceived, it bringeth forth sin: But sin, when it is completed, begetteth death.

Ver. 15. When concupiscence hath conceived, (man's free will yielding to it) it bringeth[6] forth sin, our perverse inclinations become sinful, and when any grievous sin is completed, or even consented to, it begetteth death, it maketh the soul guilty of eternal death. It may not be amiss here to observe with St. Gregory, &c. that there are three degrees in temptations: the first, by suggestion only; the second, by delectation; the third, by consent. The first, the devil, or our own frail nature, tempts us by a suggestion of evil thoughts in our imagination: to have such thoughts and imaginations may be no sin at all, though the things and objects represented be never so foul and hideous, though they may continue never so long, and return never so often. The reason is, because we cannot hinder them. On the contrary, if our will remains displeased with them, and resist them, such a resistance is meritorious, and by the mercies of God will purchase us a reward. Second, these representations may be followed with a delight or delectation in the senses, or in the body only; and if by an impression made against the will, which we no ways consent to, there is again no sin. There may be also some neglect in the person tempted, by not using sufficient endeavours to resist and repel those thoughts, which if it be only some small neglect, the sin is not great: but if the person tempted hath wilfully, and with full deliberation, taken delight in evil thoughts, either of revenge, or of fornication, or adultery, or about any thing very sinful, such a wilful delight is a grievous and deadly sin, though he hath not had a will or design to perform the action itself. The reason is, because he then wilfully consents in mind and heart to a sinful delight, though not to the execution or action. And the sin may be great, and mortal, though it be but for a short time: for a temptation may continue for a long time and be no sin; and there may be a great sin in a short time. The reason again is, because we are to judge of sin by the dispositions and consent of the will, not by the length of time. Third, when the sinner yields to evil suggestions and temptations, so that his will fully consents to what is proposed, and nothing can be said to be wanting but an opportunity of putting his sinful desires in execution, he has already committed the sin; for example, of murder, of fornication, &c. in his heart, as our blessed Saviour taught us. (Matthew v. 28.) (Witham)

Note 6:

Ver. 15. Generat mortem, apokuei thanaton; apokuein is fætum emittere, and generare, as it is also here again used ver. 18.

16 Do not err, therefore, my dearest brethren.

17 Every best gift, and every perfect gift, is from above, coming down from the Father of lights, with whom there is no change, nor shadow of vicissitude.

Ver. 16-17. Do not err, nor deceive yourselves by yielding to temptation; beg God his supporting grace, for every good gift is from him. (Witham)

18 For of his own will hath he begotten us by the word of truth, that we might be some beginning of his creatures.

Ver. 18. By the word of truth. Some, with St. Athanasius, understand the eternal word made man. Others commonly understand the word of the gospel, by which we have been called to the true faith, &c. --- Some beginning[7] of his creatures, (or as the Greek signifies) such a beginning as are the first-fruits; and perhaps St. James may so call the Jews, as being the first converted to believe in Christ. (Witham)

Note 7:

Ver. 18. Initium aliquod creaturæ ejus, aparchen tina. See Romans xi. 16.; 1 Corinthians xv. 20. and xvi. 15. &c.

19 You know, my dearest brethren: And let every man be swift to hear; but slow to speak, and slow to anger.

Ver. 19. You know, or you are sufficiently instructed in these things. --- Let every man be swift to hear the word of God, but slow, or cautious in speaking, especially slow to anger, or to that rash passion of anger, which is never excusable, unless it be through a zeal for God's honour, and against sin. (Witham) --- St. James in this epistle does not aim at a regular discourse: he proposes a diversity of moral sentences, which have not much connection with each other. He here instructs the faithful how to behave in conversation. He recommends to them modesty and prudence in their discourses; and rather to be fond of hearing much, than of speaking much; and of practising the truth, than of preaching it to others. "For not those who understand the law, nor those who preach it, are justified before God, but the doers of the law shall be justified before God." (Romans chap. ii. 13.) (Calmet) --- A wise man is known by the fewness of his words. Sapiens verbis innotescit paucis. (Rule of St. Benedict, chap. vii.) With hearing, the wise man will become wiser. (Sen. [Seneca?] lib. ii. de Irâ. chap. 28.) --- Anger is a short madness. The best cure is to permit it to subside, and to let our reason have time to reflect upon the propriety of doing what we are at first inclined to. The first motions to anger are frequently indeliberate, and consequently not sinful; but we must be careful to resist as soon as we perceive them, lest they should become too violent, and obtain the consent of our will. (Calmet) --- Learn of me, says our Saviour, because I am meek and humble of heart. (Matthew chap. xii. 29.) If, says St. Francis de Sales, being stung and bit by detractors and enemies, we fly out, swell, and are enraged, it is a great sign that neither our humility nor meekness are true and sincere, but only apparent and artificial. It is better, says St. Augustine, writing to Profuturus, to deny entrance to just and reasonable anger, than to admit it, be it ever so little; because, being once admitted, it is with difficulty driven out again; for it enters as a little twig, and in a moment becomes a beam: and if it can once but get the night of us, and the sun set upon it, which the apostle forbids, it turns into a hatred, from which we have scarcely any means to rid ourselves; for it nourishes itself under a thousand false pretexts, since there was never an angry man that thought his anger unjust. (St. Francis de Sales, Introduction to a devout life, p. 3. chap. viii.)

20 For the anger of man worketh not the justice of God.

Ver. 20. The anger of man, &c. Let us not then be angry with each other on the way to eternal life, but rather march on with the troop of our companions and brethren meekly, peaceably, and lovingly; nay, I say to you absolutely and without exception, be not angry at all, if it be possible, and admit no pretext whatsoever to open the gate of your heart to so destructive a passion: for St. James here tells us positively, and without reservation, "the anger of man works not the justice of God." (St. Francis de Sales, Introduction to a devout life, p. 3. chap. viii.) --- The patient man is better than the valiant; and he that ruleth his spirit, than he that taketh cities. (Proverbs chap. xvi. 32.) The anger of man is the daughter of pride, the mother of enmities, he enemy of peace and harmony, and the source of stubbornness and blindness of mind and heart. The justice of God is humility, meekness, charity, peace, docility, and forbearance. How great the contrast!

21 Wherefore casting away all uncleanness, and abundance of malice, with meekness receive the engrafted word, which is able to save your souls.

Ver. 21. All uncleanness.[8] The Greek shews that hereby is meant a sordid, filthy uncleanness, infecting and defiling the soul. --- The engrafted[9] word. The word and doctrine of Christ, by the labours of his preachers, and chiefly by his divine grace engrafted and fixed in your souls. (Witham)

Note 8:

Ver. 21. Immunditiam, ruparian, from rupos, sordes, spurcitia.

Note 9:

Ver. 21. Insitum verbum, emphuton logon

22 But be ye doers of the word, and not hearers only, deceiving yourselves.

Ver. 22. No explanation given.

23 For if a man be a hearer of the word, and not a doer; he shall be compared to a man beholding his natural countenance in a glass:

Ver. 23. He shall be compared to a man, &c. The sense is, that it is not enough for a man to examine and look into his interior, and the state of his conscience in a negligent and superficial manner, no more than one that goes to a looking-glass, but does not take care to take away the dirt or spots which he might discover. (Witham)

24 For he beheld himself, and went his way, and presently forgot what manner of man he was.

Ver. 24. No explanation given.

25 But he that shall look into the perfect law of liberty, and continue in it, not becoming a forgetful hearer, but a doer of the work; this man shall be blessed in his deed.

Ver. 25. The law of Christ, called here the perfect law of liberty, as it is distinguished from the Jewish law of fear and slavery, is as it were a looking-glass, which may make us know ourselves, and discover and correct our failings. (Witham)

26 But if any man think himself to be religious, not bridling his tongue, but deceiving his own heart, this man's religion is vain.

Ver. 26. If any man think, &c. He here blames those hot disputes, which seem to have been frequent amongst the converted Jews, concerning the necessity of observing the legal rites. In vain, says he, do you pique yourselves upon the rigorous observance of the law, and your zeal to unite its ceremonial rites with the practice of the gospel. If you be void of the essence of Christianity, which is charity, prudence, and moderation, your religion will avail you nothing. (Calmet) --- This may also be understood of those devotees who are fond of making a parade of their virtues, and who, as St. Gregory says, (hom. xii. in Mat.) afflict their bodies indeed with fasting, but for this they expect to be esteemed by men. (Haydock) --- A man must not imagine himself to be religious, and perfect in the way of virtue, unless he governs and bridles his tongue from oaths, curses, calumnies, detractions, lies, of which more in the third chapter. (Witham)

27 Religion, pure and immaculate with God and the Father, is this: To visit the fatherless and widows in their tribulation, and to keep one's self immaculate from this world.

Ver. 27. Religion pure and unspotted, &c. St. James may use the word pure, as a proper admonition to the Jews, who were generally mostly solicitous to avoid legal uncleanness, such as were incurred by eating meats forbidden in their law as unclean, by touching a dead body, &c. He therefore tells them that the Christian religion is known by acts of charity, by visiting and assisting widows, the fatherless, and such as are under afflictions, and in general by keeping our consciences interiorly clean, unspotted, and undefiled from this world, from the corrupt maxims and sinful practices so common in this wicked world. (Witham)

#catholic epistle of st. james

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troybeecham · 6 years

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Sts. Timothy and Titus

The Church remembers Sts. Timothy and Titus.

Orate pro nobis.

Timothy

Timothy was a trustworthy friend who carried money collected by the Philippian church to care for Paul’s needs in Corinth.

Titus

Amen.

#father troy beecham #troy beecham episcopal #christianity #father troy beecham episcopal #saints

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pamphletstoinspire · 7 years

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THE HOLY GOSPEL OF JESUS CHRIST, - THE ACTS OF THE APOSTLES, FROM THE LATIN VULGATE BIBLE

Chapter 20

PREFACE.

St. Luke, who had published his gospel, wrote also a second volume, which, from the first ages, hath been called the Acts of the Apostles. Not that we can look upon this work, as a history of what was done by all the apostles, who were dispersed in different nations; but we have here a short view of the first establishment of the Christian Church, a small part of St. Peter's preaching and actions, set down in the first twelve chapters, and a more particular account of St. Paul's apostolical labours, in the following chapters, for about thirty years, till the year 63, and the 4th year of Nero, where these acts end.

Chapter 20

Paul passes through Macedonia and Greece: he raises a dead man to life at Troas. His discourse to the clergy of Ephesus.

1 And after the tumult ceased, Paul calling to him the disciples, and exhorting them, took his leave, and set forward to go into Macedonia.

Notes & Commentary:

Ver. 1. No explanation given.

2 And when he had gone over those parts, and had exhorted them with many words, he came into Greece:

Ver. 2. No explanation given.

3 Where, when he had spent three months, the Jews laid wait for him, as he was about to sail into Syria: (about the year A.D. 58) so he took a resolution to return through Macedonia.

Ver. 3. No explanation given.

4 And there accompanied him Sopater, the son of Pyrrhus, of Berœa; and of the Thessalonians, Aristarchus, and Secundus, and Gaius of Derbe, and Timothy: and of Asia, Tychicus and Trophimus.

Ver. 4. No explanation given.

5 These having gone before, waited for us at Troas.

Ver. 5. No explanation given.

6 But we sailed from Philippi after the days of the azymes, and came to them to Troas in five days, where we abode seven days.

Ver. 6. We. From the change of the narration to the first person again, it would appear St. Luke had rejoined the apostle. This writer modestly omits the reason of his accompanying St. Paul, who tells us it was at his own request, (2 Corinthians viii. 19.) that no suspicion might be entertained that he applied improperly the money, which he was commissioned to carry to the distressed brethren in Jerusalem. (Tirinus)

7 And on the first day of the week, when we assembled to break bread, Paul discoursed with them, being to depart on the morrow, and he continued his speech until midnight.

Ver. 7. On the first day of the week. The interpreters generally take notice with St. Chrysostom, that the Christians, even at this time, must have changed the sabbath into the first day of the week, as all Christians now keep it. Which change (even as to the manner of keeping one of God's ten commandments) was made by the Church. --- To break bread, meaning the blessed sacrament, as it is commonly expounded. (Witham) --- St. Paul did here break bread on a Sunday, as it is broken in the sacrament of the body of Christ, and delivered a discourse to the people, both before and after the celebration of the divine mysteries. (St. Augustine, ep. lxxxvi. ad Casulanum.; Ven. Bede, in xx. Act.)

Note:

Ver. 7. Una Sabbati; that is prima sabbati, en te mia ton sabbaton. St. Chrysostom says, hom. mg., kuriake en, erat dies Dominica.

8 And there were a great many lamps in the upper chamber, where we were assembled.

Ver. 8. No explanation given.

9 And a certain young man, named Eutychius, sitting on the window, being oppressed with a heavy sleep, as Paul was long preaching, by occasion of his sleep fell from the third loft down, and was taken up dead.

Ver. 9. No explanation given.

10 To whom, when Paul went down he laid himself upon him: and embracing him, said, Be not troubled; for his soul is in him.

Ver. 10. His soul is in him. He was taken up dead. (ver. 9.) These words then of St. Paul, may either signify that now he is again alive, or will be in a very short time, as when Christ said, (Matthew ix. 24.) The girl is not dead, but asleep. (Witham)

11 Then going up, and breaking bread and tasting: and having talked a long while to them until day-light, so he departed.

Ver. 11. No explanation given.

12 And they brought the youth alive, and were not a little comforted.

Ver. 12. Alive. This accident, which gave occasion to a great miracle, was ordained by the particular providence of God, in order to confirm the preaching of St. Paul, and to fix more deeply in the hearts of his disciples the words of their dear Master, who was just going to leave them. Admire likewise the apostle's solicitude for his neighbour's salvation, in prolonging his instructions through the whole night, which preceded his departure. (Denis the Carthusian)

13 But we going on board the ship, sailed to Assos, there intending to take in Paul: for so he had appointed, himself purposing to travel by land.

Ver. 13. No explanation given.

14 And when he had met with us at Assos, we took him in, and came to Mitylene.

Ver. 14. No explanation given.

15 And sailing from thence, the following day we came over against Chios: and the next day we arrived at Samos: and the day following we came to Miletus.

Ver. 15. No explanation given.

16 For Paul had determined to sail by Ephesus, lest he should be delayed any time in Asia. For he hastened on, if it were possible for him to keep the day of Pentecost at Jerusalem.

Ver. 16. No explanation given.

17 And sending from Miletus to Ephesus, he called the ancients of the church.

Ver. 17. He called the ancients of the Church. We might translate the bishops, as the very same persons in the 28th verse are called bishops. (Witham)

18 And when they were come to him, and were together, he said to them: You know from the first day that I came into Asia, in what manner I have been with you all the time,

Ver. 18. No explanation given.

19 Serving the Lord with all humility, and with tears, and temptations, which befell me from the snares of the Jews:

Ver. 19. With all humility; that is, of heart, or mind, as the Greek word signifies. He knew, says St. Chrysostom, how necessary this virtue of humility was for the ministers of the gospel. --- With tears of charity and compassion, under temptations, trials, and persecutions. (Witham)

20 How I have kept back nothing that was profitable to you, but have preached it to you, and taught you publicly, and from house to house,

Ver. 20. I have kept back, &c. I have discovered to you every thing which can be useful to your salvation. Neither fear, nor any human considerations, have prevailed over me to disguise or suppress the truths, which might be serviceable to you. This is the model of a good pastor. Full of doctrine, and of zeal, he communicates what God puts into his heart, and charity inspires him to speak, with abundance, with discretion, without jealousy, without fear. A good shepherd, St. Bernard used to say, has always bread in his scrip, and his dog in his keeping. The dog is his zeal, which must be chained, governed and moderated. His scrip, full of bread, is his mind, filled with all knowledge, which he is always in the state of dispensing as food to his flock.

21 Testifying both to Jews and Gentiles penance towards God, and faith in our Lord Jesus Christ.

Ver. 21. No explanation given.

22 And now behold bound in the spirit, I go to Jerusalem, not knowing the things which shall befall me there:

Ver. 22. Bound in the spirit, led by inspiration of the Holy Ghost. (Witham) --- Chained, and forced, as it were, by the Holy Spirit, who offers me a sweet violence; or I am so strongly persuaded of the chains, which await me at Jerusalem, that I already feel myself bound in idea. (Calmet) --- I now go to Jerusalem for the fourth time, attracted by the Holy Ghost, who is the author and governor of all my actions, that where I have shown myself the greatest enemy of the Church, there I may suffer tribulations in defence of the same Church, and for Christ, her divine spouse. (Tirinus)

23 Only that the Holy Ghost in every city witnesseth to me, saying: That chains and afflictions wait for me at Jerusalem.

Ver. 23. In every city. There were in every city Christian prophets, who foretold to Paul the tribulations which awaited him. It appears, then, that the apostle did not know these things by immediate revelation made to himself, but by that made to the prophets. Of this we have a proof in the next chapter.

24 But I fear none of these things: neither do I count my life more precious than myself, so that I may consummate my course, and the ministry of the word, which I received from the Lord Jesus, to testify the gospel of the grace of God.

Ver. 24. Neither do I count my life (literally, my soul ) more precious than myself, having consecrated all my endeavours, my thoughts, my life, my whole self, body and soul, to God's service. (Witham)

25 And now behold I know that all you, among whom I have gone preaching the kingdom of God, shall see my face no more.

Ver. 25. I know, &c. It appears sufficiently evident, from many parts of St. Paul's epistles, that he not only designed, but likewise, according to the opinion of most able critics, actually did revisit the churches of Asia. Of this occasion, then, he only expresses his belief, his conviction, that he should see them no more, judging it impossible for him to escape all the dangers that were prepared for him. (Calmet) --- All you. Although St. Paul might return again to the same place, he might truly say of so great an assembly, that all of them should not see him again. (Witham)

26 Wherefore I take you to witness this day, that I am clear from the blood of all.

Ver. 26. No explanation given.

27 For I have not spared to declare to you all the counsel of God.

Ver. 27. No explanation given.

28 Take heed to yourselves, and to all the flock, over which the Holy Ghost hath placed you bishops, to rule the church of God, which he hath purchased with his own blood.

Ver. 28. Take heed to yourselves, and to all the flock. The ministers of the gospel must in the first place take care of the salvation of their own souls: and in the next place of the salvation of their flock, of the souls committed to their care, and to the Church; especially such ministers of God as are bishops, placed, by divine institution, to govern the Church, or the churches under them. The word bishops, by its derivation, signifies overseers, or superintendants; but the signification is to be taken and expressed by the custom and ecclesiastical use of words. (Witham)

Note:

Ver. 28. Episcopos, episkopous, from episkopein, or episkeptesthai, diligenter inspicere, &c.

29 I know, that after my departure, ravenous wolves will enter in among you, not sparing the flock.

Ver. 29. No explanation given.

30 And of your own selves will rise up men speaking perverse things, to draw away disciples after them.

Ver. 30. No explanation given.

31 Therefore watch, keeping in memory, that for three years I ceased not night and day, with tears admonishing every one of you.

Ver. 31. No explanation given.

32 And now I commend you to God, and to the word of his grace, who is able to build up, and to give an inheritance among all the sanctified.

Ver. 32. To the word of his grace, to the protection of God's grace, given to those that preach the gospel, and administer the sacraments instituted by Christ. --- Who is able to build up, to finish that building, of which the foundation is laid by my preaching. (Witham)

33 I have not coveted any man's silver, gold, or apparel, as

Ver. 33. No explanation given.

34 You yourselves know: that as for such things as were needful for me, and for them that are with me, these hands have furnished.

Ver. 34. These hands have furnished, by labouring to maintain myself, &c. (Witham)

35 I have shewed you all things, how that labouring so you ought to support the weak, and remember the word of the Lord Jesus, how he said: It is a more blessed to give, than to receive.

Ver. 35. It is more blessed to give than to receive. We find not these words of Christ in the gospels. St. Paul might have them from the apostles. (Witham) --- Among the many excellent good things our dear Lord said, and which are not mentioned in the gospel, this is one: "it is a more blessed thing to give, than to receive;" which did men justly weigh, they would be more ready to give alms, were it only for their own account. Thrice happy then are they who assist their indigent neighbour to the utmost of their power, and for the pure love of God! (Haydock)

36 And when he had said these things, kneeling down, he prayed with them all.

Ver. 36. No explanation given.

37 And there was much weeping among them all: and falling on Paul's neck, they kissed him,

Ver. 37. They kissed him. These marks of tenderness are dictated by nature, and have always been used between friends, who were separating from each other, or who meet after a long absence. The Scripture furnishes us with numberless examples of it. (Calmet) --- He likewise prayed, as he usually did, when he bade his last farewell. See his last adieus with the Tyrians, (chap. xxi. 5. 6.) where they all kneeled down to pray on the shore. This is also reasonable, and becoming a Christian. It is a sign of communion and mutual charity, and implores a prosperous voyage for those who were departing, whilst those who remained, cherish in their mind the remembrance of the virtues of their absent friend. (Menochius) --- The mind of man cannot conceive a finer subject for the painter than this melting separation. After the discourse, we see St. Paul falling on his knees, and praying with them all for the last time; an general burst of tears takes place, when they are told that they are to see their father's face no more; they fall upon his neck and kiss him; and with hearts full of grief and gratitude, they accompany him on his way to the very ship which is to transport their father, friend, and benefactor, to other souls, who wanted the charitable assistance of the man of God.

38 Being grieved most of all for the word which he had said, that they should see his face no more. And they conducted him to the ship.

Ver. 38. No explanation given.

#acts of the apostles

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