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Posts by annalex

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  • Catholic Caucus: Daily Mass Readings, 01-22-18, Day of Prayer for Legal Protection/Unborn Children

    01/22/2018 4:27:09 AM PST · 23 of 23
    annalex to annalex


    Temptation of Christ

    12 c.
    Monreale, Sicily

  • Catholic Caucus: Daily Mass Readings, 01-22-18, Day of Prayer for Legal Protection/Unborn Children

    01/22/2018 4:26:34 AM PST · 22 of 23
    annalex to annalex
    22. And the Scribes which came down from Jerusalem said, He has Beelzebub, and by the prince of the devils casts he out devils.

    BEDE; The Scribes also coming down from Jerusalem blaspheme. But the multitude from Jerusalem, and from other regions of Judea, or of the Gentiles, followed the Lord, because so it was to be at the time of His Passion, that a crowd of the people of the Jews should lead Him to Jerusalem with palms and praises, and the Gentiles should desire to see Him; but the Scribes and Pharisees should plot together for His death.

    23. And he called them to him, and said to them in parables, How can Satan cast out Satan?
    24. And if a kingdom be divided against itself, that kingdom cannot stand.
    25. And if a house be divided against itself, that house cannot stand.
    26. And if Satan rise up against himself, and be divided, he cannot stand, but has an end.
    27. No man can enter into a strong man's house, and spoil his goods, except he will first bind the strong man; and then he will spoil his house.
    28. Verily I say to you, All sins shall be forgiven to the sons of men, and blasphemies wherewith soever they shall blaspheme:
    29. But he that shall blaspheme against the Holy Ghost has never forgiveness, but is in danger of eternal damnation:
    30. Because they said, He has an unclean spirit.

    PSEUD-CHRYS. The blasphemy of the Scribes having been detailed, our Lord shows that what they said was impossible confirming His proof by an example. Wherefore it says And having called them together to him, He said to them in parables, How can Satan, cast out Satan?

    As if He had said, A kingdom divided against itself by civil war must be desolated, which is exemplified both in a house and in a city. Wherefore also if Satan's kingdom be divided against itself, so that Satan expels Satan from men, the desolation of the kingdom of the devils is at hand. But their kingdom consists in keeping men under their dominion. If therefore they are driven away from men, it amounts to nothing less than the dissolution of their kingdom. But if they still hold their power over men, it is manifest that the kingdom of evil is still standing, and Satan is not divided against himself.

    GLOSS. And because He has already shown by an example that a devil cannot cast out a devil, He shows how he can be expelled, saying,

    No man can enter into a strong man's house, &c.

    THEOPHYL. The meaning of the example is this: The devil is the strong man; his goods are the men into whom he is received; unless therefore a man first conquers the devil, how can he deprive him of his goods, that is, of the men whom he has possessed? So also I who spoil his goods, that is, free men from suffering by his possession, first spoil the devils and vanquish them, and am their enemy. How then can you say that I have Beelzebub, and that being the friend of the devils, I cast them out?

    BEDE; The Lord has also bound the strong man, that is, the devil: which means, he has restrained him from seducing the elect, and entering into his house, the world; The has spoiled his house , and his goods, that is men, because He has snatched them from the snares of the devil, and has united them to His Church. Or, He has spoiled his house, because the four parts of the world, over which the old enemy had sway, He has distributed to the Apostles and their successors, that they may convert the people to the way of life.

    But the Lord shows that they committed a great sin, in crying out that that which they knew to be of God, was of the devil, when He subjoins, Verily I say to you, All sins are forgiven, &c. All sins and blasphemies are not indeed remitted to all men, but to those who have gone through a repentance in this life sufficient for their sins; thus neither is Novatus right, who denied that any pardon should be granted to penitents, who had lapsed in time of martyrdom; nor Origen, who asserts that after the general judgment, after the revolution of ages, all sinners will receive pardon for their sins, which error the following words of the Lord condemn, when He adds, But he that shall blaspheme against the Holy Ghost, &c.

    PSEUD-CHRYS. He says indeed, that blasphemy concerning Himself was pardonable, because He then seemed to be a man despised and of the most lowly birth, but, that contumely against God has no remission. Now blasphemy against the Holy Ghost is against God, for the operation of the Holy Ghost is the kingdom of God; and for this reason, He says, that blasphemy against the Holy Ghost cannot be remitted. Instead, however, of what is here added, But will be in danger of eternal damnation, another Evangelist says, Neither in this world, nor in the world to come. By which is understood, the judgment which is according to the law, and that which is to come. For the law orders one who blasphemes God to be slain, and in the judgment of the second law he has no remission. However, he who is baptized is taken out of this world; but the Jews were ignorant of the remission which takes place in baptism. He therefore who refers to the devil miracles, and the casting out of devils which belong to the Holy Ghost alone, has no room left him for remission of his blasphemy.

    Neither does it appear that such a blasphemy as this is remitted, since it is against the Holy Ghost. Wherefore he adds, explaining it, Because they said, He has an unclean spirit.

    THEOPHYL. We must however understand, that they will not obtain pardon unless they repent. But since it was at the flesh of Christ that they were offended, even though they did not repent, some excuse was allowed them, and they obtained some remission.

    PSEUDO-JEROME; Or this is meant; that he will not deserve to work out repentance, so as to be accepted, who, understanding who Christ was, declared that He was the prince of the devils.

    BEDE; Neither however are those, who do not believe the Holy Spirit to be God, guilty of an unpardonable blasphemy, because they were persuaded to do this by human ignorance, not by devilish malice.

    AUG. Or else impenitence itself is the blasphemy against the Holy Ghost which has no remission. For either in his thought or by his tongue, he speaks a word against the Holy Ghost, the forgiver of sins, who treasures up for himself an impenitent heart. But He subjoins, Because they said, He has an unclean spirit, that he might show that His reason for saying it, was their declaring that He cast out a devil by Beelzebub, not because there is a blasphemy, which cannot be remitted, since even this might be remitted through a right repentance; but the cause why this sentence was put forth by the Lord, after mentioning the unclean spirit, (who as our Lord shows was divided against himself,) was, that the Holy Ghost even makes those whom He brings together undivided, by His remitting those sins, which divided them from Himself, which gift of remission is resisted by no one, but him who has the hardiness of an impenitent heart. For in another place, the Jews said of the Lord, that He had a devil, without however His saying anything there about the blasphemy against the Spirit; and the reason is, that they did not there cast in His teeth the unclean spirit, in such a way, that that spirit could by their own words be shown to be divided against Himself, as Beelzebub was here shown to be, by their saying, that it might be he who cast out devils.

    Catena Aurea Mark 3
  • Catholic Caucus: Daily Mass Readings, 01-22-18, Day of Prayer for Legal Protection/Unborn Children

    01/22/2018 4:26:00 AM PST · 21 of 23
    annalex to Salvation
    Mark
      English: Douay-Rheims Latin: Vulgata Clementina Greek NT: Byzantine/Majority Text (2000)
      Mark 3
    22 And the scribes who were come down from Jerusalem, said: He hath Beelzebub, and by the prince of devils he casteth out devils. Et scribæ, qui ab Jerosolymis descenderant, dicebant : Quoniam Beelzebub habet, et quia in principe dæmoniorum ejicit dæmonia. και οι γραμματεις οι απο ιεροσολυμων καταβαντες ελεγον οτι βεελζεβουλ εχει και οτι εν τω αρχοντι των δαιμονιων εκβαλλει τα δαιμονια
    23 And after he had called them together, he said to them in parables: How can Satan cast out Satan? Et convocatis eis in parabolis dicebat illis : Quomodo potest Satanas Satanam ejicere ? και προσκαλεσαμενος αυτους εν παραβολαις ελεγεν αυτοις πως δυναται σατανας σαταναν εκβαλλειν
    24 And if a kingdom be divided against itself, that kingdom cannot stand. Et si regnum in se dividatur, non potest regnum illud stare. και εαν βασιλεια εφ εαυτην μερισθη ου δυναται σταθηναι η βασιλεια εκεινη
    25 And if a house be divided against itself, that house cannot stand. Et si domus super semetipsam dispertiatur, non potest domus illa stare. και εαν οικια εφ εαυτην μερισθη ου δυναται σταθηναι η οικια εκεινη
    26 And if Satan be risen up against himself, he is divided, and cannot stand, but hath an end. Et si Satanas consurrexerit in semetipsum, dispertitus est, et non poterit stare, sed finem habet. και ει ο σατανας ανεστη εφ εαυτον και μεμερισται ου δυναται σταθηναι αλλα τελος εχει
    27 No man can enter into the house of a strong man and rob him of his goods, unless he first bind the strong man, and then shall he plunder his house. Nemo potest vasa fortis ingressus in domum diripere, nisi prius fortem alliget, et tunc domum ejus diripiet. ουδεις δυναται τα σκευη του ισχυρου εισελθων εις την οικιαν αυτου διαρπασαι εαν μη πρωτον τον ισχυρον δηση και τοτε την οικιαν αυτου διαρπαση
    28 Amen I say to you, that all sins shall be forgiven unto the sons of men, and the blasphemies wherewith they shall blaspheme: Amen dico vobis, quoniam omnia dimittentur filiis hominum peccata, et blasphemiæ quibus blasphemaverint : αμην λεγω υμιν οτι παντα αφεθησεται τα αμαρτηματα τοις υιοις των ανθρωπων και βλασφημιαι οσας αν βλασφημησωσιν
    29 But he that shall blaspheme against the Holy Ghost, shall never have forgiveness, but shall be guilty of an everlasting sin. qui autem blasphemaverit in Spiritum Sanctum, non habebit remissionem in æternum, sed reus erit æterni delicti. ος δ αν βλασφημηση εις το πνευμα το αγιον ουκ εχει αφεσιν εις τον αιωνα αλλ ενοχος εστιν αιωνιου κρισεως
    30 Because they said: He hath an unclean spirit. Quoniam dicebant : Spiritum immundum habet. οτι ελεγον πνευμα ακαθαρτον εχει
  • Catholic Caucus: Sunday Mass Readings, 01-21-18, Third Sunday in Ordinary Time

    01/21/2018 9:43:14 AM PST · 29 of 48
    annalex to annalex


    Calling of Saints Andrew and Peter

    Caravaggio

    c. 1603–1606
    Royal Collection, Hampton Court Palace, London
  • Catholic Caucus: Sunday Mass Readings, 01-21-18, Third Sunday in Ordinary Time

    01/21/2018 9:38:06 AM PST · 28 of 48
    annalex to annalex
    14. Now after that John was put in prison, Jesus came into Galilee, preaching the Gospel of the kingdom of God,
    15. And saying, The time is fulfilled, and the kingdom of God is at hand: repent you, and believe the Gospel.

    PSEUDO-CHRYS. The Evangelist Mark follows Matthew in his order, and therefore after having said that Angels minister, he subjoins, But after that John was put into prison, Jesus came, &c. After the temptation and the ministry of Angels, He goes back into Galilee, teaching us not to resist the violence of evil men.

    THEOPHYL. And to show us that in persecutions we ought to retire, and not to await them; but when we fall into them, we must sustain them.

    PSEUD-CHRYS. He retired also that He might keep Himself for teaching and for healing, before He suffered, and after fulfilling all these things, might become obedient unto death.

    BEDE; John being put in prison, fitly does the Lord begin to preach: wherefore there follows, Preaching the Gospel, &c. For when the Law Ceases, the Gospel arises in its steps.

    PSEUDO-JEROME; When the shadow ceases, the truth comes on; first, John in prison, the Law in Judea; then, Jesus in Galilee, Paul among the Gentiles preaching the Gospel of the kingdom. For to an earthly kingdom succeeds poverty, to the poverty of Christians is given an everlasting kingdom; but earthly honor is like the foam of water, or smoke, or sleep.

    BEDE; Let no one, however, suppose that the putting of John in prison took place immediately after the forty days' temptation and the fast of the Lord; for whoever reads the Gospel of John will find, that the Lord taught many things before the putting of John in prison, and also did many miracles; for you have in his Gospel, This beginning of miracles did Jesus; and afterwards, for John was not yet cast into prison. Now it is said, that when John read the books of Matthew, Mark, and Luke, he approved indeed the text of the history, and affirmed that they had spoken truth, but said that they had composed the history of only one year after John was cast into prison, in which year also he suffered. Passing over then the year of which the transactions had been published by the three others, he related the events of the former period, before John was cast into prison. When therefore Mark had said that Jesus came into Galilee, preaching the Gospel of the kingdom, he subjoins, saying, Since the time is fulfilled, &c.

    PSEUD-CHRYS. Since then the time was fulfilled, when the fullness of time was come, and God sent His Son, it was fitting that the race of man should obtain the last dispensation of God. And therefore he says, for the kingdom of heaven is at hand. But the kingdom of God is essentially the same as the kingdom of heaven, though they differ in idea. For by the kingdom of God is to be understood that in which God reigns; and this in truth is in the region of the living, where, seeing God face to face, they will abide in the good things now promised to them; whether by this region one chooses to understand Love, or some other confirmation of those who put on the likeness of things above, which are signified by the heavens. For it is clear enough that the kingdom of God is confined neither by place nor by time.

    THEOPHYL. Or else, the Lord means that the time of the Law is completed; as if He said, Up to this time the Law was at work; from this time the kingdom of God will work, that is, a conversation according to the Gospel, which is with reason likened to the kingdom of heaven. For when you see a man clothed in flesh living according to the Gospel, do you not say that he has the kingdom of heaven, which is not meat and drink, but righteousness and peace and joy in the Holy Ghost?

    The next word is, Repent.

    PSEUDO-JEROME; For he must repent, who would keep close to eternal good, that is, to the kingdom of God. For he who would have the kernel, breaks the shell; the sweetness of the apple makes up for the bitterness of its root; the hope of gain makes the dangers of the sea pleasant; the hope of health takes away from the painfulness of medicine. They are able worthily to proclaim the preaching of Christ who have deserved to attain to the reward of forgiveness; and therefore after he has said, Repent, He subjoins, and believe the Gospel. For unless you have believed, you shall not understand.

    BEDE; Repent, therefore, and believe; that is, renounce dead works; for of what use is believing without good works? The merit of good works does not, however, bring to faith, but faith begins, that good works may follow.

    16. Now as he walked by the Sea of Galilee, he saw Simon and Andrew his brother casting a net into the sea: for they were fishers.
    17. And Jesus said unto them, Come you after me, and I will make you to become fishers of men.
    18. And straightway they forsook their nets, and followed him.
    19. And when he had gone a little farther thence, he saw James the son of Zebedee, and John his brother, who also were in the ship mending their nets.
    20. And straightway he called them: and they left their father Zebedee in the ship with the hired servants, and went after him.

    GLOSS. The Evangelist, having mentioned the preaching of Christ to the multitude, goes on to the calling of the disciples, whom he made ministers of his preaching, whence it follows, And passing along the sea of Galilee, &c.

    THEOPHYL. As the Evangelist John relates, Peter and Andrew were disciples of the Forerunner, but seeing that John had borne witness to Jesus, they joined themselves to him; afterwards, grieving that John had been cast into prison, they returned to their trade. Wherefore there follows, casting nets into the sea, for they were fishers. Look then upon them, living on their own labors, not on the fruits of iniquity; for such men were worthy to become the first disciples of Christ; whence it is subjoined, And Jesus said unto them, Come you after me. Now He calls them for the second time; for this is the second calling in respect of that, of which we read in John. But it is shown to what they were called, when it is added, I will make you become fishers of men.

    REMIG. For by the net of holy preaching they drew fish, that is, men, from the depths of the sea, that is, of infidelity, to the light of faith. Wonderful indeed is this fishing! for fishes when they are caught, soon after die; when men are caught by the word of preaching, they rather are made alive.

    BEDE; Now fisher's and unlettered men are sent to preach, that the faith of believers might be thought to lie in the power of God, not in eloquence or in learning. It goes on to say, and immediately they left their nets, and followed him.

    THEOPHYL. For we must not allow any time to lapse, but at once follow the Lord. After these again, He catches James and John, because they also, though poor, supported the old age of their father. Wherefore there follows, And when he had gone a little farther thence, he saw James the son of Zebedee, &c.

    But they left their father, because he would have hindered them in following Christ. Do you, also, when you are hindered by your parents, leave them, and come to God. It is shown by this that Zebedee was not a believer; but the mother of the Apostles believed, for she followed Christ, when Zebedee was dead.

    BEDE; It may be asked, how he could call two fishers from each of the boats, first, Peter and Andrew, then having gone a little further, the two others, sons of Zebedee, when Luke says that James and John were called to help Peter and Andrew, and that it was to Peter only that Christ said, Fear not, from this time you shall catch men; he also says, that at the same time, when they had brought their ships to land, they followed him. We must therefore understand that that transaction which Luke intimates happened first, and afterwards that they as their custom was, had returned to their fishing. So that what Mark here relates happened afterwards; for in this case they followed the Lord, without drawing their boats ashore, (which they would have done had they meant to return,) and followed Him, as one calling them, and ordering them to follow.

    PSEUDO-JEROME; Further, we are mystically carried away to heaven, like Elias, by this chariot, drawn by these fishers, as by four horses. On these four corner-stones the first Church is built, in these as in the four Hebrew letters, we acknowledge the tetragrammaton, the name of the Lord, we who are commanded after their example, to hear the voice of the Lord and to forget the people of wickedness, and the house of our fathers' conversation, which is folly before God, and the spider's net in the meshes of which we, like gnats, were all but fallen, and were confined by things vain as the air, which hangs on nothing; loathing also the ship of our former walk. For Adam, our forefather according to the flesh, is clothed with the skins of dead beasts; but now, having put off the old man, with his deeds, following the new man we are clothed with those skins of Solomon, with which the bride rejoices that she has been made beautiful. Again, Simon, means obedient; Andrew, manly; James, supplanter; John, grace; by which four names, we are knit together into God's host; by obedience, that we may listen; by manliness, that we do battle; by overthrowing, that we may persevere; by grace, that we may he preserved. Which four virtues are called cardinal; for by prudence, we obey; by justice, we bear ourselves manfully; by temperance, we tread the serpent underfoot; by fortitude, we earn the grace of God.

    THEOPHYL. We must know also, that action is first called, then contemplation; for Peter is the type of the active life, for he was more ardent than the others, just as the active life is the more bustling; but John is the type of the contemplative life, for he speaks more fully of divine things.

    Catena Aurea Mark 1
  • Catholic Caucus: Sunday Mass Readings, 01-21-18, Third Sunday in Ordinary Time

    01/21/2018 9:27:34 AM PST · 27 of 48
    annalex to Salvation
    Mark
      English: Douay-Rheims Latin: Vulgata Clementina Greek NT: Byzantine/Majority Text (2000)
      Mark 1
    14 And after that John was delivered up, Jesus came into Galilee, preaching the gospel of the kingdom of God, Postquam autem traditus est Joannes, venit Jesus in Galilæam, prædicans Evangelium regni Dei, μετα δε το παραδοθηναι τον ιωαννην ηλθεν ο ιησους εις την γαλιλαιαν κηρυσσων το ευαγγελιον της βασιλειας του θεου
    15 And saying: The time is accomplished, and the kingdom of God is at hand: repent, and believe the gospel. et dicens : Quoniam impletum est tempus, et appropinquavit regnum Dei : pœnitemini, et credite Evangelio. και λεγων οτι πεπληρωται ο καιρος και ηγγικεν η βασιλεια του θεου μετανοειτε και πιστευετε εν τω ευαγγελιω
    16 And passing by the sea of Galilee, he saw Simon and Andrew his brother, casting nets into the sea (for they were fishermen). Et præteriens secus mare Galilææ, vidit Simonem, et Andream fratrem ejus, mittentes retia in mare (erant enim piscatores), περιπατων δε παρα την θαλασσαν της γαλιλαιας ειδεν σιμωνα και ανδρεαν τον αδελφον αυτου του σιμωνος βαλλοντας αμφιβληστρον εν τη θαλασση ησαν γαρ αλιεις
    17 And Jesus said to them: Come after me, and I will make you to become fishers of men. et dixit eis Jesus : Venite post me, et faciam vos fieri piscatores hominum. και ειπεν αυτοις ο ιησους δευτε οπισω μου και ποιησω υμας γενεσθαι αλιεις ανθρωπων
    18 And immediately leaving their nets, they followed him. Et protinus relictis retibus, secuti sunt eum. και ευθεως αφεντες τα δικτυα αυτων ηκολουθησαν αυτω
    19 And going on from thence a little farther, he saw James the son of Zebedee, and John his brother, who also were mending their nets in the ship: Et progressus inde pusillum, vidit Jacobum Zebedæi, et Joannem fratrem ejus, et ipsos componentes retia in navi : και προβας εκειθεν ολιγον ειδεν ιακωβον τον του ζεβεδαιου και ιωαννην τον αδελφον αυτου και αυτους εν τω πλοιω καταρτιζοντας τα δικτυα
  • Catholic Caucus: Daily Mass Readings, 01-20-18, OM, St. Fabian, Pope, St. Sebastian, Martyrs

    01/20/2018 8:28:16 AM PST · 24 of 36
    annalex to annalex


    Maestà

    Duccio di Buoninsegna

    1288-1300
    Tempera on wood, 31,5 x 22,5 cm
    Kunstmuseum, Bern
  • Catholic Caucus: Daily Mass Readings, 01-20-18, OM, St. Fabian, Pope, St. Sebastian, Martyrs

    01/20/2018 8:27:52 AM PST · 23 of 36
    annalex to annalex
    20. And the multitude comes together again, so that they could not so much as eat bread.
    21. And when his friends heard of it, they went out to lay hold on him: for they said, He is beside himself.

    BEDE; The Lord leads the Apostles, when they were elected, into a house, as if admonishing them, that after having received the Apostleship, they should retire to look on their own consciences.

    Wherefore it is said, And they came into a house, and the multitude came together again, so that they could not eat bread.

    PSEUD-CHRYS. Ungrateful indeed were the multitudes of princes, whom their pride hinders from knowledge, but the grateful multitude of the people came to Jesus.

    BEDE; And blessed indeed the concourse of the crowd, flocking together, whose anxiety to obtain salvation was so great, that they left not the Author of Salvation even an hour free to take food. But Him, whom a crowd of strangers loves to follow, his relations hold in little esteem: for it goes on: And when his friends heard of it, they went out to lay hold upon him. For since they could not take in the depth of wisdom, which they heard, they thought that He was speaking in a senseless way, wherefore it continues, for they said, he is beside himself.

    THEOPHYL. That is, He has a devil and is mad, and therefore they wished to lay hold upon Him, that they might shut Him up as one who had a devil. And even His friends wished to do this, that is, His relations, perchance His countrymen, or His brethren. But it was a silly insanity in them, to conceive that the Worker of such great miracles of Divine Wisdom had become mad.

    BEDE; Now there is a great difference between those who do not understand the word of God from slowness of intellect, such as those, who are here spoken of, and those who purposely blaspheme, of whom it is added, And the Scribes which came down from Jerusalem, &c. For what they could not deny, they endeavor to pervert by a malicious interpretation, as if they were not the works of God, but of a most unclean spirit, that is, of Beelzebub, who was the God of Ekron. For 'Beel' means Baal himself, and 'zebub' a fly; the meaning of Beelzebub therefore is the man of flies, on account of the filth of the blood which was offered, from which most unclean rite, they call him prince of the devils, adding, and by the prince of the devils casts he out devils.

    PSEUDO-JEROME; But mystically, the house to which they came, is the early Church. The crowds which prevent their eating bread are sins and vices; for he who eats unworthily, eats and drinks damnation to himself.

    Catena Aurea Mark 3
  • Catholic Caucus: Daily Mass Readings, 01-20-18, OM, St. Fabian, Pope, St. Sebastian, Martyrs

    01/20/2018 8:27:20 AM PST · 22 of 36
    annalex to Salvation
    Mark
      English: Douay-Rheims Latin: Vulgata Clementina Greek NT: Byzantine/Majority Text (2000)
      Mark 3
    20 And they come to a house, and the multitude cometh together again, so that they could not so much as eat bread. Et veniunt ad domum : et convenit iterum turba, ita ut non possent neque panem manducare. και συνερχεται παλιν οχλος ωστε μη δυνασθαι αυτους μητε αρτον φαγειν
    21 And when his friends had heard of it, they went out to lay hold on him. For they said: He is become mad. Et cum audissent sui, exierunt tenere eum : dicebant enim : Quoniam in furorem versus est. και ακουσαντες οι παρ αυτου εξηλθον κρατησαι αυτον ελεγον γαρ οτι εξεστη
  • Catholic Caucus: Daily Mass Readings, 01-19-18

    01/19/2018 4:32:36 AM PST · 23 of 35
    annalex to annalex


    Christ the Savior with the 12 Apostles

    Macedonia, 17c.
  • Catholic Caucus: Daily Mass Readings, 01-19-18

    01/19/2018 4:31:57 AM PST · 22 of 35
    annalex to annalex
    13. And he goes up into a mountain, and calls to him whom he would: and they came to him.
    14. And he ordained twelve, that they should be with him, and that he might send them forth to preach,
    15. And to have power to heal sicknesses, and to cast out devils:
    16. And Simon he surnamed Peter;
    17. And James the son of Zebedee, and John the brother of James; and he surnamed them Boanerges, which is, The sons of thunder:
    18. And Andrew, and Philip, and Bartholomew, and Matthew, and Thomas, and James the son of Alpheus, and Thaddeus, and Simon the Canaanite,
    19. And Judas Iscariot, which also betrayed him.

    BEDE; After having forbidden the evil Spirits to preach Him, The chose holy men, to cast out the unclean spirits, and to preach the Gospel; wherefore it is said, And he went up in to a mountain, &c.

    THEOPHYL. Luke, however, says that He went up to pray, for after the showing forth of miracles He prays, teaching us that we should give thanks, when we obtain anything good, and refer it to divine grace.

    PSEUD-CHRYS. The also instructs the Prelates of the Church to pass the night in prayer before they ordain, that their office be not impeded. When therefore, according to Luke, it was day, He called whom He would; for there were many who followed Him.

    BEDE; For it was not a matter of their choice and zeal, but of Divine condescension and grace, that they should be called to the Apostleship. The amount also in which the Lord chose His Apostles, shows the lofty righteousness in which they were to be instructed, and which they were about to preach to men.

    PSEUDO-JEROME; Or spiritually, Christ is the mount, from which living waters flow, and milk is procured for the health of infants; whence the spiritual feast of fat things is made known, and whatever is believed to be most highly good is established by time grace of that Mountain. Those therefore who are highly exalted in merits and in words are called up into a mountain, that the place may correspond to the loftiness of their merits. It goes on: And they came to him, &c. For the Lord loved the beauty of Jacob, that they might sit upon twelve thrones, judging the twelve tribes of Israel, who also is bands of threes and fours watch around the tabernacle of the Lord, and carry the holy words of the Lord, bearing them forward on their actions, as men do burdens on their shoulders.

    BEDE; For as a sacrament of this the children of Israel once used to encamp about time Tabernacle, so that on each of the four sides of the square three tribes were stationed. Now three times four are twelve, and in three bands of four the Apostles were sent to preach, that through the four quarters of time whole world they might baptize the nations in the name of the Father, the Son, and the Holy Ghost.

    It goes on: And he gave them power, &c. That is, in order that time greatness of their deeds might bear witness to the greatness of their heavenly promises, and that they, who preached unheard-of things, might do unheard-of actions.

    THEOPHYL. Further, He gives the names of the Apostles, that the true Apostles might be known, so that men might avoid the false. And therefore it continues: And Simon he surnamed Cephas.

    AUG. But let no one suppose that Simon now received his name and was called Peter, for thus he would make Mark contrary to John, who relates that it had been long before said to him, You shall be called Cephas. But Mark gives this account by way of recapitulation; for as he wished to give the names of the twelve Apostles, and was obliged to call him Peter, his object was to intimate briefly, that he was not called this originally, but that the Lord gave him that name.

    BEDE; And the reason that the Lord willed that he fled should at first he called otherwise, was that from the change in itself of the name, a mystery might be conveyed to us. Peter then in Latin or in Greek means the same thing as Cephas in Hebrew, and in each language the name is drawn from a stone. Nor can it be doubted that is the rock of which Paul spoke, And this rock was Christ. For as Christ was the true light, and allowed also that the Apostles should be called the light of the world, so also to Simon, who believed on the rock Christ, He gave the name of Rock.

    PSEUDO-JEROME; Thus from obedience, which Simon signifies, the ascent is made to knowledge, which is meant by Peter. It goes on: And James the son of Zebedee, and John his brother.

    BEDE; We must connect this with what went before, He goes up into a mountain, and calls.

    PSEUDO-JEROME; Namely, James who has supplanted all the desires of the flesh, and John, who received by grace what others held by labor. There follows: And he surnamed them, Boanerges.

    PSEUD-CHRYS. The calls the sons of Zebedee by this name, because they were to spread over the world the mighty and illustrious decrees of the Godhead.

    PSEUDO-JEROME; Or by this the lofty merit of the three mentioned above is shown, who merited to hear in the mountain the thunders of the Father, when he proclaimed in thunder through a cloud concerning the Son, This is my beloved Son; that they also through the cloud of the flesh and the fire of the word, might as it were scatter the thunderbolts in rain on the earth, since the Lord turned the thunderbolts into rain, so that mercy extinguishes what judgment sets on fire.

    It goes on: And Andrew, who manfully does violence to perdition, so that he had ever ready within him his own death, to give as an answer, and his soul was ever in his hands.

    BEDE; For Andrew is a Greek name, which means 'manly', from that is, man, for he manfully adhered to the Lord. There follows, And Philip.

    PSEUDO-JEROME; Or, 'the mouth of a lamp,' that is, one who can throw light by his mouth upon what he has conceived in his heart, to whom the Lord gave the opening of a mouth, which diffused light. We know that this mode of speaking belongs to holy Scripture; for Hebrew names are put down in order to intimate a mystery. There follows: And Bartholomew, which means, the son of him who suspends the waters; of him, that is, who said, I will also command the clouds that they rain no rain upon it. But the name of son of God is obtained by peace and loving one's enemy; for, Blessed are the peacemakers, for they are the sons of God. And, Love your enemies, that you may be the sons of God. There follows: And Matthew, that is, 'given,' to whom it is given by the Lord, not only to obtain remission of sins, but to be enrolled in the number of the Apostles. And Thomas, which means, 'abyss;' for men who have knowledge by the power of God, put forward many deep things. It goes on: And James the son of Alphaeus, that is, of 'the learned' or 'the thousandth,' beside whom a thousand will fall. This other James is he, whose wrestling is not against flesh and blood, but against spiritual wickedness. There follows, And Thaddeus, that is, 'corculum,' which means 'he who guards the heart,' one who keeps his heart in all watchfulness.

    BEDE; But Thaddeus is the same person, as Luke calls in the Gospel and in the Acts, Jude of James, for he was the brother of James, the brother of the Lord, as he himself has written in his Epistle.

    There follows, And Simon the Canaanite, and Judas Iscariot, who betrayed him. He has added this by way of distinction from Simon Peter, and Jude the brother of James. Simon is called the Canaanite from Cana, a village in Galilee, and Judas, Scariotes, from the village from which he had his origin, or he is so called from the tribe of Issachar.

    THEOPHYL. Whom he reckons amongst the Apostles, that we may learn that God does not repel any man for wickedness, which is future, but counts him worthy on account of his present virtue.

    PSEUDO-JEROME; But Simon is interpreted, 'laying aside sorrow;' for blessed are they that mourn, for they shall be comforted. And he is called Canaanite, that is, Zealot, because the zeal of the Lord ate him up. But Judas Iscariot is one who does not do away his sins by repentance. For Judas means 'boaster,' or vain-glorious. And Iscariot, 'the memory of death.' But many are the proud and vain-glorious confessors in the Church, as Simon Magus, and Arius, and other heretics, whose deathlike memory is celebrated in the Church, that it may be avoided.

    Catena Aurea Mark 3
  • Catholic Caucus: Daily Mass Readings, 01-19-18

    01/19/2018 4:31:28 AM PST · 21 of 35
    annalex to Salvation
    Mark
      English: Douay-Rheims Latin: Vulgata Clementina Greek NT: Byzantine/Majority Text (2000)
      Mark 3
    13 And going up into a mountain, he called unto him whom he would himself: and they came to him. Et ascendens in montem vocavit ad se quos voluit ipse : et venerunt ad eum. και αναβαινει εις το ορος και προσκαλειται ους ηθελεν αυτος και απηλθον προς αυτον
    14 And he made that twelve should be with him, and that he might send them to preach. Et fecit ut essent duodecim cum illo : et ut mitteret eos prædicare. και εποιησεν δωδεκα ινα ωσιν μετ αυτου και ινα αποστελλη αυτους κηρυσσειν
    15 And he gave them power to heal sicknesses, and to cast out devils. Et dedit illis potestatem curandi infirmitates et ejiciendi dæmonia. και εχειν εξουσιαν θεραπευειν τας νοσους και εκβαλλειν τα δαιμονια
    16 And to Simon he gave the name Peter: Et imposuit Simoni nomen Petrus : και επεθηκεν τω σιμωνι ονομα πετρον
    17 And James the son of Zebedee, and John the brother of James; and he named them Boanerges, which is, The sons of thunder: et Jacobum Zebedæi, et Joannem fratrem Jacobi, et imposuit eis nomina Boanerges, quod est, Filii tonitrui : και ιακωβον τον του ζεβεδαιου και ιωαννην τον αδελφον του ιακωβου και επεθηκεν αυτοις ονοματα βοανεργες ο εστιν υιοι βροντης
    18 And Andrew and Philip, and Bartholomew and Matthew, and Thomas and James of Alpheus, and Thaddeus, and Simon the Cananean: et Andræam, et Philippum, et Bartholomæum, et Matthæum, et Thomam, et Jacobum Alphæi, et Thaddæum, et Simonem Cananæum, και ανδρεαν και φιλιππον και βαρθολομαιον και ματθαιον και θωμαν και ιακωβον τον του αλφαιου και θαδδαιον και σιμωνα τον κανανιτην
    19 And Judas Iscariot, who also betrayed him. et Judas Iscariotem, qui et tradidit illum. και ιουδαν ισκαριωτην ος και παρεδωκεν αυτον και ερχονται εις οικον

    (*) "και ερχονται εις οικον" ("and they come to a house") begins verse 20 in the translations.

  • Catholic Caucus: Daily Mass Readings, 01-18-18

    01/18/2018 4:28:52 AM PST · 23 of 34
    annalex to annalex


    Christ preaching at the seaport

    Jan Brueghel

    1597
    London, Private Collection
  • Catholic Caucus: Daily Mass Readings, 01-18-18

    01/18/2018 4:28:22 AM PST · 22 of 34
    annalex to annalex
    7. But Jesus withdrew himself with his disciples to the sea: and a great multitude from Galilee followed him, and from Judea,
    8. And from Jerusalem, and from Judea, and from beyond Jordan; and they about Tyre and Sidon, a great multitude, when they had heard what great things He did, came to him.
    9. And he spoke to his disciples, that a small ship should wait on him, because of the multitude, lest they should throng him.
    10. For he had healed many; insomuch that they pressed upon him for to touch him, as many as had plagues.
    11. And unclean spirits, when they saw him, fell down before him, and cried, saying, You ard the Son of God.
    12. And he straitly charged them that they should not make him known.

    THEOPHYL. At the same time again, he goes away, that by quitting the ungrateful he might do good to more, for many followed him, and he healed them. For there follows, And great multitude from Galilee, &c. Syrians and Sidonians, being foreigners, receive benefit from Christ; but His kindred the Jews persecute Him: thus there is no profit in relationship, if there be not a similarity in goodness.

    BEDE; For the strangers followed Him, because they saw the works of His powers, and in order to hear the words of His teaching. But the Jews, induced solely by their opinion of His powers, in a vast multitude come to hear Him, and to beg for His aiding health; wherefore there follows, And he spoke to his disciples, that they should wait, &c.

    THEOPHYL. Consider then how he hid His glory, for he begs for a little ship, lest the crowd should hurt Him, so that entering into it, he might remain unharmed. it follows, As many as had scourges, &c. But he means by scourges, diseases, for God scourges us, as a father does His children.

    BEDE; Both therefore fell down before the Lord, those who had the plagues of bodily diseases, and those who were vexed by unclean spirits. The sick did this simply with the intention of obtaining health, but the demoniacs, or rather the devils within them, because under the mastery of a fear of God they were compelled not only to fall down before Him, but also to praise His majesty; wherefore it goes on, And they cried out, saying, You are the Son of God. And here we must wonder at the blindness of the Arians, who, after the glory of His resurrection, deny the Son of God, Whom the devils confess to be the Son of God, though still clothed with human flesh.

    There follows, And he straitly charged them, that they should not make him known. For God said to the sinner, Why do you preach my laws? A sinner is forbidden to preach the Lord, lest any one listening to his preaching should follow him in his error, for the devil is an evil master, who always mingles false things with true, that the semblance of truth may cover the witness of fraud. But not only devils, but persons healed by Christ, and even Apostles, are ordered to be silent concerning Him before the Passion, lest by the preaching of the majesty of His Divinity, the economy of His Passion should be retarded. But allegorically, in the Lord's coming out of the synagogue, and them retiring to the sea, The prefigured the salvation of the Gentiles, to whom The deigned to come through their faith, having quitted the Jews on account of their perfidy. For the nations, driven about in divers by-paths of error, are fitly compared to the unstable sea.

    Again, a great crowd from various provinces followed Him, because He has received with kindness many nations, who came to Him through the preaching of the Apostles. But the ship waiting upon the Lord in the sea is the Church, collected from amongst the nations; and He goes into it lest the crowd should throng Him, because flying from the troubled minds of carnal persons, The delights to come to those who despise the glory of this world, and to dwell within them. Further, there is a difference between thronging the Lord, and touching Him; for they throng Him, when by carnal thoughts and deeds they trouble peace, in which truth dwells; but he touches Him, who by faith and love has received Him into his heart; wherefore those who touched Him are said to have been saved.

    THEOPHYL. Morally again, the Herodians, that is, persons who love the lusts of the flesh, wish to slay Christ. For the meaning of Herod is, 'of skin.' But those who quit their country, that is, a carnal mode of living, follow Christ, and their plagues are healed, that is, the sins which wound their conscience. But Jesus in us is our reason, which commands that our vessel, that is, our body, should serve Him, lest the troubles of worldly affairs should press upon our reason.

    Catena Aurea Mark 3
  • Catholic Caucus: Daily Mass Readings, 01-18-18

    01/18/2018 4:27:57 AM PST · 21 of 34
    annalex to Salvation
    Mark
      English: Douay-Rheims Latin: Vulgata Clementina Greek NT: Byzantine/Majority Text (2000)
      Mark 3
    7 But Jesus retired with his disciples to the sea; and a great multitude followed him from Galilee and Judea, Jesus autem cum discipulis suis secessit ad mare : et multa turba a Galilæa et Judæa secuta est eum, και ο ιησους ανεχωρησεν μετα των μαθητων αυτου προς την θαλασσαν και πολυ πληθος απο της γαλιλαιας ηκολουθησαν αυτω και απο της ιουδαιας
    8 And from Jerusalem, and from Idumea, and from beyond the Jordan. And they about Tyre and Sidon, a great multitude, hearing the things which he did, came to him. et ab Jerosolymis, et ab Idumæa, et trans Jordanem : et qui circa Tyrum et Sidonem multitudo magna, audientes quæ faciebat, venerunt ad eum. και απο ιεροσολυμων και απο της ιδουμαιας και περαν του ιορδανου και οι περι τυρον και σιδωνα πληθος πολυ ακουσαντες οσα εποιει ηλθον προς αυτον
    9 And he spoke to his disciples that a small ship should wait on him because of the multitude, lest they should throng him. Et dicit discipulis suis ut navicula sibi deserviret propter turbam, ne comprimerent eum : και ειπεν τοις μαθηταις αυτου ινα πλοιαριον προσκαρτερη αυτω δια τον οχλον ινα μη θλιβωσιν αυτον
    10 For he healed many, so that they pressed upon him for to touch him, as many as had evils. multos enim sanabat, ita ut irruerent in eum ut illum tangerent, quotquot habebant plagas. πολλους γαρ εθεραπευσεν ωστε επιπιπτειν αυτω ινα αυτου αψωνται οσοι ειχον μαστιγας
    11 And the unclean spirits, when they saw him, fell down before him: and they cried, saying: Et spiritus immundi, cum illum videbant, procidebant ei : et clamabant, dicentes : και τα πνευματα τα ακαθαρτα οταν αυτον εθεωρει προσεπιπτεν αυτω και εκραζεν λεγοντα οτι συ ει ο υιος του θεου
    12 Thou art the Son of God. And he strictly charged them that they should not make him known. Tu es Filius Dei. Et vehementer comminabatur eis ne manifestarent illum. και πολλα επετιμα αυτοις ινα μη φανερον αυτον ποιησωσιν

    (*) "συ ει ο υιος του θεου" ("Thou art the Son of God") begins verse 12 in the translations.

  • Catholic Caucus: Daily Mass Readings, 01-17-18, M, St. Anthony, Abbot

    01/17/2018 7:13:43 AM PST · 24 of 36
    annalex to annalex


    Christ heals the man with paralyzed hand

    12c.
    Cathedral of the Nativity of the Mother of God
    Monreale, Sicily
  • Catholic Caucus: Daily Mass Readings, 01-17-18, M, St. Anthony, Abbot

    01/17/2018 7:13:16 AM PST · 23 of 36
    annalex to annalex
    1. And he entered again into the synagogue; and there was a man there which had a withered hand.
    2. And they watched him, whether he would heal him on the sabbath day; that they might accuse him.
    3. And he said to the man which had the withered hand, Stand forth.
    4. And he said to them, Is it lawful to do good on the sabbath days, or to do evil? to save life, or to kill? But they held their peace.
    5. And when he had looked round about on them with anger, being grieved for the hardness of their hearts, he said to the man, Stretch forth your hand. And he stretched it out: and his hand was restored whole as the other.

    THEOPHYL. After confounding the Jews, who had blamed His disciples, for pulling the ears of corn on the sabbath day, by the example of David, the Lord now further bringing them to the truth, works a miracle on the sabbath; showing that, if it is a pious deed to work miracles on the sabbath for the health of men, it is not wrong to do on the sabbath things necessary for the body: he says therefore, And he entered again into the synagogue; and there was a man there which had a withered hand.

    And they watched him, whether he would heal him on the sabbath-day; that they might accuse him.

    BEDE; For, since He had defended the breaking of the sabbath, which they objected to His disciples, by an approved example, now they wish, by watching Him, to calumniate Himself, that they might accuse Him of a transgression, if He cured on the sabbath, of cruelty or of folly, if He refused. It goes on: And he said to the man which had the withered hand, Stand in the midst.

    PSEUD-CHRYS. He placed him in the midst, that they might be frightened at the sight, and on seeing him compassionate him, and lay aside their malice.

    BEDE; And anticipating the calumny of the Jews, which they had prepared for Him, He accused them of violating the precepts of the law, by a wrong interpretation. Wherefore there follows: And he said to them, Is it lawful to do good on the sabbath-day, or to do evil? And this He asks, because they thought that on the sabbath they were to rest even from good works, whilst the law commands to abstain from bad, saying, You shall do no servile work therein; that is, sin: for Whosoever commits sin is the servant of sin. What He first says, to do good on the sabbath-day or to do evil, is the same as what He afterwards adds, to save a life or to lose it; that is, to cure a man or not. Not that God, Who is in the highest degree good, can be the author of perdition to us, but that His not saving is in the language of Scripture to destroy.

    But if it be asked, wherefore the Lord, being about to cure time body, asked about the saving of the soul, let him understand either that in the common way of Scripture the soul is put for the man; as it is said, All the souls that came out of the loins of Jacob; or because He did those miracles for time saving of a soul, or because the healing itself of the hand signified the saving of the soul.

    AUG. But someone may wonder how Matthew could have said, that they themselves asked the Lord, if it was lawful to heal on the sabbath-day; when Mark rather relates it that they were asked by our Lord, Is it lawful to do good on the sabbath-day, or to do evil? Therefore we must understand that they first asked the Lord, if it was lawful to heal on the sabbath-day, then that understanding their thoughts, and that they were seeking an opportunity to accuse Him, He placed in the middle him whom He was about to cure, and put those questions, which Mark and Luke relate. We must then suppose, that when they were silent, He propounded the parable of the sheep, and concluded, that it was lawful to do good on time sabbath-day. It goes on: But they were silent.

    PSEUD-CHRYS. For they knew that He would certainly cure him. It goes on: And looking round about upon them with anger. His looking round upon them in anger, and being saddened at the blindness of their hearts, is fitting for His humanity, which He deigned to take upon Himself for us. He connects the working of the miracle with a word, which proves that the man is cured by His voice alone. It follows therefore, And he stretched it out, and his hand was restored. Answering by all these things for His disciples, and at time same time showing that His life is above the law.

    BEDE; But mystically, the man with a withered hand shows the human race, dried up as to its fruitfulness in good works, but now cured by the mercy of the Lord; the hand of man, which in our first parent had been dried up when He plucked the fruit of the forbidden tree, through time grace of the Redeemer, Who stretched His guiltless hands on the tree of the cross, has been restored to health by the juices of good works. Well too was it in the synagogue that the hand was withered; for where the gift of knowledge is greater there also the danger of inexcusable guilt is greater.

    PSEUDO-JEROME; Or else it means the avaricious, which, being able to give had rather receive, and love robbery rather than making gifts. And they are commanded to stretch forth their hands, that is, let him that stole steal no more, but rather let him labor, working with his hand the thing which is good, that he may have to give to him that needs.

    THEOPHYL. Or, he has his right hand withered, whom does not the works which belong to the right side; for from the time that our hand is employed in forbidden deeds, from that time it is withered to the working of good. But it will be restored whenever it stands firm in virtue; wherefore Christ said, Arise, that is, from sin, and stand in the midst; that thus it may stretch itself forth neither too little or too much.

    6. And the Pharisees went forth, and straightway took counsel with the Herodians against him, how they might destroy him.

    BEDE; The Pharisees, thinking it a crime that at the word of the Lord the hand which was diseased was restored to a sound state, agreed to make a pretext of the words spoken by our Savior; wherefore it is said, And the Pharisees went forth, and straightway took counsel with the Herodians against him, how they might destroy him. As if every one amongst them did not greater things on the sabbath day, carrying food, reaching forth a cup, and whatever else is necessary for meals. Neither could He, Who said and it was done, be convicted of toiling on the sabbath day.

    THEOPHYL. But the soldiers of Herod the king are called Herodians, because a certain new heresy had sprung up, which asserted that Herod was the Christ. For the prophecy of Jacob intimated, that when the princes of Judah failed, then Christ should come; because therefore in the time of Herod none of the Jewish princes remained, and he, an alien, was the sole ruler, some thought that he was the Christ, and set on foot this heresy. These, therefore, were with the Pharisees trying to kill Christ.

    BEDE; Or else he calls Herodiamus the servants of Herod the Tetrarch, who on account of the hatred which their Lord had for Joimum, pursued with treachery and hate the Savior also, Whom John preached it goes on, But Jesus withdrew himself with his disciples to the sea; He fled from their treachery, because the hour of His passion had not yet come, and no place away from Jerusalem was proper for His Passion. By which also he gave an example to His disciples, when they suffer persecution in one city, to thee to another.

    Catena Aurea Mark 3
  • Catholic Caucus: Daily Mass Readings, 01-17-18, M, St. Anthony, Abbot

    01/17/2018 7:12:45 AM PST · 22 of 36
    annalex to Salvation
    Mark
      English: Douay-Rheims Latin: Vulgata Clementina Greek NT: Byzantine/Majority Text (2000)
      Mark 3
    1 AND he entered again into the synagogue, and there was a man there who had a withered hand. Et introivit iterum in synagogam : et erat ibi homo habens manum aridam. και εισηλθεν παλιν εις την συναγωγην και ην εκει ανθρωπος εξηραμμενην εχων την χειρα
    2 And they watched him whether he would heal on the sabbath days; that they might accuse him. Et observabant eum, si sabbatis curaret, ut accusarent illum. και παρετηρουν αυτον ει τοις σαββασιν θεραπευσει αυτον ινα κατηγορησωσιν αυτου
    3 And he said to the man who had the withered hand: Stand up in the midst. Et ait homini habenti manum aridam : Surge in medium. και λεγει τω ανθρωπω τω εξηραμμενην εχοντι την χειρα εγειραι εις το μεσον
    4 And he saith to them: Is it lawful to do good on the sabbath days, or to do evil? to save life, or to destroy? But they held their peace. Et dicit eis : Licet sabbatis benefacere, an male ? animam salvam facere, an perdere ? At illi tacebant. και λεγει αυτοις εξεστιν τοις σαββασιν αγαθοποιησαι η κακοποιησαι ψυχην σωσαι η αποκτειναι οι δε εσιωπων
    5 And looking round about on them with anger, being grieved for the blindness of their hearts, he saith to the man: Stretch forth thy hand. And he stretched it forth: and his hand was restored unto him. Et circumspiciens eos cum ira, contristatus super cæcitate cordis eorum, dicit homini : Extende manum tuam. Et extendit, et restituta est manus illi. και περιβλεψαμενος αυτους μετ οργης συλλυπουμενος επι τη πωρωσει της καρδιας αυτων λεγει τω ανθρωπω εκτεινον την χειρα σου και εξετεινεν και αποκατεσταθη η χειρ αυτου υγιης ως η αλλη
    6 And the Pharisees going out, immediately made a consultation with the Herodians against him, how they might destroy him. Exeuntes autem pharisæi, statim cum Herodianis consilium faciebant adversus eum quomodo eum perderent. και εξελθοντες οι φαρισαιοι ευθεως μετα των ηρωδιανων συμβουλιον εποιουν κατ αυτου οπως αυτον απολεσωσιν
  • FREEPER LILYRAMONE ON SOPHIA'S TRIP FOR SURGERY

    01/16/2018 8:24:04 PM PST · 30 of 39
    annalex to Thank You Rush

    Lord God, Jesus Christ, heal, we beseech Thee, Thy servant Sophia.

    In the name of the Father, and of the Son, and of the Holy Ghost, amen.

  • Catholic Caucus: Daily Mass Readings, 01-16-18

    01/16/2018 4:33:11 AM PST · 23 of 34
    annalex to annalex


    The Altar of Templo de Santa Rosa de Viterbo

    18th century
    Queretaro, Mexico
    courtesy of TripAdvisor