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Catholic Caucus: Daily Mass Readings 24-March-2024
Universalis/Jerusalem Bible ^

Posted on 03/24/2024 7:59:43 AM PDT by annalex

24 March 2024

Palm Sunday



Vadstena Abbey Church Sweden

Readings at Mass

Liturgical Colour: Red. Year: B(II).

This gospel is read at the procession with palms before Mass.

EITHER:
GospelMark 11:1-10 ©

Blessings on him who comes in the name of the Lord.

When they drew near to Jerusalem,
to Bethphage and Bethany, at the Mount of Olives,
Jesus sent two of his disciples, and said to them,
‘Go into the village opposite you,
and immediately as you enter it
you will find a colt tied, on which no one has ever sat;
untie it and bring it.
If any one says to you,
“Why are you doing this?” say,
“The Lord has need of it
and will send it back here immediately.”’
And they went away,
and found a colt tied at the door out in the open street;
and they untied it.
And those who stood there said to them,
‘What are you doing, untying the colt?’
And they told them what Jesus had said;
and they let them go.
And they brought the colt to Jesus,
and threw their garments on it;
and he sat upon it.
And many spread their garments on the road,
and others spread leafy branches
which they had cut from the fields.
And those who went before
and those who followed cried out,
‘Hosanna!
Blessed is he who comes in the name of the Lord!
Blessed is the kingdom of our father David that is coming!
Hosanna in the highest!’
OR:
Alternative GospelJohn 12:12-16 ©

Blessings on him who comes in the name of the Lord.

A great crowd who had come to the feast
heard that Jesus was coming to Jerusalem.
So they took branches of palm trees
and went out to meet him, crying,
‘Hosanna!
Blessed is he who comes in the name of the Lord,
even the king of Israel!’
And Jesus found a young ass and sat upon it; as is written,
‘Fear not, daughter of Sion;
behold, your king is coming,
sitting on an ass’s colt!’
His disciples did not understand this at first;
but when Jesus was glorified,
then they remembered that this had been written of him
and had been done to him.

These are the readings for the Mass itself, after the blessing of the palms.


First readingIsaiah 50:4-7 ©

I did not cover my face against insult: I know I shall not be shamed

The Lord has given me
a disciple’s tongue.
So that I may know how to reply to the wearied
he provides me with speech.
Each morning he wakes me to hear,
to listen like a disciple.
The Lord has opened my ear.
For my part, I made no resistance,
neither did I turn away.
I offered my back to those who struck me,
my cheeks to those who tore at my beard;
I did not cover my face
against insult and spittle.
The Lord comes to my help,
so that I am untouched by the insults.
So, too, I set my face like flint;
I know I shall not be shamed.

Responsorial Psalm
Psalm 21(22):8-9,17-20,23-24 ©
My God, my God, why have you forsaken me?
All who see me deride me.
  They curl their lips, they toss their heads.
‘He trusted in the Lord, let him save him;
  let him release him if this is his friend.’
My God, my God, why have you forsaken me?
Many dogs have surrounded me,
  a band of the wicked beset me.
They tear holes in my hands and my feet
  I can count every one of my bones.
My God, my God, why have you forsaken me?
They divide my clothing among them.
  They cast lots for my robe.
O Lord, do not leave me alone,
  my strength, make haste to help me!
My God, my God, why have you forsaken me?
I will tell of your name to my brethren
  and praise you where they are assembled.
‘You who fear the Lord give him praise;
  all sons of Jacob, give him glory.
  Revere him, Israel’s sons.
My God, my God, why have you forsaken me?

Second reading
Philippians 2:6-11 ©

Christ humbled himself but God raised him high

His state was divine,
yet Christ Jesus did not cling
to his equality with God
but emptied himself
to assume the condition of a slave
and became as men are;
and being as all men are,
he was humbler yet,
even to accepting death,
death on a cross.
But God raised him high
and gave him the name
which is above all other names
so that all beings
in the heavens, on earth and in the underworld,
should bend the knee at the name of Jesus
and that every tongue should acclaim
Jesus Christ as Lord,
to the glory of God the Father.

Gospel AcclamationPhil2:8-9
Praise to you, O Christ, king of eternal glory!
Christ was humbler yet,
even to accepting death, death on a cross.
But God raised him high
and gave him the name which is above all names.
Praise to you, O Christ, king of eternal glory!

GospelMark 14:1-15:47 ©

The Passion of our Lord Jesus Christ according to Mark

Key: N. Narrator. Jesus. O. Other single speaker. C. Crowd, or more than one speaker.
  N. It was two days before the Passover and the feast of Unleavened Bread, and the chief priests and the scribes were looking for a way to arrest Jesus by some trick and have him put to death. For they said,
  C. It must not be during the festivities, or there will be a disturbance among the people.
  N. Jesus was at Bethany in the house of Simon the leper; he was at dinner when a woman came in with an alabaster jar of very costly ointment, pure nard. She broke the jar and poured the ointment on his head. Some who were there said to one another indignantly,
  C. Why this waste of ointment? Ointment like this could have been sold for over three hundred denarii and the money given to the poor.
  N. and they were angry with her. But Jesus said,
   Leave her alone. Why are you upsetting her? What she has done for me is one of the good works. You have the poor with you always, and you can be kind to them whenever you wish, but you will not always have me. She has done what was in her power to do: she has anointed my body beforehand for its burial. I tell you solemnly, wherever throughout all the world the Good News is proclaimed, what she has done will be told also, in remembrance of her.
  N. Judas Iscariot, one of the Twelve, approached the chief priests with an offer to hand Jesus over to them. They were delighted to hear it, and promised to give him money; and he looked for a way of betraying him when the opportunity should occur.
  On the first day of Unleavened Bread, when the Passover lamb was sacrificed, his disciples said to him,
  C. Where do you want us to go and make the preparations for you to eat the passover?
  N. So he sent two of his disciples, saying to them,
   Go into the city and you will meet a man carrying a pitcher of water. Follow him, and say to the owner of the house which he enters, ‘The Master says: “Where is my dining room in which I can eat the passover with my disciples?”’ He will show you a large upper room furnished with couches, all prepared. Make the preparations for us there.
  N. The disciples set out and went to the city and found everything as he had told them, and prepared the Passover.
  When evening came he arrived with the Twelve. And while they were at table eating, Jesus said,
   I tell you solemnly, one of you is about to betray me, one of you eating with me.
  N. They were distressed and asked him, one after another,
  C. Not I, surely?
  N. He said to them,
   It is one of the Twelve, one who is dipping into the same dish with me. Yes, the Son of Man is going to his fate, as the scriptures say he will, but alas for that man by whom the Son of Man is betrayed! Better for that man if he had never been born!
  N. And as they were eating he took some bread, and when he had said the blessing he broke it and gave it to them, saying:
   Take it: this is my body.
  N. Then he took a cup, and when he had returned thanks he gave it to them, and all drank from it, and he said to them,
   This is my blood, the blood of the covenant, which is to be poured out for many. I tell you solemnly, I shall not drink any more wine until the day I drink the new wine in the kingdom of God.
  N. After psalms had been sung they left for the Mount of Olives. And Jesus said to them,
   You will all lose faith, for the scripture says: ‘I shall strike the shepherd and the sheep will be scattered.’ However, after my resurrection I shall go before you to Galilee.
  N. Peter said,
  O. Even if all lose faith, I will not.
  N. And Jesus said to him,
   I tell you solemnly, this day, this very night, before the cock crows twice, you will have disowned me three times.
  N. But he repeated still more earnestly,
  O. If I have to die with you, I will never disown you.
  N. And they all said the same.
  They came to a small estate called Gethsemane, and Jesus said to his disciples,
   Stay here while I pray.
  N. Then he took Peter and James and John with him. And a sudden fear came over him, and great distress. And he said to them,
   My soul is sorrowful to the point of death. Wait here, and keep awake.
  N. And going on a little further he threw himself on the ground and prayed that, if it were possible, this hour might pass him by. He said:
   Abba (Father)! Everything is possible for you. Take this cup away from me. But let it be as you, not I, would have it.
  N. He came back and found them sleeping, and he said to Peter,
   Simon, are you asleep? Had you not the strength to keep awake one hour? You should be awake, and praying not to be put to the test. The spirit is willing, but the flesh is weak.
  N. Again he went away and prayed, saying the same words. And once more he came back and found them sleeping, their eyes were so heavy; and they could find no answer for him. He came back a third time and said to them,
   You can sleep on now and take your rest. It is all over. The hour has come. Now the Son of Man is to be betrayed into the hands of sinners. Get up! Let us go! My betrayer is close at hand already.
  N. Even while he was still speaking, Judas, one of the Twelve, came up with a number of men armed with swords and clubs, sent by the chief priests and the scribes and the elders. Now the traitor had arranged a signal with them. He had said,
  O. The one I kiss he is the man. Take him in charge, and see he is well guarded when you lead him away.
  N. So when the traitor came, he went straight up to Jesus and said,
  O. Rabbi!
  N. and kissed him. The others seized him and took him in charge. Then one of the bystanders drew his sword and struck out at the high priest’s servant, and cut off his ear.
  Then Jesus spoke:
   Am I a brigand, that you had to set out to capture me with swords and clubs? I was among you teaching in the Temple day after day and you never laid hands on me. But this is to fulfil the scriptures.
  N. And they all deserted him and ran away. A young man who followed him had nothing on but a linen cloth. They caught hold of him, but he left the cloth in their hands and ran away naked.
  They led Jesus off to the high priest; and all the chief priests and the elders and the scribes assembled there. Peter had followed him at a distance, right into the high priest’s palace, and was sitting with the attendants warming himself at the fire.
  The chief priests and the whole Sanhedrin were looking for evidence against Jesus on which they might pass the death sentence. But they could not find any. Several, indeed, brought false evidence against him, but their evidence was conflicting. Some stood up and submitted this false evidence against him,
  C. We heard him say, ‘I am going to destroy this Temple made by human hands, and in three days build another, not made by human hands.’
  N. But even on this point their evidence was conflicting. The high priest then stood up before the whole assembly and put this question to Jesus,
  O. Have you no answer to that? What is this evidence these men are bringing against you?
  N. But he was silent and made no answer at all. The high priest put a second question to him,
  O. Are you the Christ, the Son of the Blessed One?
  N. Jesus said,
   I am, and you will see the Son of Man seated at the right hand of the Power and coming with the clouds of heaven.
  N. The high priest tore his robes, and said:
  O. What need of witnesses have we now? You heard the blasphemy. What is your finding?
  N. And they all gave their verdict: he deserved to die.
  Some of them started spitting at him and, blindfolding him, began hitting him with their fists and shouting,
  C. Play the prophet!
  N. And the attendants rained blows on him.
  While Peter was down below in the courtyard, one of the high priest’s servant-girls came up. She saw Peter warming himself there, stared at him and said,
  O. You too were with Jesus, the man from Nazareth.
  N. But he denied it, saying.
  O. I do not know, I do not understand, what you are talking about.
  N. And he went out into the forecourt. The servant-girl saw him and again started telling the bystanders,
  O. This fellow is one of them.
  N. But again he denied it. A little later the bystanders themselves said to Peter,
  C. You are one of them for sure! Why, you are a Galilean.
  N. But he started calling down curses on himself and swearing,
  O. I do not know the man you speak of.
  N. At that moment the cock crew for the second time, and Peter recalled how Jesus had said to him, ‘Before the cock crows twice, you will have disowned me three times.’ And he burst into tears.
  First thing in the morning, the chief priests together with the elders and scribes, in short the whole Sanhedrin, had their plan ready. They had Jesus bound and took him away and handed him over to Pilate.
  Pilate questioned him:
  O. Are you the king of the Jews?
  N. He answered,
   It is you who say it.
  N. And the chief priests brought many accusations against him. Pilate questioned him again:
  O. Have you no reply at all? See how many accusations they are bringing against you!
  N. But, to Pilate’s amazement, Jesus made no further reply.
  At festival time Pilate used to release a prisoner for them, anyone they asked for. Now a man called Barabbas was then in prison with the rioters who had committed murder during the uprising. When the crowd went up and began to ask Pilate the customary favour, Pilate answered them
  O. Do you want me to release for you the king of the Jews?
  N. For he realised it was out of jealousy that the chief priests had handed Jesus over. The chief priests, however, had incited the crowd to demand that he should release Barabbas for them instead. Then Pilate spoke again:
  O. But in that case, what am I to do with the man you call king of the Jews?
  N. They shouted back,
  C. Crucify him!
  N. Pilate asked them,
  O. Why? What harm has he done?
  N. But they shouted all the louder,
  C. Crucify him!
  N. So Pilate, anxious to placate the crowd, released Barabbas for them and, having ordered Jesus to be scourged, handed him over to be crucified.
  The soldiers led him away to the inner part of the palace, that is, the Praetorium, and called the whole cohort together. They dressed him up in purple, twisted some thorns into a crown and put it on him. And they began saluting him,
  C. Hail, king of the Jews!
  N. They struck his head with a reed and spat on him; and they went down on their knees to do him homage. And when they had finished making fun of him, they took off the purple and dressed him in his own clothes.
  They led him out to crucify him: they enlisted a passer-by, Simon of Cyrene, father of Alexander and Rufus, who was coming in from the country, to carry his cross. They brought Jesus to the place called Golgotha, which means the place of the skull.
  They offered him wine mixed with myrrh, but he refused it. Then they crucified him, and shared out his clothing, casting lots to decide what each should get. It was the third hour when they crucified him. The inscription giving the charge against him read: ‘The King of the Jews.’ And they crucified two robbers with him, one on his right and one on his left.
  The passers-by jeered at him; they shook their heads and said,
  C. Aha! So you would destroy the Temple and rebuild it in three days! Then save yourself: come down from the cross!
  N. The chief priests and the scribes mocked him among themselves in the same way. They said,
  C. He saved others; he cannot save himself. Let the Christ, the king of Israel, come down from the cross now, for us to see it and believe.
  N. Even those who were crucified with him taunted him.
  When the sixth hour came there was darkness over the whole land until the ninth hour. And at the ninth hour Jesus cried out in a loud voice,
   Eloi, Eloi, lama sabachthani?
  N. which means, ‘My God, my God, why have you deserted me?’ When some of those who stood by heard this, they said
  C. Listen, he is calling on Elijah.
  N. Someone ran and soaked a sponge in vinegar and, putting it on a reed, gave it him to drink, saying:
  O. Wait and see if Elijah will come to take him down.
  N. But Jesus gave a loud cry and breathed his last.
  All kneel and pause for a moment.
  And the veil of the Temple was torn in two from top to bottom. The centurion, who was standing in front of him, had seen how he had died, and he said,
  O. In truth this man was a son of God.
  N. There were some women watching from a distance. Among them were Mary of Magdala, Mary who was the mother of James the younger and Joset, and Salome. These used to follow him and look after him when he was in Galilee. And there were many other women there who had come up to Jerusalem with him.
  It was now evening, and since it was Preparation Day (that is, the vigil of the sabbath), there came Joseph of Arimathaea, a prominent member of the Council, who himself lived in the hope of seeing the kingdom of God, and he boldly went to Pilate and asked for the body of Jesus. Pilate, astonished that he should have died so soon, summoned the centurion and enquired if he was already dead. Having been assured of this by the centurion, he granted the corpse to Joseph who bought a shroud, took Jesus down from the cross, wrapped him in the shroud and laid him in a tomb which had been hewn out of the rock. He then rolled a stone against the entrance to the tomb. Mary of Magdala and Mary the mother of Joset were watching and took note of where he was laid.

Universalis podcast: The week ahead – from 24 March

Highlights of the coming week, Holy Week. Communication by means of silence. The Passion and how we encounter it. Julian of Norwich. The first and last Mass. The empty church and the end of everything. (14 minutes)
Episode notes.Play

Christian Art

Illustration

Each day, The Christian Art website gives a picture and reflection on the Gospel of the day.

The readings on this page are from the Jerusalem Bible, which is used at Mass in most of the English-speaking world. The New American Bible readings, which are used at Mass in the United States, are available in the Universalis apps, programs and downloads.

You can also view this page with the Gospel in Greek and English.



TOPICS: Catholic; General Discusssion; Prayer; Worship
KEYWORDS: catholic; lent; mk1415; prayer
For your reading, reflection, faith-sharing, comments, questions, discussion.

1 posted on 03/24/2024 7:59:43 AM PDT by annalex
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To: All

KEYWORDS: catholic; lent; mk14-15; prayer;


2 posted on 03/24/2024 8:00:33 AM PDT by annalex (fear them not)
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To: nickcarraway; NYer; ELS; Pyro7480; livius; ArrogantBustard; Catholicguy; RobbyS; marshmallow; ...

Alleluia Ping

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3 posted on 03/24/2024 8:01:28 AM PDT by annalex (fear them not)
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To: annalex
My dad is back in the hospital. [JimRob update at 242]
Jim still needs our prayers. Thread 2
Prayer thread for Salvation's recovery
Pray for Ukraine
Prayer thread for Fidelis' recovery
Update on Jim Robinson's health issues
4 posted on 03/24/2024 8:01:56 AM PDT by annalex (fear them not)
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To: annalex
Mark
 English: Douay-RheimsLatin: Vulgata ClementinaGreek NT: Byzantine/Majority Text (2000)
 Mark 14
1Now the feast of the pasch, and of the Azymes was after two days; and the chief priests and the scribes sought how they might by some wile lay hold on him, and kill him.erat autem pascha et azyma post biduum et quaerebant summi sacerdotes et scribae quomodo eum dolo tenerent et occiderentην δε το πασχα και τα αζυμα μετα δυο ημερας και εζητουν οι αρχιερεις και οι γραμματεις πως αυτον εν δολω κρατησαντες αποκτεινωσιν
2But they said: Not on the festival day, lest there should be a tumult among the people.dicebant enim non in die festo ne forte tumultus fieret populiελεγον δε μη εν τη εορτη μηποτε θορυβος εσται του λαου
3And when he was in Bethania, in the house of Simon the leper, and was at meat, there came a woman having an alabaster box of ointment of precious spikenard: and breaking the alabaster box, she poured it out upon his head.et cum esset Bethaniae in domo Simonis leprosi et recumberet venit mulier habens alabastrum unguenti nardi spicati pretiosi et fracto alabastro effudit super caput eiusκαι οντος αυτου εν βηθανια εν τη οικια σιμωνος του λεπρου κατακειμενου αυτου ηλθεν γυνη εχουσα αλαβαστρον μυρου ναρδου πιστικης πολυτελους και συντριψασα το αλαβαστρον κατεχεεν αυτου κατα της κεφαλης
4Now there were some that had indignation within themselves, and said: Why was this waste of the ointment made?erant autem quidam indigne ferentes intra semet ipsos et dicentes ut quid perditio ista unguenti facta estησαν δε τινες αγανακτουντες προς εαυτους και λεγοντες εις τι η απωλεια αυτη του μυρου γεγονεν
5For this ointment might have been sold for more than three hundred pence, and given to the poor. And they murmured against her.poterat enim unguentum istud veniri plus quam trecentis denariis et dari pauperibus et fremebant in eamηδυνατο γαρ τουτο πραθηναι επανω τριακοσιων δηναριων και δοθηναι τοις πτωχοις και ενεβριμωντο αυτη
6But Jesus said: Let her alone, why do you molest her? She hath wrought a good work upon me. Iesus autem dixit sinite eam quid illi molesti estis bonum opus operata est in meο δε ιησους ειπεν αφετε αυτην τι αυτη κοπους παρεχετε καλον εργον ειργασατο εις εμε
7For the poor you have always with you: and whensoever you will, you may do them good: but me you have not always.semper enim pauperes habetis vobiscum et cum volueritis potestis illis benefacere me autem non semper habetisπαντοτε γαρ τους πτωχους εχετε μεθ εαυτων και οταν θελητε δυνασθε αυτους ευ ποιησαι εμε δε ου παντοτε εχετε
8She hath done what she could: she is come beforehand to anoint my body for burial.quod habuit haec fecit praevenit unguere corpus meum in sepulturamο ειχεν αυτη εποιησεν προελαβεν μυρισαι μου το σωμα εις τον ενταφιασμον
9Amen, I say to you, wheresoever this gospel shall be preached in the whole world, that also which she hath done, shall be told for a memorial of her.amen dico vobis ubicumque praedicatum fuerit evangelium istud in universum mundum et quod fecit haec narrabitur in memoriam eiusαμην λεγω υμιν οπου αν κηρυχθη το ευαγγελιον τουτο εις ολον τον κοσμον και ο εποιησεν αυτη λαληθησεται εις μνημοσυνον αυτης
10And Judas Iscariot, one of the twelve, went to the chief priests, to betray him to them.et Iudas Scariotis unus de duodecim abiit ad summos sacerdotes ut proderet eum illisκαι ο ιουδας ο ισκαριωτης εις των δωδεκα απηλθεν προς τους αρχιερεις ινα παραδω αυτον αυτοις
11Who hearing it were glad; and they promised him they would give him money. And he sought how he might conveniently betray him.qui audientes gavisi sunt et promiserunt ei pecuniam se daturos et quaerebat quomodo illum oportune traderetοι δε ακουσαντες εχαρησαν και επηγγειλαντο αυτω αργυριον δουναι και εζητει πως ευκαιρως αυτον παραδω
12Now on the first day of the unleavened bread, when they sacrificed the pasch, the disciples say to him: Whither wilt thou that we go, and prepare for thee to eat the pasch? et primo die azymorum quando pascha immolabant dicunt ei discipuli quo vis eamus et paremus tibi ut manduces paschaκαι τη πρωτη ημερα των αζυμων οτε το πασχα εθυον λεγουσιν αυτω οι μαθηται αυτου που θελεις απελθοντες ετοιμασωμεν ινα φαγης το πασχα
13And he sendeth two of his disciples, and saith to them: Go ye into the city; and there shall meet you a man carrying a pitcher of water, follow him;et mittit duos ex discipulis suis et dicit eis ite in civitatem et occurret vobis homo laguenam aquae baiulans sequimini eumκαι αποστελλει δυο των μαθητων αυτου και λεγει αυτοις υπαγετε εις την πολιν και απαντησει υμιν ανθρωπος κεραμιον υδατος βασταζων ακολουθησατε αυτω
14And whithersoever he shall go in, say to the master of the house, The master saith, Where is my refectory, where I may eat the pasch with my disciples? et quocumque introierit dicite domino domus quia magister dicit ubi est refectio mea ubi pascha cum discipulis meis manducemκαι οπου εαν εισελθη ειπατε τω οικοδεσποτη οτι ο διδασκαλος λεγει που εστιν το καταλυμα οπου το πασχα μετα των μαθητων μου φαγω
15 And he will shew you a large dining room furnished; and there prepare ye for us.et ipse vobis demonstrabit cenaculum grande stratum et illic parate nobisκαι αυτος υμιν δειξει ανωγεον μεγα εστρωμενον ετοιμον εκει ετοιμασατε ημιν
16And his disciples went their way, and came into the city; and they found as he had told them, and they prepared the pasch.et abierunt discipuli eius et venerunt in civitatem et invenerunt sicut dixerat illis et praeparaverunt paschaκαι εξηλθον οι μαθηται αυτου και ηλθον εις την πολιν και ευρον καθως ειπεν αυτοις και ητοιμασαν το πασχα
17And when evening was come, he cometh with the twelve. vespere autem facto venit cum duodecimκαι οψιας γενομενης ερχεται μετα των δωδεκα
18And when they were at table and eating, Jesus saith: Amen I say to you, one of you that eateth with me shall betray me.et discumbentibus eis et manducantibus ait Iesus amen dico vobis quia unus ex vobis me tradet qui manducat mecumκαι ανακειμενων αυτων και εσθιοντων ειπεν ο ιησους αμην λεγω υμιν οτι εις εξ υμων παραδωσει με ο εσθιων μετ εμου
19But they began to be sorrowful, and to say to him one by one: Is it I? at illi coeperunt contristari et dicere ei singillatim numquid egoοι δε ηρξαντο λυπεισθαι και λεγειν αυτω εις καθ εις μητι εγω και αλλος μητι εγω
20Who saith to them: One of the twelve, who dippeth with me his hand in the dish.qui ait illis unus ex duodecim qui intinguit mecum in catinoο δε αποκριθεις ειπεν αυτοις εις εκ των δωδεκα ο εμβαπτομενος μετ εμου εις το τρυβλιον
21And the Son of man indeed goeth, as it is written of him: but woe to that man by whom the Son of man shall be betrayed. It were better for him, if that man had not been born.et Filius quidem hominis vadit sicut scriptum est de eo vae autem homini illi per quem Filius hominis traditur bonum ei si non esset natus homo illeο μεν υιος του ανθρωπου υπαγει καθως γεγραπται περι αυτου ουαι δε τω ανθρωπω εκεινω δι ου ο υιος του ανθρωπου παραδιδοται καλον ην αυτω ει ουκ εγεννηθη ο ανθρωπος εκεινος
22And whilst they were eating, Jesus took bread; and blessing, broke, and gave to them, and said: Take ye. This is my body.et manducantibus illis accepit Iesus panem et benedicens fregit et dedit eis et ait sumite hoc est corpus meumκαι εσθιοντων αυτων λαβων ο ιησους αρτον ευλογησας εκλασεν και εδωκεν αυτοις και ειπεν λαβετε φαγετε τουτο εστιν το σωμα μου
23And having taken the chalice, giving thanks, he gave it to them. And they all drank of it. et accepto calice gratias agens dedit eis et biberunt ex illo omnesκαι λαβων το ποτηριον ευχαριστησας εδωκεν αυτοις και επιον εξ αυτου παντες
24And he said to them: This is my blood of the new testament, which shall be shed for many.et ait illis hic est sanguis meus novi testamenti qui pro multis effunditurκαι ειπεν αυτοις τουτο εστιν το αιμα μου το της καινης διαθηκης το περι πολλων εκχυνομενον
25Amen I say to you, that I will drink no more of the fruit of the vine, until that day when I shall drink it new in the kingdom of God.amen dico vobis quod iam non bibam de genimine vitis usque in diem illum cum illud bibam novum in regno Deiαμην λεγω υμιν οτι ουκετι ου μη πιω εκ του γεννηματος της αμπελου εως της ημερας εκεινης οταν αυτο πινω καινον εν τη βασιλεια του θεου
26And when they had said an hymn, they went forth to the mount of Olives. et hymno dicto exierunt in montem Olivarumκαι υμνησαντες εξηλθον εις το ορος των ελαιων
27 And Jesus saith to them: You will all be scandalized in my regard this night; for it is written, I will strike the shepherd, and the sheep shall be dispersed. et ait eis Iesus omnes scandalizabimini in nocte ista quia scriptum est percutiam pastorem et dispergentur ovesκαι λεγει αυτοις ο ιησους οτι παντες σκανδαλισθησεσθε εν εμοι εν τη νυκτι ταυτη οτι γεγραπται παταξω τον ποιμενα και διασκορπισθησεται τα προβατα
28But after I shall be risen again, I will go before you into Galilee. sed posteaquam resurrexero praecedam vos in Galilaeamαλλα μετα το εγερθηναι με προαξω υμας εις την γαλιλαιαν
29But Peter saith to him: Although all shall be scandalized in thee, yet not I.Petrus autem ait ei et si omnes scandalizati fuerint sed non egoο δε πετρος εφη αυτω και ει παντες σκανδαλισθησονται αλλ ουκ εγω
30And Jesus saith to him: Amen I say to thee, today, even in this night, before the cock crow twice, thou shall deny me thrice.et ait illi Iesus amen dico tibi quia tu hodie in nocte hac priusquam bis gallus vocem dederit ter me es negaturusκαι λεγει αυτω ο ιησους αμην λεγω σοι οτι σημερον εν τη νυκτι ταυτη πριν η δις αλεκτορα φωνησαι τρις απαρνηση με
31But he spoke the more vehemently: Although I should die together with thee, I will not deny thee. And in like manner also said they all.at ille amplius loquebatur et si oportuerit me simul conmori tibi non te negabo similiter autem et omnes dicebantο δε εκ περισσου ελεγεν μαλλον εαν με δεη συναποθανειν σοι ου μη σε απαρνησομαι ωσαυτως δε και παντες ελεγον
32And they came to a farm called Gethsemani. And he saith to his disciples: Sit you here, while I pray. et veniunt in praedium cui nomen Gethsemani et ait discipulis suis sedete hic donec oremκαι ερχονται εις χωριον ου το ονομα γεθσημανη και λεγει τοις μαθηταις αυτου καθισατε ωδε εως προσευξωμαι
33And he taketh Peter and James and John with him; and he began to fear and to be heavy.et adsumit Petrum et Iacobum et Iohannem secum et coepit pavere et taedereκαι παραλαμβανει τον πετρον και τον ιακωβον και ιωαννην μεθ εαυτου και ηρξατο εκθαμβεισθαι και αδημονειν
34And he saith to them: My soul is sorrowful even unto death; stay you here, and watch. et ait illis tristis est anima mea usque ad mortem sustinete hic et vigilateκαι λεγει αυτοις περιλυπος εστιν η ψυχη μου εως θανατου μεινατε ωδε και γρηγορειτε
35And when he was gone forward a little, he fell flat on the ground; and he prayed, that if it might be, the hour might pass from him.et cum processisset paululum procidit super terram et orabat ut si fieri posset transiret ab eo horaκαι προελθων μικρον επεσεν επι της γης και προσηυχετο ινα ει δυνατον εστιν παρελθη απ αυτου η ωρα
36And he saith: Abba, Father, all things are possible to thee: remove this chalice from me; but not what I will, but what thou wilt.et dixit Abba Pater omnia possibilia tibi sunt transfer calicem hunc a me sed non quod ego volo sed quod tuκαι ελεγεν αββα ο πατηρ παντα δυνατα σοι παρενεγκε το ποτηριον απ εμου τουτο αλλ ου τι εγω θελω αλλα τι συ
37And he cometh, and findeth them sleeping. And he saith to Peter: Simon, sleepest thou? couldst thou not watch one hour?et venit et invenit eos dormientes et ait Petro Simon dormis non potuisti una hora vigilareκαι ερχεται και ευρισκει αυτους καθευδοντας και λεγει τω πετρω σιμων καθευδεις ουκ ισχυσας μιαν ωραν γρηγορησαι
38Watch ye, and pray that you enter not into temptation. The spirit indeed is willing, but the flesh is weak.vigilate et orate ut non intretis in temptationem spiritus quidem promptus caro vero infirmaγρηγορειτε και προσευχεσθε ινα μη εισελθητε εις πειρασμον το μεν πνευμα προθυμον η δε σαρξ ασθενης
39And going away again, he prayed, saying the same words.et iterum abiens oravit eundem sermonem dicensκαι παλιν απελθων προσηυξατο τον αυτον λογον ειπων
40And when he returned, he found them again asleep, (for their eyes were heavy,) and they knew not what to answer him.et reversus denuo invenit eos dormientes erant enim oculi illorum ingravati et ignorabant quid responderent eiκαι υποστρεψας ευρεν αυτους παλιν καθευδοντας ησαν γαρ οι οφθαλμοι αυτων βεβαρημενοι και ουκ ηδεισαν τι αυτω αποκριθωσιν
41And he cometh the third time, and saith to them: Sleep ye now, and take your rest. It is enough: the hour is come: behold the Son of man shall be betrayed into the hands of sinners. et venit tertio et ait illis dormite iam et requiescite sufficit venit hora ecce traditur Filius hominis in manus peccatorumκαι ερχεται το τριτον και λεγει αυτοις καθευδετε το λοιπον και αναπαυεσθε απεχει ηλθεν η ωρα ιδου παραδιδοται ο υιος του ανθρωπου εις τας χειρας των αμαρτωλων
42Rise up, let us go. Behold, he that will betray me is at hand.surgite eamus ecce qui me tradit prope estεγειρεσθε αγωμεν ιδου ο παραδιδους με ηγγικεν
43And while he was yet speaking, cometh Judas Iscariot, one of the twelve: and with him a great multitude with swords and staves, from the chief priests and the scribes and the ancients. et adhuc eo loquente venit Iudas Scarioth unus ex duodecim et cum illo turba cum gladiis et lignis a summis sacerdotibus et a scribis et a senioribusκαι ευθεως ετι αυτου λαλουντος παραγινεται ιουδας εις ων των δωδεκα και μετ αυτου οχλος πολυς μετα μαχαιρων και ξυλων παρα των αρχιερεων και των γραμματεων και των πρεσβυτερων
44And he that betrayed him, had given them a sign, saying: Whomsoever I shall kiss, that is he; lay hold on him, and lead him away carefully. dederat autem traditor eius signum eis dicens quemcumque osculatus fuero ipse est tenete eum et duciteδεδωκει δε ο παραδιδους αυτον συσσημον αυτοις λεγων ον αν φιλησω αυτος εστιν κρατησατε αυτον και απαγαγετε ασφαλως
45And when he was come, immediately going up to him, he saith: Hail, Rabbi; and he kissed him.et cum venisset statim accedens ad eum ait rabbi et osculatus est eumκαι ελθων ευθεως προσελθων αυτω λεγει ραββι ραββι και κατεφιλησεν αυτον
46But they laid hands on him, and held him. at illi manus iniecerunt in eum et tenuerunt eumοι δε επεβαλον επ αυτον τας χειρας αυτων και εκρατησαν αυτον
47And one of them that stood by, drawing a sword, struck a servant of the chief priest, and cut off his ear.unus autem quidam de circumstantibus educens gladium percussit servum summi sacerdotis et amputavit illi auriculamεις δε τις των παρεστηκοτων σπασαμενος την μαχαιραν επαισεν τον δουλον του αρχιερεως και αφειλεν αυτου το ωτιον
48And Jesus answering, said to them: Are you come out as to a robber, with swords and staves to apprehend me?et respondens Iesus ait illis tamquam ad latronem existis cum gladiis et lignis conprehendere meκαι αποκριθεις ο ιησους ειπεν αυτοις ως επι ληστην εξηλθετε μετα μαχαιρων και ξυλων συλλαβειν με
49I was daily with you in the temple teaching, and you did not lay hands on me. But that the scriptures may be fulfilled.cotidie eram apud vos in templo docens et non me tenuistis sed ut adimpleantur scripturaeκαθ ημεραν ημην προς υμας εν τω ιερω διδασκων και ουκ εκρατησατε με αλλ ινα πληρωθωσιν αι γραφαι
50Then his disciples leaving him, all fled away.tunc discipuli eius relinquentes eum omnes fugeruntκαι αφεντες αυτον παντες εφυγον
51And a certain young man followed him, having a linen cloth cast about his naked body; and they laid hold on him.adulescens autem quidam sequebatur illum amictus sindone super nudo et tenuerunt eumκαι εις τις νεανισκος ηκολουθει αυτω περιβεβλημενος σινδονα επι γυμνου και κρατουσιν αυτον οι νεανισκοι
52But he, casting off the linen cloth, fled from them naked.at ille reiecta sindone nudus profugit ab eisο δε καταλιπων την σινδονα γυμνος εφυγεν απ αυτων
53And they brought Jesus to the high priest; and all the priests and the scribes and the ancients assembled together.et adduxerunt Iesum ad summum sacerdotem et conveniunt omnes sacerdotes et scribae et senioresκαι απηγαγον τον ιησουν προς τον αρχιερεα και συνερχονται αυτω παντες οι αρχιερεις και οι πρεσβυτεροι και οι γραμματεις
54And Peter followed him from afar off, even into the court of the high priest; and he sat with the servants at the fire, and warmed himself.Petrus autem a longe secutus est eum usque intro in atrium summi sacerdotis et sedebat cum ministris et calefaciebat se ad ignemκαι ο πετρος απο μακροθεν ηκολουθησεν αυτω εως εσω εις την αυλην του αρχιερεως και ην συγκαθημενος μετα των υπηρετων και θερμαινομενος προς το φως
55And the chief priests and all the council sought for evidence against Jesus, that they might put him to death, and found none.summi vero sacerdotes et omne concilium quaerebant adversum Iesum testimonium ut eum morti traderent nec inveniebantοι δε αρχιερεις και ολον το συνεδριον εζητουν κατα του ιησου μαρτυριαν εις το θανατωσαι αυτον και ουχ ευρισκον
56For many bore false witness against him, and their evidences were not agreeing. multi enim testimonium falsum dicebant adversus eum et convenientia testimonia non erantπολλοι γαρ εψευδομαρτυρουν κατ αυτου και ισαι αι μαρτυριαι ουκ ησαν
57And some rising up, bore false witness against him, saying: et quidam surgentes falsum testimonium ferebant adversus eum dicentesκαι τινες ανασταντες εψευδομαρτυρουν κατ αυτου λεγοντες
58We heard him say, I will destroy this temple made with hands, and within three days I will build another not made with hands.quoniam nos audivimus eum dicentem ego dissolvam templum hoc manufactum et per triduum aliud non manufactum aedificaboοτι ημεις ηκουσαμεν αυτου λεγοντος οτι εγω καταλυσω τον ναον τουτον τον χειροποιητον και δια τριων ημερων αλλον αχειροποιητον οικοδομησω
59And their witness did not agree. et non erat conveniens testimonium illorumκαι ουδε ουτως ιση ην η μαρτυρια αυτων
60And the high priest rising up in the midst, asked Jesus, saying: Answerest thou nothing to the things that are laid to thy charge by these men?et exsurgens summus sacerdos in medium interrogavit Iesum dicens non respondes quicquam ad ea quae tibi obiciuntur ab hisκαι αναστας ο αρχιερευς εις το μεσον επηρωτησεν τον ιησουν λεγων ουκ αποκρινη ουδεν τι ουτοι σου καταμαρτυρουσιν
61But he held his peace, and answered nothing. Again the high priest asked him, and said to him: Art thou the Christ the Son of the blessed God? ille autem tacebat et nihil respondit rursum summus sacerdos interrogabat eum et dicit ei tu es Christus Filius Benedictiο δε εσιωπα και ουδεν απεκρινατο παλιν ο αρχιερευς επηρωτα αυτον και λεγει αυτω συ ει ο χριστος ο υιος του ευλογητου
62And Jesus said to him: I am. And you shall see the Son of man sitting on the right hand of the power of God, and coming with the clouds of heaven.Iesus autem dixit illi ego sum et videbitis Filium hominis a dextris sedentem Virtutis et venientem cum nubibus caeliο δε ιησους ειπεν εγω ειμι και οψεσθε τον υιον του ανθρωπου καθημενον εκ δεξιων της δυναμεως και ερχομενον μετα των νεφελων του ουρανου
63Then the high priest rending his garments, saith: What need we any further witnesses?summus autem sacerdos scindens vestimenta sua ait quid adhuc desideramus testesο δε αρχιερευς διαρρηξας τους χιτωνας αυτου λεγει τι ετι χρειαν εχομεν μαρτυρων
64You have heard the blasphemy. What think you? Who all condemned him to be guilty of death.audistis blasphemiam quid vobis videtur qui omnes condemnaverunt eum esse reum mortisηκουσατε της βλασφημιας τι υμιν φαινεται οι δε παντες κατεκριναν αυτον ειναι ενοχον θανατου
65And some began to spit on him, and to cover his face, and to buffet him, and to say unto him: Prophesy: and the servants struck him with the palms of their hands.et coeperunt quidam conspuere eum et velare faciem eius et colaphis eum caedere et dicere ei prophetiza et ministri alapis eum caedebantκαι ηρξαντο τινες εμπτυειν αυτω και περικαλυπτειν το προσωπον αυτου και κολαφιζειν αυτον και λεγειν αυτω προφητευσον και οι υπηρεται ραπισμασιν αυτον εβαλλον
66Now when Peter was in the court below, there cometh one of the maidservants of the high priest.et cum esset Petrus in atrio deorsum venit una ex ancillis summi sacerdotisκαι οντος του πετρου εν τη αυλη κατω ερχεται μια των παιδισκων του αρχιερεως
67And when she had seen Peter warming himself, looking on him she saith: Thou also wast with Jesus of Nazareth.et cum vidisset Petrum calefacientem se aspiciens illum ait et tu cum Iesu Nazareno erasκαι ιδουσα τον πετρον θερμαινομενον εμβλεψασα αυτω λεγει και συ μετα του ναζαρηνου ιησου ησθα
68But he denied, saying: I neither know nor understand what thou sayest. And he went forth before the court; and the cock crew.at ille negavit dicens neque scio neque novi quid dicas et exiit foras ante atrium et gallus cantavitο δε ηρνησατο λεγων ουκ οιδα ουδε επισταμαι τι συ λεγεις και εξηλθεν εξω εις το προαυλιον και αλεκτωρ εφωνησεν
69And again a maidservant seeing him, began to say to the standers by: This is one of them.rursus autem cum vidisset illum ancilla coepit dicere circumstantibus quia hic ex illis estκαι η παιδισκη ιδουσα αυτον παλιν ηρξατο λεγειν τοις παρεστηκοσιν οτι ουτος εξ αυτων εστιν
70But he denied again. And after a while they that stood by said again to Peter: Surely thou art one of them; for thou art also a Galilean.at ille iterum negavit et post pusillum rursus qui adstabant dicebant Petro vere ex illis es nam et Galilaeus esο δε παλιν ηρνειτο και μετα μικρον παλιν οι παρεστωτες ελεγον τω πετρω αληθως εξ αυτων ει και γαρ γαλιλαιος ει και η λαλια σου ομοιαζει
71 But he began to curse and to swear, saying; I know not this man of whom you speak.ille autem coepit anathematizare et iurare quia nescio hominem istum quem dicitisο δε ηρξατο αναθεματιζειν και ομνυειν οτι ουκ οιδα τον ανθρωπον τουτον ον λεγετε
72And immediately the cock crew again. And Peter remembered the word that Jesus had said unto him: Before the cock crow twice, thou shalt thrice deny me. And he began to weep.et statim iterum gallus cantavit et recordatus est Petrus verbi quod dixerat ei Iesus priusquam gallus cantet bis ter me negabis et coepit flereκαι εκ δευτερου αλεκτωρ εφωνησεν και ανεμνησθη ο πετρος του ρηματος ου ειπεν αυτω ο ιησους οτι πριν αλεκτορα φωνησαι δις απαρνηση με τρις και επιβαλων εκλαιεν

5 posted on 03/24/2024 8:06:11 AM PDT by annalex (fear them not)
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To: annalex


Christ Taken Prisoner

Duccio di Buoninsegna

1308-11
Tempera on wood, 51 x 76 cm
Museo dell'Opera del Duomo, Siena


7 posted on 03/24/2024 8:16:35 AM PDT by annalex (fear them not)
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To: annalex
Mark
 English: Douay-RheimsLatin: Vulgata ClementinaGreek NT: Byzantine/Majority Text (2000)
 Mark 15
1AND straightway in the morning, the chief priests holding a consultation with the ancients and the scribes and the whole council, binding Jesus, led him away, and delivered him to Pilate. Et confestim, mane consilium facientes summi sacerdotes cum senioribus, et scribis, et universo concilio, vincientes Jesum, duxerunt, et tradiderunt Pilato.και ευθεως επι το πρωι συμβουλιον ποιησαντες οι αρχιερεις μετα των πρεσβυτερων και γραμματεων και ολον το συνεδριον δησαντες τον ιησουν απηνεγκαν και παρεδωκαν τω πιλατω
2And Pilate asked him: Art thou the king of the Jews? But he answering, saith to him: Thou sayest it. Et interrogavit eum Pilatus : Tu es rex Judæorum ? At ille respondens, ait illi : Tu dicis.και επηρωτησεν αυτον ο πιλατος συ ει ο βασιλευς των ιουδαιων ο δε αποκριθεις ειπεν αυτω συ λεγεις
3And the chief priests accused him in many things. Et accusabant eum summi sacerdotes in multis.και κατηγορουν αυτου οι αρχιερεις πολλα
4And Pilate again asked him, saying: Answerest thou nothing? behold in how many things they accuse thee. Pilatus autem rursum interrogavit eum, dicens : Non respondes quidquam ? vide in quantis te accusant.ο δε πιλατος παλιν επηρωτησεν αυτον λεγων ουκ αποκρινη ουδεν ιδε ποσα σου καταμαρτυρουσιν
5But Jesus still answered nothing; so that Pilate wondered. Jesus autem amplius nihil respondit, ita ut miraretur Pilatus.ο δε ιησους ουκετι ουδεν απεκριθη ωστε θαυμαζειν τον πιλατον
6Now on the festival day he was wont to release unto them one of the prisoners, whomsoever they demanded. Per diem autem festum solebat dimittere illis unum ex vinctis, quemcumque petissent.κατα δε εορτην απελυεν αυτοις ενα δεσμιον ονπερ ητουντο
7And there was one called Barabbas, who was put in prison with some seditious men, who in the sedition had committed murder. Erat autem qui dicebatur Barrabas, qui cum seditiosis erat vinctus, qui in seditione fecerat homicidium.ην δε ο λεγομενος βαραββας μετα των συστασιαστων δεδεμενος οιτινες εν τη στασει φονον πεποιηκεισαν
8And when the multitude was come up, they began to desire that he would do, as he had ever done unto them. Et cum ascendisset turba, cœpit rogare, sicut semper faciebat illis.και αναβοησας ο οχλος ηρξατο αιτεισθαι καθως αει εποιει αυτοις
9And Pilate answered them, and said: Will you that I release to you the king of the Jews? Pilatus autem respondit eis, et dixit : Vultis dimittam vobis regem Judæorum ?ο δε πιλατος απεκριθη αυτοις λεγων θελετε απολυσω υμιν τον βασιλεα των ιουδαιων
10For he knew that the chief priests had delivered him up out of envy. Sciebat enim quod per invidiam tradidissent eum summi sacerdotes.εγινωσκεν γαρ οτι δια φθονον παραδεδωκεισαν αυτον οι αρχιερεις
11But the chief priests moved the people, that he should rather release Barabbas to them. Pontifices autem concitaverunt turbam, ut magis Barabbam dimitteret eis.οι δε αρχιερεις ανεσεισαν τον οχλον ινα μαλλον τον βαραββαν απολυση αυτοις
12And Pilate again answering, saith to them: What will you then that I do to the king of the Jews? Pilatus autem iterum respondens, ait illis : Quid ergo vultis faciam regi Judæorum ?ο δε πιλατος αποκριθεις παλιν ειπεν αυτοις τι ουν θελετε ποιησω ον λεγετε βασιλεα των ιουδαιων
13But they again cried out: Crucify him. At illi iterum clamaverunt : Crucifige eum.οι δε παλιν εκραξαν σταυρωσον αυτον
14And Pilate saith to them: Why, what evil hath he done? But they cried out the more: Crucify him. Pilatus vero dicebat illis : Quid enim mali fecit ? At illi magis clamabant : Crucifige eum.ο δε πιλατος ελεγεν αυτοις τι γαρ κακον εποιησεν οι δε περισσοτερως εκραξαν σταυρωσον αυτον
15And so Pilate being willing to satisfy the people, released to them Barabbas, and delivered up Jesus, when he had scourged him, to be crucified. Pilatus autem volens populo satisfacere, dimisit illis Barabbam, et tradidit Jesum flagellis cæsum, ut crucifigeretur.ο δε πιλατος βουλομενος τω οχλω το ικανον ποιησαι απελυσεν αυτοις τον βαραββαν και παρεδωκεν τον ιησουν φραγελλωσας ινα σταυρωθη
16And the soldiers led him away into the court of the palace, and they called together the whole band: Milites autem duxerunt eum in atrium prætorii, et convocant totam cohortem,οι δε στρατιωται απηγαγον αυτον εσω της αυλης ο εστιν πραιτωριον και συγκαλουσιν ολην την σπειραν
17And they clothe him with purple, and platting a crown of thorns, they put it upon him. et induunt eum purpura, et imponunt ei plectentes spineam coronam.και ενδυουσιν αυτον πορφυραν και περιτιθεασιν αυτω πλεξαντες ακανθινον στεφανον
18And they began to salute him: Hail, king of the Jews. Et cœperunt salutare eum : Ave rex Judæorum.και ηρξαντο ασπαζεσθαι αυτον χαιρε ο βασιλευς των ιουδαιων
19And they struck his head with a reed: and they did spit on him. And bowing their knees, they adored him. Et percutiebant caput ejus arundine : et conspuebant eum, et ponentes genua, adorabant eum.και ετυπτον αυτου την κεφαλην καλαμω και ενεπτυον αυτω και τιθεντες τα γονατα προσεκυνουν αυτω
20And after they had mocked him, they took off the purple from him, and put his own garments on him, and they led him out to crucify him. Et postquam illuserunt ei, exuerunt illum purpura, et induerunt eum vestimentis suis : et educunt illum ut crucifigerent eum.και οτε ενεπαιξαν αυτω εξεδυσαν αυτον την πορφυραν και ενεδυσαν αυτον τα ιματια τα ιδια και εξαγουσιν αυτον ινα σταυρωσωσιν αυτον
21And they forced one Simon a Cyrenian who passed by, coming out of the country, the father of Alexander and of Rufus, to take up his cross. Et angariaverunt prætereuntem quempiam, Simonem Cyrenæum venientem de villa, patrem Alexandri et Rufi, ut tolleret crucem ejus.και αγγαρευουσιν παραγοντα τινα σιμωνα κυρηναιον ερχομενον απ αγρου τον πατερα αλεξανδρου και ρουφου ινα αρη τον σταυρον αυτου
22And they bring him into the place called Golgotha, which being interpreted is, The place of Calvary. Et perducunt illum in Golgotha locum : quod est interpretatum Calvariæ locus.και φερουσιν αυτον επι γολγοθα τοπον ο εστιν μεθερμηνευομενον κρανιου τοπος
23And they gave him to drink wine mingled with myrrh; but he took it not. Et dabant ei bibere myrrhatum vinum : et non accepit.και εδιδουν αυτω πιειν εσμυρνισμενον οινον ο δε ουκ ελαβεν
24And crucifying him, they divided his garments, casting lots upon them, what every man should take. Et crucifigentes eum, diviserunt vestimenta ejus, mittentes sortem super eis, quis quid tolleret.και σταυρωσαντες αυτον διαμεριζονται τα ιματια αυτου βαλλοντες κληρον επ αυτα τις τι αρη
25And it was the third hour, and they crucified him. Erat autem hora tertia : et crucifixerunt eum.ην δε ωρα τριτη και εσταυρωσαν αυτον
26And the inscription of his cause was written over: THE KING OF THE JEWS. Et erat titulus causæ ejus inscriptus : Rex Judæorum.και ην η επιγραφη της αιτιας αυτου επιγεγραμμενη ο βασιλευς των ιουδαιων
27And with him they crucify two thieves; the one on his right hand, and the other on his left. Et cum eo crucifigunt duos latrones : unum a dextris, et alium a sinistris ejus.και συν αυτω σταυρουσιν δυο ληστας ενα εκ δεξιων και ενα εξ ευωνυμων αυτου
28And the scripture was fulfilled, which saith: And with the wicked he was reputed. Et impleta est Scriptura, quæ dicit : Et cum iniquis reputatus est.και επληρωθη η γραφη η λεγουσα και μετα ανομων ελογισθη
29And they that passed by blasphemed him, wagging their heads, and saying: Vah, thou that destroyest the temple of God, and in three days buildest it up again; Et prætereuntes blasphemabant eum, moventes capita sua, et dicentes : Vah qui destruis templum Dei, et in tribus diebus reædificas :και οι παραπορευομενοι εβλασφημουν αυτον κινουντες τας κεφαλας αυτων και λεγοντες ουα ο καταλυων τον ναον και εν τρισιν ημεραις οικοδομων
30Save thyself, coming down from the cross. salvum fac temetipsum descendens de cruce.σωσον σεαυτον και καταβα απο του σταυρου
31In like manner also the chief priests mocking, said with the scribes one to another: He saved others; himself he cannot save. Similiter et summi sacerdotes illudentes, ad alterutrum cum scribis dicebant : Alios salvos fecit, seipsum non potest salvum facere.ομοιως και οι αρχιερεις εμπαιζοντες προς αλληλους μετα των γραμματεων ελεγον αλλους εσωσεν εαυτον ου δυναται σωσαι
32Let Christ the king of Israel come down now from the cross, that we may see and believe. And they that were crucified with him reviled him. Christus rex Israël descendat nunc de cruce, ut videamus, et credamus. Et qui cum eo crucifixi erant, convitiabantur ei.ο χριστος ο βασιλευς του ισραηλ καταβατω νυν απο του σταυρου ινα ιδωμεν και πιστευσωμεν [αυτω] και οι συνεσταυρωμενοι αυτω ωνειδιζον αυτον
33And when the sixth hour was come, there was darkness over the whole earth until the ninth hour. Et facta hora sexta, tenebræ factæ sunt per totam terram usque in horam nonam.γενομενης δε ωρας εκτης σκοτος εγενετο εφ ολην την γην εως ωρας ενατης
34And at the ninth hour, Jesus cried out with a loud voice, saying: Eloi, Eloi, lamma sabacthani? Which is, being interpreted, My God, my God, why hast thou forsaken me? Et hora nona exclamavit Jesus voce magna, dicens : Eloi, eloi, lamma sabacthani ? quod est interpretatum : Deus meus, Deus meus, ut quid dereliquisti me ?και τη ωρα τη ενατη εβοησεν ο ιησους φωνη μεγαλη λεγων ελωι ελωι λιμα σαβαχθανι ο εστιν μεθερμηνευομενον ο θεος μου ο θεος μου εις τι με εγκατελιπες
35And some of the standers by hearing, said: Behold he calleth Elias. Et quidam de circumstantibus audientes, dicebant : Ecce Eliam vocat.και τινες των παρεστηκοτων ακουσαντες ελεγον ιδου ηλιαν φωνει
36And one running and filling a sponge with vinegar, and putting it upon a reed, gave him to drink, saying: Stay, let us see if Elias come to take him down. Currens autem unus, et implens spongiam aceto, circumponensque calamo, potum dabat ei, dicens : Sinite, videamus si veniat Elias ad deponendum eum.δραμων δε εις και γεμισας σπογγον οξους περιθεις τε καλαμω εποτιζεν αυτον λεγων αφετε ιδωμεν ει ερχεται ηλιας καθελειν αυτον
37And Jesus having cried out with a loud voice, gave up the ghost. Jesus autem emissa voce magna expiravit.ο δε ιησους αφεις φωνην μεγαλην εξεπνευσεν
38And the veil of the temple was rent in two, from the top to the bottom. Et velum templi scissum est in duo, a summo usque deorsum.και το καταπετασμα του ναου εσχισθη εις δυο απο ανωθεν εως κατω
39And the centurion who stood over against him, seeing that crying out in this manner he had given up the ghost, said: Indeed this man was the son of God. Videns autem centurio, qui ex adverso stabat, quia sic clamans expirasset, ait : Vere hic homo Filius Dei erat.ιδων δε ο κεντυριων ο παρεστηκως εξ εναντιας αυτου οτι ουτως κραξας εξεπνευσεν ειπεν αληθως ο ανθρωπος ουτος υιος ην θεου
40And there were also women looking on afar off: among whom was Mary Magdalen, and Mary the mother of James the less and of Joseph, and Salome: Erant autem et mulieres de longe aspicientes : inter quas erat Maria Magdalene, et Maria Jacobi minoris, et Joseph mater, et Salome :ησαν δε και γυναικες απο μακροθεν θεωρουσαι εν αις ην και μαρια η μαγδαληνη και μαρια η του ιακωβου του μικρου και ιωση μητηρ και σαλωμη
41Who also when he was in Galilee followed him, and ministered to him, and many other women that came up with him to Jerusalem. et cum esset in Galilæa, sequebantur eum, et ministrabant ei, et aliæ multæ, quæ simul cum eo ascenderant Jerosolymam.αι και οτε ην εν τη γαλιλαια ηκολουθουν αυτω και διηκονουν αυτω και αλλαι πολλαι αι συναναβασαι αυτω εις ιεροσολυμα
42And when evening was now come, (because it was the Parasceve, that is, the day before the sabbath,) Et cum jam sero esset factum (quia erat parasceve, quod est ante sabbatum),και ηδη οψιας γενομενης επει ην παρασκευη ο εστιν προσαββατον
43Joseph of Arimathea, a noble counsellor, who was also himself looking for the kingdom of God, came and went in boldly to Pilate, and begged the body of Jesus. venit Joseph ab Arimathæa nobilis decurio, qui et ipse erat exspectans regnum Dei, et audacter introivit ad Pilatum, et petiit corpus Jesu.ηλθεν ιωσηφ ο απο αριμαθαιας ευσχημων βουλευτης ος και αυτος ην προσδεχομενος την βασιλειαν του θεου τολμησας εισηλθεν προς πιλατον και ητησατο το σωμα του ιησου
44But Pilate wondered that he should be already dead. And sending for the centurion, he asked him if he were already dead. Pilatus autem mirabatur si jam obiisset. Et accersito centurione, interrogavit eum si jam mortuus esset.ο δε πιλατος εθαυμασεν ει ηδη τεθνηκεν και προσκαλεσαμενος τον κεντυριωνα επηρωτησεν αυτον ει παλαι απεθανεν
45And when he had understood it by the centurion, he gave the body to Joseph. Et cum cognovisset a centurione, donavit corpus Joseph.και γνους απο του κεντυριωνος εδωρησατο το σωμα τω ιωσηφ
46And Joseph buying fine linen, and taking him down, wrapped him up in the fine linen, and laid him in a sepulchre which was hewed out of a rock. And he rolled a stone to the door of the sepulchre. Joseph autem mercatus sindonem, et deponens eum involvit sindone, et posuit eum in monumento quod erat excisum de petra, et advolvit lapidem ad ostium monumenti.και αγορασας σινδονα και καθελων αυτον ενειλησεν τη σινδονι και κατεθηκεν αυτον εν μνημειω ο ην λελατομημενον εκ πετρας και προσεκυλισεν λιθον επι την θυραν του μνημειου
47And Mary Magdalen, and Mary the mother of Joseph, beheld where he was laid. Maria autem Magdalene et Maria Joseph aspiciebant ubi poneretur.η δε μαρια η μαγδαληνη και μαρια ιωση εθεωρουν που τιθεται

8 posted on 03/24/2024 8:19:05 AM PDT by annalex (fear them not)
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To: annalex

Catena Aurea by St. Thomas Aguinas

15:1–5

1. And straightway in the morning the Chief Priests held a consultation with the elders and Scribes and the whole council, and bound Jesus, and carried him away, and delivered him to Pilate.

2. And Pilate asked him, Art thou the King of the Jews? And he answering said unto him, Thou sayest it.

3. And the Chief Priests accused him of many things: but he answered nothing.

4. And Pilate asked him again, saying, Answerest thou nothing? behold how many things they witness against thee.

5. But Jesus yet answered nothing; so that Pilate marvelled.

BEDE. (in Marc. 4, 44) The Jews had a custom of delivering him whom they had condemned to death, bound to the judge. Wherefore after the condemnation of Christ, the Evangelist adds: And straightway in the morning the Chief Priests held a consultation with the elders and Scribes and the whole council, and bound Jesus, and carried him away, and delivered him to Pilate. But it must be observed, that they did not then first bind Him, but they bound Him on first taking Him in the garden by night, as John declares.

THEOPHYLACT. They then gave Jesus up to the Romans, but were themselves given up by God into the hands of the Romans, that the Scriptures might be fulfilled, which say, Recompense them after the work of their hands. (Ps. 28:5) It goes on: And Pilate asked him, Art thou the King of the Jews?

BEDE. (ubi sup.) By Pilate’s asking Him about no other accusation, except whether He was King of the Jews, they are convicted of impiety, for they could not even find a false accusation against our Saviour. It goes on: And he answering said unto him, Thou sayest. He answers in this way so as both to speak the truth, and yet not to be open to cavil.

THEOPHYLACT. For His answer is doubtful, since it may mean, Thou sayest, but I say not so. 1And observe that He does somewhere answer Pilate, who condemned Him unwillingly, but does not choose to answer the priests and great men, and judges them unworthy of a reply. It goes on: And the Chief Priests accused him of many things.

AUGUSTINE. (de Con. Evan. iii. 8) Luke has also laid open the false charges which they brought against Him; for he thus relates it: And they began to accuse him, saying, We found this fellow perverting the nation, and forbidding to give tribute to Cæsar, saying that he himself is Christ a King. (Luke 23:2) There follows: And Pilate asked him, saying, Answerest thou nothing? behold how many things they witness against thee.

BEDE. (ubi sup.) He indeed who condemns Jesus is a heathen, but he refers it to the people of the Jew’s as the cause. There follows: But Jesus yet answered nothing; so that Pilate marvelled. He was unwilling to give an answer, lest He should clear Himself of the charge, and be acquitted by the judge, and so the gain resulting from the Cross should be done away.

THEOPHYLACT. But Pilate wondered, because, though He was a teacher of the law, and eloquent, and able by His answer to destroy their accusations, He did not answer any thing, but rather bore their accusations courageously.

15:6–15

6. Now at that feast he released unto them one prisoner, whomsoever they desired.

7. And there was one named Barabbas, which lay bound with them that had made insurrection with him, who had committed murder in the insurrection.

8. And the multitude crying aloud began to desire him to do as he had ever done unto them.

9. But Pilate answered them, saying, Will ye that I release unto you the King of the Jews?

10. For he knew that the Chief Priests had delivered him for envy.

11. But the Chief Priests moved the people, that he should rather release Barabbas unto them.

12. And Pilate answered and said again unto them, What will ye then that I shall do unto him whom ye call the King of the Jews?

13. And they cried out again, Crucify him.

14. Then Pilate said unto them, Why, what evil hath he done? And they cried out the more exceedingly, Crucify him.

15. And so Pilate, willing to content the people, released Barabbas unto them, and delivered Jesus, when he had scourged him, to be crucified.

BEDE. (ubi sup.) Pilate furnished many opportunities of releasing Jesus, in the first place contrasting a robber with the Just One. Wherefore it is said, Now at that feast he released unto them one prisoner, whomsoever they desired.

GLOSS. (non occ.) Which indeed he was accustomed to do, to obtain favour with the people, and above all, on the feast day, when the people of the whole province of the Jews flocked to Jerusalem. And that the wickedness of the Jews might appear the greater, the enormity of the sin of the robber, whom they preferred to Christ, is next described. Wherefore there follows: And there was one Barabbas, who lay bound with them that had made insurrection with him, who had committed murder in the insurrection. In which words their wickedness is shewn both from the heinousness of his signal crime, in that he had committed murder, and from the way in which he did it, because he had in doing it raised a sedition and disturbed the city, and also because his crime was notorious, for he was bound with seditious persons. It goes on: And the multitude, when it had come up, began to desire him to do as he had ever done unto them.

AUGUSTINE. (ubi sup.) No one can feel it a difficulty that Matthew is silent as to their asking some one to be released unto them, which Mark here mentions; for it is a thing of no consequence that one should mention a thing which another leaves out. There follows: But Pilate answered them, saying, Will ye that I release unto you the King of the Jews? For he knew that the Chief Priests had delivered him for envy. Some one may ask, which were the words of which Pilate made use, those which are related by Matthew, or those which Mark relates; for there seems to be a difference between, Whom will ye that I release unto you? Barabbas, or Jesus which is called Christ? as Matthew has it; and, Will ye that I release unto you the King of the Jews? (Matt. 27:17) as is here said. But since they gave to kings the name of Christs, he who said this man or that must have asked whether they wished the King of the Jews to be released unto them, that is, Christ. It makes no difference to the sense that Mark has said nothing of Barabbas, wishing only to mention what belonged to the Lord, since by their answer he sufficiently shewed whom they wished to have released to them. For there follows, But the Chief Priests moved the people that he should rather release unto them Barabbas.

BEDE. (ubi sup.) This demand which the Jews made with such toil to themselves still sticks to them. Because, when the choice was given to them, they chose a robber instead of Christ, a murderer instead of the Saviour, they deservedly lost their salvation and their life, and they subjected themselves to such a degree to robbery and sedition, that they lost their country and their kingdom which they preferred to Christ, and never regained their liberty, body or soul. Then Pilate gives another opportunity of releasing the Saviour, when there follows, And Pilate answered and said again unto them, What will ye then that I should do unto the King of the Jews?

AUGUSTINE. (ubi sup.) It now is clear enough that Mark means by King of the Jews what Matthew means by the word Christ; for no kings but those of the Jews were called Christs. For in this place according to Matthew it is said, What then shall I do with Jesus which is called Christ? There follows, And they cried out again, Crucify him. (Matt. 27:22)

THEOPHYLACT. Now see the wickedness of the Jews, and the moderation of Pilate, though he too was worthy of condemnation for not resisting the people. For they cried out, Crucify; he faintly tries to save Jesus from their determined sentence, and again puts a question to them. Wherefore there follows, Then Pilate said unto them, Why, what evil hath he done? For he wished in this way to find an opportunity for releasing Christ, who was innocent.

BEDE. (ubi sup.) But the Jews giving loose to their madness do not answer the question of the judge. Wherefore it goes on, And they cried out the more exceedingly, Crucify him, that those words of the Prophet Jeremiah might be fulfilled, Mine heritage is unto me as a lion in the forest, it crieth out against me. (Jer. 12:8) There follows, And so Pilate, willing to content the people, released Barabbas unto them, and delivered Jesus, when he had scourged him, to be crucified.

THEOPHYLACT. He wished indeed to satisfy the people, that is, to do their will, not what was agreeable to justice and to God.

PSEUDO-JEROME. Here are two goats; one is the scape goat, that is, one loosed and sent out into the wilderness of hell with the sin of the people; the other is slain, as a lamb, for the sins of those who are forgiven. The Lord’s portion is always slain; the devil’s part, (for he is the master of those men, which is the meaning of Barabbas,) when freed, is cast headlong into hell.

BEDE. (ubi sup.) We must understand that Jesus was scourged by no other than Pilate himself. For John writes, Pilate took Jesus, and scourged him, (John 13:1) which we must suppose that he did, that the Jews might be satisfied with His pains and insults, and cease from thirsting for His blood.

15:16–20

16. And the soldiers led him away into the hall, called Prætorium; and they call together the whole band.

17. And they clothed him with purple, and platted a crown of thorns, and put it about his head,

18. And began to salute him, Hail, King of the Jews!

19. And they smote him on the head with a reed, and did spit upon him, and bowing their knees worshipped him.

20. And when they had mocked him, they took off the purple from him, and put his own clothes on him.

THEOPHYLACT. The vainglory of soldiers, ever rejoicing in disorder and in insult, here displayed what properly belonged to them. Wherefore it is said, And the soldiers led him away into the hall called Prætorium, and they call together the whole band, that is, the whole company of the soldiers, and they clothed him with purple as a king.

BEDE. (ubi sup.) For since He had been called King of the Jews, and the scribes and priests had objected to Him as a crime that He usurped rule over the Jewish people, they in derision strip Him of His former garments, and put on Him a purple robe, which ancient kings used to wear.

AUGUSTINE. (de Con. Evan. iii. 9) But we must understand that the words of Matthew, they put on him a scarlet robe, Mark expresses by clothed him in purple; for that scarlet robe was used by them in derision for the royal purple, and there is a sort of red purple, very like scarlet. It may also be that Mark mentions some purple which the robe had about it, though it was of a scarlet colour.

BEDE. (ubi sup.) But instead of the diadem, they put on Him a crown of thorns, wherefore it goes on, And platted a crown of thorns, and put it about his head. And for a royal sceptre they give Him a reed, as Matthew writes, and they bow before Him as a king, wherefore there follows, And began to salute him, Hail, King of the Jews! And that the soldiers worshipped Him as one who falsely called Himself God, is clear from what is added: And bowing their knees, worshipped him, as though He pretended to be God.

PSEUDO-JEROME. His shame took away our shame; His bonds made us free; by the thorny crown of His head, we have obtained the crown of the kingdom; by His wounds we are healed.

AUGUSTINE. (ubi sup.) It appears that Matthew and Mark here relate things which took place previously, not that they happened when Pilate had already delivered Him to be crucified. For John says that these things took place at Pilate’s house; but that which follows, And when they had mocked him, they took off the purple from him, and put on him his own clothes, must be understood to have taken place last of all, when He was already being led to be crucified.

PSEUDO-JEROME. But in a mystic sense, Jesus was stripped of His clothes, that is, of the Jews, and is clothed in a purple robe, that is, in the Gentile church, which is gathered together out of the rocks. Again, putting it off in the end, as offending, He again is clothed with the Jewish people, for when the fulness of the Gentiles is come in, then shall all Israel be saved. (Rom. 11:25.)

BEDE. Or else, by the purple robe, with which the Lord is clothed, is meant His flesh itself, which He gave up to suffering, and by the thorny crown which He carried is meant, the taking upon Him of our sins.

THEOPHYLACT. Let us also put on the purple and royal robe, because we must walk as kings treading on serpents and scorpions, and 1 having sin under our feet. For we are called Christians, that is, anointed ones, just as kings were then called anointed. Let us also take upon ourselves the crown of thorns, that is, let us make haste to be crowned with a strict life, with self-denials and purity.

BEDE. (ubi sup.) But they smite the head of Christ, who deny that He is very God. And because men are wont to use a reed to write with, they, as it were, smite the head of Christ with a reed, who speak against His divinity, and endeavour to confirm their error by the authority of Holy Writ. They spit in His face, who spit from them by their accursed words the presence of His grace. There are some also in this day, who adore Him, with a sure faith, as very God, but by their perverse actions, despise His words as though they were fabulous, and think the promises of that word inferior to worldly allurements. But just as Caiaphas said, though he knew not what it meant, It is expedient for us that one man should die for the people, (John 11:50) so also the soldiers do these things in ignorance.

15:20–28

20. —And led him out to crucify him.

21. And they compel one Simon a Cyrenian, who passed by, coming out of the country, the father of Alexander and Rufus, to bear his cross.

22. And they bring him unto the place Golgotha, which is, being interpreted, The place of a scull.

23. And they gave him to drink wine mingled with myrrh: but he received it not.

24. And when they had crucified him, they parted his garments, casting lots upon them, what every man should take.

25. And it was the third hour, and they crucified him.

26. And the superscription of his accusation was written over, THE KING OF THE JEWS.

27. And with him they crucify two thieves; the one on his right hand, and the other on his left.

28. And the Scripture was fulfilled, which saith, And he was numbered with the transgressors.

GLOSS. (non occ.) After the condemnation of Christ, and the insults heaped upon Him when He was condemned, the Evangelist proceeds to relate His crucifixion, saying, And led him out to crucify him.

PSEUDO-JEROME. Here Abel is brought out into the field by his brother, to be slain by him. Here Isaac comes forth with the wood, and Abraham with the ram caught in the thicket. Here also Joseph with the sheaf of which he dreamed, and the long robe steeped in blood. Here is Moses with the rod, and the serpent hanging on the wood. Here is the cluster of grapes, carried on a staff. Here is Elisha with the piece of wood sent to seek for the axe, which had sunk, and which swam to the wood; that is, mankind, which by the forbidden tree, fell down to hell, but by the wood of the cross of Christ, and by the baptism of water, swims to paradise.z Here is Jonah out of the wood of the ship sent down into the sea and into the whale’s belly for three days. There follows: And they compel Simon a Cyrenian, who passed by, coming out of the country, the father of Alexander and Rufus, to bear his cross.

THEOPHYLACT. Now John says that He Himself bare His cross, for both took place; for He first bore the cross Himself, until some one passed, whom they compelled, and who then carried it. But he mentioned the name of his sons, to make it more credible and the affirmation stronger, for the man still lived to relate all that had happened about the cross.

PSEUDO-JEROME. Now since some men are known by the merits of their fathers, and some by those of their sons, this Simon, who was compelled to carry the cross, is made known by the merits of his sons, who were disciples. By this we are reminded, that in this life, parents are assisted by the wisdom and the merits of their children, wherefore the Jewish people is always held worthy of being remembered on account of the merits of the Patriarchs, Prophets, and Apostles. But this Simon who carries the cross, because he is compelled, is the man who labours for human praise. For men compel him to work, when the fear and love of God could not compel him.

BEDE. (ubi sup.) Or, since this Simon is not called a man of Jerusalem, but a Cyrenian, (for Cyrene is a city of Libya,) fitly is he taken to mean the nations of the Gentiles, which were once foreigners and strangers to the covenants, but now by obedience are heirs of God, and joint heirs with Christ. Whence also Simon is fitly interpreted ‘obedient,’ and Cyrene ‘an heir.’ But he is said to come from a country place, for a country place is called ‘pagos’ in Greek, wherefore those whom we see to be aliens from the city of God, we call pagans. Simon then coming out from the country carries the cross after Jesus, when the Gentile nations leaving pagan rites embrace obediently the footsteps of our Lord’s Passion. There follows: And they bring him unto the place Golgotha, which is being interpreted, the place of Calvary. There are places without the city and the gate, in which the heads of condemned persons are cut off, and which receive the name of Calvary, that is, of the beheaded. But the Lord was crucified there, that where once was the field of the condemned, there the standards of martyrdom might be lifted up.

PSEUDO-JEROME. But the Jews relate, that in this spot of the mountain the ram was sacrificed for Isaac, and there Christ is made bald1, that is, separated from His flesh, that is, from the carnal Jews. There follows: And they gave him to drink wine mingled with myrrh.

AUGUSTINE. (de Con. Evan. iii. 11) This we must understand to be what Matthew expresses by, mixed with gall; for he put gall for any thing bitter, and wine mingled with myrrh is most bitter; although there may have been both gall and myrrh to make the wine most bitter.

THEOPHYLACT.a Or, they may have brought different things, in order, some vinegar and gall, and others wine mixed with myrrh.

PSEUDO-JEROME. Or else, wine mingled with myrrh, that is, vinegar; by it the juice of the deadly apple is wiped away.

BEDE. (ubi sup.) Bitter the vine which bore the bitter wine, set before the Lord Jesus, that the Scripture might be fulfilled which saith, They gave me gall to eat, and when I was thirsty, they gave me vinegar to drink. (Ps. 69:22)

AUGUSTINE. (ubi sup.) That which follows, But he received it not, must’ mean, He received it not to drink, but only tasted it, as Matthew witnesses. And what the same Matthew relates, he would not drink, Mark expresses by, he received it not, but was silent as to His tasting it.

PSEUDO-JEROME. He also refused to take sin for which He suffered, wherefore it is said of Him, I then paid the things that I never took. There follows: And when they had crucified him, they parted his garments, casting lots upon them, what every man should take. (Ps. 68:5. Vulg.) In this place salvation is figured by the wood; the first wood was that of the tree of knowledge of good and evil; the second wood is one of unmixed good for us, and is the wood of life. The first hand stretched out to the wood caught hold of death; the second found again the life which had been lost. By this wood we are carried through a stormy sea to the land of the living, for by His cross Christ has taken away our torment, and by His death has killed our death.b With the form of a serpent He kills the serpent, for the serpent made out of the rod swallowed up the other serpents. But what means the shape itself of the cross, save the four quarters of the world; the East shines from the top, the North is on the right, the South on the left, the West is firmly fixed under the feet. Wherefore the Apostle says: That we may know what is the height, and breadth, and length, and depth. (Eph. 3:18) Birds, when they fly in the air, take the shape of a cross; a man swimming in the waters is borne up by the form of a cross. A ship is blown along by its yards, which are in the shape of the cross. The letter Tau is written as the sign of salvation and of the cross.

BEDE. (ubi sup.) Or else, in the transverse beam of the cross, where the hands are fixed, the joy of hope is set forth; for by the hands we understand good works, by its expansion the joy of him who does them, because sadness puts us in straits. By the height to which the head is joined, we understand the expectation of reward from the lofty righteousness of God; by the length, over which the whole body is stretched, patience, wherefore patient men are called long-suffering; by the depth, which is fixed in the ground, the hidden Sacrament itself. As long therefore as our bodies work here to the destruction of the body of sin, it is the time of the cross for us.

THEOPHYLACT. But their casting lots for His garments was also meant as an insult, as though they were dividing the clothes of a king; for they were coarse and of no great value. And John’s Gospel shews this more clearly, for the soldiers, though they divided every thing else into four parts, according to their number, cast lots for the coat, which was without seam, woven from the top throughout. (John 19:23)

PSEUDO-JEROME. Now the garments of the Lord are His commandments, by which His body, that is, the Church, is covered; which the soldiers of the Gentiles divide amongst themselves, that there may be four classes with one faith, the married, and the widowed, those who bear rule, and those who are separatec. They cast lots for the undivided garment, which is peace and unity. It goes on: And it was the third hour, and they crucified him. Mark has introduced this truly and rightly, for at the sixth hour darkness overspread the earth, so that no one could move his head.

AUGUSTINE. (de Con. Evan. iii. 13) If Jesus was given up to the Jews to be crucified, when Pilate sat down at his tribunal about the sixth hour, as John relates, how could He be crucified at the third hour, as many persons have thought from not understanding the words of Mark? First then let us see at what hour He might have been crucified, then we shall see why Mark said that He was crucified at the third hour. It was about the sixth hour when He was given up to be crucified by Pilate sitting on his judgment seat, as has been said, for it was not yet fully the sixth hour, but about the sixth, that is, the fifth was over, and some of the sixth had begun, so that those things which are related of the crucifixion of our Lord took place after the finishing of the fifth, and at the commencement of the sixth, until, when the sixth was completed and He was hanging on the cross, the darkness which is spoken of took place. Let us now consider, why Mark has said, It was the third hour. He had already said positively, And when they had crucified him, they parted his garments; as also the others declare, that when He was crucified His garments were divided. Now if Mark had wished to fix the time of what was done, it would have been enough to say, And it was the third hour, why did He add, and they crucified him, unless it was that he wished to point to something which had gone before, and which if enquired into would be explained, since that same Scripture was to be read at a time, when it was known to the whole Church at what hour our Lord was crucified, by which means any error might be taken away, and any falsehood be refuted. But because he knew that the Lord was fixed to the cross not by the Jews but by the soldiers, as John very plainly shews, he wished to intimate that the Jews had crucified Him, since they cried out, Crucify Him, rather than those who executed the orders of their chief according to their duty. It is therefore implied, that it took place at the third hour when the Jews cried out, Crucify Him, and it is most truly shewn that they crucified Him, when they so cried out. But in the attempt of Pilate to save the Lord, and the tumultuous opposition of the Jews, we understand that a space of two hours was consumed, and that the sixth hour had begun, before the end of which, those things occurred which are related to have taken place from the time when Pilate gave up the Lord, and the darkness overspread the earth. Now he who will apply himself to these things, without the hard-heartedness of impiety, will see that Mark has fitly placed it at the third hour, in the same place as the deed of the soldiers who were the executors of it is related. Therefore lest any one should transfer in his thoughts so great a crime from the Jews to the soldiers, he says it was the third hour, and they crucified him, that the fault might rather by a careful enquirer be charged to them, who, as he would find, had at the third hour cried out for His crucifixion, whilst at the same time it would be seen that what was done by the soldiers was done at the sixth hourd.

PSEUDO-AUGUSTINE. (Quæst. Vet. et Nov. Test. 65) Therefore he wishes to imply that it was the Jews who passed sentence concerning the crucifixion of Christ at the third hour; for every condemned person is considered as dead, from the moment that sentence is passed upon him. Mark therefore shewed that our Saviour was not crucified by the sentence of the judge, because it is difficult to prove the innocence of a man so condemned.

AUGUSTINE. (ubi sup.) Still there are not wanting persons who assert that the preparation, mentioned by John, Now it was the preparation about the sixth hour, was really the third hour of the day. For they say that on the day before the sabbath day, there was a preparation of the passover of the Jews, because on that sabbath, they began the unleavened bread; but however that the true passover, which is now celebrated on the day of our Lord’s Passion, that is, the Christian not the Jewish passover, began to be prepared, or to have its parasceue, from that ninth hour of the night, when His death began to be prepared by the Jews; for parasceue means preparation. Between that hour therefore of the night and His crucifixion occurs the sixth hour of preparation, according to John, and the third hour of the day, according to Mark. What Christian would not give in to this solution of the question, provided that we could find some circumstance, from which we might gather that this preparation of our Passover, that is, of the death of Christ, began at the ninth hour of the night? For if we say that it began when our Lord was taken by the Jews, it was still early in the night, but if when our Lord was carried away to the house of the father in law of Caiaphas, where also He was heard by the chief priests, the cock had not crowed; but if when He was given up to Pilate, it is very plain that it was morning. It remains therefore that we must understand the preparation of our Lord’s death to have commenced when all the Chief Priests pronounced, He is guilty of death. For there is nothing absurd in supposing that that was the ninth hour of the night, so that we may understand that Peter’s denial is put out of its order after it really happened. It goes on: And the superscription of his accusation was written over, THE KING OF THE JEWS.

THEOPHYLACT. They wrote this superscription, as the reason why He was crucified, thus wishing to reprove His vainglory in making Himself a king, that so the passers by might not pity Him, but rather hate Him as a tyrant.

PSEUDO-JEROME. He wrote it in three languages, in Hebrew, Melech Jeudim; in Greek, βασιλεὺς ἐξομολογητῶν in Latin, Rex confessorum. These three languages were consecrated to be the chief, in the superscription on the cross, that every tongue might record the treachery of the Jews.

BEDE. (ubi sup.) But this superscription on the cross shews, that they could not even in killing Him take away the kingdom over them from Him who was about to render unto them according to their works. There follows: And with him they crucify two thieves, the one on his right hand, the other on his left.

THEOPHYLACT. They did this that men might have a bad opinion of Him, as though He also were a robber and a malefactor. But it was done by Providence to fulfil the Scriptures. There follows: And the Scripture was fulfilled which saith, And he was numbered with the transgressors.

PSEUDO-JEROME. Truth was numbered with the wicked; He left one on His left hand, the other He takes on the right, as He will do at the last day. With a similar crime they are allotted different paths; one precedes Peter into Paradise, the other Judas into hell. A short confession won for him a long life, and a blasphemy which soon ended is punished with endless pain.

BEDE. (ubi sup.) Mystically, however, the thieves crucified with Christ signify those, who by their faith and confession of Christ undergo either the struggle of martyrdom, or some rules of a stricter discipline. But those who do these deeds for the sake of endless glory, are signified by the faith of the right hand robber; those again who do them for worldly praise copy the mind and the acts of the left hand robber.

THEOPHYLACT. Or else; the two robbers were meant to point out the two people, that is, the Jews and the Gentiles, for both were evil, the Gentile as transgressing natural law, but the Jew by breaking the written law, which the Lord had delivered to them; but the Gentile was penitent, the Jew a blasphemer unto the end. Between whom our Lord is crucified, for He is the corner stone, which binds us together.

15:29–32

29. And they that passed by railed on him, wagging their heads, and saying, Ah, thou that destroyest the temple, and buildest it in three days,

30. Save thyself, and come down from the cross.

31. Likewise also the Chief Priests mocking said among themselves with the Scribes, He saved others; himself he cannot save.

32. Let Christ the King of Israel descend now from the cross, that we may see and believe. And they that were crucified with him reviled him.

PSEUDO-JEROME. The foal of Judah (Gen. 49:11.) has been tied to the vine, and his clothes dyed in the blood of the grape, and the kids tear the vine, blaspheming Christ, and wagging their heads. Wherefore it is said: And they that passed by railed on him, wagging their heads, and saying, Ah, thou that destroyest the temple.

THEOPHYLACT. For the passers by blasphemed Christ, reproaching Him as a seducer. But the devil moved them to bid Him come down from the Cross; for he knew that salvation was being won by the Cross, therefore he again proceeded to tempt Christ, so that if He came down from the Cross, he might be certain that He is not truly the Son of God, and so the salvation, which is by the Cross, might be done away. But He being truly the Son of God, did not come down; for if He ought to have come down, He would not have ascended there at all; but since He saw that in this way salvation must be effected, He underwent the crucifixion, and many other sufferings, unto the finishing of His work. It goes on: Likewise also the Chief Priests mocking said among themselves with the Scribes, He saved others, himself he cannot save. They said this, to do away with His miracles, as though those which He had done were but the semblance of them, for by working miracles He saved many.

BEDE. (ubi sup.) Thus also they confess, though against their will, that He saved many. Therefore your words condemn you, for He who saved others could have saved Himself. It goes on: Let Christ the King of Israel descend now from the cross, that we may see and believe.

PSEUDO-JEROME. Afterwards they saw Him arise from the grave, though they would not believe that He could come down from the tree of the Cross. Where, O Jews, is your lack of faith? Your own selves I appeal to; your own selves I bring as judges. How much more wonderful is it that a dead man should arise, than that one yet living should choose to come down from the cross. Ye asked but small things, till greater should have come to pass; but your want of faith could not be healed by signs much greater than those for which you sought. Here all have gone out of the way, all are become abominable. (Ps. 14:4) Wherefore it goes on: And they that were crucified with him reviled.

AUGUSTINE. (de Con. Evan. 3. 16) How can this be, when according to Luke one only reviled Him, but was rebuked by the other who believed on God; unless we understand that Matthew and Mark, who touched but slightly on this place, put the plural for the singular number?

THEOPHYLACT. Or else, both at first reviled Him, then one recognising Him as innocent, rebukes the other for blaspheming Him.

15:33–37

33. And when the sixth hour was come, there was darkness over the whole land until the ninth hour.

34. And at the ninth hour Jesus cried with a loud voice, saying, Eloi, Eloi, lama sabachthani? which is, being interpreted, My God, my God, why hast thou forsaken me?

35. And some of them that stood by, when they heard it, said, Behold, he calleth Elias.

36. And one ran and filled a spunge full of vinegar, and put it on a reed, and gave him to drink, saying, Let alone; let us see whether Elias will come to take him down.

37. And Jesus cried with a loud voice, and gave up the ghost.

BEDE. (ubi sup.) This most glorious light took away its rays from the world, lest it should see the Lord hanging, and lest the blasphemers should have the benefit of its light. Wherefore it goes on: And when the sixth hour was come, there was darkness over the whole land until the ninth hour.

AUGUSTINE. (de Con. Evan. 3, 17) Luke added to this account the cause of the darkness, that is, the darkening of the sun.

THEOPHYLACT. If this had been the time for an eclipse, some one might have said that this that happened was natural, but it was the fourteenth moon, when no eclipse can take place. There follows: And at the ninth hour Jesus cried with a loud voice, saying, Eloi, Eloi, lama sabachthani.

PSEUDO-JEROME. At the ninth hour, the tenth piece of money which had been lost is found, by the overturning of the house.

BEDE. (ubi sup.) For when Adam sinned, it is also written that he heard the voice of the Lord, walking in paradise, in the cool after mid-day; (Gen. 3:8.) and in that hour when the first Adam by sinning brought death into the world, in that same hour the second Adam by dying destroyed death. And we must observe, that our Lord was crucified, when the sun was going away from the centre of the world; but at sunrise He celebrated the mysteries of His resurrection; because He died for our sins, but rose again for our justification. Nor need you wonder at the lowliness of His words, at the complaints as of one forsaken, when you look on the offence of the cross, knowing the form of a servant. For as hunger, and thirst, and fatigue were not things proper to the Divinity, but bodily affections; so His saying, Why hast thou forsaken me? was proper to a bodily voice, for the body is never naturally wont to wish to be separated from the life which is joined to it. For although our Saviour Himself said this, He really shewed the weakness of His body; He spoke therefore as man, bearing about with Him my feelings, for when placed in danger we fancy that we are deserted by God.

THEOPHYLACT. Or, He speaks this as man crucified by God for me, for we men have been forsaken by the Father, but He never has. For hear what He says; I am not alone, because the Father is with me. (John 16:32) Though He may also have said this as being a Jew, according to the flesh, as though He had said, Why hast thou forsaken the Jewish people, so that they have crucified Thy Son? For as we sometimes say, God has put on me, that is, my human nature, so here also we must understand thou hast forsaken me, to mean my nature, or the Jewish people. It goes on: And some of them that stood by, when they heard it, said, Behold, he calleth Elias.

BEDE. (ubi sup.) These however I suppose were Roman soldiers who did not understand the peculiarity of the Hebrew tongue, but, from His calling Eloi, thought that Elias was called by Him. But if the Jews are understood to have said this, they must be supposed to do this, as accusing Him of folly in calling for the aid of Elias. It goes on: And one ran and filled a sponge full of vinegar, and put it on a reed, and gave him to drink, saying, Let alone: let us see whether Elias will come to take him down. John shews more fully the reason why the vinegar was given to the Lord to drink, saying, that Jesus said, I thirst, (John 19:28.) that the Scriptures might be fulfilled. They however applied a sponge full of vinegar to His mouth.

PSEUDO-JEROME. Here he points out a similitude for the Jews; a sponge on a reed, weak, dry, fit for burning; they fill it with vinegar, that is, with wickedness and guile.

AUGUSTINE. (ubi sup.) Matthew has not related, that the man who brought the sponge filled with vinegar, but that the others spoke about Elias; from whence we gather that both said it.

PSEUDO-JEROME. Though the flesh was weak, yet the heavenly voice, which said, Open me the gates of righteousness, (Ps. 117:19) waxed strong. Wherefore there follows: And Jesus cried with a loud voice, and gave up the ghost. We who are of the earth die with a very low voice, or with no voice at all; but He who descended from heaven breathed His last with a loud voice.

THEOPHYLACT. He who both rules over death and commands it dies with power, as its Lord. But what this voice was is declared by Luke: Father, into thy hands I commend my spirit. For Christ would have us understand by this, that from that time the souls of the saints go up into the hands of God. (v. note u, p. 217) For at first the souls of all were held in hell, till He came, who preached the opening of the prison to the captives.

15:38–41

38. And the veil of the temple was rent in twain from the top to the bottom.

39. And when the centurion, which stood over against him, saw that he so cried out, and gave up the ghost, he said, Truly this man was the Son of God.

40. There were also women looking on afar off: among whom was Mary Magdalene, and Mary the mother of James the less and of Joses, and Salome;

41. (Who also, when he was in Galilee, followed him, and mininistered unto him;) and many other women which came up with him unto Jerusalem.

GLOSS. After the Evangelist has related the Passion and the death of Christ, he now goes on to mention those things which followed after the death of our Lord. Wherefore it is said: And the veil of the temple was rent in twain from the top to the bottom.

PSEUDO-JEROME. The veil of the temple is rent, that is, the heaven is opened.

THEOPHYLACT. Again, God by the rending of the veil implied that the grace of the Holy Spirit goes away and is rent from the temple, so that the Holy of holies might be seen by all;e also that the temple will mourn amongst the Jews, when they shall deplore their calamities, and rend their clothes. This also is a figure of the living temple, that is, the body of Christ, in whose Passion His garment is torn, that is, His flesh. Again, it means another thing; for the flesh is the veil of our temple, that is, of our mind. But the power of the flesh is torn in the Passion of Christ, from the top to the bottom, that is, from Adam even down to the latest man; for also Adam was made whole by the Passion of Christ, and his flesh does not remain under the curse, nor does it deserve corruption, but we all are gifted with incorruption. And when the centurion who stood over against him saw. He who commands a hundred soldiers is called a centurion. But seeing that He died with such power as the Lord, he wondered and confessed.

BEDE. (ubi sup.) Now the cause of the centurion’s wonder is clear, that seeing that the Lord died in that way, that is, sent forth His spirit, he said, Truly this man was the Son of God. For no one can send forth his own spirit, but He who is the Creator of souls.

AUGUSTINE. (de Trin. 4, 13) This also he most of all wondered at, that after that voice which He sent forth as a figure of our sin, He immediately gave up His spirit. For the spirit of the Mediator shewed that no penalty of sin could have had power to cause the death of His flesh; for it did not leave the flesh unwillingly, but as it willed, for it was joined to the Word of God in the unity of person.

PSEUDO-JEROME. But the last are now made the first. The Gentile people confesses. The blinded Jew denies, so that their error is worse than the first.

THEOPHYLACT. And so the order is inverted, for the Jew kills, and the Gentile confesses; the disciples fly, and the women remain. For there follows: There were also women looking on afar off, amongst whom was Mary Magdalene, and Mary the mother of James the less and of Joses, and Salome.

ORIGEN. (in Matt. Tract. 35) But it seems to me, that here three women are chiefly named, by Matthew and Mark. Two indeed are set down by each Evangelist, Mary Magdalene, and Mary the mother of James; the third is called by Matthew, the mother of the sons of Zebedee, but by Mark she is called Salome.

BEDE. (ubi sup.) He means by James the Less, the son of Alphæus, who was also called the brother of our Lord, because he was the son of Mary, our Lord’s mother’s sister, whom John mentions, saying, Now there stood by the cross of Jesus his mother and his mother’s sister, Mary of Cleophas, and Mary Magdalene. (John 19:25) And he seems to call her Mary of Cleophas, from her father or some relation. But he was called James the Less, to distinguish him from James the Great, that is, the son of Zebedee, who was called amongst the first of the Apostles by our Lord. Further, it was a Jewish custom, nor was it thought blamable after the manners of an ancient people, that women should furnish to teachers food and clothing out of their substance. Wherefore there follows: Who also when he was in Galilee followed him, and ministered unto him. They ministered unto the Lord of their substance, that He might reap their carnal things whose spiritual things they reaped, and that He might shew forth a type for all masters, who ought to be content with food and clothing from their disciples. But let us see what companions He had with Him, for it goes on: And many other women which came up with him into Jerusalem.

PSEUDO-JEROME. As the female sex through the Virgin Mary is not shut out from salvation, so it is not thrust away from the knowledge of the mystery of the cross, and of the resurrection, through the widow Mary Magdalene, and the others, who were mothers.

15:42–47

42. And now when the even was come, because it was the preparation, that is, the day before the sabbath,

43. Joseph of Arimathæa, an honourable counsellor, which also waited for the kingdom of God, came, and went in boldly unto Pilate, and craved the body of Jesus.

44. And Pilate marvelled if he were already dead: and calling unto him the centurion, he asked him whether he had been any while dead.

45. And when he knew it of the centurion, he gave the body to Joseph.

46. And he bought fine linen, and took him down, and wrapped him in the linen, and laid him in a sepulchre which was hewn out of a rock, and rolled a stone unto the door of the sepulchre.

47. And Mary Magdalene and Mary the mother of Joses beheld where he was laid.

GLOSS. (non occ.) After the passion and death of Christ, the Evangelist relates His burial, saying, And now when the even was come, because it was the preparation, that is, the day before the sabbath, Joseph of Arimathæa.

BEDE. (ubi sup.) What is called parasceue in Greek, is in Latin præparatio; by which name those Jews, who lived amongst Greeks, used to call the sixth day of the week, because on that day they used to prepare what was necessary for the rest of the sabbath day. Because then man was made on the sixth day, but on the seventh the Creator rested from all His work, fitly was our Saviour crucified on the sixth day, and thus fulfilled the mystery of man’s restoration. But on the sabbath, resting in the tomb, He was waiting for the event of the resurrection, which was to come on the eighth day. So we must also in this age of time be crucified to the world; but in the seventh day, that is, when a man has paid the debt to death, our bodies indeed must rest in the grave, but our souls after good works in hidden peace with God; till in the eighth period, even our bodies themselves, glorified in the resurrection, receive incorruption together with our souls. But the man who buried the body of the Lord must needs by his righteous merits have been worthy, and by the nobility of worldly power able to perform this service. Therefore it is said, An honourable counsellor, which also waited for the kingdom of God. He is called in Latin, decurio, because he is of the order of the curia, and served the office of a provincial magistracy; this officer was also called curialis, from his care of civic duties. Arimathæa is the same as Ramathain, the city of Elkanah and Samuel.

PSEUDO-JEROME. It is interpreted, taking down, of which was Joseph, who came to take down the body of Christ from the cross. There follows: Came and went in boldly unto Pilate, and craved the body of Jesus.

THEOPHYLACT. He was bold with a praiseworthy boldness; for he did not consider within himself, I shall fall from my rich estate, and I shall be expelled by the Jews, if I beg for the body of Him, who was condemned as a blasphemer. It goes on: And Pilate marvelled if he were already dead. For he thought that He should continue long alive upon the cross, as also the thieves used to live long, upon the instrument of their execution. It goes on: And calling unto him the centurion, he asked him if he had been any while dead; that is, before the time when other executed persons usually died. There follows: And when he knew it of the centurion, (that is, that He was dead,) he gave the body to Joseph.

BEDE. (ubi sup.) But it was not an obscure person, nor a man of mean rank, who could come to the governor and obtain the body. There follows: And he bought fine linen, and took him down, and wrapped him in the linen.

THEOPHYLACT. Burying the precious body preciously; for being a disciple of our Lord, he knew how greatly the Lord’s body ought to be honoured.

BEDE. (ubi sup.) By this however, according to a spiritual meaning, we may understand that the body of the Lord should not be wrapped in gold or gems, or silk, but in a clean linen cloth. Hence it became a custom in the Church that the sacrifice of the altar should not be celebrated in silk, or in a dyed cloth, but in linen produced from the earth, just as the body of the Lord was wrapped in clean linen; as, we read in the Pontifical acts, it was ordered by the blessed Sylvesterf. Though it has also another meaning, that he who receives Jesus in a pure mind wraps Him in clean linen. There follows: And laid him in a sepulchre which was hewn out of a rock, and rolled a stone unto the door of the sepulchre. It is said that the sepulchre of the Lord is a round cell, hewn out of the rock which was around it, so high, that a man standing upright could scarcely touch the roof with his outstretched hand; and it has an entrance to the east, to which the great stone was rolled, and placed upon it. In the northern part of it is the tomb itself, that is, the place where our Lord’s body lay, made of the same rock, seven feet in length, raised three palms higher than the floor. It is not open from above, but on the south side, the whole of which is open, and through which the body was brought in. The colour of the sepulchre and of the recess is said to be a mixed white and red.

PSEUDO-JEROME. By the burial of Christ we rise again, by His going down into hell we mount up into heaven; here is found the honey in the mouth of the dead lion.

THEOPHYLACT. Let us too imitate Joseph, taking to ourselves the body of Christ by Unity, and let us place it in a sepulchre, hewn out of the rock, that is, in a soul recollected, never forgetful of God; for this is a soul hewn out of the rock, that is, out of Christ, for He is our rock, who holds together our strength. We ought also to wrap Him in linen, that is, to receive Him in a pure body; for the linen is the body which is the clothing of the soul. We must, however, not throw open, but wrap Him up; for He is secret, closed and hidden. There follows: And Mary Magdalene and Mary the mother of Joses beheld where he was laid.

BEDE. We read in Luke, that His acquaintances and the women who had followed Him stood afar off. When these then who were known to Jesus returned home after the burial of His body, the women alone, who were bound to Him with a closer love, after following the funeral, took care to see how He was laid, that they might be able at a fitting season to offer Him the sacrifice of their devotion. But on the day of the parasceue, that is, of the preparation, the holy women, that is, humble souls, do the same, when they burn with love for the Saviour, and diligently follow the steps of His Passion in this life, where their future rest is to be prepared; and they weigh with a pious minuteness the order in which His passion was accomplished, if perchance they be able to imitate it.

PSEUDO-JEROME. These things also fit the Jewish people, which finally is believing, which is ennobled by faith to become the child of Abraham. It lays aside its despair, it waits for the kingdom of God, it goes in to the Christians, that it may be baptized; which is implied by the name of Pilate, which is interpreted, ‘One who works with a hammer,’ that is, he who subdues the iron nations, that he may rule them with a rod of iron. It seeks for the sacrifice, that is, the viaticum, which is given to penitents at their last end, and wraps it up in a heart clean and dead to sin; it makes it firm in the safeguard of faith, and shuts it up with the covering of hope, through works of charity; (for the end of the commandment is charity;) (1 Tim. 1:5) whilst the elect, who are the stars of the sea, are looking on from afar, for, if it be possible, the very elect shall be offended.

Catena Aurea Mark 15


9 posted on 03/24/2024 8:25:33 AM PDT by annalex (fear them not)
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To: annalex


Deposition

Bacchiacca

c. 1518
Oil on wood, 93 x 71 cm
Galleria degli Uffizi, Florence

10 posted on 03/24/2024 8:26:32 AM PDT by annalex (fear them not)
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To: annalex

ST. CATHERINE OF VADSTENA

Feast: March 24

Her mother was St. Bridget of Sweden and, like her mother, she married young. After the death of her own husband, Ulf, Bridget went to live in Rome, and Catherine followed her, with the consent of her husband. Her mother begged her to stay with her, and Catherine reluctantly agreed. While in Rome, Catherine's husband died. She stayed on with her mother, accompanied her on several journeys, one to the Holy Land, refusing every offer to remarry.

At the death of Bridget, Catherine returned to Sweden with her mother's body, which was buried at her great monastery of Vadstena. Bridget founded her order there, but it had not been fully established and approved. Catherine took on the mammoth task of forming the community in the rule her mother had written and directing the Order of the Holy Savior, or Bridgettines, as they were called. After some years, she returned to Rome to work for her mother's canonization.

She stayed there five years and returned to Sweden before her mother was canonized but obtained from Pope Urban VI the ratification of the Bridgettine rule. While in Italy, she formed a close friendship with St. Catherine of Siena and almost accompanied her on a trip to the court of Joanna of Naples, a notoriously immoral queen. Joanna had brought about the moral disgrace of Bridget's son, Charles, and St. Catherine of Vadstena could not bring herself to face the woman who had endangered her brother's soul. She returned to Sweden at the outbreak of the Great Western Schism.

Sometime after her return, Catherine's health began to fail, and she died peacefully at Vadstena after a painful illness. She was never formally canonized, but her name was added to the and her feast is observed in Sweden and in the Bridgettine Order. A chapel in the Piazza Farnese in Rome is dedicated to her.

Thought for the Day: Bridget was a saint and influenced her daughter, St. Catherine of Vadstena, greatly in her own search for holiness. Parents can have a profound effect upon their children, but something is required of the children as well. Consider Catherine's brother, Charles, who did not follow in his mother's footsteps. Living with a saint does not necessarily make one holy.

From 'The Catholic One Year Bible': "Love your Be good to Lend to And don't be concerned about the fact that they won't repay. Then your reward from heaven will be very great, and you will truly be acting as sons of God: for he is kind to the and to those who are "—Luke 6:35

Taken from "The One Year Book of Saints" by Rev. Clifford Stevens published by Our Sunday Visitor Publishing Division, Our Sunday Visitor, Inc., Huntington, IN 46750.


ewtn.com
11 posted on 03/24/2024 8:30:31 AM PDT by annalex (fear them not)
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To: annalex
NAVARRE BIBLE COMMENTARY (RSV)

Ad Majorem Dei Gloriam (To the Greater Glory of God)

First Reading:

From: Isaiah 50:4-9a

>Third Song of the Servant of the Lord
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[4] The Lord GOD has given me the tongue of those who are taught; that I may know how to sustain with a word him that is weary. Morning by morning he wakens, he wakens my ear to hear as those who are taught. [5] The Lord GOD has opened my ear, and I was not rebellious, I turned not backward. [6]I gave my back to the smiters, and my cheeks to those who pulled out the beard; I hid not my face from shame and spitting.

[7] For the LORD GOD helps me; therefore I have not been confounded; therefore I have set my face like a flint, and I know that I shall not be put to shame; [8] he who vindicates me is near. Who will contend with me? Let us stand up together. Who is my adversary? Let him come near me. [9a] Behold, the Lord GOD helps me; who will declare me guilty?

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Commentary:

50:4-9. The second song dealt with the servant’s mission (cf. 49:6); the third song focuses on the servant himself. The term “servant” as such does not appear here, and therefore some commentators read the passage as being a description of a prophet and not part of the songs. Still, the context (cf. 50:10) does suggest that the protagonist is the servant. The poem is neatly constructed in three stanzas, each beginning with the words, “The Lord God” (vv. 4, 5, 7), and it has a conclusion containing that same wording (v. 9). The first stanza emphasizes the servant’s docility to the word of God; that is, he is not depicted as a self-taught teacher with original ideas, but as an obedient disciple. The second (vv. 5-6) speaks of the suffering that that docility has brought him, without his uttering a word of complaint. The third (vv. 7-8) shows how determined the servant is: if he suffers in silence, it is not out of cowardice but because God helps him and makes him stronger than his persecutors. The conclusion (v. 9) is like the verdict of a trial: when all is said and done, the servant will stand tall, and all his enemies will be struck down.

The evangelists saw the words of this song as finding fulfillment in Jesus--especially what the song has to say about the suffering and silent fortitude of the servant. The Gospel of John, for example, quotes Nicodemus’ acknowledgment of Christ’s wisdom: “Rabbi, we know that you are a teacher come from God; for no one can do these signs that you do, unless God is with him” (Jn 3:21). But the description of the servant’s sufferings was the part that most impressed the early Christians; that part of the song was recalled when they meditated on the passion of Jesus and how “they spat in his face; and struck him; and some slapped him” (Mt 26:67) and later how the Roman soldiers “spat upon him, and took the reed and struck him on the head” (Mt 27:30; cf. also Mk 15:19; Jn 19:3). St Paul refers to v. 9 when applying to Christ Jesus the role of intercessor on behalf of the elect in the suit pressed constantly against them by the enemies of the soul: “Who shall bring any charge against God’s elect?” (Rom 8:33).

St Jerome sees the servant’s docility as a reference to Christ: “His self-discipline and wisdom enabled him to communicate to us the knowledge of the Father. And he was obedient onto death, death on the cross; he offered his body to the blows they struck, his shoulders to the lash; and though he was wounded on the chest and on his face, he did not try to turn away and escape their violence” ("Commentarii In Isaiam", 50, 4). This passage is used in the liturgy of Palm Sunday (along with Psalm 22 and St Paul’s hymn in the Letter to the Philippians 2:6-11), before the reading of our Lord’s passion.

12 posted on 03/24/2024 9:56:44 AM PDT by fidelis (Ecce Crucem Domini! Fugite partes adversae! Vicit Leo de tribu Juda, Radix David! Alleluia!)
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Second Reading:

From: Philippians 2:6-11

Hymn in Praise of Christ's Self-Emptying
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[6] [Christ Jesus,] who, though He was in the form of God, did not count equality with God a thing to be grasped, [7] but emptied Himself, taking the form of a servant, being born in the likeness of men. [8] And being found in human form He humbled Himself and became obedient unto death, even death on a cross. [9] Therefore God has highly exalted Him and bestowed on Him the name which is above every name, [10] that at the name of Jesus every knee should bow, in Heaven and on earth and under the earth, [11] and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.

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Commentary:

3-11. Verse 3 exhorts us to see others as better than ourselves. Our Lord, although he was our superior in all respects, did not see his divinity as something to boast about before men (v. 6). In fact, he humbled himself and emptied himself (vv. 7-8), was not motivated by conceit or selfishness (cf. v. 3), did not look to his own interests (cf. v. 4), and "became obedient unto death" (v. 8), thereby carrying out the Father's plan for man's salvation. By reflecting on his example we shall come to see that suffering for Christ is a sign of salvation (cf. 1:28-29): after undergoing the sufferings of his passion and death, Christ was publicly exalted above all creation (cf. vv. 9-11).

Our Lord offers us a perfect example of humility. "The coming of our Lord Jesus Christ, the Scepter of God's Majesty, was in no pomp of pride and haughtiness--as it could so well have been--but in self-abasement [...]. You see, dear friends, what an example we have been given. If the Lord humbled himself in this way, what ought we to do, who through him have come under the yoke of his guidance?" (St Clement of Rome, "Letter to the Corinthians", 13).

6-11. In what he says about Jesus Christ, the Apostle is not simply proposing Him as a model for us to follow. Possibly transcribing an early liturgical hymn (and) adding some touches of his own, he is--under the inspiration of the Holy Spirit--giving a very profound exposition of the nature of Christ and using the most sublime truths of faith to show the way Christian virtues should be practiced.

This is one of the earliest New Testament texts to reveal the divinity of Christ. The epistle was written around the year 62 (or perhaps before that, around 55) and if we remember that the hymn of Philippians 2:6-11 may well have been in use prior to that date, the passage clearly bears witness to the fact that Christians were proclaiming, even in those very early years, that Jesus, born in Bethlehem, crucified, died and buried, and risen from the dead, was truly both God and man.

The hymn can be divided into three parts. The first (verses 6 and the beginning of 7) refers to Christ's humbling Himself by becoming man. The second (the end of verse 7 and verse 8) is the center of the whole passage and proclaims the extreme to which His humility brought Him: as man He obediently accepted death on the cross. The third part (verses 9-11) describes His exaltation in glory. Throughout St. Paul is conscious of Jesus' divinity: He exists from all eternity. But he centers his attention on His death on the cross as the supreme example of humility. Christ's humiliation lay not in His becoming a man like us and cloaking the glory of His divinity in His sacred humanity: it also brought Him to lead a life of sacrifice and suffering which reached its climax on the cross, where He was stripped of everything He had, like a slave. However, now that He has fulfilled His mission, He is made manifest again, clothed in all the glory that befits His divine nature and which His human nature has merited.

The man-God, Jesus Christ, makes the cross the climax of His earthly life; through it He enters into His glory as Lord and Messiah. The Crucifixion puts the whole universe on the way to salvation.

Jesus Christ gives us a wonderful example of humility and obedience. "We should learn from Jesus' attitude in these trials," St. Josemaria Escriva reminds us. "During His life on earth He did not even want the glory that belonged to Him. Though He had the right to be treated as God, He took the form of a servant, a slave (cf. Philippians 2:6-7). And so the Christian knows that all glory is due God and that he must not use the sublimity and greatness of the Gospel to further his own interests or human ambitions.

"We should learn from Jesus. His attitude in rejecting all human glory is in perfect balance with the greatness of His unique mission as the beloved Son of God who becomes incarnate to save men" ("Christ Is Passing By", 62).

6-7. "Though He was in the form of God" or "subsisting in the form of God": "form" is the external aspect of something and manifests what it is. When referring to God, who is invisible, His "form" cannot refer to things visible to the senses; the "form of God" is a way of referring to Godhead. The first thing that St. Paul makes clear is that Jesus Christ is God, and was God before the Incarnation. As the "Nicene-Constantinopolitan Creed" professes it, "the only-begotten Son of God, born of the Father before time began, light from light, true God from true God."

"He did not count equality with God as something to be grasped": the Greek word translated as "equality" does not directly refer to equality of nature but rather the equality of rights and status. Christ was God and He could not stop being God; therefore, He had a right to be treated as God and to appear in all His glory. However, He did not insist on this dignity of His as if it were a treasure which He possessed and which was legally His: it was not something He clung to and boasted about. And so He took "the form of a servant". He could have become man without setting His glory aside--He could have appeared as He did, momentarily, as the Transfiguration (cf. Matthew 17:1ff); instead He chose to be like men, in all things but sin (cf. verse 7). By becoming man in the way He did, He was able, as Isaiah prophesied in the Song of the Servant of Yahweh, to bear our sorrows and to be stricken (cf. Isaiah 53:4).

"He emptied Himself", He despoiled Himself: this is literally what the Greek verb means. But Christ did not shed His divine nature; He simply shed its glory, its aura; if He had not done so it would have shone out through His human nature. From all eternity He exists as God and from the moment of the Incarnation He began to be man. His self-emptying lay not only in the fact that the Godhead united to Himself (that is, to the person of the Son) something which was corporeal and finite (a human nature), but also in the fact that this nature did not itself manifest the divine glory, as it "ought" to have done. Christ could not cease to be God, but He could temporarily renounce the exercise of rights that belonged to Him as God--which was what He did.

Verses 6-8 bring the Christian's mind the contrast between Jesus and Adam. The devil tempted Adam, a mere man, to "be like God" (Genesis 3:5). By trying to indulge this evil desire (pride is a disordered desire for self-advancement) and by committing the sin of disobeying God (cf. Genesis 3:6), Adam drew down the gravest misfortunes upon himself and on his whole line (present potentially in him): this is symbolized in the Genesis passage by his expulsion from Paradise and by the physical world's rebellion against his lordship (cf. Genesis 3:16-24). Jesus Christ, on the contrary, who enjoyed divine glory from all eternity, "emptied Himself": He chooses the way of humility, the opposite way to Adam's (opposite, too, to the way previously taken by the devil). Christ's obedience thereby makes up for the disobedience of the first man; it puts mankind in a position to more than recover the natural and supernatural gifts with which God endowed human nature at the Creation. And so, after focusing on the amazing mystery of Christ's humiliation or self-emptying ("kenosis" in Greek), this hymn goes on joyously to celebrate Christ's exaltation after death.

Christ's attitude in becoming man is, then, a wonderful example of humility. "What is more humble", St. Gregory of Nyssa asks, "than the King of all creation entering into communion with our poor nature? The King of kings and Lord of lords clothes Himself with the form of our enslavement; the Judge of the universe comes to pay tribute to the princes of this world; the Lord of creation is born in a cave; He who encompasses the world cannot find room in the inn...; the pure and incorrupt one puts on the filthiness of our nature and experiences all our needs, experiences even death itself" ("Oratio I In Beatitudinibus").

This self-emptying is an example of God's infinite goodness in taking the initiative to meet man: "Fill yourselves with wonder and gratitude at such a mystery and learn from it. All the power, all the majesty, all the beauty, all the infinite harmony of God, all His great and immeasurable riches. God whole and entire was hidden for our benefit in the humanity of Christ. The Almighty appears determined to eclipse His glory for a time, so as to make it easy for His creatures to approach their Redeemer." (St J. Escriva, "Friends of God", 111).

8. Jesus Christ became man "for us men and for our salvation", we profess in the Creed. Everything He did in the course of His life had a salvific value; His death on the cross represents the climax of His redemptive work for, as St. Gregory of Nyssa says, "He did not experience death due to the fact of being born; rather, He took birth upon Himself in order to die" ("Oratio Catechetica Magna", 32).

Our Lord's obedience to the Father's saving plan, involving as it did death on the cross, gives us the best of all lessons in humility. For, in the words of St. Thomas Aquinas, "obedience is the sign of true humility" ("Commentary on Phil., ad loc."). In St. Paul's time death by crucifixion was the most demeaning form of death, for it was inflicted only on criminals. By becoming obedient "unto death, even death on a cross", Jesus was being humble in the extreme. He was perfectly within His rights to manifest Himself in all His divine glory, but He chose instead the route leading to the most ignominious of deaths.

His obedience, moreover, was not simply a matter of submitting to the Father's will, for, as St. Paul points out, He made Himself obedient: His obedience was active; He made the Father's salvific plans His own. He chose voluntarily to give Himself up to crucifixion in order to redeem mankind. "Debasing oneself when one is forced to do so is not humility", St. John Chrysostom explains; "humility is present when one debases oneself without being obliged to do so" ("Hom. on Phil., ad loc.").

Christ's self-abasement and his obedience unto death reveals His love for us, for "greater love has no man than this, that a man lay down his life for his friends" (John 15:13). His loving initiative merits a loving response on our part: we should show that we desire to be one with Him, for love "seeks union, identification with the beloved. United to Christ, we will be drawn to imitate His life of dedication, His unlimited love and His sacrifice unto death. Christ brings us face to face with the ultimate choice: either we spend our life in selfish isolation, or we devote ourselves and all our energies to the service of others" ([St] J. Escriva, "Friends of God", 236).

9-11. "God highly exalted Him": the Greek compounds the notion of exaltation, to indicate the immensity of His glorification. Our Lord Himself foretold this when He said, "He who humbles himself will be exalted" (Luke 14:11).

Christ's sacred humanity was glorified as a reward for His humiliation. The Church's Magisterium teaches that Christ's glorification affects his human nature only, for "in the form of God the Son was equal to the Father, and between the Begetter and the Only-begotten there was no difference in essence, no difference in majesty; nor did the Word, through the mystery of incarnation, lose anything which the Father might later return to Him as a gift" ([Pope] St. Leo the Great, "Promisisse Me Memini", Chapter 8). Exaltation is public manifestation of the glory which belongs to Christ's humanity by virtue of its being joined to the divine person of the Word. This union to the "form of a servant" (cf. verse 7) meant an immense act of humility on the part of the Son, but it led to the exaltation of the human nature He took on.

For the Jews the "name that is above every name" is the name of God (Yahweh), which the Mosaic Law required to be held in particular awe. Also, they regarded a name given to someone, especially if given by God, as not just a way of referring to a person but as expressing something that belonged to the very core of his personality. Therefore, the statement that God "bestowed on Him the name which is above every name" means that God the Father gave Christ's human nature the capacity to manifest the glory of divinity which was His by virtue of the hypostatic union: therefore, it is to be worshipped by the entire universe.

St. Paul describes the glorification of Jesus Christ in terms similar to those used by the prophet Daniel of the Son of Man: "To Him was given dominion and glory and kingdom, that all peoples, nations and languages should serve His Kingdom, one that shall not be destroyed" (Daniel 7:14). Christ's lordship extends to all created things. Sacred Scripture usually speaks of "heaven and earth" when referring to the entire created universe; by mentioning here the underworld it is emphasizing that nothing escapes His dominion. Jesus Christ can here be seen as the fulfillment of Isaiah's prophecy about the universal sovereignty of Yahweh: "To Me every knee shall bow, every tongue shall swear" (Isaiah 45:23). All created things come under His sway, and men are duty-bound to accept the basic truth of Christian teaching: "Jesus Christ is Lord." The Greek word "Kyrios" used here by St. Paul is the word used by the Septuagint, the early Greek version of the Old Testament, to translate the name of God ("Yahweh"). Therefore, this sentence means "Jesus Christ is God."

The Christ proclaimed here as having been raised on high is the man-God who was born and died for our sake, attaining the glory of His exaltation after undergoing the humiliation of the cross. In this also Christ sets us an example: we cannot attain the glory of Heaven unless we understand the supernatural value of difficulties, ill-health and suffering: these are manifestations of Christ's cross present in our ordinary life. "We have to die to ourselves and be born again to a new life. Jesus Christ obeyed in this way, even unto death on a cross (Philippians 2:18); that is why God exalted Him. If we obey God's will, the cross will mean our own resurrection and exaltation. Christ's life will be fulfilled step by step in our own lives. It will be said of us that we have tried to be good children of God, who went about doing good in spite of our weakness and personal shortcomings, no matter how many" (St Josemaria Escriva, "Christ Is Passing By", 21).

13 posted on 03/24/2024 9:57:26 AM PDT by fidelis (Ecce Crucem Domini! Fugite partes adversae! Vicit Leo de tribu Juda, Radix David! Alleluia!)
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Processional Gospel Reading:

From: Mark 11:1-10

The Messiah Enters Jerusalem
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[1] And when they drew near to Jerusalem, to Bethphage and Bethany, at the Mount of Olives, he sent two of his disciples, [2] and said to them, “Go into the village opposite you, and immediately as you enter it you will find a colt tied, on which no one has ever sat; untie it and bring it. [3] If any one says to you, ‘Why are you doing this?’ say, ‘The Lord has need of it and will send it back here immediately.” [4] And they went away, and found a colt tied at the door out in the open street; and they untied it. [5] And those who stood there said to them, “What are you doing, untying the colt?” [6] And they told them what Jesus had said; and they let them go. [7] And they brought the colt to Jesus, and threw their garments on it; and be sat upon it. [8] And many spread their garments on the road, and others spread leafy branches which they had cut from the fields. [9] And those who went before and those who followed cried out, “Hosanna! Blessed is be who comes.in the name of the Lord! [10] Blessed is the kingdom of Our father David that is coming! Hosanna in the highest!”

[11] And he entered Jerusalem, and went into the temple; and when he had looked around at everything, as it was already late, he went out to Bethany with the twelve.

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Commentary:

1-11. Jesus had visited Jerusalem various times before, but he never did so in this way. Previously he had not wanted to be recognized as the Messiah; he avoided the enthusiasm of the crowd; but now he accepts their acclaim and even implies that it is justified, by entering the city in the style of a pacific king. Jesus’s public ministry is about to come to a close: he has completed his mission; he has preached and worked miracles; he has revealed himself as God wished he should; now in this triumphant entry into Jerusalem he shows that he is the Messiah. The people, by shouting “Blessed is he who comes in the name of the Lord! Blessed is the kingdom of our father David that is coming!”, are proclaiming Jesus as the long-awaited Messiah. When the leaders of the people move against him some days later, they reject this recognition the people have given him. Cf. notes on Mt 21:1-5 and 21:9.

3. Although, absolutely speaking, our Lord has no need of man, in fact he does choose to use us to carry out his plans just as he made use of the donkey for his entry into Jerusalem. “Jesus makes do with a poor animal for a throne. I don’t know about you; but I am not humiliated to acknowledge that in the Lord’s eyes I am a beast of burden: ‘I am like a donkey in your presence; nevertheless I am continually with you. You hold my right hand,’ (Ps 72:23), you take me by the bridle.

“Try to remember what a donkey is like--now that so few of them are left. Not an old, stubborn, vicious one that would give you a kick when you least expected, but a young one with his ears up like antennae. He lives on a meagre diet, is hard-working and has a quick, cheerful trot. There are hundreds of animals more beautiful, more deft and strong. But it was a donkey Christ chose when he presented himself to the people as king in response to their acclamation. For Jesus has no time for calculations, for astuteness, for the cruelty of cold hearts, for attractive but empty beauty. What he likes is the cheerfulness of a young heart, a simple step, a natural voice, clean eyes, attention to his affectionate word of advice. That is how he reigns in the soul” (St J. Escriva, "Christ Is Passing By", 181).

14 posted on 03/24/2024 9:57:42 AM PDT by fidelis (Ecce Crucem Domini! Fugite partes adversae! Vicit Leo de tribu Juda, Radix David! Alleluia!)
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To: fidelis
Click here to go to the FR thread for the Sacred Page meditations on the Scripture readings for this Sunday's Mass by Dr. John Bergsma.

Click here to go to the My Catholic Life! Devotional thread for today’s Gospel Reading

15 posted on 03/24/2024 9:59:06 AM PDT by fidelis (Ecce Crucem Domini! Fugite partes adversae! Vicit Leo de tribu Juda, Radix David! Alleluia!)
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To: fidelis

Join Cardinal Burke’s novena to Our Lady of Guadalupe for ‘crises of our age’ (Started March 12—Never too late to join!)

Let us pray.

O Virgin Mother of God, we fly to your protection and beg your intercession against the darkness and sin which ever more envelop the world and menace the Church. Your Son, Our Lord Jesus Christ, gave you to us as our mother as He died on the Cross for our salvation. So too, in 1531, when darkness and sin beset us, He sent you, as Our Lady of Guadalupe, on Tepeyac to lead us to Him Who alone is our light and our salvation.

Through your apparitions on Tepeyac and your abiding presence with us on the miraculous mantle of your messenger, Saint Juan Diego, millions of souls converted to faith in your Divine Son. Through this novena and our consecration to you, we humbly implore your intercession for our daily conversion of life to Him and the conversion of millions more who do not yet believe in Him. In our homes and in our nation, lead us to Him Who alone wins the victory over sin and darkness in us and in the world.

Unite our hearts to your Immaculate Heart so that they may find their true and lasting home in the Most Sacred Heart of Jesus. Ever guide us along the pilgrimage of life to our eternal home with Him. So may our hearts, one with yours, always trust in God's promise of salvation, in His never-failing mercy toward all who turn to Him with a humble and contrite heart. Through this novena and our consecration to you, O Virgin of Guadalupe, lead all souls in America and throughout the world to your Divine Son in Whose name we pray. Amen.

16 posted on 03/24/2024 9:59:53 AM PDT by fidelis (Ecce Crucem Domini! Fugite partes adversae! Vicit Leo de tribu Juda, Radix David! Alleluia!)
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To: fidelis
“O Lord, we are so easily deceived still into expecting from you a kingdom governed according to the laws of this world. Keep our eyes fixed on the triumph of life over death through the mystery of the cross, so that we may grow into a deeper understanding of the power of your law of love over the laws of human expectation, through Christ our Lord. Amen.”

(From Magnificat magazine)

17 posted on 03/24/2024 10:01:18 AM PDT by fidelis (Ecce Crucem Domini! Fugite partes adversae! Vicit Leo de tribu Juda, Radix David! Alleluia!)
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March is the month of devotion to Saint Joseph:


18 posted on 03/24/2024 10:01:43 AM PDT by fidelis (Ecce Crucem Domini! Fugite partes adversae! Vicit Leo de tribu Juda, Radix David! Alleluia!)
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To: annalex


Saint Catherine in Trönö Old Church, Sweden

19 posted on 03/24/2024 1:17:25 PM PDT by annalex (fear them not)
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