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Posts by annalex

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  • The Accounting of Simon Peter's Six Denials of Christ

    01/31/2015 9:24:11 PM PST · 18 of 18
    annalex to imardmd1

    The fine-grained chronology is arbitrary, because the gospels do not mention time at all.

    All four gospels describe the same set of denials; each describes three denials. As an arithmetical possibility there could have been 4 x 3 = 12 denials if we assume that each evangelist describes separate events. However, there is perhaps a slight incompatibility with the second accusation; the rest match completely. So at most there may have been four.

    These are the matching aspects:

    1. First accusation is from a woman servant. John identifies her further as a “porteress” but that is not a contradiction with the other three accounts.

    2. Second accusation involves several people in the audience. That is the common aspect; there are discrepancies of which we’ll talk later.

    3. The third accusation comes from a man and happens a while later. The synoptics mention that the accusers noted that Peter is a Galilean; John does not mention that, but it is not a discrepancy.

    There are two incompatibilities:

    Gender and number of the second accuser(s). Matthew and Mark identify the second accuser as one woman, accusing Peter this time in front of others. Luke has a man as a second accuser, and John says “they” accused Peter the second time. Is this a serious discrepancy? Note that all but Luke agree that a small crowd is present and the accusation is done with them present. So John’s “they” is not really discrepant with Matthew and Mark, as all three describe a small crowd accusing. That Luke identifies the second accuser as a man and does not mention the crowd is still compatible with there being a crowd. I think, John’s “they” is the common denominator, so to say, for the second accusation: it came from several people at once. Luke remembers a man accusing, Matthew and Mark remember a woman pointing to others, and John remembers several, which is probably exactly what happened. In any event, this is not a discrepancy in the number of denials, but in the number and gender of the second accusation.

    The second incompatibility is the number of crowings. Only Mark noticed the second crowing and remembers that Jesus also had predicted two crowings. Others speak of one crowing. This does not allow us to separate Mark’s set from the other three because otherwise the three denials match, as we’ve seen. In any event, this is not pointing to separate denials since surely Jesus was not abused first during two crowings and then during a separate crowing.

  • Catholic Caucus: Daily Mass Readings, 01-31-15, M, St. John Bosco, Priest

    01/31/2015 8:10:12 PM PST · 40 of 40
    annalex to annalex


    Christ Stilling the Storm

    Alexey Pismenny

    2007
  • Catholic Caucus: Daily Mass Readings, 01-31-15, M, St. John Bosco, Priest

    01/31/2015 8:09:35 PM PST · 39 of 40
    annalex to annalex
    35. And the same day, when the even was come, he said to them, Let us pass over to the other side.
    36. And when they had sent away the multitude, they took him even as he was in the ship. And there were also with him other little ships.
    37. And there arose a great storm of wind, and the waves beat into the ship, so that it was now full.
    38. And he was in the hinder part of the ship, asleep on a pillow: and they awake him, and say to him, Master, care you not that we perish?
    39. And he arose, and rebuked the wind, and said to the sea, Peace, be still. And the wind ceased, and there was a great calm.
    40. And he said to them, Why are you so fearful? how is it that you have no faith?
    41. And they feared exceedingly, and said one to another, What manner of man is this, that even the wind and the sea obey him?

    PSEUDO-JEROME; After His teaching, they come from that place to the sea, and are tossed by the waves. Wherefore it is said, And the same day, when the even was come, &c.

    REMIG. For the Lord is said to have had three places of refuge, namely, the ship, the mountain, and the desert. As often as He was pressed upon by the multitude, he used to fly to one of these. When therefore the Lord saw many crowds about Him, as man, He wished to avoid their importunity, and ordered His disciples to go over to the other side. There follows: And sending away the multitudes, they took him, &c.

    CHRYS. The Lord took the disciples indeed, that they might be spectators of the miracle which was coining, but He took them alone, that no others might see that they were of such little faith. Wherefore, to show that others went across separately, it is said, And there were also with him other ships. best again the disciples might be proud of being alone taken, He permits them to be in danger; and besides this, in order that they might learn to bear temptations manfully.

    Wherefore it goes on, And there arose a great storm of wind; and that He might impress upon them a greater sense of the miracle which was to be done, He gives time for their fear, by sleeping.

    Wherefore there follows, And he was himself in the hinder part of the ship, &c. For if He had been awake, they would either not have feared, nor have asked Him to save them when the storm arose, or they would not have thought that He could do any such things.

    THEOPHYL. Therefore He allowed them to fall into the fear of danger, that they might experience His power in themselves, who saw others benefited by Him. But He was sleeping upon the pillow of the ship, that is, on a wooden one.

    CHRYS. Showing His humility, and thus teaching us many lessons of wisdom. But not yet did the disciples who remained about Him know His glory; they thought indeed that if He arose He could command the winds, but could by no means do so reposing or asleep. And therefore there follows, And they awake him, and say to him, Master, care you not that we perish?

    THEOPHYL. But He arising, rebukes first the wind, which was raising the tempest of the sea, and causing the waves to swell, and this is expressed in what follows, And he arose, and rebuked the wind; then He commands the sea; wherefore it goes on, And he said to the sea, Peace, be still.

    GLOSS. For from the troubling of the sea there arises a certain sound, which appears to be its voice threatening danger, and therefore, by a sort of metaphor, He fitly commands tranquillity by a word signifying silence: just as in the restraining of the winds, which trouble the sea with their violence, He uses a rebuke. For men who are in power are accustomed to curb those, who rudely disturb the peace of mankind, by threatening to punish them; by this, therefore, we are given to understand, that, as a king can repress violent men by threats, and by his edicts soothe the murmurs of his people, so Christ, the king of all creatures, by His threats restrained the violence of the winds, and compelled the sea to be silent. And immediately the effect followed, for it continues, And the wind ceased, which He had threatened, and there arose a great calm, that is, in the sea, to which He had commanded silence.

    THEOPHYL. He rebuked His disciples, for not having faith; for it goes on, And he said to them, Why are you so fearful? How is it that you have not faith? For if they had had faith, they would have believed that even when sleeping, The could preserve them safe.

    There follows, And they feared with a great fear, and said one to another, &c. For they were in doubt about Him, for since He stilled the sea, not with a rod like Moses, nor with prayers as Elisha at the Jordan, nor with the ark as Joshua, the son of Nun, on this account they thought Him truly God, but since He was asleep they thought Him a man.

    PSEUDO-JEROME; Mystically, however, the hinder part of the ship is the beginning of the Church, in which the Lord sleeps in the body only for He never sleeps who keeps Israel for the ship with its skins of dead animals keeps in the living, and keeps out the waves, and is bound together by wood, that is, by the cross and the death of the Lord the Church is saved. The pillow is the body of the Lord, on which His Divinity, which is as His head, has come down. But the wind and the sea are devils and persecutors, to whom He says Peace, when he restrains the edicts of impious kings, as He will. The great calm is the peace of the Church after oppression, or a contemplative after an active life.

    BEDE; Or else the ship into which He embarked, is taken to mean the tree of His passion, by which the faithful attain to the security of the safe shore. The other ships which are said to have been with the Lord, signify those who are imbued with faith in the cross of Christ, and are not beaten about by the whirlwind of tribulation, or who after the storms of temptation, are enjoying the security of peace. And whilst His disciples are sailing on, Christ is asleep because the time of our Lord's Passion came on His faithful ones, when they were mediating on the rest of His future reign. Wherefore it is related, that it took place late, that not only the sleep of our Lord, but the hour itself of departing light, might signify the setting of the true Sun. Again, when He ascended the cross, of which the stern of the ship was a type, His blaspheming persecutors rose like the waves against Him, driven on by the storms of the devils, by which, however, His own patience is not disturbed, but His foolish disciples are struck with amazement. The disciples awake the Lord, because they sought, with most earnest wishes, the resurrection of Him whom they had seen die. Rising up, He threatened the wind, because when He had triumphed in His resurrection, He prostrated the pride of the devil. He ordered the sea to be still, that is, in rising again, He cast down the rage of the Jews. The disciples are blamed, because after His resurrection, He chid them for their unbelief. And we also when being marked with the sign of the Lord's cross, we determine to quit the world, embark in the ship with Christ; we attempt to cross the sea; but, He goes to sleep, as we are sailing amidst the roaring of the waters, when amidst the strivings of our virtues, or amidst the attacks of evil spirits, of wicked men, or of our own thoughts, the flame of our love grows cold. Amongst storms of this sort, let us diligently strive to awake Him; He will soon restrain the tempest, pour down peace upon us, give us the harbor of salvation.

    Catena Aurea Mark 4
  • Catholic Caucus: Daily Mass Readings, 01-31-15, M, St. John Bosco, Priest

    01/31/2015 8:09:05 PM PST · 38 of 40
    annalex to Salvation
    Mark
      English: Douay-Rheims Latin: Vulgata Clementina Greek NT: Byzantine/Majority Text (2000)
      Mark 4
    35 And he saith to them that day, when evening was come: Let us pass over to the other side. Et ait illis in illa die, cum sero esset factum : Transeamus contra. και λεγει αυτοις εν εκεινη τη ημερα οψιας γενομενης διελθωμεν εις το περαν
    36 And sending away the multitude, they take him even as he was in the ship: and there were other ships with him. Et dimittentes turbam, assumunt eum ita ut erat in navi : et aliæ naves erant cum illo. και αφεντες τον οχλον παραλαμβανουσιν αυτον ως ην εν τω πλοιω και αλλα δε πλοιαρια ην μετ αυτου
    37 And there arose a great storm of wind, and the waves beat into the ship, so that the ship was filled. Et facta est procella magna venti, et fluctus mittebat in navim, ita ut impleretur navis. και γινεται λαιλαψ ανεμου μεγαλη τα δε κυματα επεβαλλεν εις το πλοιον ωστε αυτο ηδη γεμιζεσθαι
    38 And he was in the hinder part of the ship, sleeping upon a pillow; and they awake him, and say to him: Master, doth it not concern thee that we perish? Et erat ipse in puppi super cervical dormiens : et excitant eum, et dicunt illi : Magister, non ad te pertinet, quia perimus ? και ην αυτος επι τη πρυμνη επι το προσκεφαλαιον καθευδων και διεγειρουσιν αυτον και λεγουσιν αυτω διδασκαλε ου μελει σοι οτι απολλυμεθα
    39 And rising up, he rebuked the wind, and said to the sea: Peace, be still. And the wind ceased: and there was made a great calm. Et exsurgens comminatus est vento, et dixit mari : Tace, obmutesce. Et cessavit ventus : et facta est tranquillitas magna. και διεγερθεις επετιμησεν τω ανεμω και ειπεν τη θαλασση σιωπα πεφιμωσο και εκοπασεν ο ανεμος και εγενετο γαληνη μεγαλη
    40 And he said to them: Why are you fearful? have you not faith yet? And they feared exceedingly: and they said one to another: Who is this (thinkest thou) that both wind and sea obey him? Et ait illis : Quid timidi estis ? necdum habetis fidem ? et timuerunt timore magno, et dicebant ad alterutrum : Quis, putas, est iste, quia et ventus et mare obediunt ei ? και ειπεν αυτοις τι δειλοι εστε ουτως πως ουκ εχετε πιστιν και εφοβηθησαν φοβον μεγαν και ελεγον προς αλληλους τις αρα ουτος εστιν οτι και ο ανεμος και η θαλασσα υπακουουσιν αυτω
  • Call No Man Your "Father," Especially on Facebook

    01/31/2015 8:08:02 PM PST · 48 of 48
    annalex to verga

    Yeah, I am sorry. I have a family-pictures and such page there myself, I just don’t like the darn thing.

  • Catholic Caucus: Daily Mass Readings, 01-30-15

    01/30/2015 7:50:08 AM PST · 24 of 31
    annalex to annalex


    Communion of Saints

    Greek icon
  • Catholic Caucus: Daily Mass Readings, 01-30-15

    01/30/2015 7:49:39 AM PST · 23 of 31
    annalex to annalex
    26. And he said, So is the kingdom of God, as if a man should cast seed into the ground;
    27. And should sleep, and rise night and day, and the seed should spring and grow up, he knows not how.
    28. For the earth brings forth fruit of herself; first the blade, then the ear, after that the full corn in the ear.
    29. But when the fruit is brought forth, immediately he puts in the sickle, because the harvest is come.

    PSEUD-CHRYS. A parable occurred, a little above, about the three seeds which perished in various ways, and the one which was saved; in which last He also shows three differences, according to the proportion of faith and practice Here however, He puts forth a parable concerning those only who are saved. Wherefore it is said, And he said, So is the kingdom of God, as if a man should cast seed into the ground, &c.

    PSEUDO-JEROME; The kingdom of God is the Church which is ruled by God, and herself rules over men, amid treads down the powers which are contrary to her, and all wickedness.

    PSEUD-CHRYS. Or else He calls by the name of kingdom of God, faith in Him, and in the economy of His Incarnation; which kingdom indeed is as if a man should throw seed. For He Himself being God and the Son of God, having without change been made man, has cast seed upon time earth, that is, He has enlightened the whole world by the word of divine knowledge.

    PSEUDO-JEROME; For the seed is the word of life, the ground is the human heart, and the sleep of the man means the death of the Savior. The seed springs up night and day, because after the sleep of Christ, the number of Christians, through calamity and prosperity, continued to flourish more and more in faith, and to wax greater in deed.

    PSEUD-CHRYS. Or Christ himself is the man who rises, for He sat waiting with patience, that they who received seed should bear fruit. He rises, that is, by, the word of His love, He makes us grow to the bringing forth fruit, by the armor of righteousness on the right hand, by which is meant the day, and on the left, by which is meant the night of persecution; for by these the seed springs up and does not wither.

    THEOPHYL. Or else Christ sleeps, that is, ascends into heaven, where, though He seem to sleep, yet He rises by night, when through temptations He raises us up to the knowledge of Himself; and in the day time, when on account of our prayers, He sets in order our salvation.

    PSEUDO-JEROME; But when He says, He knows not how, He is speaking in a figure; that is, He does not make known to us, who amongst us will produce fruit to the end.

    PSEUD-CHRYS. Or else He says, He knows not, that He may show free-will of those who receive the word, for He commits a work to our will, and does not work the whole Himself alone, lest the good should seem involuntary. For the earth brings forth fruits of its own accord, that is, she is brought to hear fruit without being compelled by a necessity contrary to inner will. First the blade.

    PSEUDO-JEROME; That is, fear. For the fear of God is the beginning of wisdom. Then the full corn in the ear; that is, charity, for charity is the fulfilling of the Law.

    PSEUD-CHRYS. Or, first it produces the blade, in the law of nature, by degrees growing up to advancement; afterwards it brings forth the ears, which are to be collected into a bundle, and to be offered on an altar to the Lord, that is, in the law of Moses; afterwards the full-fruit, in the Gospel. Or because we must not only put forth leaves by obedience, but also learn prudence, and, like the stalk of corn, remain upright without minding the winds which blow us about. We must also take heed to our soul by a diligent recollection, that, like the ears, we may bear fruit, that is, show forth the perfect operation of virtue.

    THEOPHYL. For we put forth the blade, when we show a principle of good; then the ear, when we can resist temptations; then comes the fruit, when a man works something perfect. It goes on: and when it has brought forth the fruit, immediately he sends the sickle, because the harvest is come.

    PSEUDO-JEROME; The sickle is death or the judgment, which cuts down all things; the harvest is the end of the world.

    GREGORY; Or else; Man casts seed to the ground, when he places a good intention in his heart; and he sleeps, when he already rests in the hope which attends on a good work. But he rises night and day because he advances amidst prosperity and adversity, though he knows it not for he is as yet unable to measure his increase, and yet virtue, once conceived, goes on increasing. When therefore we conceive good desires, we put seed into the ground; when we begin to work rightly, we are the blade. When we increase to the perfection of good works, we arrive at the ear; when we are firmly fixed in the perfection of the same working, we already put forth the full corn in the ear.

    30. And he said, Whereto shall we liken the kingdom of God? or with what comparison shall we compare it?
    31. It is like a grain of mustard seed, which, when it is sown in the earth, is less than all the seeds that be in the earth:
    32. But when it is sown, it grows up, and becomes greater than all herbs, and shoots out great branches; so that the fowls of the air may lodge under the shadow of it.
    33. And with many such parables spoke he the word to them, as they were able to hear it.
    34. But without a parable spoke he not to them: and when they were alone, he expounded all things to his disciples.

    GLOSS. After having narrated the parable concerning the coming forth of the fruit from the seed of the Gospel, he here subjoins another parable, to show the excellence of the doctrine of the Gospel before all other doctrines. Wherefore it is said, And he said, Whereto shall life liken the kingdom of God?

    THEOPHYL. Most brief indeed is the word of faith; Believe in God, and you shall he saved. But the preaching of it has been spread far and wide over the earth, and increased so, that time birds of heaven, that is, contemplative men, sublime in understanding and knowledge, dwell under it. For how many wise men among the Gentiles, quitting their wisdom, have found rest in the preaching of the Gospel! Its preaching then is greater than all.

    CHRYS. And also because the wisdom spoken amongst the perfect expands, to a extent greater than all other sayings, that which was told to men in short discourses, for there is nothing greater than this truth.

    THEOPHYL. Again, it put forth great boughs, for the Apostles were divided off as the boughs of a tree, some to Rome, some to India, some to other parts of the world

    PSEUDO-JEROME; Or else, that seed is very, small in fear, but great when it has grown into charity, which is greater than all herbs; for God is love, whilst all flesh is grass. But the boughs which it puts forth are those of mercy and compassion, since under its shade the poor of Christ, who are meant by the living creatures of the heavens, delight to dwell.

    BEDE; Again, the man who sows is by many taken to mean the Savior Himself, by others, man himself sowing in his own heart.

    CHRYS. Then after this, Mark, who delights in brevity, to show the nature of the parables, subjoins, And with many such parables spoke he the word to them as they could hear him.

    THEOPHYL. For since the multitude was unlearned, he instructs them from objects of food and familiar names, and for this reason he adds, But without a parable spoke he not to them, that is, in order that they might be induced to approach and to ask Him. It goes on And when they were alone, he expounded all things to his disciples, that is, all things about which they were ignorant and asked Him, not simply all, whether obscure or not.

    PSEUDO-JEROME; For they were worthy to hear mysteries apart, in the most secret haunt of wisdom, for they were men, who, removed from the crowds of evil thoughts, remained in the solitude of virtue; and wisdom is received in a time of quiet.

    Catena Aurea Mark 4
  • Catholic Caucus: Daily Mass Readings, 01-30-15

    01/30/2015 7:49:12 AM PST · 22 of 31
    annalex to Salvation
    Mark
      English: Douay-Rheims Latin: Vulgata Clementina Greek NT: Byzantine/Majority Text (2000)
      Mark 4
    26 And he said: So is the kingdom of God, as if a man should cast seed into the earth, Et dicebat : Sic est regnum Dei, quemadmodum si homo jaciat sementem in terram, και ελεγεν ουτως εστιν η βασιλεια του θεου ως εαν ανθρωπος βαλη τον σπορον επι της γης
    27 And should sleep, and rise, night and day, and the seed should spring, and grow up whilst he knoweth not. et dormiat, et exsurgat nocte et die, et semen germinet, et increscat dum nescit ille. και καθευδη και εγειρηται νυκτα και ημεραν και ο σπορος βλαστανη και μηκυνηται ως ουκ οιδεν αυτος
    28 For the earth of itself bringeth forth fruit, first the blade, then the ear, afterwards the full corn in the ear. Ultro enim terra fructificat, primum herbam, deinde spicam, deinde plenum frumentum in spica. αυτοματη γαρ η γη καρποφορει πρωτον χορτον ειτα σταχυν ειτα πληρη σιτον εν τω σταχυι
    29 And when the fruit is brought forth, immediately he putteth in the sickle, because the harvest is come. Et cum producerit fructus, statim mittit falcem, quoniam adsit messis. οταν δε παραδω ο καρπος ευθεως αποστελλει το δρεπανον οτι παρεστηκεν ο θερισμος
    30 And he said: To what shall we liken the kingdom of God? or to what parable shall we compare it? Et dicebat : Cui assimilabimus regnum Dei ? aut cui parabolæ comparabimus illud ? και ελεγεν τινι ομοιωσωμεν την βασιλειαν του θεου η εν ποια παραβολη παραβαλωμεν αυτην
    31 It is as a grain of mustard seed: which when it is sown in the earth, is less than all the seeds that are in the earth: Sicut granum sinapis, quod cum seminatum fuerit in terra, minus est omnibus seminibus, quæ sunt in terra : ως κοκκον σιναπεως ος οταν σπαρη επι της γης μικροτερος παντων των σπερματων εστιν των επι της γης
    32 And when it is sown, it groweth up, and becometh greater than all herbs, and shooteth out great branches, so that the birds of the air may dwell under the shadow thereof. et cum seminatum fuerit, ascendit, et fit majus omnibus oleribus, et facit ramos magnos, ita ut possint sub umbra ejus aves cæli habitare. και οταν σπαρη αναβαινει και γινεται παντων των λαχανων μειζων και ποιει κλαδους μεγαλους ωστε δυνασθαι υπο την σκιαν αυτου τα πετεινα του ουρανου κατασκηνουν
    33 And with many such parables, he spoke to them the word, according as they were able to hear. Et talibus multis parabolis loquebatur eis verbum, prout poterant audire : και τοιαυταις παραβολαις πολλαις ελαλει αυτοις τον λογον καθως εδυναντο ακουειν
    34 And without parable he did not speak unto them; but apart, he explained all things to his disciples. sine parabola autem non loquebatur eis : seorsum autem discipulis suis disserebat omnia. χωρις δε παραβολης ουκ ελαλει αυτοις κατ ιδιαν δε τοις μαθηταις αυτου επελυεν παντα
  • Call No Man Your "Father," Especially on Facebook

    01/30/2015 7:48:02 AM PST · 41 of 48
    annalex to NYer

    It is a mystery why one would want to spend time on Facebook under whatever user name.

  • Asking for prayers for Mrs. Seizethecarp who is having an operation today

    01/29/2015 7:21:44 PM PST · 59 of 76
    annalex to Seizethecarp

    Lord Jesus our Healer and Savior, grant success to this operation and give Thy servant many years with her family.

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

  • Catholic Caucus: Daily Mass Readings, 01-29-15

    01/29/2015 7:19:36 PM PST · 33 of 37
    annalex to FourtySeven
    Here it is. I have it locally.

    31. There came then his brethren and his mother, and, standing without, sent to him, calling him.
    32. And the multitude sat about him, and they said to him, Behold, your mother and your brethren without seek for you.
    33. And he answered them, saying, Who is my mother, or my brethren?
    34. And he looked round about on them which sat about him, and said, Behold my mother and my brethren!
    35. For whoever shall do the will of God, the same is my brother, and my sister, and mother.

    THEOPHYL. Because the relations of the Lord had come to seize upon Him, as if beside Himself, His mother, urged by the sympathy of her love, came to Him; wherefore it is said, And there came to him his mother, and, standing without, sent to him, calling him.

    CHRYS. From this it is manifest that His brethren and His mother were not always with Him; but because He was beloved by them, they come from reverence and affection, waiting without. Wherefore it goes on, And the multitude sat about him, &c.

    BEDE; The brothers of the Lord must not be thought to be the sons of the ever-virgin Mary, as Helvidius says, nor the sons of Joseph by a former marriage, as some think, but rather they must be understood to be His relations.

    PSEUD-CHRYS. But another Evangelist says, that His brethren did not believe on Him. With which this agrees, which says, that they sought Him, waiting without, and with this meaning the Lord does not mention them as relations. Wherefore it follows, And he answered them, saying, Who is my mother. or my brethren? But He does not here mention His mother and His brethren altogether with reproof, but to show that a man must honor his own soul above all earthly kindred; wherefore this is fitly said to those who called Him to speak with His mother and relations, as if it were a more useful task than the teaching of salvation.

    BEDE; Being asked therefore by a message to go out, He declines, not as though He refused the dutiful service of His mother, but to show that He owes more to His Father's mysteries than to His mother's feelings. Nor does He rudely despise His brothers, but, preferring His spiritual work to fleshly relationship, He teaches us that religion is the bond of the heart rather than that of the body. Wherefore it goes on, And looking round about on them which sat about him, he said, Behold my mother and my brethren.

    CHRYS. By this, the Lord shows that we should honor those who are relations by faith rather than those who are relations by blood. A man indeed is made the mother of Jesus by preaching Him; for He, as it were, brings forth the Lord, when he pours Him into the heart of his hearers.

    PSEUDO-JEROME; But let us be assured that we are His brethren and This sisters, if we do the will of the Father; that we may be joint-heirs with Him, for He discerns us not by sex but by our deeds. Wherefore it goes on: Whoever shall do the will of God, &c.

    THEOPHYL. The does not therefore say this, as denying His mother, but as showing that He is worthy of honor, not only because she bore Christ, but on account of her possessing every other virtue.

    BEDE; But mystically, the mother and brother of Jesus means the synagogue, (from which according to the flesh He sprung,) and the Jewish people who, while the Savior is teaching within, come to Him, and are not able to enter, because they cannot understand spiritual things. But the crowd eagerly enter, because when the Jews delayed, the Gentiles flocked to Christ; but His kindred, who stand without wishing to see the Lord, are the Jews who obstinately remained without, guarding the letter, and would rather compel the Lord to go forth to them to teach carnal things, than consent to enter in to learn spiritual things of Him. If therefore not even His parents when standing without are acknowledged, how shall we be acknowledged, if we stand without? For the word is within and the light within.

    Catena Aurea Mark 3

    Interesting possibility that perhaps His "brothers" were not believers at the time. Even though St. James the Just became a bishop and martyr.

  • Catholic Caucus: Daily Mass Readings, 01-29-15

    01/29/2015 7:59:31 AM PST · 24 of 37
    annalex to FourtySeven
    The commentary about 31-35

    I am not sure what you are referring to.

  • Catholic Caucus: Daily Mass Readings, 01-29-15

    01/29/2015 7:35:37 AM PST · 22 of 37
    annalex to annalex


    The Last Judgment

    Master of the Bambino Vispo

    1422
    Alte Pinakothek, Munich, Germany
  • Catholic Caucus: Daily Mass Readings, 01-29-15

    01/29/2015 7:35:13 AM PST · 21 of 37
    annalex to annalex
    21. And he said to them, Is a candle brought to be put under a bushel, or under a bed? and not to be set on a candlestick?
    22. For there is nothing hid, which shall not be manifested; neither was any thing kept secret, but that it should come abroad.
    23. If any man have ears to hear, let him hear.
    24. And he said to them, Take heed what you hear: with what measure you mete, it shall be measured to you: and to you that hear shall more be given.
    25. For he that has, to him shall be given: and he that has not, from him shall be taken even that which he has.

    CHRYS. After the question of the disciples concerning the parable, and its explanation, He well subjoins, And he said to them, Is a candle brought, &c. As if he said, A parable is given, not that it should remain obscure, and hidden as if under a bed or a bushel, but that it should be manifested to those who are worthy. The candle within us is that of our intellectual nature, and it shines either clearly or obscurely according to the proportion of our illumination. For if meditations which feed the light, and the recollection with which such a light is kindled, are neglected, it is presently extinguished.

    PSEUDO-JEROME; Or else the candle is the discourse concerning the three sorts of seed. The bushel or the bed is the hearing of the disobedient. The Apostles are the candlestick, whom the word of the Lord has enlightened; wherefore it goes on, For there is nothing hidden, &c. The hidden and secret thing is the parable of the seed, which comes forth to light, when it is spoken of by the Lord.

    THEOPHYL. Or else the Lord warns His disciples to be as light, in their life and conversation; as if He said, As a candle is put so as to give light, so all will look to your life. Therefore be diligent to lead a good life; sit not in corners, but be you a candle. For a candle gives light, not when placed under a bed, but on a candlestick; this light indeed must be placed on a candlestick, that is, on the eminence of a godly life, that it may be able to give light to others. Not under a bushel, that is, in things pertaining to the palate, nor under a bed, that is, in idleness. For no one who seeks after the delights of his palate and loves rest can be a light shining over all.

    BEDE; Or, because the time of our life is contained under a certain measurement of Divine Providence, it is rightly compared to a bushel. But the bed of the soul is the body, in which it dwells and reposes for a time. He therefore who hides the word of God under the love of this transitory life, and of carnal allurements, covers his candle with a bushel or a bed. But be puts his light on a candlestick, who employs his body in the ministry of the word of God; therefore under these words He typically teaches them a figure of preaching. Wherefore it goes on, For there is nothing hidden, which shall not be revealed, nor is there any thing made secret, which shall not come abroad. As if He said, Be not afraid of the Gospel, but amidst the darkness of persecution raise the light of the word of God upon the candlestick of your body, keeping fixedly in your mind that day, when the Lord will throw light upon the hidden places of darkness, for then everlasting praise awaits you, and everlasting punishment your adversaries.

    CHRYS. Or else, There is nothing hid; as if He said, If you conduct your life with care, accusation will not be aide to obscure your light.

    THEOPHYL. For each of us, whether he have done good or evil, is brought to light in this life, much more in that which is to come. For what can be more hidden than God, nevertheless He Himself is manifested in the flesh. It continues, If any man have ears to ear, let him hear.

    BEDE; That is, if any man have a sense for understanding. the word of God, let him not withdraw himself, let him not turn his ear to fables, but let him lend his ear to search those things which truth has spoken, his hands for fulfilling them, his tongue for preaching them. There follows, And he said to them, Take heed what you hear.

    THEOPHYL. That is, that none of those things which are said to you by me should escape you. With what measure you mete, it shall be measured to you, that is, whatsoever degree of application you bring, in that degree you will receive profit.

    BEDE; Or else, If you diligently endeavor to do all the good which you can, and to teach it to your neighbors, the mercy of God will come in, to give you both in the present life a sense to take in higher things, and a will to do better things, and will add for the future an everlasting reward. And therefore it is subjoined, And to you shall more be given.

    PSUEDO-JEROME; According. to the measure of his faith the understanding of mysteries is divided to every man, and the virtues of knowledge will also be added to them. It goes on: For he that has, to him shall be given; that is, he who has faith shall have virtue, and he who has obedience to the word, shall also have the understanding of the mystery. Again, he who, on the other hand, has not faith, fails in virtue; and he who has not obedience to the word, shall not have the understanding of it; and if he does not understand he might as well not have heard.

    PSEUD-CHRYS Or else, he who has the desire and wish to hear and to seek, to him shall be given. But be who has not the desire of hearing. divine things even what he happens to have of the written law is taken from him.

    BEDE; For sometimes a clever reader by neglecting his mind, deprives himself of wisdom, of which he tastes the sweetness, who, though slow in intellect, works more diligently.

    CHRYS. Again it may be said, that he has not, who has not truth. But our Lord says that he has, because he has a lie, for every one whose understanding believes a lie, thinks that he has something.

    Catena Aurea Mark 4
  • Catholic Caucus: Daily Mass Readings, 01-29-15

    01/29/2015 7:34:51 AM PST · 20 of 37
    annalex to Salvation
    Mark
      English: Douay-Rheims Latin: Vulgata Clementina Greek NT: Byzantine/Majority Text (2000)
      Mark 4
    21 And he said to them: Doth a candle come in to be put under a bushel, or under a bed? and not to be set on a candlestick? Et dicebat illis : Numquid venit lucerna ut sub modo ponatur, aut sub lecto ? nonne ut super candelabrum ponatur ? και ελεγεν αυτοις μητι ο λυχνος ερχεται ινα υπο τον μοδιον τεθη η υπο την κλινην ουχ ινα επι την λυχνιαν επιτεθη
    22 For there is nothing hid, which shall not be made manifest: neither was it made secret, but that it may come abroad. Non est enim aliquid absconditum, quod non manifestetur : nec factum est occultum, sed ut in palam veniat. ου γαρ εστιν τι κρυπτον ο εαν μη φανερωθη ουδε εγενετο αποκρυφον αλλ ινα εις φανερον ελθη
    23 If any man have ears to hear, let him hear. Si quis habet aures audiendi, audiat. ει τις εχει ωτα ακουειν ακουετω
    24 And he said to them: Take heed what you hear. In what measure you shall mete, it shall be measured to you again, and more shall be given to you. Et dicebat illis : Videte quid audiatis. In qua mensura mensi fueritis, remetietur vobis, et adjicietur vobis. και ελεγεν αυτοις βλεπετε τι ακουετε εν ω μετρω μετρειτε μετρηθησεται υμιν και προστεθησεται υμιν τοις ακουουσιν
    25 For he that hath, to him shall be given: and he that hath not, that also which he hath shall be taken away from him. Qui enim habet, dabitur illi : et qui non habet, etiam quod habet auferetur ab eo. ος γαρ αν εχη δοθησεται αυτω και ος ουκ εχει και ο εχει αρθησεται απ αυτου
  • Self-concept and how it influences the same-sex ‘marriage’ debate

    01/28/2015 7:26:17 PM PST · 25 of 26
    annalex to BenLurkin; SumProVita
    each conception is a separate creative act by God

    Absolutely it is. It is, I think, implied in the notion of God. That thought is clearly expressed in the Creed ("the Lord, the giver of life").

    In the scripture we sometime see an expression "children of God" with the implication of eventual sainthood (Galatians 3:26, for example), so not everyone is a child of God in that sense, since not everyone will be saved. But you yourself indicated that you speak of literal sonship by way of creation.

    The Catholic Church does not teach that some people are predestined for damnation. Rather, when people reach age of reason (typically, 7-10 years of age), they exercise free will that may lead them to salvation through the Cross or indeed damnation. God foreknows that but He allows the free choice to be made by the souls He creates.

  • Catholic Caucus: Daily Mass Readings, 01-28-15, M, St. Thomas Aquinas, Priest and Doctor/Church

    01/28/2015 7:39:17 AM PST · 23 of 37
    annalex to annalex


    St Thomas Aquinas

    1340-45
    Tempera on wood
    Collezione Vittorio Cini, Venice
  • Catholic Caucus: Daily Mass Readings, 01-28-15, M, St. Thomas Aquinas, Priest and Doctor/Church

    01/28/2015 7:32:36 AM PST · 22 of 37
    annalex to annalex


    The Parable of the Sower

    Attribution unknown
  • Catholic Caucus: Daily Mass Readings, 01-28-15, M, St. Thomas Aquinas, Priest and Doctor/Church

    01/28/2015 7:32:00 AM PST · 21 of 37
    annalex to annalex
    1. And he began again to teach by the sea side: and there was gathered to him a great multitude, so that he entered into a ship, and sat in the sea; and the whole multitude was by the sea on the land.
    2. And he taught them many things by parables, and said to them in his doctrine,
    3. Hearken; Behold, there went out a sower to sow:
    4. And it came to pass, as he sowed, some fell by the way side, and the fowls of the air came and devoured it up.
    5. And some fell on stony ground, where it had not much earth; and immediately it sprang up, because it had no depth of earth.
    6. But when the sun was up, it was scorched; and because it had no root, it withered away.
    7. And some fell among thorns, and the thorns grew up, and choked it, and it yielded no fruit.
    8. And other fell on good ground, and did yield fruit that sprang up and increased; and brought forth, some thirty, and some sixty, and some an hundred.
    9. And he said to them, He that has ears to hear, let him hear.
    10. And when he was alone, they that were about him with the twelve asked of him the parable.
    11. And he said to them, to you it is given to know the mystery of the kingdom of God: but to them that are without, all these things are done in parables:
    12. That seeing they may see, and not perceive; and hearing they may hear, and not understand; lest at any time they should he converted, and their sins should be forgiven them.
    13. And he said to them, Know you not this parable? and how then will you know an parables?
    14. The sower sows the word.
    15. And these are they by the way side, where the word is sown; but when they have heard, Satan comes immediately, and takes away the word that was sown in their hearts.
    16. And these are they likewise which are sown on stony ground; who, when they have heard the word, immediately receive it with gladness;
    17. And have no root in themselves, and so endure but for a time: afterward, when affliction or persecution arises for the word's sake, immediately they are offended.
    18. And these are they which are sown among thorns; such as hear the word,
    19. And the cares of this world, and the deceitfulness of riches, and the lusts of other things entering in, choke the word, and it becomes unfruitful.
    20. And these are they which are sown on good ground; such as hear the word, and receive it, and bring forth fruit, some thirty-fold, some sixty, and some an hundred.

    THEOPHYL. Although the Lord appears in the transactions mentioned above to neglect His mother, nevertheless He honors her; since on her account He goes forth about the borders of the sea: wherefore it is said, And Jesus began to teach again by the sea-side, &c.

    BEDE; For if we look into the Gospel of Matthew, it appears that this same teaching of the Lord at the sea, was delivered on the same day as the former. For after the conclusion of the first sermon, Matthew immediately subjoins, saying, The same day went Jesus out of the house, and sat by the sea-side.

    PSEUDO-JEROME; But He began to teach at the sea, that the place of His teaching might point out the bitter feelings and instability of His hearers.

    BEDE; After leaving the house also, He began to teach at the sea, because, quitting the synagogue, He came to gather together the multitude of the Gentile people by the Apostles. Wherefore it continues: And there was gathered to him a great multitude, so that he entered into a ship, and sat in the sea.

    CHRYS. Which we must understand was not done without a purpose, but that He might not leave anyone behind Him, but have all His hearers before His face.

    BEDE; Now this ship showed in a figure the Church, to be built in the midst of the nations, in which the Lord consecrates fir Himself a beloved dwelling-place. It goes on: And he taught them many things by parables.

    PSEUDO-JEROME; A parable is a comparison made between things discordant by nature, under some similitude. For parable is the Greek for a similitude, when we point out by some comparisons what we would have understood. In this way we say an iron man, when we desire that he should be understood to be hardy and strong; when to be swift, we compare him to winds and birds. But He speaks to the multitudes in parables, with His usual providence, that those who could not take in heavenly things, might conceive what they heard by an earthly similitude.

    CHRYS. For He rouses the minds of His hearers by a parable, pointing out objects to the sight, to make His discourse more manifest.

    THEOPHYL. And in order to rouse the attention of those who heard, the first parable that He proposes is concerning the seed, which is the word of God. Wherefore it goes on, And he said to them in his doctrine. Not in that of Moses, nor of the Prophets, because He preaches His own Gospel. Hearken: behold, there went out a sower to sow. Now the Sower is Christ.

    CHRYS. Not that He went out in space, Who is present in all space, and fills all, but in the form and economy by which He is made more near to us through the clothing of flesh. For since we were not able to go to Him, because sins impeded our path, He went out to us. But He went out, preaching in order to sow the worth of piety, which He spoke abundantly. Now He does not needlessly repeat the same word, when He says, A sower went out to sow, for sometimes a sower goes out that he may break up land for tillage, or to pull up weeds, or for some other work. But this one went out to sow.

    BEDE; Or else, He went out to sow, when after calling to His faith the elect portion of the synagogue, He poured out the gifts of His grace in order to call the Gentiles also.

    CHRYS. Further, as a sower does not make a distinction in the ground which is beneath him, but simply and without distinction puts in the seed, so also He Himself addresses all. And to signify this, The says, And as he sowed, come fell by the way-side.

    THEOPHYL. Take notice, that He says not that He threw it in the way, but that it fell, for a sower, as far as he can, throws it into good ground, but if the ground be bad, it corrupts the seed. Now the way is Christ; but infidels are by the way-side, that is, out of Christ.

    BEDE; Or else, the way is a mind which is a path for bad thoughts, preventing the seed of the word from growing in it. And therefore whatever good seed comes in contact with such a way, perishes, and is carried off by devils. Wherefore there follows, And the fowls of the air came and devoured it up. And well are the devils called fowls of the air, either because they are of a heavenly and spiritual origin, or because they dwell in the air. Or else, those who are about the way are negligent and slothful men. It goes on: And some fell on stony ground. He calls stone, the hardness of a wanton mind; He calls ground, the inconstancy of a soul in its obedience; and sun, the heat of a raging persecution.

    Therefore the depth of earth, which ought to have received the seed of God, is the honesty of a mind trained in heavenly discipline, and regularly brought up in obedience to the Divine words. But the stony places, which have no strength for fixing the root firmly, are those breasts which are delighted only with the sweetness of the word which they hear, and for a time with the heavenly promises, but in a season of temptation fall away, for there is too little of healthful desire in them to conceive the seed of life.

    THEOPHYL. Or, the stony persons are those who adhering a little to the rock, that is, to Christ, up to a short time, receive the word, and afterwards, falling back, cast it away. It goes on: And some fell among thorns; by which are marked souls which care for many things. For thorns are cares.

    CHRYS. But further He mentions good ground, saying, And other fell on good ground. For the difference of the fruits follows the quality of the ground. But great is the love of the Sower for men, for the first He commends, and rejects not the second, and gives a place to the third.

    THEOPHYL. Sec also how the bad are the greatest number, and the few are those who are saved, for the fourth part of the ground is found to be saved.

    CHRYS. This, however, the greater portion of the seed is not lost through the fault of the owner, but of the earth, which received it, that is, of the soul, which hears. And indeed the real husbandman, if he sowed in this way, would be rightly blamed; for he is not ignorant that rock, or the road, or thorny ground, cannot become fertile. But in spiritual things it is not so; for there it is possible that stony ground may become fertile; and that the road should not be trodden down, and that the thorns may be destroyed, for if this could not take place, he would not have sown there. By this therefore He gives to us hope of repentance. It goes on, And he said to them, He that has ears to hear, let him hear.

    BEDE; As often as this is inserted in the Gospel or in the Apocalypse of John, that which is spoken is mystical, and is pointed out as healthful to be heard and learnt. For the ears by which they are heard belong to the heart, and the ears by which men obey and do what is commanded, are those of an interior sense. There follows, And when he was alone, the twelve that were with him asked of him the parable; and he said to them,

    To you it is given to know the mystery of the kingdom of God, but to them that are without all things are done in parables.

    PSEUD-CHRYS. As if He said to them, You that are worthy to be taught all things which are fitted for teaching, shall learn the manifestation of parables; but I use parables with them who are unworthy to learn, because of their wickedness. For it was right that they who did not hold fast their obedience to that law which they had received, should not have any share in a new teaching, but should be estranged from both; for He showed by the obedience of His disciples, that, on the other hand, the others were become unworthy of mystical doctrine. But afterwards, by bringing in a voice from prophecy, He confounds their wickedness, as having been long before reproved; wherefore it goes on, that seeing they might see, and not perceive, &c. as if He said, that the prophecy might be fulfilled which foretells these things.

    THEOPHYL. For it was God Who made them to see, that is, to understand what is good. But they themselves see not, of their own will making themselves not to see, lest they should be converted and correct themselves, as if they were displeased at their own salvation. It goes on, Lest at any time they should be converted, and their sins be forgiven them.

    PSEUD-CHRYS. Thus, therefore, they see and they do not see, they hear and do not understand, for their seeing and hearing comes to them from God's grace, but their seeing and not understanding comes to them from their willingness to receive grace, and closing their eyes, and pretending that they could not see; neither do they acquiesce in what was said, and so are not changed as to their sins by hearing and seeing, but rather are made worse.

    THEOPHYL. Or we may understand in a different way His speaking to the rest in parables, that seeing they might not perceive, and hearing, not understand. For God gives sight and understanding to men who seek for them, but the rest He blinds, lest it become a greater accusation against them, that though they understood, they did not choose to do what they ought. Wherefore it goes on, Lest at any time they should be, &c.

    AUG. Or else they deserved this, their not understanding., and yet this in itself was done in mercy to them, that they might know their sins, and, being converted, merit pardon.

    BEDE; To those then who are without, all things are done in parables, that is, both the actions and the words of the Savior because neither in those miracles which He was working, nor in those mysteries which He preached, were they able to acknowledge Him as God. Therefore they are not able to attain to the remission of their sins.

    PSEUD-CHRYS. But His speaking to them only in parables, and yet not leaving off speaking to them entirely, shows that to those who are placed near to what is good, though they may have no good in themselves, still good is shown disguised. But when a man approaches it with reverence and a right heart, he wins for himself an abundant revelation of mysteries; when on the contrary his thoughts are not sound, he will he neither made worthy of those things which are easy to many men, nor even of hearing them. There follows, And he said to them, Know you not this parable, how then shall you know all parables?

    PSEUSDO-JEROME; For it was necessary that they to whom h ho spoke in parables should ask for what they do not understand, and learn by the Apostle whom they despised, the mystery of the kingdom which they themselves had not.

    GLOSS. And for this reason, the Lord in saying these things, shows that they ought to understand both this first, and all following miracles. Wherefore explaining it, He goes on, The sower sows the word.

    CHRYS. And indeed the prophet has compared the teaching of the people to the planting of a vine; in this place however it is compared to sowing, to show that obedience is now shorter and more easy, and will sooner yield fruit.

    BEDE; But in this exposition of the Lord there is embraced the whole range of those who might hear the words of truth, but are unable to attain to salvation. For there are some to whom no faith, no intellect, nay no opportunity of trying its usefulness, can give a perception of the word which they hear; of whom He says, And these are by the wayside. For unclean spirits take away at once the word committed to their hearts, as birds carry away the seed of the trodden way.

    There are some who both experience its usefulness and feel a desire for it, but some of them the calamities of this world frighten, and others its prosperity allures, so that they do not attain to that which they approve.

    Of the first of whom He says, And these are they who fell on stony ground; of the latter, And these are they which are sown among thorns. But riches are called thorns, because they tear the soul with the piercing of its own thoughts, and after bringing it to sin, they, as one may say, make it bleed by inflicting a wound.

    Again He says, And the toil of this world, and the deceitfulness of riches; for the man who is deceived by an empty desire of riches must soon he afflicted by the toils of continual cares. He adds, And the lusts of other things; because, whoever despises the commandments of God, and wanders away lustfully seeking other things, is unable to attain to the joy of beatitude. And concupiscences of this sort choke the word, because they do not allow a good desire to enter into the heart, and, as it were, stifle the entrance of vital breath. There are, however, excepted from these different classes of men, the Gentiles who do not even have grace to hear the words of life.

    THEOPHYL. Further, of those who receive the seed as they ought there are three degrees. Wherefore it goes on, And these are they who are sown on good ground. Those who bear fruit an hundred-fold are those who lead a perfect and an obedient life, as virgins and hermits. Those who bear fruit sixty-fold are those who are in the mean as continent persons and those who are living in convents. Those who bear thirty-fold are those who though weak indeed, bear fruit according to their own virtue, as laymen and married persons.

    BEDE; Or he bears thirty-fold, who instills into the minds of the elect faith in the Holy Trinity; sixty-fold, who teaches the perfection of good works; a hundred-fold, who shows the rewards of the heavenly kingdom. For in counting a hundred, we pass on to the fight hand; therefore that number is fitly made to signify everlasting happiness. But the good ground is the conscience of the elect, which does the contrary to all the former three, which both receives with willingness the seed of the word committed to it, and keeps it when received up to the season of fruit.

    PSEUDO-JEROME; Or else the fruits of the earth are contained in thirty, sixty, and a hundred-fold, that is, in the Law, the Prophets, and the Gospel.

    Catena Aurea Mark 4
  • Catholic Caucus: Daily Mass Readings, 01-28-15, M, St. Thomas Aquinas, Priest and Doctor/Church

    01/28/2015 7:31:26 AM PST · 20 of 37
    annalex to Salvation
    Mark
      English: Douay-Rheims Greek NT: Byzantine/Majority Text (2000) Latin: Vulgata Clementina
      Mark 4
    1 AND again he began to teach by the sea side; and a great multitude was gathered together unto him, so that he went up into a ship, and sat in the sea; and all the multitude was upon the land by the sea side. και παλιν ηρξατο διδασκειν παρα την θαλασσαν και συνηχθη προς αυτον οχλος πολυς ωστε αυτον εμβαντα εις το πλοιον καθησθαι εν τη θαλασση και πας ο οχλος προς την θαλασσαν επι της γης ην Et iterum cœpit docere ad mare : et congregata est ad eum turba multa, ita ut navim ascendens sederet in mari, et omnis turba circa mare super terram erat :
    2 And he taught them many things in parables, and said unto them in his doctrine: και εδιδασκεν αυτους εν παραβολαις πολλα και ελεγεν αυτοις εν τη διδαχη αυτου et docebat eos in parabolis multa, et dicebat illis in doctrina sua :
    3 Hear ye: Behold, the sower went out to sow. ακουετε ιδου εξηλθεν ο σπειρων του σπειραι Audite : ecce exiit seminans ad seminandum.
    4 And whilst he sowed, some fell by the way side, and the birds of the air came and ate it up. και εγενετο εν τω σπειρειν ο μεν επεσεν παρα την οδον και ηλθεν τα πετεινα και κατεφαγεν αυτο Et dum seminat, aliud cecidit circa viam, et venerunt volucres cæli, et comederunt illud.
    5 And other some fell upon stony ground, where it had not much earth; and it shot up immediately, because it had no depth of earth. αλλο δε επεσεν επι το πετρωδες οπου ουκ ειχεν γην πολλην και ευθεως εξανετειλεν δια το μη εχειν βαθος γης Aliud vero cecidit super petrosa, ubi non habuit terram multam : et statim exortum est, quoniam non habebat altitudinem terræ :
    6 And when the sun was risen, it was scorched; and because it had no root, it withered away. ηλιου δε ανατειλαντος εκαυματισθη και δια το μη εχειν ριζαν εξηρανθη et quando exortus est sol, exæstuavit : et eo quod non habebat radicem, exaruit.
    7 And some fell among thorns; and the thorns grew up, and choked it, and it yielded no fruit. και αλλο επεσεν εις τας ακανθας και ανεβησαν αι ακανθαι και συνεπνιξαν αυτο και καρπον ουκ εδωκεν Et aliud cecidit in spinas : et ascenderunt spinæ, et suffocaverunt illud, et fructum non dedit.
    8 And some fell upon good ground; and brought forth fruit that grew up, and increased and yielded, one thirty, another sixty, and another a hundred. και αλλο επεσεν εις την γην την καλην και εδιδου καρπον αναβαινοντα και αυξανοντα και εφερεν εν τριακοντα και εν εξηκοντα και εν εκατον Et aliud cecidit in terram bonam : et dabat fructum ascendentem et crescentem, et afferebat unum triginta, unum sexaginta, et unum centum.
    9 And he said: He that hath ears to hear, let him hear. και ελεγεν ο εχων ωτα ακουειν ακουετω Et dicebat : Qui habet aures audiendi, audiat.
    10 And when he was alone, the twelve that were with him asked him the parable. οτε δε εγενετο καταμονας ηρωτησαν αυτον οι περι αυτον συν τοις δωδεκα την παραβολην Et cum esset singularis, interrogaverunt eum hi qui cum eo erant duodecim, parabolam.
    11 And he said to them: To you it is given to know the mystery of the kingdom of God: but to them that are without, all things are done in parables: και ελεγεν αυτοις υμιν δεδοται γνωναι το μυστηριον της βασιλειας του θεου εκεινοις δε τοις εξω εν παραβολαις τα παντα γινεται Et dicebat eis : Vobis datum est nosse mysterium regni Dei : illis autem, qui foris sunt, in parabolis omnia fiunt :
    12 That seeing they may see, and not perceive; and hearing they may hear, and not understand: lest at any time they should be converted, and their sins should be forgiven them. ινα βλεποντες βλεπωσιν και μη ιδωσιν και ακουοντες ακουωσιν και μη συνιωσιν μηποτε επιστρεψωσιν και αφεθη αυτοις τα αμαρτηματα ut videntes videant, et non videant : et audientes audiant, et non intelligant : nequando convertantur, et dimittantur eis peccata.
    13 And he saith to them: Are you ignorant of this parable? and how shall you know all parables? και λεγει αυτοις ουκ οιδατε την παραβολην ταυτην και πως πασας τας παραβολας γνωσεσθε Et ait illis : Nescitis parabolam hanc ? Et quomodo omnes parabolas cognoscetis ?
    14 He that soweth, soweth the word. ο σπειρων τον λογον σπειρει Qui seminat, verbum seminat.
    15 And these are they by the way side, where the word is sown, and as soon as they have heard, immediately Satan cometh and taketh away the word that was sown in their hearts. ουτοι δε εισιν οι παρα την οδον οπου σπειρεται ο λογος και οταν ακουσωσιν ευθεως ερχεται ο σατανας και αιρει τον λογον τον εσπαρμενον εν ταις καρδιαις αυτων Hi autem sunt, qui circa viam, ubi seminatur verbum, et cum audierint, confestim venit Satanas, et aufert verbum, quod seminatum est in cordibus eorum.
    16 And these likewise are they that are sown on the stony ground: who when they have heard the word, immediately recieve it with joy. και ουτοι εισιν ομοιως οι επι τα πετρωδη σπειρομενοι οι οταν ακουσωσιν τον λογον ευθεως μετα χαρας λαμβανουσιν αυτον Et hi sunt similiter, qui super petrosa seminantur : qui cum audierint verbum, statim cum gaudio accipiunt illud :
    17 And they have no root in themselves, but are only for a time: and then when tribulation and persecution ariseth for the word they are presently scandalized. και ουκ εχουσιν ριζαν εν εαυτοις αλλα προσκαιροι εισιν ειτα γενομενης θλιψεως η διωγμου δια τον λογον ευθεως σκανδαλιζονται et non habent radicem in se, sed temporales sunt : deinde orta tribulatione et persecutione propter verbum, confestim scandalizantur.
    18 And others there are who are sown among thorns: these are they that hear the word, και ουτοι εισιν οι εις τας ακανθας σπειρομενοι οι τον λογον ακουοντες Et alii sunt qui in spinas seminantur : hi sunt qui verbum audiunt,
    19 And the cares of the world, and the deceitfulness of riches, and the lusts after other things entering in choke the word, and it is made fruitless. και αι μεριμναι του αιωνος τουτου και η απατη του πλουτου και αι περι τα λοιπα επιθυμιαι εισπορευομεναι συμπνιγουσιν τον λογον και ακαρπος γινεται et ærumnæ sæculi, et deceptio divitiarum, et circa reliqua concupiscentiæ introëuntes suffocant verbum, et sine fructu efficitur.
    20 And these are they who are sown upon the good ground, who hear the word, and receive it, and yield fruit, the one thirty, another sixty, and another a hundred. και ουτοι εισιν οι επι την γην την καλην σπαρεντες οιτινες ακουουσιν τον λογον και παραδεχονται και καρποφορουσιν εν τριακοντα και εν εξηκοντα και εν εκατον Et hi sunt qui super terram bonam seminati sunt, qui audiunt verbum, et suscipiunt, et fructificant, unum triginta, unum sexaginta, et unum centum.
  • Catholic Caucus: Daily Mass Readings, 01-27-15, OM, St. Angela Merici, Virgin

    01/27/2015 7:45:40 AM PST · 25 of 36
    annalex to annalex


    The Ghent Altarpiece (wings open)

    Jan van Eyck

    1432
    Oil on wood, 350 x 461 cm
  • Catholic Caucus: Daily Mass Readings, 01-27-15, OM, St. Angela Merici, Virgin

    01/27/2015 7:42:16 AM PST · 24 of 36
    annalex to annalex
    31. There came then his brethren and his mother, and, standing without, sent to him, calling him.
    32. And the multitude sat about him, and they said to him, Behold, your mother and your brethren without seek for you.
    33. And he answered them, saying, Who is my mother, or my brethren?
    34. And he looked round about on them which sat about him, and said, Behold my mother and my brethren!
    35. For whoever shall do the will of God, the same is my brother, and my sister, and mother.

    THEOPHYL. Because the relations of the Lord had come to seize upon Him, as if beside Himself, His mother, urged by the sympathy of her love, came to Him; wherefore it is said, And there came to him his mother, and, standing without, sent to him, calling him.

    CHRYS. From this it is manifest that His brethren and His mother were not always with Him; but because He was beloved by them, they come from reverence and affection, waiting without. Wherefore it goes on, And the multitude sat about him, &c.

    BEDE; The brothers of the Lord must not be thought to be the sons of the ever-virgin Mary, as Helvidius says, nor the sons of Joseph by a former marriage, as some think, but rather they must be understood to be His relations.

    PSEUD-CHRYS. But another Evangelist says, that His brethren did not believe on Him. With which this agrees, which says, that they sought Him, waiting without, and with this meaning the Lord does not mention them as relations. Wherefore it follows, And he answered them, saying, Who is my mother. or my brethren? But He does not here mention His mother and His brethren altogether with reproof, but to show that a man must honor his own soul above all earthly kindred; wherefore this is fitly said to those who called Him to speak with His mother and relations, as if it were a more useful task than the teaching of salvation.

    BEDE; Being asked therefore by a message to go out, He declines, not as though He refused the dutiful service of His mother, but to show that He owes more to His Father's mysteries than to His mother's feelings. Nor does He rudely despise His brothers, but, preferring His spiritual work to fleshly relationship, He teaches us that religion is the bond of the heart rather than that of the body. Wherefore it goes on, And looking round about on them which sat about him, he said, Behold my mother and my brethren.

    CHRYS. By this, the Lord shows that we should honor those who are relations by faith rather than those who are relations by blood. A man indeed is made the mother of Jesus by preaching Him; for He, as it were, brings forth the Lord, when he pours Him into the heart of his hearers.

    PSEUDO-JEROME; But let us be assured that we are His brethren and This sisters, if we do the will of the Father; that we may be joint-heirs with Him, for He discerns us not by sex but by our deeds. Wherefore it goes on: Whoever shall do the will of God, &c.

    THEOPHYL. The does not therefore say this, as denying His mother, but as showing that He is worthy of honor, not only because she bore Christ, but on account of her possessing every other virtue.

    BEDE; But mystically, the mother and brother of Jesus means the synagogue, (from which according to the flesh He sprung,) and the Jewish people who, while the Savior is teaching within, come to Him, and are not able to enter, because they cannot understand spiritual things. But the crowd eagerly enter, because when the Jews delayed, the Gentiles flocked to Christ; but His kindred, who stand without wishing to see the Lord, are the Jews who obstinately remained without, guarding the letter, and would rather compel the Lord to go forth to them to teach carnal things, than consent to enter in to learn spiritual things of Him. If therefore not even His parents when standing without are acknowledged, how shall we be acknowledged, if we stand without? For the word is within and the light within.

    Catena Aurea Mark 3
  • Catholic Caucus: Daily Mass Readings, 01-27-15, OM, St. Angela Merici, Virgin

    01/27/2015 7:41:56 AM PST · 23 of 36
    annalex to Salvation
    Mark
      English: Douay-Rheims Latin: Vulgata Clementina Greek NT: Byzantine/Majority Text (2000)
      Mark 3
    31 And his mother and his bretheren came; and standing without, sent unto him, calling him. Et veniunt mater ejus et fratres : et foris stantes miserunt ad eum vocantes eum, ερχονται ουν οι αδελφοι και η μητηρ αυτου και εξω εστωτες απεστειλαν προς αυτον φωνουντες αυτον
    32 And the multitude sat about him; and they say to him: Behold thy mother and thy brethren without seek for thee. et sedebat circa eum turba : et dicunt ei : Ecce mater tua et fratres tui foris quærunt te. και εκαθητο οχλος περι αυτον ειπον δε αυτω ιδου η μητηρ σου και οι αδελφοι σου και αι αδελφαι σου εξω ζητουσιν σε
    33 And answering them, he said: Who is my mother and my brethren? Et respondens eis, ait : Quæ est mater mea et fratres mei ? και απεκριθη αυτοις λεγων τις εστιν η μητηρ μου η οι αδελφοι μου
    34 And looking round about on them who sat about him, he saith: Behold my mother and my brethren. Et circumspiciens eos, qui in circuitu ejus sedebant, ait : Ecce mater mea et fratres mei. και περιβλεψαμενος κυκλω τους περι αυτον καθημενους λεγει ιδε η μητηρ μου και οι αδελφοι μου
    35 For whosoever shall do the will of God, he is my brother, and my sister, and mother. Qui enim fecerit voluntatem Dei, hic frater meus, et soror mea, et mater est. ος γαρ αν ποιηση το θελημα του θεου ουτος αδελφος μου και αδελφη μου και μητηρ εστιν
  • Catholic Word of the Day: RELIQUARY, 01-26-15

    01/26/2015 8:03:12 PM PST · 10 of 11
    annalex to annalex


    Arm reliquary of St Lawrence

    c. 1175
    Cedar wood, silver, partially gilded
    Staatliche Museen, Berlin
  • Catholic Word of the Day: RELIQUARY, 01-26-15

    01/26/2015 8:00:10 PM PST · 9 of 11
    annalex to annalex


    Reliquary of St. Thomas Becket

    1180s
    Enameled and gilt copper in wood, 21 x 20 x 9 cm
    Musée du Louvre, Paris
  • Catholic Word of the Day: RELIQUARY, 01-26-15

    01/26/2015 7:58:49 PM PST · 8 of 11
    annalex to Salvation


    Reliquary for the Holy Girdle of the Virgin

    Maso di Bartolommeo

    c. 1446
    Embossed copper, engraved and gilded, wood, panels of horn, ivory, and fabric, 16 x 21 x 15 cm
    Museo dell'Opera del Duomo, Prato
  • The Conversion We Think We Want

    01/26/2015 7:50:20 PM PST · 17 of 21
    annalex to Salvation

    Good article.

  • Catholic Caucus: Daily Mass Readings, 01-26-15, M, Sts. Timothy and Titus, Bishops

    01/26/2015 7:38:39 AM PST · 24 of 37
    annalex to annalex


    Temptation of Christ

    12 c.
    Monreale, Sicily

  • Catholic Caucus: Daily Mass Readings, 01-26-15, M, Sts. Timothy and Titus, Bishops

    01/26/2015 7:38:03 AM PST · 23 of 37
    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, 01-26-15, M, Sts. Timothy and Titus, Bishops

    01/26/2015 7:37:41 AM PST · 22 of 37
    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
  • Greece: Talks with troika the main test

    01/26/2015 7:36:00 AM PST · 17 of 18
    annalex to SunkenCiv

    Good collection, thank you.

  • Greece: Talks with troika the main test

    01/25/2015 7:21:03 PM PST · 14 of 18
    annalex to Jim Noble

    Oh yeah. The problem with Syriza is not that they will default, — any reasonable government should, given the situation, — but that they want new loans at the same time and plan keynesean government expansion.

  • Greece: Talks with troika the main test

    01/25/2015 7:13:32 PM PST · 12 of 18
    annalex to familyop

    That is a typical left winger party that can run on incoherent promises for ever, and if they ever get to govern, — that rare historical phenomenon that happened today — they will do more or less the same thing any government would and blame foreign governments for failing to give the Greeks a rose garden they promised.

    But here’s good news: this might be the beginning of the end for the EU a a whole.

  • Greece: Talks with troika the main test

    01/25/2015 7:09:54 PM PST · 11 of 18
    annalex to goldstategop

    I don’t think it is any kind of open question. Syriza wants to default of existing loans and then ask for more loans, and increase government spending, and throw fiscal discipline to the wind. There is a huge 2+2=1,000 written all over it.

  • Greece: Talks with troika the main test

    01/25/2015 4:31:22 PM PST · 3 of 18
    annalex to annalex
    Also see: Syriza victory: Turning point for EU?
    This was an extraordinary victory for the radical left in Greece - probably beyond its own expectations.

    [...]

    Syriza wants to reverse cuts in public services and increase salaries and pensions again. It wants to write off a large chunk of Greece's huge public debt, most of which it now owes to other governments in the eurozone.

    [...]

    Those who have muttered that Syriza's policies are mad, that its leaders are deluded, are now going to have to deal with the reality of this decisive election victory.

  • Greece: Talks with troika the main test

    01/25/2015 4:27:07 PM PST · 2 of 18
    annalex to A.A. Cunningham; AlexW; andyk; BatGuano; bayliving; Belteshazzar; bert; Bibman; Bigg Red; ...

    If you want to be on this right wing, monarchy, paleolibertarianism and nationalism ping list, but are not, please let me know. If you are on it and want to be off, also let me know. This ping list is not used for Catholic-Protestant debates.

  • Greece: Talks with troika the main test

    01/25/2015 4:26:33 PM PST · 1 of 18
    annalex
  • Is Prayer/Veneration/Worship to Mary Biblical?

    01/25/2015 4:15:12 PM PST · 6,863 of 6,870
    annalex to metmom

    The works, allegorized as hay and stubble versus stone and metal, are tested and inferior works burn off. After that, the building becomes free from hay and stubble, that is, the man allegorized as a building becomes purified and through fire, saved.

  • Is the Angel of the Lord the Pre-Incarnate Christ?

    01/25/2015 2:36:07 PM PST · 28 of 88
    annalex to NYer
    Another pre-incarnational Christ is seen as wisdom of the Lord. In Proverbs we read:

    The Lord possessed me in the beginning of his ways, before he made any thing from the beginning. I was set up from eternity, and of old before the earth was made. The depths were not as yet, and I was already conceived. neither had the fountains of waters as yet sprung out: The mountains with their huge bulk had not as yet been established: before the hills I was brought forth: He had not yet made the earth, nor the rivers, nor the poles of the world. When he prepared the heavens, I was present: when with a certain law and compass he enclosed the depths: When he established the sky above, and poised the fountains of waters: When he compassed the sea with its bounds, and set a law to the waters that they should not pass their limits: when be balanced the foundations of the earth; I was with him forming all things: and was delighted every day, playing before him at all times; Playing in the world: and my delights were to be with the children of men. Now therefore, ye children, hear me: Blessed are they that keep my ways. Hear instruction and be wise, and refuse it not. Blessed is the man that heareth me, and that watcheth daily at my gates, and waiteth at the posts of my doors. He that shall find me, shall find life, and shall have salvation from the Lord: But he that shall sin against me, shall hurt his own soul. All that hate me love death. (Proverbs 8:22-36)

    This, too, is a proper background for St. Paul:

    …we speak the wisdom of God in a mystery, a wisdom which is hidden, which God ordained before the world, unto our glory: Which none of the princes of this world knew; for if they had known it, they would never have crucified the Lord of glory.  But, as it is written: That eye hath not seen, nor ear heard, neither hath it entered into the heart of man, what things God hath prepared for them that love him. (1 Corinthians 2:7-9)



    Sophia Wisdom of God
  • Is Prayer/Veneration/Worship to Mary Biblical?

    01/25/2015 2:27:03 PM PST · 6,861 of 6,870
    annalex to CynicalBear

    You don’t have to believe the scripture or pray to anyone. But anyone who is interested in Jesus Christ should do both.

  • Catholic Caucus: Sunday Mass Readings, 01-25-15, Third Sunday in Ordinary Time

    01/25/2015 1:44:36 PM PST · 30 of 47
    annalex to annalex


    Calling of Peter and Andrew

    Duccio di Buoninsegna

    1308-11
    Tempera on wood, 43,5 x 46 cm
    National Gallery of Art, Washington
  • Catholic Caucus: Sunday Mass Readings, 01-25-15, Third Sunday in Ordinary Time

    01/25/2015 1:44:12 PM PST · 29 of 47
    annalex to Salvation
    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, 01-25-15, Third Sunday in Ordinary Time

    01/25/2015 1:43:53 PM PST · 28 of 47
    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
  • Is Prayer/Veneration/Worship to Mary Biblical?

    01/25/2015 1:42:11 PM PST · 6,859 of 6,870
    annalex to CynicalBear
    I think it would benefit every Protestant to have a prayerful conversation with St Paul.

    The clear meaning of his words are talking about more reward or less reward and have nothing to do with salvation.

    Correct, it says that both those with hay and stubble are saved and those with only stone and precious metal are saved. But it also speak that those with hay and stubble get the hay and stubble purged from them by fire. That is what Purgatory is.

  • Prayers needed for Viet Nam hero vet

    01/25/2015 1:38:11 PM PST · 36 of 41
    annalex to jmaroneps37

    Lord God, Jesus Christ, heal Thy servant Glenn of all disease, to Thy glory.

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

  • Is Prayer/Veneration/Worship to Mary Biblical?

    01/24/2015 6:55:07 PM PST · 6,849 of 6,870
    annalex to CynicalBear
    it ain’t saved

    Pray to St. Paul and argue with him.

  • Is Prayer/Veneration/Worship to Mary Biblical?

    01/24/2015 3:47:05 PM PST · 6,845 of 6,870
    annalex to rwa265; imardmd1; Gamecock; af_vet_1981; terycarl; CynicalBear
    As Cynical Bear suggests in 6840, the wine was running out or completely out.

    John
      Greek NT: Byzantine/Majority Text (2000) English: Douay-Rheims English: Young's Literal Translation
      John 2
    3 και υστερησαντος οινου λεγει η μητηρ του ιησου προς αυτον οινον ουκ εχουσιν And the wine failing, the mother of Jesus saith to him: They have no wine. and wine having failed, the mother of Jesus saith unto him, `Wine they have not;'

    The root word of υστερησαντος is ὑστερέω, "to come short" or "to come late". This is Strong's concordance on it: 5302.

    Besides, Mary says plainly "οινον ουκ εχουσιν", -- "they have no wine".

    Was it intoxicating? Wine normally is; the fact that the custom was that "Every man at first setteth forth good wine, and when men have well drunk, then that which is worse" indicates that the wine was intoxicating also in this case. (For those who don't have a habit of drinking wine: wine is enjoyed both for its taste and for the buzz it gives; the reason to give better-tasting wine first is to let people enjoy the taste before their senses are dulled).

  • Is Prayer/Veneration/Worship to Mary Biblical?

    01/24/2015 3:26:18 PM PST · 6,843 of 6,870
    annalex to CynicalBear; metmom
    Thinkest thou that thou understandest what thou readest?

    It says nothing about "purifying the soul"

    It says that inferior material like hay and stubble "burn, he shall suffer loss; but he himself shall be saved, yet so as by fire". The allegory is of a house (verse 9) that has good material and bad material in it and through fire only the good material remains, i.e. the house is purified.

  • Is Prayer/Veneration/Worship to Mary Biblical?

    01/24/2015 10:47:55 AM PST · 6,836 of 6,870
    annalex to CynicalBear; metmom
    If you don't think

    It wouldn't matter what you or I think. That's the scripture, this is what is written. I have faith, so I believe.

    Incidentally, yes the Purgatory exists because Christ, in His mercy, set it up for us.

    no reward is given

    And moreover, the low-grade works are burned off purifying the soul. That's what the Scripture says.

    Which statement proves that Catholics think that works are what saves a person.

    We believe in what the Church teaches on the subject. Here, thanks to the efforts of the Church and the mercy of God (1 Cor. 3:6), and on the foundation of Jesus Christ (verse 11) his works are tested and inferior works burn, but his soul is saved nonetheless (verse 15).

    Read the Holy Bible once in a while, ye Protestants, rather than develop theories out of your own heads, and many of you-all will too be purified of your Protestantism and saved, and accepted in Heaven forever.

  • Catholic Caucus: Daily Mass Readings, 01-24-15, M, St. Francis de Sales, Bishop/Doctor of the Church

    01/24/2015 10:35:09 AM PST · 28 of 36
    annalex to annalex


    Maestà

    Duccio di Buoninsegna

    1288-1300
    Tempera on wood, 31,5 x 22,5 cm
    Kunstmuseum, Bern