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Posts by annalex

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  • A Mathematical Proof for the Existence of the One God

    05/05/2015 8:44:56 PM PDT · 46 of 47
    annalex to Teófilo
    If God exists in the understanding, we could imagine Him to be greater by existing in reality.

    ...Therefore He also exists in reality. Therefore He exists in the full sense. Good article. I'll index it on my profile for future reference. Thank you.

  • Plan B on Marriage: A Proposal to Remove the State from Celebrating Marriages

    05/05/2015 8:01:14 PM PDT · 24 of 24
    annalex to Teófilo

    The states do it, the states will be found with unconstitutional law by the black-robed mafia. Quite regardless of what these laws actually say, or what the Constitution actually says.

    Besides, the Church will be seen as dictating to the state.

    Just. stop. issuing. any. licenses.

    We are a Church, not a notary public.

  • Is this the face of Jesus as a boy? Italian police reverse the ageing process on image ...

    05/05/2015 7:56:19 PM PDT · 52 of 59
    annalex to Mrs. Don-o
    The Orthodox icons don't suffer from this. Blond round-faced Russians still wrote His Face as if they knew how He looks.

  • Iowa GOP rep: Nothing worse than homeschoolers telling us how to vote

    05/05/2015 8:47:42 AM PDT · 52 of 101
    annalex to concerned about politics
    Then why not write a bill that exempts them from paying school taxes?

    Precisely. Also, why write a bill that invades private homes and pretend it is about public schools?

  • Catholic Caucus: Daily Mass Readings, 05-05-15

    05/05/2015 8:34:14 AM PDT · 26 of 38
    annalex to annalex


    Christ Giving His Blessing

    Hans Memling

    1478
    Oil on oak panel, 38,1 x 28,2 cm
    Norton Simon Museum of Art, Pasadena
  • Catholic Caucus: Daily Mass Readings, 05-05-15

    05/05/2015 8:33:11 AM PDT · 25 of 38
    annalex to annalex
    27. Peace I leave with you, my peace I give to you: not as the world gives, give I to you.

    CHRYS. Peace I leave with you, My peace I give to you: He says this to console His disciples, who were now troubled at the prospect of the hatred and opposition which awaited them after His departure.

    AUG. He left no peace in this world; in which we conquer the enemy, and have love one to another: He will give us peace in the world to come, when we shall reign without an enemy, and where we shall be able to avoid disagreement. This peace is Himself, both when we believe that He is, and when we shall see Him as He is. But why does He say, Peace I leave with you, without the My, whereas He puts in My in, My peace 1 give to you? Are we to understand My in the former; or is it not rather left out with a meaning?

    His peace is such peace as He has Himself; the peace which He left us in this world is rather our peace than His. He has nothing to fight against in Himself, because He has no sin: but ours is a peace in which we still say, Forgive us our debts (Matt 6:12). And in like manner we have peace between ourselves, because we mutually trust one another, that we mutually love one another. But neither is that a perfect peace; for we do not see into each other's minds. I could not deny however that these words of our Lord's may be understood as a simple repetition.

    He adds, Not as the world gives, give I unto you: i.e. not as those men, who love the world, give. They give themselves peace, i.e. free, uninterrupted enjoyment of the world. And even when they allow the righteous peace, so far as not to persecute them, yet there cannot be true peace, where there is no true agreement, no union of heart.

    CHRYS. External peace is often even hurtful, rather than profitable to those who enjoy it.

    AUG. But there is a peace which is serenity of thought, tranquillity of mind, simplicity of heart, the bond of love, the fellowship of charity. None will be able to come to the inheritance of the Lord who do not observe this testament of peace; none be friends with Christ, who are at enmity with the Christians.

    27. Let not your heart be troubled, neither let it be afraid.
    28. You have heard how I said to you, I go away, and come again to you. If you loved me, you would rejoice, because I said, I go to the Father: for my Father is greater than I.
    29. And now I have told you before it comes to pass, that, when it is come to pass, you might believe.
    30. Hereafter I will not talk much with you: for the prince of this world comes, and has nothing in me.
    31. But that the world may know that I love the Father: and as the Father gave me commandment, even so I do. Arise, let us go hence.

    CHRYS. After saying, Peace I leave with you, which was like taking farewell, He consoles them: Let not your heart be troubled, neither let it be afraid: the two feelings of love and fear were now the uppermost in them.

    AUG. Though He was only going for a time, their hearts would be troubled and afraid for what might happen before He returned; lest in the absence of the Shepherd the wolf might attack the flock: you have heard how I said to you, I go away, and come again to you. In that He was man, He went; in that He was God, He stayed.

    Why then be troubled and afraid, when He left the eye only, not the heart? To make them understand that it was as man that He said, I go away, and come again to you; He adds, If you loved Me you would rejoice, because I said, I go to My Father; for My Father is greater than I. In that the Son then is unequal with the Father, through that inequality He went to the Father, from Him to come again to judge the quick and dead: in that He is equal to the Father, He never goes from the Father, but is everywhere altogether with Him in that Godhead, which is not confined to place.

    Nay, the Son Himself, because that being equal to the Father in the form of God, He emptied Himself, not losing the form of God, but taking that of a servant, is greater even than Himself: the form of God which is not lost, is greater than the form of a servant which was put on. In this form of a servant, the Son of God is inferior not to the Father only, but to the Holy Ghost; in this the Child Christ was inferior even to His parents; to whom we read, He was subject. Let us acknowledge then the twofold substance of Christ, the divine, which is equal to the Father, and the human, which is inferior.

    But Christ is both together, not two, but one Christ else the Godhead is a quaternity, not a Trinity. Wherefore He says, If you loved Me, you would rejoice, because I said, I go to the Father; for human nature should exult at being thus taken up by the Only Begotten Word, and made immortal in heaven; at earth being raised to heaven, and dust sitting incorruptible at the right hand of the Father. Who, that loves Christ, will not rejoice at this, seeing, as he does, his own nature immortal in Christ, and hoping that He Himself will be so by Christ.

    HILARY. Or thus: If the Father is greater by virtue of giving, is the Son less by confessing the gift? The giver is the greater, but He to whom unity with that giver is given, is not the less.

    CHRYS. Or thus: The Apostles did not yet know what the resurrection was of which He spoke when He said, I go, and come again to you: or what they ought to think of it. They only knew the great power of the Father. So He tells them: Though you fear I shall not be able to save Myself, and do not trust to My appearing again after My crucifixion; yet when you hear that I go to My Father, you should rejoice, because I go to one greater, one able to dissolve and change all things. All this is said in accommodation to their weakness: as we see from the next words:

    And now I have told you before it comes to pass; that when it does come to pass, you may believe.

    AUG. But is not the time for belief before a thing takes place? Is it not the praise of faith, that it believes what it does not see? according to w hat is said below to Thomas: Because you have seen, you has believed. He saw one thing, believed another: what he saw was man, what he believed was God. And if belief can be talked of with reference to things seen, as when we say that we believe our eyes; yet it is not mature faith, but is merely preparatory to our believing what we do not see.

    When it has come to pass, then He says, because after His death they would see Him alive again, and ascending to His Father; which sight would convince them that He was the Christ, the Son of God; able as He was to do so great a thing, and to foretell it. Which faith however would not be a new, but only an enlarged faith; or a faith which had failed at His death, and been renewed by His resurrection.

    HILARY. He next alludes to the approach of the time when He would resume His glory. Hereafter 1 will not talk much with you.

    BEDE. He says this because the time was now approaching for His being taken, and given up to death: For the Prince of this world comes.

    AUG. i.e. the devil; the prince of sinners, not of creatures; as the Apostle said, Against the rulers of this world. Or, as He immediately adds by way of explanation, this darkness, meaning, the ungodly. And has nothing in Me. God had no sin as God, nor had His flesh contracted it by a sinful birth, being born of the Virgin. But how, it might be asked, can you die, if you have no sin: He answers,

    But that the world may know that I love the Father, and as the Father gave Me commandment, even so I do. Arise, let us go hence. He had been sitting at table with them all this time. Let us go, i.e. to the place, where He, Who had done nothing to deserve death, was to be delivered to death. But He had a commandment from His Father to die.

    AUG. That the Son is obedient to the will and commandment of the Father, no more shows a difference in the two, than it would in a human father and son. But over and above this comes the consideration that Christ is not only God, and as such equal to the Father, but also man, and as such inferior to the Father.

    CHRYS. Arise, let us go hence, is the beginning of the sentence which l, follows. The time and the place (they were in the midst of a town, and it was night time) had excited the disciples' fears to such a degree, that they could not attend to any thing that was said, but rolled their eyes about, expecting persons to enter and assault them; especially when they heard our Lord say, Yet a little while I am with you; and, The prince of this world comes. To quiet their alarm then, He takes them to another place, where they imagine themselves safe, and would be able to attend to the great doctrines which He was going to set before them.

    Catena Aurea John 14
  • Catholic Caucus: Daily Mass Readings, 05-05-15

    05/05/2015 8:32:47 AM PDT · 24 of 38
    annalex to Salvation
    John
      English: Douay-Rheims Latin: Vulgata Clementina Greek NT: Byzantine/Majority Text (2000)
      John 14
    27 Peace I leave with you, my peace I give unto you: not as the world giveth, do I give unto you. Let not your heart be troubled, nor let it be afraid. Pacem relinquo vobis, pacem meam do vobis : non quomodo mundus dat, ego do vobis. Non turbetur cor vestrum, neque formidet. ειρηνην αφιημι υμιν ειρηνην την εμην διδωμι υμιν ου καθως ο κοσμος διδωσιν εγω διδωμι υμιν μη ταρασσεσθω υμων η καρδια μηδε δειλιατω
    28 You have heard that I said to you: I go away, and I come unto you. If you loved me, you would indeed be glad, because I go to the Father: for the Father is greater than I. Audistis quia ego dixi vobis : Vado, et venio ad vos. Si diligeretis me, gauderetis utique, quia vado ad Patrem : quia Pater major me est. ηκουσατε οτι εγω ειπον υμιν υπαγω και ερχομαι προς υμας ει ηγαπατε με εχαρητε αν οτι ειπον πορευομαι προς τον πατερα οτι ο πατηρ μου μειζων μου εστιν
    29 And now I have told you before it comes to pass: that when it shall come to pass, you may believe. Et nunc dixi vobis priusquam fiat : ut cum factum fuerit, credatis. και νυν ειρηκα υμιν πριν γενεσθαι ινα οταν γενηται πιστευσητε
    30 I will not now speak many things with you. For the prince of this world cometh, and in me he hath not any thing. Jam non multa loquar vobiscum : venit enim princeps mundi hujus, et in me non habet quidquam. ουκετι πολλα λαλησω μεθ υμων ερχεται γαρ ο του κοσμου αρχων και εν εμοι ουκ εχει ουδεν
    31 But that the world may know, that I love the Father: and as the Father hath given me commandment, so do I: Arise, let us go hence. Sed ut cognoscat mundus quia diligo Patrem, et sicut mandatum dedit mihi Pater, sic facio. Surgite, eamus hinc. αλλ ινα γνω ο κοσμος οτι αγαπω τον πατερα και καθως ενετειλατο μοι ο πατηρ ουτως ποιω εγειρεσθε αγωμεν εντευθεν
  • Just lost my job. Please pray for me and all those looking for work.

    05/04/2015 7:37:12 PM PDT · 120 of 131
    annalex to infool7

    Lord Jesus Christ, help those with desire and ability to work to find one, to Thy glory.

    St. Joseph the Worker, pray for us.

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

  • Catholic Caucus: Daily Mass Readings, 05-04-15

    05/04/2015 8:14:27 AM PDT · 25 of 37
    annalex to annalex


    The Holy Trinity
    (Also known as Hospitality of Abraham)

    Andrei Rublev (1411 or 1425-27)

  • Catholic Caucus: Daily Mass Readings, 05-04-15

    05/04/2015 8:13:47 AM PDT · 24 of 37
    annalex to annalex
    21. He that has my commandments, and keepeth them, he it is that loves me: and he that loves me shall be loved of my Father, and I will love him, and will manifest myself to him.

    ALCUIN. By love, and the observance of His commandments, that will be perfected in us which He has begun, viz. that we should be in Him, and He in us. And that this blessedness may be understood to be promised to all, not to the Apostles only, He adds, He that has My commandments and keeps them, he it is that loves Me.

    AUG. He that has them in , and keeps them in life; he that has them in words, and keeps them in works; he that has them by hearing, and keeps them by doing; he that has them by doing, and keeps them by persevering, he it is that loves Me. Love must be strewn by works, or it is a mere barren name.

    THEOPHYL. As if He said, You think that by sorrowing, as you do, for my death you prove your affection; but I esteem the keeping of My commandments the evidence of love. And then He shows the privileged state of one who loves: And he that loves Me shall be loved of My Father, and I will love him.

    AUG. I will love him, as if now He did not love him. What means this? He explains it in what follows: And will manifest Myself to him, i.e. I love him so far as to manifest Myself to him; so that, as the reward of his faith, he will have sight. Now He only loves us so that we believe; then He will love us so that we see. And whereas we love now by believing that which we shall see, then we shall love by seeing that which we have believed.

    AUG. He promises to show Himself to them that love Him as God with the Father, not in that body which He bore upon earth, and which the wicked saw.

    THEOPHYL. For, as after the resurrection He was to appear to them in a body more assimilated to His divinity, that they might not take Him then for a spirit, or a phantom, He tells them now beforehand not to have misgivings upon seeing Him, but to remember that He shows Himself to them as a reward for their keeping His commandments; and that therefore they are bound ever to keep them, that they may ever enjoy the sight of Him.

    22. Judas said to him, not Iscariot, Lord, how is it that you will manifest yourself to us, and not to the world?
    23. Jesus answered and said to him, If a man love me, he will keep my words: and my Father will love him, and we will come to him, and make our abode with him.
    24. He that loves me not keeps not my sayings: and the word which you hear is not mine, but the Father's which sent me.
    25. These things have I spoken to you, being yet present with you.
    26. But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance whatsoever I have said to you.
    27. Peace I leave with you, my peace I give to you: not as the world gives, give I to you.

    AUG. Our Lord having said, A little while, and the world sees Me no more: but you shall see Me: Judas, not the traitor named Iscariot, but he whose Epistle is read among the Canonical Scriptures, asks His meaning: Judas said to Him, not Iscariot, Lord, how is it that you will manifest Yourself to us, and not to the world?

    Our Lord in reply explains why He manifests Himself to His own, and not to aliens, viz. because the one love Him, the other do not. Jesus answered and said to him, If a man love Me, he will keep My words.

    GREG. If you would prove your love, show your works. The love of God is never idle; whenever it is, it does great things: if it do not work, it is not.

    AUG. Love distinguishes the saints from the world: it makes men to be of one mind in an house; in which house the Father and the Son take their abode; who give that love to those, to whom in the end they will manifest themselves. For these is a certain inner manifestation of God, unknown to the ungodly, to whom there is no manifestation made of the Father and the Holy Spirit, and only could be of the Son in the flesh; which latter manifestation is not as the former, being only for a little while, not for ever, for judgment, not for joy, for punishment, not for reward.

    And We will come to him: They come to us, in that we go to Them; They come by succoring, we go by obeying; They come by enlightening, we go by contemplating; They come by filling, we go by holding: so Their manifestation to us is not external, but inward; Their abode in us not transitory, but eternal. It follows, And will make Our abode with him.

    GREG. Into some hearts He comes, but not to make His abode with them. For some feel compunction for a season and turn to God, but in time of temptation forget that which gave them compunction, and return to their former sins, just as if they had never lamented them. But whoever loves God truly, into his heart the Lord both comes, and also makes His abode therein: for the love of the Godhead so penetrates him, that no temptation withdraws him from it. He truly loves, whose mind no evil pleasure overcomes, through his consent thereto.

    AUG. But while the Father and the Son make Their abode with the loving, soul, is the Holy Spirit excluded? What means that which is said of the Holy Spirit above: He dwells with you, and shall be in you, but that the Spirit makes His abode with us? Unless indeed a man be so absurd as to think that when the Father and the Son come, the Holy Spirit departs, as if to give place to His superiors.

    Yet even this carnal thought is met by Scripture, in that it says, Abide with you for ever. He will therefore be in the same abode with Them for ever. As He did not come without Them, so neither They without Him. As a consequence of the Trinity, acts are sometimes attributed to single persons in it: but the substance of the same Trinity demands, that in such acts the presence of the other Persons also be implied.

    GREG. In proportion as a man's love rests upon lower things, in that proportion is he removed from heavenly love: He that loves Me not, keeps not My sayings. To the love then of our Maker, let the tongue, mind, life bear witness.

    CHRYS. Or thus Judas thought that he should , see Him, as we see the dead in sleep: How is it, that you will manifest Yourself to us, and not to the world? meaning, Alas, as you art to die, you will appear to us but as one dead. To correct this mistake, He says, I and My Father will come to him, i.e. I shall manifest Myself, even as My Father manifests Himself. And will make our abode with Him; which is not like a dream. It follows, And the word which you hear is not Mine, but the Father's which sent Me; i.e. He that hears not My words, inasmuch as he loves not Me, so loves he not My Father. This He says to show that He spoke nothing which was not the Father's, nothing beside what seemed good to the Father.

    AUG. And perhaps there is a distinction at bottom, since He speaks of His sayings, when they are His own, in the plural number; as when He says, He that loves Me not, keeps not My sayings: when they are not His own, but the Father's, in the singular, i.e. as the Word, which is Himself. For He is not His own Word, but the Father's, as He is not His own image, but the Father's, or His own Son, but the Father's.

    CHRYS. These things have I spoken to you, being yet present with you. Some of these things were obscure, and not understood by the disciples.

    AUG The abode He promised them hereafter is altogether a different one from this present abode He now speaks of. The one is spiritual and inward, the other outward, and perceptible to the bodily sight and hearing.

    CHRYS. To enable them to sustain His bodily departure more cheerfully, He promises that that departure shall be the source of great benefit; for that while He was then in the body, they could never know much, because the Spirit would not have come: But the Comforter, which is the Holy Ghost, Whom the Father will send in My name, He shall teach you all things, and bring all things to your remembrance, whatsoever I have said to you.

    GREG. Paraclete is Advocate, or Comforter. The Advocate then intercedes with the Father for sinners, when by His inward power He moves the sinner to pray for himself. The Comforter relieves the sorrow of penitents, and cheers them with the hope of pardon.

    CHRYS. He often calls Him the Comforter, in allusion to the affliction in which they then were.

    DIDYMUS. The Savior affirms that the Holy Spirit is sent by the Father, in His, the Savior's, name; which name is the Son. Here an agreement of nature and propriety, so to speak, of persons is strewn. The Son can come in the Father's name only, consistently with the proper relationship of the Son to the Father, and the Father to the Son.

    No one else comes in the name of the Father, but in the name of God, of the Lord, of the Almighty, and the like. As servants who come in the name of their Lord, do so as being the servants of that Lord, so the Son who comes in the name of the Father, bears that name as being the acknowledged only-begotten Son of the Father. That the Holy Spirit then is sent in the Son's name, by the Father, shows that He is in unity with the Son: whence He is said too to be the Spirit of the Son, and to make those sons by adoption, who are willing to receive Him.

    The Holy Spirit then, Who comes in the name of the Son from the Father, shall teach them, who are established in the faith of Christ, all things; all things which are spiritual, both the understanding of truth, and the sacrament of wisdom. But He will teach not like those who have acquired an art or knowledge by study and industry, but as being the very art, doctrine, knowledge itself. As being this Himself, the Spirit of truth will impart the knowledge of divine things to the mind.

    GREG. Unless the Spirit be present to the mind of the hearer, the word of the teacher is vain. Let none then attribute to the human teacher, the understanding which follows in consequence of his teaching: for unless there be a teacher within, the tongue of the teacher outside will labor in vain. Nay even the Maker Himself does not speak for the instruction of man, unless the Spirit by His unction speaks at the same time.

    AUG. So then the Son speaks, the Holy Spirit teaches: when the Son speaks we take in the words, when the Holy Spirit teaches, we understand those words. The whole Trinity indeed both speaks and teaches, but unless each person worked separately as well, the whole would be too much for human infirmity to take in.

    GREG. But why is it said of the Spirit, He shall suggest all stings to you: to suggest being the office of an inferior? The word is used here, as it is used sometimes, in the sense of supplying secretly. The invisible Spirit suggests, not because He takes a lower place in teaching, but because He teaches secretly.

    AUG. Suggest, i.e. bring to your remembrance. Every wholesome hint to remember that we receive is of the grace of the Spirit.

    THEOPHYL. The Holy Spirit then was both to teach and to bring to remembrance: to teach what Christ had forborne to tell His disciples, because they were not able to bear it; to bring to remembrance what Christ had told them but which on account of its difficulty, or their slowness of understanding, they were unable to remember.

    CHRYS. Peace I leave with you, My peace I give to you: He says this to console His disciples, who were now troubled at the prospect of the hatred and opposition which awaited them after His departure.

    AUG. He left no peace in this world; in which we conquer the enemy, and have love one to another: He will give us peace in the world to come, when we shall reign without an enemy, and where we shall be able to avoid disagreement. This peace is Himself, both when we believe that He is, and when we shall see Him as He is. But why does He say, Peace I leave with you, without the My, whereas He puts in My in, My peace 1 give to you? Are we to understand My in the former; or is it not rather left out with a meaning?

    His peace is such peace as He has Himself; the peace which He left us in this world is rather our peace than His. He has nothing to fight against in Himself, because He has no sin: but ours is a peace in which we still say, Forgive us our debts (Matt 6:12). And in like manner we have peace between ourselves, because we mutually trust one another, that we mutually love one another. But neither is that a perfect peace; for we do not see into each other's minds. I could not deny however that these words of our Lord's may be understood as a simple repetition.

    He adds, Not as the world gives, give I unto you: i.e. not as those men, who love the world, give. They give themselves peace, i.e. free, uninterrupted enjoyment of the world. And even when they allow the righteous peace, so far as not to persecute them, yet there cannot be true peace, where there is no true agreement, no union of heart.

    CHRYS. External peace is often even hurtful, rather than profitable to those who enjoy it.

    AUG. But there is a peace which is serenity of thought, tranquillity of mind, simplicity of heart, the bond of love, the fellowship of charity. None will be able to come to the inheritance of the Lord who do not observe this testament of peace; none be friends with Christ, who are at enmity with the Christians.

    Catena Aurea John 14
  • Catholic Caucus: Daily Mass Readings, 05-04-15

    05/04/2015 8:13:18 AM PDT · 23 of 37
    annalex to Salvation
    John
      English: Douay-Rheims Latin: Vulgata Clementina Greek NT: Byzantine/Majority Text (2000)
      John 14
    21 He that hath my commandments, and keepeth them; he it is that loveth me. And he that loveth me, shall be loved of my Father: and I will love him, and will manifest myself to him. Qui habet mandata mea, et servat ea : ille est qui diligit me. Qui autem diligit me, diligetur a Patre meo : et ego diligam eum, et manifestabo ei meipsum. ο εχων τας εντολας μου και τηρων αυτας εκεινος εστιν ο αγαπων με ο δε αγαπων με αγαπηθησεται υπο του πατρος μου και εγω αγαπησω αυτον και εμφανισω αυτω εμαυτον
    22 Judas saith to him, not the Iscariot: Lord, how is it, that thou wilt manifest thyself to us, and not to the world? Dicit ei Judas, non ille Iscariotes : Domine, quid factum est, quia manifestaturus es nobis tepisum, et non mundo ? λεγει αυτω ιουδας ουχ ο ισκαριωτης κυριε και τι γεγονεν οτι ημιν μελλεις εμφανιζειν σεαυτον και ουχι τω κοσμω
    23 Jesus answered, and said to him: If any one love me, he will keep my word, and my Father will love him, and we will come to him, and will make our abode with him. Respondit Jesus, et dixit ei : Si quis diligit me, sermonem meum servabit, et Pater meus diliget eum, et ad eum veniemus, et mansionem apud eum faciemus ; απεκριθη ιησους και ειπεν αυτω εαν τις αγαπα με τον λογον μου τηρησει και ο πατηρ μου αγαπησει αυτον και προς αυτον ελευσομεθα και μονην παρ αυτω ποιησομεν
    24 He that loveth me not, keepeth not my words. And the word which you have heard, is not mine; but the Father's who sent me. qui non diligit me, sermones meos non servat. Et sermonem, quem audistis, non est meus : sed ejus qui misit me, Patris. ο μη αγαπων με τους λογους μου ου τηρει και ο λογος ον ακουετε ουκ εστιν εμος αλλα του πεμψαντος με πατρος
    25 These things have I spoken to you, abiding with you. Hæc locutus sum vobis apud vos manens. ταυτα λελαληκα υμιν παρ υμιν μενων
    26 But the Paraclete, the Holy Ghost, whom the Father will send in my name, he will teach you all things, and bring all things to your mind, whatsoever I shall have said to you. Paraclitus autem Spiritus Sanctus, quem mittet Pater in nomine meo, ille vos docebit omnia, et suggeret vobis omnia quæcumque dixero vobis. ο δε παρακλητος το πνευμα το αγιον ο πεμψει ο πατηρ εν τω ονοματι μου εκεινος υμας διδαξει παντα και υπομνησει υμας παντα α ειπον υμιν
  • Catholic Caucus: Sunday Mass Readings, 05-03-15, Fifth Sunday of Easter

    05/03/2015 10:47:56 AM PDT · 42 of 56
    annalex to annalex


    Christ and His Apostles in the Garden of Gethsemane

    6th century

    Sant'Apollinare Nuovo, Ravenna
  • Catholic Caucus: Sunday Mass Readings, 05-03-15, Fifth Sunday of Easter

    05/03/2015 10:47:20 AM PDT · 41 of 56
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    Christ and His Apostles

    6th century

    Sant'Apollinare Nuovo, Ravenna
  • Catholic Caucus: Sunday Mass Readings, 05-03-15, Fifth Sunday of Easter

    05/03/2015 10:46:57 AM PDT · 40 of 56
    annalex to annalex


    Christ Taking Leave of the Apostles

    Duccio di Buoninsegna

    1308-11
    Tempera on wood, 50 x 53 cm
    Museo dell'Opera del Duomo, Siena
  • Catholic Caucus: Sunday Mass Readings, 05-03-15, Fifth Sunday of Easter

    05/03/2015 10:46:09 AM PDT · 39 of 56
    annalex to Salvation
    1. I am the true vine, and my Father is the husbandman.
    2. Every branch in me that bears not fruit he takes away: and every branch that bears fruit, he purges it, that it may bring forth more fruit.
    3. Now you are clean through the word which I have spoken to you.

    HILARY. He rises in haste to perform the sacrament of His final passion in the flesh (such is His desire to fulfill His Father's commandment) and therefore takes occasion to unfold the mystery of His assumption of His flesh, whereby He supports us, as the vine does its branches: I am the true vine.

    AUG. He says this as being the Head of the Church, of which we are the members, the Man Christ Jesus; for the vine and the branches are of the same nature. When He says, I am the true vine, He does not mean really a vine; for He is only called so metaphorically, not literally, even as He is called the Lamb, the Sheep, and the like; but He distinguishes Himself from that vine to whom it is said, How you are turned into the degenerate plant of a strange vine to me (Jer 11:21). For how is that a true vine, which when grapes are expected from it, produces only thorns?

    HILARY. But He wholly separates this humiliation in the flesh from the form of the Paternal Majesty, by setting forth the Father as the diligent husbandman of this vine: And My Father is the husbandman.

    AUG. For we cultivate God, and God cultivates us. But our culture of God does not make Him better: our culture is that of adoration, not of plowing: His culture of us makes us better. His culture consists in extirpating all the seeds of wickedness from our hearts, in opening our heart to the plow, as it were, of His word, in sowing in us the seeds of His commandments, in waiting for the fruits of piety.

    CHRYS. And forasmuch as Christ was sufficient for Himself, but His disciples needed the help of the Husbandman, of the vine He says nothing, but adds concerning the branches, Every branch in Me that bears not fruit, He takes away. By fruit is meant life, i.e. that no one can be in Him without good works.

    HILARY. The useless and deceitful branches He cuts down for burning.

    CHRYS. And inasmuch as even the best of men require the work of the husbandman, He adds, And every branch that bears fruit, He purges it, that it may bring forth more fruit. He alludes here to the tribulations and trials which were coming upon them, the effect of which would be to purge, and so to strengthen them. By pruning the branches we make the tree shoot out the more.

    AUG. And who is there in this world so clean, that he cannot be more and more changed? Here, if we say that we have no sin, we deceive ourselves. He cleans then the clean, i.e. the fruitful, that the cleaner they be, the more fruitful they may be. Christ is the vine, in that He said, My Father is greater than I; but in that He said, I and My Father are one, He is the husbandman; not like those who carry on an external ministry only; for He gives increase within.

    Thus He calls Himself immediately the cleanser of the branches: Now you are clean through the word, which I have spoken to you. He performs the part of the husbandman then, as well as of the vine. But why does He not say, you are clean by reason of the baptism wherewith you are washed? Because it is the word in the water which cleans. Take away the word, and what is the water, which but water.

    Add the word to the element, and you have a sacrament. Whence has the water such virtue as that by touching the body, it cleans the heart, but by the power of the word, not spoken only, but believed? For in the word itself the passing sound is one thing, the abiding virtue another. This word of faith is of such avail in the Church of God that by Him who believes, presents, blesses, sprinkles the infant, it cleanses that infant, though itself is unable to believe.

    CHRYS. You are clean through the word which I have spoken to you, i.e., you have been enlightened by My doctrine, and been delivered from Jewish error.

    4. Abide in me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine; no more can you, except you abide in me.
    5. I am the vine, you are the branches: He that abides in me, and I in him, the same brings forth much fruit: for without me you can do nothing.
    6. If a man abide not in me, he is cast forth as a branch, and is withered; and men gather them, and cast them into the fire, and they are burned.
    7. If you abide in me, and my words abide in you, you shall ask what you will, and it shall be done to you.

    CHRYS. Having said that they were clean through the word which He had spoken to them, He now taught them that they must do their part.

    AUG. Abide in Me, and I in you: not they in Him, as He in them; for both are for the profit not of Him, but them. The branches do not confer any advantage upon the vine, but receive their support from it: the vine supplies nourishment to the branches, takes none from them: so that the abiding in Christ, and the having Christ abiding in them, are both for the profit of the disciples, not of Christ; according to what follows, As the branch cannot bear fruit of itself, except it abide in the vine, no more can you, except you abide in Me.

    Great display of grace! He strengthens the hearts of the humble, stops the mouth of the proud. They who hold that God is not necessary for the doing of good works, the subverters, not the asserters, of free will, contradict this truth. For he who thinks that he bears fruit of himself, is not in the vine; he who is not in the vine, is not in Christ; he who is not in Christ, is not a Christian.

    ALCUIN. All the fruit of good works proceeds from this root. He who has delivered us by His grace, also carries us onward by his help, so that we bring forth more fruit. Wherefore He repeats, and explains what He has said: I am the vine, you are the branches. He that abides in Me, by believing, obeying, persevering, and I in Him, by enlightening, assisting, giving perseverance, the same, and none other, brings forth much fruit.

    AUG. But lest any should suppose that a branch could bring forth a little fruit of itself, He adds, For without Me you can do nothing. He does not say, you can do little. Unless the branch abides in the vine, and lives from the root, it can bear no fruit whatever. Christ, though He would not be the vine, except He were man, yet could not give this grace to the branches, except He were God.

    CHRYS. The Son then contributes no less than the Father to the help of the disciples. The Father changes, but the Son keeps them in Him, which is that which makes the branches fruitful. And again, the cleansing is attributed to the Son also, and the abiding in the root to the Father who begot the root. It is a great loss to be able to do nothing, but He goes on to say more than this: If a man abide not in Me, he is cast forth as a branch, i.e. shall not benefit by the care of the husbandman, and withers, i.e., shall lose all that it desires from the root, all that supports its life, and shall die.

    ALCUIN. And men gather them, i.e., the reapers, the Angels, and cast them into the fire, everlasting fire, and they are burned.

    AUG. For the branches of the vine are as contemptible, if they abide not in the vine, as they are glorious, if they abide. One of the two the branch must be in, either the vine, or the fire: if it is not in the vine, it will be in the fire.

    CHRYS. Then He shows what it is to abide in Him. If you abide in Me, and My words abide in you, you shall ask what you will and it shall be done to you. It is to be shown by their works.

    AUG. For then may His words be said to abide in us, when we do what He has commanded, and love what He has promised. But when His words abide in the memory and are not found in the life, the branch is not accounted to be in the vine, because it derives no life from its root. So far as we abide in the Savior we cannot will any thing that is foreign to our salvation.

    We have one will, insofar as we are in Christ, another, insofar as we are in this world And by reason of our abode in this world, it sometimes happens that we ask for that which is not expedient, through ignorance. But never, if we abide in Christ, will He grant it us, Who does not grant except what is expedient for us. And here we are directed to the prayer, Our Father. Let us adhere to the words and the meaning of this prayer in our petitions, and whatever we ask will be done for us.

    8. Herein is my Father glorified, that you bear much fruit; so shall you be my disciples.

    CHRYS. Our Lord showed above, that those who plotted against them should be burned, inasmuch as they abode not in Christ: now He shows that they themselves would be invincible, bringing forth much fruit; Herein is My Father glorified, that you bear much fruit: as if He said, If it appertains to My Father's glory that you bring forth fruit, He will not despise His own glory. And he that brings forth fruit is Christ's disciple: So shall you be My disciples.

    THEOPHYL. The fruit of the Apostles are the Gentiles, who through their teaching were converted to the faith, and brought into subjection to the glory of God.

    AUG. Made bright or glorified; the Greek word may be translated in either way. In Greek it signifies glory; not our own glory, we must remember, as if we had it of ourselves: it is of His grace that we have it; and therefore it is not our own but His glory. For from whom shall we derive our fruitfulness, but from His mercy preventing us.

    Wherefore He adds, As My Father has loved Me, even so love I you. This then is the source of our good works. Our good works proceed from faith which works by love: but we could not love unless we were loved first: As My Father has loved Me, even so love I you. This does not prove that our nature is equal to His, as His is to the Father's, but the grace, whereby He is the Mediator between God and man, the man Christ Jesus. The Father loves us, but in Him.

    CHRYS. If then I love you, be of good cheer; if it is the Father's glory that you bring forth good fruit, bear no evil. Then to rouse them to exertion, He adds, Continue you in My love; and then shows how this is to be done: If you keep My commandments, you shall abide in My love.

    Catena Aurea John 15
  • Catholic Caucus: Sunday Mass Readings, 05-03-15, Fifth Sunday of Easter

    05/03/2015 10:45:45 AM PDT · 38 of 56
    annalex to Salvation
    John
      English: Douay-Rheims Latin: Vulgata Clementina Greek NT: Byzantine/Majority Text (2000)
      John 15
    1 I AM the true vine; and my Father is the husbandman. Ego sum vitis vera, et Pater meus agricola est. εγω ειμι η αμπελος η αληθινη και ο πατηρ μου ο γεωργος εστιν
    2 Every branch in me, that beareth not fruit, he will take away: and every one that beareth fruit, he will purge it, that it may bring forth more fruit. Omnem palmitem in me non ferentem fructum, tollet eum, et omnem qui fert fructum, purgabit eum, ut fructum plus afferat. παν κλημα εν εμοι μη φερον καρπον αιρει αυτο και παν το καρπον φερον καθαιρει αυτο ινα πλειονα καρπον φερη
    3 Now you are clean by reason of the word, which I have spoken to you. Jam vos mundi estis propter sermonem quem locutus sum vobis. ηδη υμεις καθαροι εστε δια τον λογον ον λελαληκα υμιν
    4 Abide in me, and I in you. As the branch cannot bear fruit of itself, unless it abide in the vine, so neither can you, unless you abide in me. Manete in me, et ego in vobis. Sicut palmes non potest fere fructum a semetipso, nisi manserit in vite, sic nec vos, nisi in me manseritis. μεινατε εν εμοι καγω εν υμιν καθως το κλημα ου δυναται καρπον φερειν αφ εαυτου εαν μη μεινη εν τη αμπελω ουτως ουδε υμεις εαν μη εν εμοι μεινητε
    5 I am the vine; you the branches: he that abideth in me, and I in him, the same beareth much fruit: for without me you can do nothing. Ego sum vitis, vos palmites : qui manet in me, et ego in eo, hic fert fructum multum, quia sine me nihil potestis facere. εγω ειμι η αμπελος υμεις τα κληματα ο μενων εν εμοι καγω εν αυτω ουτος φερει καρπον πολυν οτι χωρις εμου ου δυνασθε ποιειν ουδεν
    6 If any one abide not in me, he shall be cast forth as a branch, and shall wither, and they shall gather him up, and cast him into the fire, and he burneth. Si quis in me non manserit, mittetur foras sicut palmes, et arescet, et colligent eum, et in ignem mittent, et ardet. εαν μη τις μεινη εν εμοι εβληθη εξω ως το κλημα και εξηρανθη και συναγουσιν αυτα και εις το πυρ βαλλουσιν και καιεται
    7 If you abide in me, and my words abide in you, you shall ask whatever you will, and it shall be done unto you. Si manseritis in me, et verba mea in vobis manserint, quodcumque volueritis petetis, et fiet vobis. εαν μεινητε εν εμοι και τα ρηματα μου εν υμιν μεινη ο εαν θελητε αιτησεσθε και γενησεται υμιν
    8 In this is my Father glorified; that you bring forth very much fruit, and become my disciples. In hoc clarificatus est Pater meus, ut fructum plurimum afferatis, et efficiamini mei discipuli. εν τουτω εδοξασθη ο πατηρ μου ινα καρπον πολυν φερητε και γενησεσθε εμοι μαθηται
  • Catholic Caucus: Daily Mass Readings, 05-02-15, M, St. Athanasius, Bishop and Doctor/Church

    05/02/2015 12:46:28 PM PDT · 29 of 40
    annalex to annalex


    Adoration of the Trinity

    Vicente López y Portaña

    1791-92
    Oil on canvas, 112 x 80 cm
    Private collection
  • Catholic Caucus: Daily Mass Readings, 05-02-15, M, St. Athanasius, Bishop and Doctor/Church

    05/02/2015 12:46:02 PM PDT · 28 of 40
    annalex to annalex
    7. If you had known me, you should have known My Father also; and from henceforth you know him, and have seen him.

    CHRYS. For if, He says, you have Me for your guide to the Father, you shall certainly come to Him. Nor call you come by any other way. Whereas He had said above, No man can come to Me, except the Father draw him, now He says, No man comes to the Father but by Me, thus equaling Himself to the Father. The next words explain, Where I go you know, and the way you know.

    If you had known Me, He says, you should have known My Father also; i.e. If you had known My substance and dignity, you would have known the Father's. They did know Him, but not as they ought to do. Nor was it till afterwards, when the Spirit came, that they were fully enlightened.

    On this account He adds, And from henceforth you know Him, know Him, that is, spiritually. And have seen Him, i.e. by Me; meaning that he who had seen Him, had seen the Father. They saw Him, however, not in His pure substance, but clothed in flesh.

    BEDE. How can our Lord say, If you had known Me, you should have known My Father also; when He has just said, Where I go you know, and the way you know? We must suppose that some of them knew, and others not: among the latter, Thomas.

    HILARY. Or thus: When it is said that the Son is the way to the Father, is it meant that He is so by His teaching, or by His nature? We shall be able to see from what follows: If you had known Me, you should have known My Father also.

    In His incarnation asserting His Divinity, He maintained a certain order of sight and knowledge: separating the time of seeing from that of knowing. For Him, who He said must be known, He speaks of as already seen: that henceforward they might from this revelation have knowledge of the Divine Nature which they had all along seen in Him.

    8. Philip said to him, Lord, show us the Father, and it suffices us.
    9. Jesus said to him, Have I been so long time with you, and yet have you not known me, Philip? he that has seen me has seen the Father; and how say you then, Show us the Father?
    10. Believe you not that I am in the Father, and the Father in me? the words that I speak to you I speak not of myself: but the Father that dwells in me, he does the works.
    11. Believe me that I am in the Father, and the Father in me: or else believe me for the very works' sake.

    HILARY. A declaration so new startled Philip. Our Lord is seen to be man. He confesses Himself to be the Son of God, declares that, if He were known, the Father would be known, that, if He is seen, the Father is seen. The familiarity of the Apostle therefore breaks forth into questioning our Lord, Philip said to Him, Lord, show us the Father, and it suffices us. He did not deny He could be seen, but wished to be shown him; nor did he wish to see with his bodily eyes, but that He whom he had seen might be made manifest to his understanding. He had seen the Son in the form of man, but how through that form He saw the Father, he did not know. This he wants to be strewn him, strewn to his understanding, not set before his eyes; and then he will be satisfied: And it suffices us.

    AUG. For to that joy of beholding His face, nothing can be added. Philip understood this, and said, Lord, show us the Father, and it suffices us. But he did not yet understand that he could in the same way have said, Lord, show us Yourself, and it suffices us. But our Lord's answer enlightens him, Jesus said to him,

    Have I been so long with you, and yet have you not known Me, Philip?

    AUG. But how is this, when our Lord said that they knew where He was going, and the way, because they knew Him? The question is easily settled by supposing that some of them knew, and others not; among the latter, Philip.

    HILARY. He reproves the ignorance of Philip in this respect. For whereas his actions had been strictly divine, such as walking on the water, commanding the winds, remitting sins, raising the dead, He complained that in His assumed humanity, the Divine nature was not discerned. Accordingly to Philip's request, to be strewn the Father, Our Lord answers, He that has seen Me, has seen the Father.

    AUG. When two persons are very like each, we say, If you have seen the one, you have seen. n the other. So here, He that has seen Me, has seen the Father; not that He is troth the Father, and the Son, but that the Son is an absolute likeness of the Father.

    HILARY. He does not mean the sight of the bodily eye: for His fleshly part, born of the Virgin, does not avail towards contemplating the form and image of God in Him; but the Son of God being known with the understanding, it follows that the Father is known also, forasmuch as He is the image of God, not differing from but expressing His Author. For our Lord's expressions do not spear; of one person solitary and without relationship, but teach us His birth. The Father also excludes the supposition of a single solitary person, and leaves us no other doctrine but that the Father is seen in the Son, by the incommunicable likeness of birth.

    AUG. But is he to be reproved, who, when he has seen the likeness, wishes to see the man of whom he is the likeness? No, our Lord rebuked the question, only with reference to the mind of the asker.

    Philip asked, as if the Father were better than the Son; and so showed that He did not know the Son. Which opinion our Lord corrects: Believe you not that I am in the Father, and the Father in Me? as if He said, If it is a great wish with you to see the Father, at any rate believe what you do not see.

    HILARY. For what excuse was there for ignorance of the Father, or what necessity to show Him, when the Father was seen in the Son by His essential nature, while by the identity of unity, the Begotten and the Begetter are one: Believe you not that I am in the Father and the Father in Me?

    AUG. He wished him to live by faith, before he had sight, and therefore says, Believe you not? Spiritual vision is the reward of faith, vouchsafed to minds purified by faith.

    HILARY. But the Father is in the Son, and the Son in the Father, not by a conjunction of two harmonizing essences, nor by a nature grafted into a more capacious substance as in material bodies, in which it is impossible that what is within can be made external to that which contains it; but by the birth of a nature which is life from life; forasmuch as from God nothing but God can be born.

    HILARY. The unchangeable God follows, so to speak, His own nature, by begetting unchangeable God. Nor does the perfect birth of unchangeable God from unchangeable God forsake His own nature. We understand then here the nature of God subsisting in Him, since God is in God, nor besides Him who is God, can any other be God.

    CHRYS. Or thus: Philip, because [he thought] he had seen c the Son with his bodily eye, wished to see the Father in the same way; perhaps too remembering what the Prophet said, I saw the Lord (Isaiah 6:1), and therefore he says, Show us the Father. The Jews had asked, who was His Father; and Peter and Thomas, whither He went; and neither were told plainly. Philip therefore, that he might not seem burdensome, after saying, Show us the Father, adds, And it suffices us: i.e. we seek for no more. Our Lord in reply does not say, that he asked an impossible thing, but that he had not seen the Son to begin with, for that if he had seen Him, he would have seen the Father: Have I been so long time with you, and yet have you not known Me? He does not say, not seen Me, but, not known Me; not known that the Son, being what the Father is, does in Himself fitly show the Father. Then dividing the Persons, He says, He that has seen Me has seen the Father; that none might maintain that He was both the Father and the Son. The words show too that even the Son was not seen in a bodily sense. So if anyone takes seeing here, for knowing, I will not contradict him, but will take the sentence as if it was, He that has known Me, has known the Father. He shows here His consubstantiality with the Father: He that has seen My substance, has seen the Father. Whence it is evident He is not a creature: for all know and see the creature, but not all God; Philip, for instance, who wished to see the substance of the Father. If Christ then had been of another substance from the Father, He would never have said, He that has seen Me, has seen the Father. A man cannot see the substance of gold in silver: one nature cannot be made apparent by another.

    AUG. He then addresses all of them, not Philip only: The word that I speak to you, I speak not of Myself. What is, I speak not of Myself, I but, I that speak am not of Myself? He attributes what He does to Him, from whom He Himself, the doer, is.

    HILARY. Wherein He neither desires Himself to be the Son, nor hides the existence of His Father's power in Him. In that He speaks, it is Himself that speaks in His own person; in that He speaks not of Himself, He witnesses His nativity, that He is God from God.

    CHRYS. Mark the abundant proof of the unity of substance. For He continues; But the Father that dwells in Me, He does the works. As if He said, My Father and I act together, not differently from each other; agreeing with what He said below: If I do not the works of My Father, believe Me not. But why does He pass from words to works? Why does He not say as we might have expected, He speaks the words? Because He means to apply what He says both to His doctrine, and to His miracles; or because His words are themselves works.

    AUG. For he that edifies his neighbor by speaking, does a good work. These two sentences are brought against us by different sects of heretics; the Arians saying that the Son is unequal to the Father, because He does not speak of Himself; the Sabellians, that the same who is the Father is the Son. For what is meant, they ask, by, The Father that dwells in Me, He does the works, but, I that dwell in Myself, do these works.

    HILARY. That the Father dwells in the Son, show that He is not single, or solitary; that the Father works by the Son, shows that He is not different or alien. As He is not solitary who does not speak from Himself, so neither is He alien and separable who speaks by Him.

    Having shown then that the Father spoke and worked in Him, He formally states this union: Believe Me that I am in the Father, and the Father in Me: that they might not think that the Father works and speaks in the Son as by a mere agent or instrument, not by the unity of nature implied in His Divine birth.

    AUG. Philip alone was reproved before.

    CHRYS. But if this does not suffice to show my consubstantiality, at least learn it from My works: Or else believe Me for the very works' sake. You have seen My miracles, and all the proper signs of My divinity; works which the Father alone works, sins remitted, life restored, and the like.

    AUG. Believe then for My works' sake, that I am in the Father, and the Father in Me; for, were we separated, we could not be working together.

    12. Verily, verily, I say to you, He that believes in me, the works that I do shall he do also; and greater works than these shall he do; because I go to my Father.
    13. And whatsoever you shall ask in my name, that will I do, that the Father may be glorified in the Son.
    14. If you shall ask any thing in my name, I will do it.

    CHRYS. Having said, Believe for the works' sake, our Lord goes on to declare that He can do much greater than these, and what is more wonderful, give others the power of working them. Verily, verily, I say to you, He that believes in Me, the works that I do, shall he do also; and greater works than these shall he do.

    AUG. But what are these greater works? Is it that the shadow of the Apostles, as they passed by, healed the sick; It is indeed a greater thing that a shadow should heal, than that the border of a garment should. Nevertheless, by works here our Lord refers to His words. For when He says, My Father that dwells in Me, He does the works, what are these works but the words which He spoke? And the fruit of those words was their faith.

    But these were but few converts in comparison with what those disciples made afterwards by their preaching: they converted the Gentiles to the faith. Did not the rich man go away sorrowful from His words? And yet that which one did not do at His own exhortation, many did afterwards when He preached through the disciples. He did greater works when preached by the believing, than when speaking to men's ears.

    Still these greater works He did by His Apostles, whereas He includes others besides them, when He says, He that believes in Me. Are we not to compute any one among the believers in Christ, who does not do greater works than Christ? This sounds harsh if not explained. The Apostle says, To him that believes in Him that justifies the ungodly, his faith is counted for righteousness (Rom 4:5).

    By this work then we shall do the works of Christ, the very believing in Christ being the work of Christ, for He works this in us, though not without us. Attend then; He that believes on Me, the works that I do, shall he do also. First I do them, then he will do them: I do them, that he may do them. Do what works but this, viz. that a man, from being a sinner, become just? which thing Christ works in us, though not without us. This in truth I call a greater work to do, than to create the heaven and the earth; for heaven and earth shall pass away, but the salvation and justification of the predestined shall remain.

    However, the Angels in heaven are the work of Christ; shall he who works with Christ for his own justification, do greater even than these? Judge any one which be the greater work, to create the just, or to justify the ungodly? At least, if both be of equal power, the latter has more of mercy. But it is not necessary to understand all the works of Christ, when He says, greater works than these shall he do.

    These perhaps refers to the works He had done that hour. He had then been instructing them in the faith. And surely it is a less work to preach righteousness, which He did without us, than to justify the ungodly, which He so does in us, as that we do it ourselves. Great things truly did our Lord promise His people, when He went to His Father: Because I go to My Father.

    CHRYS. i.e. I shall not perish, but shall remain in My proper dignity, in heaven. Or He means: It is your part henceforth to work miracles, since I am going.

    AUG. And that no one might attribute the merit to himself, He shows, that even those greater works were His own doing: And whatsoever you shall ask in My name, that will I do. Before it was, He shall do, now, I will do: as if He said, Let not this appear impossible to you. He that believes in Me, will not be greater than I; but I shall do greater works then than now; greater by him that believes on Me, than now by Myself; which will not be a failing, but a condescension

    CHRYS. In My name, He says. Thus the Apostles, In the name of Jesus of Nazareth, arise and walk. , All the miracles that they did, He did: the hand of the Lord was with them.

    THEOPHYL. This is an explanation of the doctrine of miracles. It is by prayer, and invocation of His name, that a man is able to work miracles.

    AUG. Whatsoever you shall ask. Then why do we often see believers asking, and not receiving? Perhaps it is that they ask amiss. When a man would make a bad use of what he asks for, God in His mercy does not grant him it. Still if God even in kindness often refuses the requests of believers, how are we to understand, Whatsoever you shall ask in My name, I will do? Was this said to the Apostles only? No. He says above, He that believes in Me, the works that I do shall he do also.

    And if we go to the lives of the Apostles themselves, we shall find that he who labored more than they all, prayed that the messenger of Satan might depart from him, but was not granted his request. But attend: does not our Lord lay down a certain condition? In My name, which is Christ Jesus. Christ signifies King, Jesus, Savior.

    Therefore whatever we ask for that would hinder our salvation, we do not ask in our Savior's name and yet He is our Savior, not only when He does what we ask, but also when He does not. When He sees us ask any thing to the disadvantage of our salvation, He shows s Himself our Savior by not doing it. The physician knows whether what the sick man asks for is to the advantage or disadvantage of his health; and does not allow what would be to his hurt, though the sick man himself desires it; but looks to his final cure.

    And some things we may even ask in His name, and He will not grant them us at the time, though He will some time. What we ask for is deferred, not denied. He adds, that the Father may be glorified in the Son. The Son does not do any thing without the Father, inasmuch as He does it in order that the Father may be glorified in Him.

    CHRYS. For when the great power of the Son is manifested, He that begot Him is glorified. He introduces this last, to confirm the truth of what He has said.

    THEOPHYL. Observe the order in which the glorifying of the Father comes. In the name of Jesus miracles were done, by which men were made to believe the Apostles' preaching. This brought them to the knowledge of the Father, and thus the Father was glorified in the Son.

    Catena Aurea John 14
  • Catholic Caucus: Daily Mass Readings, 05-02-15, M, St. Athanasius, Bishop and Doctor/Church

    05/02/2015 12:45:35 PM PDT · 27 of 40
    annalex to Salvation
    John
      English: Douay-Rheims Latin: Vulgata Clementina Greek NT: Byzantine/Majority Text (2000)
      John 14
    7 If you had known me, you would without doubt have known my Father also: and from henceforth you shall know him, and you have seen him. Si cognovissetis me, et Patrem meum utique cognovissetis : et amodo cognoscetis eum, et vidistis eum. ει εγνωκειτε με και τον πατερα μου εγνωκειτε αν και απ αρτι γινωσκετε αυτον και εωρακατε αυτον
    8 Philip saith to him: Lord, shew us the Father, and it is enough for us. Dicit ei Philippus : Domine, ostende nobis Patrem, et sufficit nobis. λεγει αυτω φιλιππος κυριε δειξον ημιν τον πατερα και αρκει ημιν
    9 Jesus saith to him: Have I been so long a time with you; and have you not known me? Philip, he that seeth me seeth the Father also. How sayest thou, Shew us the Father? Dicit ei Jesus : Tanto tempore vobiscum sum, et non cognovistis me ? Philippe, qui videt me, videt et Patrem. Quomodo tu dicis : Ostende nobis Patrem ? λεγει αυτω ο ιησους τοσουτον χρονον μεθ υμων ειμι και ουκ εγνωκας με φιλιππε ο εωρακως εμε εωρακεν τον πατερα και πως συ λεγεις δειξον ημιν τον πατερα
    10 Do you not believe, that I am in the Father, and the Father in me? The words that I speak to you, I speak not of myself. But the Father who abideth in me, he doth the works. Non creditis quia ego in Patre, et Pater in me est ? Verba quæ ego loquor vobis, a meipso non loquor. Pater autem in me manens, ipse fecit opera. ου πιστευεις οτι εγω εν τω πατρι και ο πατηρ εν εμοι εστιν τα ρηματα α εγω λαλω υμιν απ εμαυτου ου λαλω ο δε πατηρ ο εν εμοι μενων αυτος ποιει τα εργα
    11 Believe you not that I am in the Father, and the Father in me? Non creditis quia ego in Patre, et Pater in me est ? πιστευετε μοι οτι εγω εν τω πατρι και ο πατηρ εν εμοι ει δε μη δια τα εργα αυτα πιστευετε μοι
    12 Otherwise believe for the very works' sake. Amen, amen I say to you, he that believeth in me, the works that I do, he also shall do; and greater than these shall he do. alioquin propter opera ipsa credite. Amen, amen dico vobis, qui credit in me, opera quæ ego facio, et ipse faciet, et majora horum faciet : quia ego ad Patrem vado. αμην αμην λεγω υμιν ο πιστευων εις εμε τα εργα α εγω ποιω κακεινος ποιησει και μειζονα τουτων ποιησει οτι εγω προς τον πατερα μου πορευομαι
    13 Because I go to the Father: and whatsoever you shall ask the Father in my name, that will I do: that the Father may be glorified in the Son. Et quodcumque petieritis Patrem in nomine meo, hoc faciam : ut glorificetur Pater in Filio. και ο τι αν αιτησητε εν τω ονοματι μου τουτο ποιησω ινα δοξασθη ο πατηρ εν τω υιω
    14 If you shall ask me any thing in my name, that I will do. Si quid petieritis me in nomine meo, hoc faciam. εαν τι αιτησητε [με] εν τω ονοματι μου εγω ποιησω
  • Former Soviet spy: We created Liberation Theology

    05/01/2015 6:42:55 PM PDT · 36 of 44
    annalex to yarddog
    the fall of The Soviet Union

    There was a period of relative openness in the 90's. Now it is long since over. There was no fall, really, just a tactical maneuver.

  • Urgent Prayer Request for Johnny Random Freeper (Update at #237)

    05/01/2015 6:32:01 PM PDT · 242 of 301
    annalex to SisterK

    Lord Jesus, give strength to Thy servant and free him from all disease.

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

  • Catholic Caucus: Daily Mass Readings, 05-01-15, OM, St. Joseph the Worker

    05/01/2015 7:54:29 AM PDT · 26 of 39
    annalex to annalex


    All Saints

    Greek icon
  • Catholic Caucus: Daily Mass Readings, 05-01-15, OM, St. Joseph the Worker

    05/01/2015 7:53:59 AM PDT · 25 of 39
    annalex to annalex
    1. Let not your heart be troubled: you believe in God, believe also in me.
    2. In my Father's house are many mansions: if it were not so, I would have told you. I go to prepare a place for you.
    3. And if I go and prepare a place for you, I will come again, and receive you to myself; that where I am, there you may be also.
    4. And where I go you know, and the way you know.

    AUG. Our Lord consoles His disciples, who, as men, would be naturally alarmed and troubled at the idea of His death, by assuring them of His divinity: Let not your heart be troubled: you believe in God, believe also in Me; as if they must believe in Him, if they believed in God; which would not follow, unless Christ were God. you are in fear for this form of a servant; let not your heart be troubled; the form of God shall raise it up.

    CHRYS. Faith, too, in Me, and in the Father that begat Me, is more powerful than anything that shall come upon you; and will prevail in spite of all difficulties. He shows His divinity at the same time by discerning their inward feelings: Let not your heart be troubled.

    AUG. And as the disciples were afraid for themselves, when Peter, the boldest and most zealous of them, had been told, The cock shall not crow, till you have denied Me thrice, He adds, In My Father's house are many mansions, by way of an assurance to them in their trouble, that they might with confidence and certainty look forward, after all their trials, to dwelling together with Christ in the presence of God. For though one man is bolder, wiser, juster, holier than another, yet no one shall be removed from that house of God, but each receive a mansion suited to his deserts. The penny indeed which the householder paid to the laborers who worked in his vineyard, was the same to all; for life eternal, which this penny signifies, is of the same duration to all. But there may be many mansions, many degrees of dignity, in that life, corresponding to people's deserts.

    GREG. The many mansions agree w with the one penny, because, though one may rejoice more than another, yet all rejoice with one and the same joy, arising from the vision of their Maker.

    AUG. And thus God will be all in all; that is, since God is love, love will bring it to pass, that what each has, will be common to all. That which one loves in another is one's own, though one have it not one's self. And then there will be no envy et superior grace, for in all hearts will reign the unity of love.

    GREG Nor is there any sense of deficiency in consequence of such inequality; for each will feel as much as suffices for himself.

    AUG. But they are rejected by the Christians, who infer from there being many mansions that there is a place outside the kingdom of heaven, where innocent souls, that have departed this life without baptism, and could not there enter into the kingdom of heaven, remain happy. But God forbid, that when every house of every heir of the kingdom is in the kingdom, there should be a part of the regal house itself not in the kingdom. Our Lord does not say, In eternal bliss are many mansions, but they are in My Father's house.

    CHRYS. Or thus: Our Lord having said above to Peter, Where I go, you can not follow Me now, but you shall follow Me afterwards, that they might not think that this promise was made to Peter only, He says, In My Father's house are many mansions; i.e. You shall be admitted into that place, as well as Peter, for it contains abundance of mansions, which are ever ready to receive you: If it were not so, I would have told you: I go to prepare a place for you.

    AUG. He means evidently that there are already many mansions, and that there is no need of His preparing one.

    CHRYS. Having said, you can not follow Me now, that they might not think that they were cut off for ever, He adds: And if I go and prepare a place for you, I will come again area receive you to Myself, that where I am, there you may be also: a recommendation to them to place the strongest trust in Him.

    THEOPHYL. And if not, I would have told you: I go to prepare, &c. As if He said; Either way you should not be troubled, whether places are prepared for you, or not. For, if they are not prepared, I will very quickly prepare them.

    AUG. But why does He go and prepare a place, if there are many mansions already? Because these are not as yet so prepared as they will be. The same mansions that He has prepared by predestination, He prepares by operation. They are prepared already in respect of predestination; if they were not, He would have said, I will go and prepare, i.e. predestine, a place for you; but inasmuch as they are not yet prepared in respect of operation, He says, And if I go and prepare a place for you.

    And now He is preparing mansions, by preparing occupants for them. Indeed, when He says, In My Father's house are many mansions, what think we the house of God to be but the temple of God, of which the Apostle said, The temple of God is holy, which temple you are (1 Cor 3:17). This house of God then is now being built, now being prepared.

    But why has He gone away to prepare it, if it is ourselves that He prepares: if He leaves us, how can He prepare us? The meaning is, that, in order that those mansions may be prepared, the just must live by faith and if you see, there is no faith. Let Him go away then, that He be not seen; let Him be hid, that He be believed. Then a place is prepared, if you live by faith: let faith desire, that desire may enjoy. If you rightly understands Him, He never leaves either the place He came from, or that He goes from. He goes, when He withdraws from sight, He comes, when He appears. But except He remain in power, that we may grow in goodness, no place of happiness will be prepared for us.

    ALCUIN. He says then, I go, by the absence of the flesh, I shall come again, by the presence of the Godhead; or, I shall come again to judge the quick and dead. And as He knew that they would ask where He went, or by what way He wells, He adds, And whither I go you know, i.e. to the Father, and the way you know, i.e. Myself.

    CHRYS. He show them that He is aware of their curiosity to know His meaning, and thus excites them to pelt questions to Him.

    5. Thomas said to him, Lord, we know not where you go; and how can we know the way?
    6. Jesus said to him, I am the way, the truth, and the life: no man comes to the Father, but by me.

    CHRYS. If the Jews, who wished to be separated from Christ, asked where He was going, much more would the disciples, who wished never to be separated from Him, be anxious to know it. So with much love, and, at the same time, fear, they proceed to ask: Thomas said to Him, Lord, we know not where you go; and how can we know the way?

    AUG. Our Lord had said that they knew both, Thomas says that they knew neither. Our Lord cannot lie; they knew not that they did know. Our Lord proves that they did: Jesus said to Him, I am the way, the truth, and the life.

    AUG. As it He said, I am the way, whereby you would go; I am the truth, whereto you would go; I am the life, in which you would abide. The truth and the life every one understands; but not everyone has found the way. Even the philosophers of the world have seen that God is the life eternal, the truth which is the end of all knowledge.

    And the Word of God, which is truth and life with the Father, by taking upon Him human nature, is made the way. Walk by the Man, and you will arrive at God. For it is better to limp on the right way, than to walk ever so stoutly by the wrong.

    HILARY. For He who is the way does not lead us into devious courses out of the way; nor does He who is the truth deceive us by falsehoods; not does He who is the life leave us in the darkness of death.

    THEOPHYL. When you art engaged in the practical, He is made your way; when in the contemplative, He is made your truth. And to the active and the contemplative is joined life: for we should both act and contemplate with reference to the world to come.

    AUG. They knew then the way, because they knew He was the way. But what need to add, the truth, and the life? Because they were yet to be told whither He went. He went to the truth; He went to the life. He went then to Himself, by Himself. But did you leave Yourself, O Lord, to come to us? I know that you took upon you the form of a servant; by the flesh you came, remaining where you were; by that you returned, remaining where you had come to. It by this then you came, and returned, by this you were the way, not only to us, to come to you, but also to Yourself to come, and to return again. And when you went to life, which is Yourself you raised that same flesh of Your from death to life.

    Christ therefore went to life, when His flesh arose from death to life. And since the Word is life, Christ went to Himself; Christ being both, in one person, i.e. Word-flesh. Again, by the flesh God came to men, the truth to liars; for God is true, but every man a liar. When then He withdrew Himself from men, and lifted up His flesh to that place in which no liar is, the same Christ, by the way, by which He being the Word became flesh, by Himself, i.e. by His flesh, by the same returned to Truth, which is Himself, which truth, even amongst the liars He maintained to death.

    Behold I myself, if I make you understand what I say, do in a certain sense go to you, though I do not leave myself. And when I cease speaking, I return to myself, but remain with you, if you remember what you have heard. If the image which God has made can do this, how much more the Image which God has begotten? Thus He goes by Himself, to Himself and to the Father, and we by Him, to Him and to the Father.

    CHRYS. For if, He says, you have Me for your guide to the Father, you shall certainly come to Him. Nor call you come by any other way. Whereas He had said above, No man can come to Me, except the Father draw him, now He says, No man comes to the Father but by Me, thus equaling Himself to the Father. The next words explain, Where I go you know, and the way you know.

    If you had known Me, He says, you should have known My Father also; i.e. If you had known My substance and dignity, you would have known the Father's. They did know Him, but not as they ought to do. Nor was it till afterwards, when the Spirit came, that they were fully enlightened.

    On this account He adds, And from henceforth you know Him, know Him, that is, spiritually. And have seen Him, i.e. by Me; meaning that he who had seen Him, had seen the Father. They saw Him, however, not in His pure substance, but clothed in flesh.

    Catena Aurea John 14
  • Catholic Caucus: Daily Mass Readings, 05-01-15, OM, St. Joseph the Worker

    05/01/2015 7:53:35 AM PDT · 24 of 39
    annalex to Salvation
    John
      English: Douay-Rheims Latin: Vulgata Clementina Greek NT: Byzantine/Majority Text (2000)
      John 14
    1 LET not your heart be troubled. You believe in God, believe also in me. Non turbetur cor vestrum. Creditis in Deum, et in me credite. μη ταρασσεσθω υμων η καρδια πιστευετε εις τον θεον και εις εμε πιστευετε
    2 In my Father's house there are many mansions. If not, I would have told you: because I go to prepare a place for you. In domo Patris mei mansiones multæ sunt ; si quominus dixissem vobis : quia vado parare vobis locum. εν τη οικια του πατρος μου μοναι πολλαι εισιν ει δε μη ειπον αν υμιν πορευομαι ετοιμασαι τοπον υμιν
    3 And if I shall go, and prepare a place for you, I will come again, and will take you to myself; that where I am, you also may be. Et si abiero, et præparavero vobis locum, iterum venio, et accipiam vos ad meipsum : ut ubi sum ego, et vos sitis. και εαν πορευθω [και] ετοιμασω υμιν τοπον παλιν ερχομαι και παραληψομαι υμας προς εμαυτον ινα οπου ειμι εγω και υμεις ητε
    4 And whither I go you know, and the way you know. Et quo ego vado scitis, et viam scitis. και οπου εγω υπαγω οιδατε και την οδον οιδατε
    5 Thomas saith to him: Lord, we know not whither thou goest; and how can we know the way? Dicit ei Thomas : Domine, nescimus quo vadis : et quomodo possumus viam scire ? λεγει αυτω θωμας κυριε ουκ οιδαμεν που υπαγεις και πως δυναμεθα την οδον ειδεναι
    6 Jesus saith to him: I am the way, and the truth, and the life. No man cometh to the Father, but by me. Dicit ei Jesus : Ego sum via, et veritas, et vita. Nemo venit ad Patrem, nisi per me. λεγει αυτω ο ιησους εγω ειμι η οδος και η αληθεια και η ζωη ουδεις ερχεται προς τον πατερα ει μη δι εμου
  • 3 Things We Have In Common With Pagan Rome

    05/01/2015 7:52:38 AM PDT · 10 of 10
    annalex to NYer
    Until roughly the mid-twentieth century, there were three widespread practices in antiquity that Christians regarded as antithetical to their faith: abortion, homosexual acts, and leisured divorce.

    We still do, the difference now is that there is less of us.

    The Church was small in the 4c. The Church is becoming smaller today. That, in itself, is not surprising. It is entirely possible that the expansion of the Church in the Middle Ages was a one-time phenomenon, while Small Church is the norm. Throughout history we see that virtue attracts, but also that sin attracts; "many are called, but few are chosen".

  • Catholic Caucus: Daily Mass Readings, 04-30-15, OM, St. Pius V, Pope

    04/30/2015 7:33:25 AM PDT · 25 of 38
    annalex to annalex


    Christ Washing the Feet of the Disciples

    Paolo Veronese

    1580s
    Oil on canvas, 139 x 283 cm
    Národní Galerie, Prague
  • Catholic Caucus: Daily Mass Readings, 04-30-15, OM, St. Pius V, Pope

    04/30/2015 7:32:44 AM PDT · 24 of 38
    annalex to annalex
    16. Verily, verily, I say to you, The servant is not greater than his lord: neither he that is sent greater than he that sent him.
    17. If you know these things, happy are you if you do them.
    18. I speak not of you all: I know whom I have chosen: but that the Scripture may be fulfilled, He that eats bread with me has lifted up his heel against me.
    19. Now I tell you before it come, that, when it is come to pass, you may believe that I am he.
    20. Verily, verily, I say to you, He that receives whomsoever I send receives me; and he that receives me receives him that sent me.

    CHRYS He continues to urge them to wash one another's feet; Verily, verily, I Say to you, The servant is not greater than his lord, neither He that is sent greater than He that sent Him; as if to say, If I do it, much more ought you.

    THEOPHYL. This was a necessary admonition to the Apostles, some of whom were about to rise higher, others to lower degrees of eminence. That none might exult over another, He changes the hearts of all.

    BEDE. To know what is good, and not to do it, tends not to happiness, but to condemnation; as James said, To him that knows to do good, and does it not, to him it is sin (James 4:17). Wherefore He adds, If you know these things, happy are you if you do them.

    CHRYS. For all know, but all do not do. He then rebukes the traitor, not openly, but covertly: I speak not of you all.

    AUG. As if to say, There is one among you who will not be blessed, nor does these things. I know whom I have chosen. Whom, but those who shall be happy by doing His commandments? Judas therefore was not chosen. But if so, why does He say in another place, Have not I chosen you twelve? Because Judas was chosen for that for which he was necessary, but not for that happiness of which He says, Happy are you, if you do them.

    ORIGEN. Or thus: I speak not of you all, does not refer to, Happy are you if you do them. For of Judas, or any other person, it may be said, Happy is he if he do them. The words refer to the sentence above, The servant is not greater than his lord, neither He that is sent greater than He that sent Him. For Judas, being a servant of sin, was not a servant of the Divine Word; nor an Apostle, when the devil had entered into him. Our Lord knew those who were His, and did not know who were not His, and therefore says, not, I know all present, but, I know whom I have chosen, i.e. I know My Elect.

    CHRYS. Then, that He might not sadden them all, He c adds, But that the Scripture must be fulfilled, He that eats bread with Me, has lifted up his heel against Me: strewing that He knew who the traitor was, an intimation that would surely have checked him, if anything would. He does not say, shall betray Me, but, shall lift up his heel against Me, alluding to his deceit and secret plotting.

    AUG. Shall lift up his heel against Me, i.e. shall tread upon Me. The traitor Judas is meant.

    CHRYS. He that eats bread with Me; i.e. who was fed by Me, who partook of My table. So that if injured ever by our servants or inferiors, we need not be offended. Judas had received infinite benefits, and yet thus requited his Benefactor.

    AUG. They then who were chosen ate the Lord; he ate the bread of the Lord, to injure the Lord; they ate life, he damnation; for he that eats unworthily, eats damnation to himself (1 Cor 11:27).

    Now I tell you before it come, that when it is come, you may believe that I am He, i.e. of whom that Scripture foretold.

    ORIGEN. That you may believe, is not said, as if the Apostles did not believe already, but is equivalent to saying, Do as you believe, and persevere in your belief, seeking for no occasion of falling away. For besides the evidences the disciples had already seen, they had now that of the fulfillment of prophecy.

    CHRYS. As the disciples were about to go forth and to suffer many things, He consoles them by promising His own assistance and that of others; His own, when He says, Happy are you if you do them; that of others, in what follows, Verily, verily, I say to you, He that receives whomsoever I send, receives Me; and he that receives Me receives Him that sent Me.

    ORIGEN. For he that receives him whom Jesus sends, receives Jesus who is represented by him; and he that receives Jesus, receives the Father. Therefore he that receives whom Jesus sends, receives the Father that sent. The words may have this meaning too: He that receives whom I send, had attained unto receiving Me: he who receives Me not by means of any Apostle, but by My own entrance into his soul, receives the Father; so that not only I abide in him, but the Father also.

    AUG. The Arians, when they hear this passage, appeal immediately to the gradations in their system, that as far as the Apostle is from the Lord, so far is the Son from the Father. But our Lord has left us no room for doubt on this head; for He said, I and My Father are one.

    But how shall we understand those words of our Lord, He that receives Me, receives Him that sent Me? If we take them to mean that the Father and the Son are of one nature it will seem to follow, when He says, He that receives whomsoever 1 send, receives Me, that the Son and an Apostle are of one nature.

    May not the meaning be, He that receives whosoever I send, receives Me, i.e. Me as man: But He that receives Me, i. e as God, receives Him that sent Me. But it is not this unity of nature, which is here put forth, but the authority of the Sender, as represented by Him who is sent. In Peter hear Christ, the Master of the disciple, in the Son the Father, the Begotten of the Only Begotten.

    Catena Aurea John 13
  • Catholic Caucus: Daily Mass Readings, 04-30-15, OM, St. Pius V, Pope

    04/30/2015 7:32:17 AM PDT · 23 of 38
    annalex to Salvation
    John
      English: Douay-Rheims Latin: Vulgata Clementina Greek NT: Byzantine/Majority Text (2000)
      John 13
    16 Amen, amen I say to you: The servant is not greater than his lord; neither is the apostle greater than he that sent him. Amen, amen dico vobis : non est servus major domino suo : neque apostolus major est eo qui misit illum. αμην αμην λεγω υμιν ουκ εστιν δουλος μειζων του κυριου αυτου ουδε αποστολος μειζων του πεμψαντος αυτον
    17 If you know these things, you shall be blessed if you do them. Si hæc scitis, beati eritis si feceritis ea. ει ταυτα οιδατε μακαριοι εστε εαν ποιητε αυτα
    18 I speak not of you all: I know whom I have chosen. But that the scripture may be fulfilled: He that eateth bread with me, shall lift up his heel against me. Non de omnibus vobis dico : ego scio quos elegerim ; sed ut adimpleatur Scriptura : Qui manducat mecum panem, levabit contra me calcaneum suum. ου περι παντων υμων λεγω εγω οιδα ους εξελεξαμην αλλ ινα η γραφη πληρωθη ο τρωγων μετ εμου τον αρτον επηρεν επ εμε την πτερναν αυτου
    19 At present I tell you, before it come to pass: that when it shall come to pass, you may believe that I am he. Amodo dico vobis, priusquam fiat : ut cum factum fuerit, credatis, quia ego sum. απ αρτι λεγω υμιν προ του γενεσθαι ινα οταν γενηται πιστευσητε οτι εγω ειμι
    20 Amen, amen I say to you, he that receiveth whomsoever I send, receiveth me; and he that receiveth me, receiveth him that sent me. Amen, amen dico vobis : qui accipit si quem misero, me accipit ; qui autem me accipit, accipit eum qui me misit. αμην αμην λεγω υμιν ο λαμβανων εαν τινα πεμψω εμε λαμβανει ο δε εμε λαμβανων λαμβανει τον πεμψαντα με
  • Catholic Caucus: Daily Mass Readings, 04-29-15. M, St. Catherine of Siena, Virgin & Doctor/Church

    04/29/2015 7:38:02 AM PDT · 28 of 42
    annalex to Salvation


    The Ecstasy of St Catherine of Siena

    Pompeo Batoni

    1743
    Oil on canvas
    Museo di Villa Guinigi, Lucca
  • Catholic Caucus: Daily Mass Readings, 04-29-15. M, St. Catherine of Siena, Virgin & Doctor/Church

    04/29/2015 7:31:52 AM PDT · 27 of 42
    annalex to annalex


    Laudario of the Compagnia di Sant'Agnese

    Pacino di Bonaguida

    1320s
    Tempera and gold on parchment, 450 x 333 mm
    Pierpont Morgan Library, New York

    This leaf is dominated by the figure of Christ in Majesty framed within a circle and attended by angels holding liturgical implements and playing musical instruments. In oculi at the corners are representations of the Trinity. In an oculus at the centre of the lower margin is the profile figure of a layperson in prayer, apparently a member of the Compagnia di Sant'Agnese, for which the laudario was made. He gazes up toward the opening words of the hymn, "Alta trinita beata" (Highest blessed Trinity), which begins with a decorated letter A and continues in gilt capitals

    Source

  • Catholic Caucus: Daily Mass Readings, 04-29-15. M, St. Catherine of Siena, Virgin & Doctor/Church

    04/29/2015 7:30:27 AM PDT · 26 of 42
    annalex to annalex
    44. Jesus cried and said, He that believes in me, believes not on me, but on him that sent me.
    45. And he that sees me sees him that sent me.
    46. I am come a light into the world, that whosoever believes in me should not abide in darkness.
    47. And if any man hear my words, and believe not, I judge him not: for I came not to judge the world, but to save the world.
    48. He that rejects me, and receives not my words, has one that judgeth him: the word that I have spoken, the same shall judge him in the last day.
    49. For I have not spoken of myself; but the Father which sent me, he gave me a commandment, what I should say, and what I should speak.
    50. And I know that His commandment is life everlasting: whatsoever I speak therefore, even as the Father said to me, so I speak.

    CHRYS. Because the love of human praise prevented the chief rulers from believing, Jesus cried and said, He that believes in Me, believes not on Me, but on Him that sent Me: as if to say, Why are you afraid to believe in Me? Your faith through Me passes to God.

    AUG. He signifies to them that He is more than He appears to be, (for to men He appeared but a man; His Godhead was hid.) Such as the Father is, such am I in nature and in dignity; He that believes in Me, believes not in Me, i.e. on that which He sees, but in Him that sent Me, i.e. on the Father. [He that believes in the Father must believe in Him as the Father, i.e. must believe that He has a Son; and reversibly, he who believes in the Son thereby believes in the Father.] And again, if anyone thinks that God has sons by grace, but not a Son equal and coeternal with Himself, neither does he believe in the Father, who sent the Son; because what he believes in is not the Father who sent Him.

    And to show that He is not the Son, in the sense of one out of many, a son by grace, but the Only Son equal to the Father, He adds And He that sees Me, sees Him that sent Me; so little difference is there between Me and Him that sent Me, that He that sees Me, sees Him. Our Lord sent His Apostles, yet none of them dared to say, He that believes in Me. We believe an Apostle, but we do not believe in an Apostle. Whereas the Only Begotten says, He that believes in Me, does not believe in Me, but on Him that sent Me. Wherein He does not withdraw the believer's faith from Himself, but gives him a higher object than the form of a servant, for that faith.

    CHRYS. He that believes on Me, believes not in Me, but on Him that sent Me: as if He said, He that takes water from a stream, takes the water not of the stream, but of the fountain. Then to show that it is not possible to believe on the Father, if we do not believe in Him, He says, He that sees Me, sees Him that sent Me. What then; Is God a body? By no means; seeing here is the mind's vision.

    What follows still further shows His union with the Father. I am come a light into the world. This is what the Father is called in many places.

    He calls Himself the light, because he delivers from error, and disperses the darkness of the understanding; that whosoever believes in Me should not abide in darkness.

    AUG. Whereby it is evident, that He found all in darkness. In which darkness if they wish not to remain, they must believe in the light which is come into the world. He says in one place to His disciples, you are the light of the world; but He did not say to them, you are come a light into the world, that whosoever believes on you should not abide in darkness. All saints are lights, but they are so by faith, because they are enlightened by Him, from Whom to withdraw is darkness.

    CHRYS. And to show that He does not let His despisers go unpunished, from want of power, He adds, And if any man hear My words and believe not, I judge him not.

    AUG i.e. I judge him not now. He does not say, I judge him not at I the last day, for that would be contrary to the sentence above, The Father has committed all judgment to the Son. And the reason follows, why He does not judge now; For I came not to judge the world, but to save the world. Now is the time of mercy afterward will be the time of judgment.

    CHRYS. But that this might not serve to encourage sloth, He warns men of a terrible judgment coming; He that rejects Me, and hears not My words, has one that judges him.

    AUG. Mean time they waited to know who this one was; so He proceeds: The word that I have spoken, the same shall judge him at the last day. He makes it sufficiently clear that he Himself will judge at the last day. For the word that He speaks, is Himself. He speaks Himself, announces Himself. We gather too from these words that those who have not heard, will be judged differently from those who have heard and despised.

    AUG. I judge him not; the word that I have spoken shall judge him: for I have not spoken of Myself. The word which the Son speaks judges, because the Son did not speak of Himself: for I have not spoken of Myself: i.e. I was not born of Myself.

    AUG. I ask then how we shall understand this, I will not judge, but the word which I have spoken will judge? Yet He Himself is the Word of the Father which speaks. Is it thus? I will not judge by My human power, as the Son of man, but as the word of God, because I am the Son of God.

    CHRYS. Or, I judge him not, i.e. I am not the cause of his destruction, but he is himself, by despising my words. The words that I have just said, shall be his accusers, and deprive him of all excuse; the word that I have spoken, the same shall judge him.

    And what word? This, viz. that I have not spoken of Myself, but the Father which sent Me gave Me a commandment what I should say, and what I should speak. All these things were said on their account, that they might have no excuse.

    AUG. When the Father gave the Son a commandment, He did not give Him what He had not: for in the Wisdom of the Father, i.e. in the Word, are all the commandments of the Father. The commandment is said to be given, because it is not from him to whom it is said to be given. But to give the Son that which He never was without, is the same as to beget the Son who never was not.

    THEOPHYL. Since the Son is the Word of the Father, and reveals completely what is in the mind of the Father, He says He receives a commandment what He should say, and what He should speak: just as our word, if we say what we think, brings out what is in our minds.

    And 1 know that His commandment is life everlasting.

    AUG. If life everlasting is the Son Himself, and the commandment is life everlasting, what is this but saying, I am the commandment of the Father? And in the same way in the following; Whatsoever I speak therefore, even as the Father said to Me, so I speak, we must not understand, said to Me, as if words were spoken to the Only Word.

    The Father spoke to the Son, as He gave life to the Son; not that the Son knew not, or had not, but that He was the Son. What is meant by, as He said to Me, so I speak, but that I am the Word who speaks. The Father is true, the Son is truth: the True, begat the Truth. What then could He say to the Truth, if the Truth was perfect from the beginning, and no new truth could be added to Him? That He spoke to the Truth then, means that He begat the Truth.

    Catena Aurea John 12
  • Catholic Caucus: Daily Mass Readings, 04-29-15. M, St. Catherine of Siena, Virgin & Doctor/Church

    04/29/2015 7:29:58 AM PDT · 25 of 42
    annalex to Salvation
    John
      English: Douay-Rheims Latin: Vulgata Clementina Greek NT: Byzantine/Majority Text (2000)
      John 12
    44 But Jesus cried, and said: He that believeth in me, doth not believe in me, but in him that sent me. Jesus autem clamavit, et dixit : Qui credit in me, non credit in me, sed in eum qui misit me. ιησους δε εκραξεν και ειπεν ο πιστευων εις εμε ου πιστευει εις εμε αλλ εις τον πεμψαντα με
    45 And he that seeth me, seeth him that sent me. Et qui videt me, videt eum qui misit me. και ο θεωρων εμε θεωρει τον πεμψαντα με
    46 I am come a light into the world; that whosoever believeth in me, may not remain in darkness. Ego lux in mundum veni, ut omnis qui credit in me, in tenebris non maneat. εγω φως εις τον κοσμον εληλυθα ινα πας ο πιστευων εις εμε εν τη σκοτια μη μεινη
    47 And if any man hear my words, and keep them not, I do not judge him: for I came not to judge the world, but to save the world. Et si quis audierit verba mea, et non custodierit, ego non judico eum ; non enim veni ut judicem mundum, sed ut salvificem mundum. και εαν τις μου ακουση των ρηματων και μη πιστευση εγω ου κρινω αυτον ου γαρ ηλθον ινα κρινω τον κοσμον αλλ ινα σωσω τον κοσμον
    48 He that despiseth me, and receiveth not my words, hath one that judgeth him; the word that I have spoken, the same shall judge him in the last day. Qui spernit me et non accipit verba mea, habet qui judicet eum. Sermo quem locutus sum, ille judicabit eum in novissimo die. ο αθετων εμε και μη λαμβανων τα ρηματα μου εχει τον κρινοντα αυτον ο λογος ον ελαλησα εκεινος κρινει αυτον εν τη εσχατη ημερα
    49 For I have not spoken of myself; but the Father who sent me, he gave me commandment what I should say, and what I should speak. Quia ego ex meipso non sum locutus, sed qui misit me, Pater, ipse mihi mandatum dedit quid dicam et quid loquar. οτι εγω εξ εμαυτου ουκ ελαλησα αλλ ο πεμψας με πατηρ αυτος μοι εντολην εδωκεν τι ειπω και τι λαλησω
    50 And I know that his commandment is life everlasting. The things therefore that I speak, even as the Father said unto me, so do I speak. Et scio quia mandatum ejus vita æterna est : quæ ergo ego loquor, sicut dixit mihi Pater, sic loquor. και οιδα οτι η εντολη αυτου ζωη αιωνιος εστιν α ουν λαλω εγω καθως ειρηκεν μοι ο πατηρ ουτως λαλω
  • Prayer Request

    04/28/2015 7:08:06 PM PDT · 68 of 93
    annalex to lilyramone

    Lord God Jesus Christ, bless and heal Thy servant Sophia.

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

  • Catholic Caucus:Daily Mass Readings, 04-28-15,OM, St PeterChanel,St Louis deMontfort, St GiannaMolla

    04/28/2015 7:29:43 AM PDT · 25 of 45
    annalex to annalex


    The New Testament Trinity

    19c.
    Moscow Historical Museum
  • Catholic Caucus:Daily Mass Readings, 04-28-15,OM, St PeterChanel,St Louis deMontfort, St GiannaMolla

    04/28/2015 7:28:48 AM PDT · 24 of 45
    annalex to annalex
    22. And it was at Jerusalem the feast of the dedication, and it was winter.
    23. And Jesus walked in the temple in Solomon's porch.
    24. Then came the Jews round about him, and said to him, How long do you make us to doubt? If you be the Christ, tell us plainly.
    25. Jesus answered them, "I told you, and you believed not: the works that I do in my Father's name, they bear witness of me.
    26. But you believe not, because you are not of my sheep, as I said to you.
    27. My sheep hear my voice, and I know them, and they follow me.
    28. And I give to them eternal life; and they shall never perish, neither shall any man pluck them out of my hand.
    29. My Father, which gave them me, is greater than all; and no man is able to pluck them out of my Father's hand.
    30. I and my Father are one."

    AUG. And it was at Jerusalem the feast of the dedication. Encænia is the feast of the dedication of the temple; from the Greek word signifying new. The dedication of any thing new was called encænia.

    CHRYS. It was the feast of the dedication of the temple, after the return from the Babylonish captivity.

    ALCUIN. Or, it was in memory of the dedication under Judas Maccabeus. The first dedication was that of Solomon in the autumn; the second that of Zorobabel, and the priest Jesus in the spring. This was in winter time.

    BEDE. Judas Maccabeus instituted an annual commemoration of this dedication.

    THEOPHYL. The Evangelist mentions the time of winter, to show that it was near His passion. He suffered in the following spring; for which reason He took up His abode at Jerusalem.

    GREG. Or because the season of cold was in keeping with the cold malicious hearts of the Jews.

    CHRYS. Christ was present with much zeal at this feast, and thenceforth stayed in Judea; His passion being now at hand. And Jesus walked in the temple in Solomon's porch.

    ALCUIN. It is called Solomon's porch, because Solomon went to pray there. The porches of a temple are usually named after the temple. If the Son of God walked in a temple where the flesh of brute animals was offered up, how much more will He delight to visit our house of prayer, in which His own flesh and blood are consecrated;

    THEOPHYL. Be you also careful, in the winter time, i.e. while yet in this stormy wicked world, to celebrate the dedication of your spiritual temple, by ever renewing yourself, ever rising upward in heart. Then will Jesus be present with you in Solomon's porch, and give you safety under His covering. But in another life no man will be able to dedicate Himself.

    AUG. The Jews cold in love, burning in their malevolence, approached Him not to honor, but persecute. Then came the Jews round about Him, and said to Him, How long do you make us to doubt? If You be the Christ, tell us plainly. They did not want to know the truth, but only to find ground of accusation.

    CHRYS. Being able to find no fault with His works, they tried to catch Him in His words. And mark their perversity. When He instructs by His discourse, they say, What sign show You? When He demonstrates by His works, they say, If you be the Christ, tell us plainly. Either way they are determined to oppose Him.

    There is great malice in that speech, Tell us plainly. He had spoken plainly, when up at the feasts, and had hid nothing. They preface however with flattery: How long do you make us to doubt? as if they were anxious to know the truth, but really only meaning to provoke Him to say something that they might lay hold of.

    ALCUIN. They accuse Him of keeping their minds in suspense and uncertainty, who had come to save their souls.

    AUG. They wanted our Lord to say, I am the Christ. Perhaps, as they had human notions of the Messiah, having failed to discern His divinity in the Prophets they wanted Christ to confess Himself the Messiah, of the seed of David; that they might accuse Him of aspiring to the regal power.

    ALCUIN. And thus they intended to give Him into the hands of the Proconsul for punishment, as an usurper against the emperor. Our Lord so managed His reply as to stop the mouths of His calumniators, open those of the believers; and to those who inquired of Him as a man, reveal the mysteries of His divinity: Jesus answered them, I told you, and you believed not: the works that I do in My Father's name, they bear witness of Me.

    CHRYS. He reproves their malice, for pretending that a single word would convince them, whom so many words had not. If you do not believe My works, He says, how will you believe My words? And He adds why they do not believe: But you believe not, because you are not of My sheep.

    AUG. He saw that they were persons predestinated to eternal death, and not those for whom He had bought eternal life, at the price of His blood. The sheep believe, and follow the Shepherd.

    THEOPHYL. After He had said, You are not of My sheep, He exhorts them to become such: My sheep hear My voice.

    ALCUIN. i.e. Obey My precepts from the heart. And I know them, and they follow Me, here by walking in gentleness and innocence, hereafter by entering the joys of eternal life.

    And I give to them eternal life.

    AUG. This is the pasture of which He spoke before And shall find pasture. Eternal life is called a goodly pasture: the grass thereof wither not, all is spread with verdure. But these cavilers thought only of this present life. And they shall not perish eternally; as if to say, you shall perish eternally, because you are not of My sheep.

    THEOPHYL. But how then did Judas perish? Because he did not continue to the end. Christ speaks of them who persevere. If any sheep is separated from the flock, and wanders from the Shepherd, it incurs danger immediately.

    AUG. And He adds why they do not perish: Neither shall any man pluck them out of My hand. Of those sheep of which it is said, The Lord knows them that are His, the wolf robs none, the thief takes none, the robber kills none. Christ is confident of their safety; and He knows what He gave up for them.

    HILARY. This is the speech of conscious power. Yet to show, that though of the Divine nature He has His nativity from God, He adds, My Father which gave Me them is greater than all. He does not conceal His birth from the Father, but proclaims it. For that which He received from the Father, He received in that He was born from Him. He received it in the birth itself, not after it; though He was born when He received it.

    AUG. The Son, born from everlasting of the Father, God from God, has not equality with the Father by growth, but by birth. This is that greater than all which the Father gave Him b; viz. to be His Word, to be His Only-Begotten Son, to be the brightness of His light.

    Wherefore no man takes His sheep out of His hand, any more than from His Father's hand: And no man is able to pluck them out of My Father's hand. If by hand we understand power, the power of the Father and the Son is one, even as Their divinity is one. If we understand the Son, the Son is the hand of the Father, not in a bodily sense, as if God the Father had limbs, but as being He by Whom all things were made.

    Men often call other men hands, when they make use of them for any purpose. And sometimes a man's work is itself called his hand, because made by his hand; as when a man is said to know his own hand, when be recognizes his own handwriting. In this place, however, hand signifies power. If we take it for Son, we shall be in danger of imagining that if the Father has a hand, and that hand is His Son, the Son must have a Son too.

    HILARY. The hand of the Son is spoken of as the hand of the Father, to let you see, by a bodily representation, that both have the same nature, that the nature and virtue of the Father is in the Son also.

    CHRYS. Then that you may not suppose that the Father's power protects the sheep, while He is Himself too weak to do so, He adds, I and My Father are one.

    AUG. Mark both those words, one and are, and you will be delivered from Scylla and Charybdis. In that He says, one the Arian, in we are the Sabellian, is answered. There are both Father and Son. And if one, then there is no difference of persons between them.

    AUG. We are one. What He is, that am I, in respect of essence, not of relation.

    HILARY. The heretics, since they cannot gainsay these words, endeavor by an impious lie to explain them away. They maintain that this unity is unanimity only; a unity of will, not of nature, i.e. that the two are one, not in that they are the same, but in that they will the same. But they are one, not by any economy merely, but by the nativity of the Son's nature, since there is no falling off of the Father's divinity in begetting Him.

    They are one whilst the sheep that are not plucked out of the Son's hand, are not plucked out of the Father's hand: whilst in Him working, the Father works; whilst He is in the Father, and the Father in Him. This unity, not creation but nativity, not will but power, not unanimity but nature accomplishes.

    But we deny not therefore the unanimity of the Father and Son; for the heretics, because we refuse to admit concord in the place of unity, accuse us of making a disagreement between the Father and Son. We deny not unanimity, but we place it on the ground of unity. The Father and Son are one in respect of nature, honor, and virtue: and the same nature cannot will different things.

    Catena Aurea John 10
  • Catholic Caucus:Daily Mass Readings, 04-28-15,OM, St PeterChanel,St Louis deMontfort, St GiannaMolla

    04/28/2015 7:28:20 AM PDT · 23 of 45
    annalex to Salvation
    John
      English: Douay-Rheims Latin: Vulgata Clementina Greek NT: Byzantine/Majority Text (2000)
      John 10
    22 And it was the feast of the dedication at Jerusalem: and it was winter. Facta sunt autem Encænia in Jerosolymis, et hiems erat. εγενετο δε τα εγκαινια εν ιεροσολυμοις και χειμων ην
    23 And Jesus walked in the temple, in Solomon's porch. Et ambulabat Jesus in templo, in porticu Salomonis. και περιεπατει ο ιησους εν τω ιερω εν τη στοα σολομωνος
    24 The Jews therefore came round about him, and said to him: How long dost thou hold our souls in suspense? If thou be the Christ, tell us plainly. Circumdederunt ergo eum Judæi, et dicebant ei : Quousque animam nostram tollis ? si tu es Christus, dic nobis palam. εκυκλωσαν ουν αυτον οι ιουδαιοι και ελεγον αυτω εως ποτε την ψυχην ημων αιρεις ει συ ει ο χριστος ειπε ημιν παρρησια
    25 Jesus answered them: I speak to you, and you believe not: the works that I do in the name of my Father, they give testimony of me. Respondit eis Jesus : Loquor vobis, et non creditis : opera quæ ego facio in nomine Patris mei, hæc testimonium perhibent de me : απεκριθη αυτοις ο ιησους ειπον υμιν και ου πιστευετε τα εργα α εγω ποιω εν τω ονοματι του πατρος μου ταυτα μαρτυρει περι εμου
    26 But you do not believe, because you are not of my sheep. sed vos non creditis, quia non estis ex ovibus meis. αλλ υμεις ου πιστευετε ου γαρ εστε εκ των προβατων των εμων καθως ειπον υμιν
    27 My sheep hear my voice: and I know them, and they follow me. Oves meæ vocem meam audiunt, et ego cognosco eas, et sequuntur me : τα προβατα τα εμα της φωνης μου ακουει καγω γινωσκω αυτα και ακολουθουσιν μοι
    28 And I give them life everlasting; and they shall not perish for ever, and no man shall pluck them out of my hand. et ego vitam æternam do eis, et non peribunt in æternum, et non rapiet eas quisquam de manu mea. καγω ζωην αιωνιον διδωμι αυτοις και ου μη απολωνται εις τον αιωνα και ουχ αρπασει τις αυτα εκ της χειρος μου
    29 That which my Father hath given me, is greater than all: and no one can snatch them out of the hand of my Father. Pater meus quod dedit mihi, majus omnibus est : et nemo potest rapere de manu Patris mei. ο πατηρ μου ος δεδωκεν μοι μειζων παντων εστιν και ουδεις δυναται αρπαζειν εκ της χειρος του πατρος μου
    30 I and the Father are one. Ego et Pater unum sumus. εγω και ο πατηρ εν εσμεν
  • Please Pray This Week for Traditional Marriage The Supreme Court Is in Session

    04/27/2015 7:10:59 PM PDT · 28 of 38
    annalex to Salvation

    Lord Jesus Christ, forgive our nation and let this new trial of our consciences pass us by.

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

  • Father dies

    04/27/2015 7:08:53 PM PDT · 152 of 153
    annalex to School of Rational Thought

    Lord God, rest Thy servant with the saints and comfort his son.

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

  • Catholic Caucus: Daily Mass Readings, 04-27-15

    04/27/2015 7:38:57 AM PDT · 24 of 36
    annalex to annalex


    The Good Shepherd
  • Catholic Caucus: Daily Mass Readings, 04-27-15

    04/27/2015 7:38:21 AM PDT · 23 of 36
    annalex to annalex
    1. Verily, verily, I say to you, He that enters not by the door into the sheepfold, but climbs up some other way, the same is a thief and a robber.
    2. But he that enters in by the door is the shepherd of the sheep.
    3. To him the porter opens;
    and the sheep hear his voice:
    and he calls his own sheep by name, and leads them out.
    4. And when he puts forth his own sheep, he goes before them, and the sheep follow him: for they know his voice.
    5. And a stranger will they not follow, but will flee from him: for they know not the voice of strangers.

    CHRYS. Our Lord having reproached the Jews with blindness, they might have said, We are not blind, but we avoid you as a deceiver. Our Lord therefore gives the marks which distinguish a robber and deceiver from a true shepherd. First come those of the deceiver and robber: Verily, verily, I say to you, He that enters not by the door into the sheepfold, but climbs up some other way, the same is a thief and a robber.

    There is an allusion here to Antichrist, and to certain false Christs who had been, and were to be. The Scriptures He calls the door. They admit us to the knowledge of God, they protect the sheep, they shut out the wolves, they bar the entrance to heretics. He that uses not the Scriptures, but climbs up some other way, i.e. some self-chosen, some unlawful way, is a thief. Climbs up, He says, not, enters, as if it were a thief getting over a wall, and running all risks.

    Some other way, may refer too to the commandments and traditions of men which the Scribes taught, to the neglect of the Law. When our Lord further on calls Himself the Door, we need not be surprised. According to the office which He bears, He is in one place the Shepherd, in another the Sheep. In that He introduces us to the Father, He is the Door, in that He takes care of us, He is the Shepherd.

    AUG. Or thus: Many go under the name of good men according to the standard of the world, and observe in some sort the commandments of the Law, who yet are not Christians. And these generally boast of themselves, as the Pharisees did; Are we blind also? But inasmuch as all that they do they do foolishly, without knowing to what end it tends, our Lord said of them, Verily, verily, I say to you, He that enters not by the door into the sheepfold, but climbs up some other way, the same is a thief and a robber.

    Let the Pagans then, the Jews, the Heretics, say, "We lead a good life;" if they enter not by the door, what avails it? A good life only profits, as leading to life eternal. Indeed those cannot be said to lead a good life, who are either blindly ignorant of, or willfully despise, the end of good living. No one can hope for eternal life, who knows not Christ, who is the life, and by that door enters into the fold.

    Whoso wishes to enter into the sheepfold, let him enter by the door; let him preach Christ; let him seek Christ's glory, not his own. Christ is a lowly door, and he who enters by this door must be lowly, if he would enter with his head whole. He that does not humble, but exalt himself, who wishes to climb up over the wall, is exalted that he may fall. Such men generally try to persuade others that they may live well, and not be Christians. Thus they climb up by some other way, that they may rob and kill. They are thieves, because they call that their own, which is not; robbers, because that which they have stolen, they kill.

    CHRYS. You have seen His description of a robber, now see that of the Shepherd: But he that enters in by the door is the shepherd of the sheep.

    AUG. He enters by the door, who enters by Christ, who imitates the suffering of Christ, who is acquainted with the humility of Christ, so as to feel and know, that if God became man for us, man should not think himself God, but man. He who being man wishes to appear God, does not imitate Him, who being God, became man. You are bid to think less of yourself than you are, but to know what you are.

    To Him the porter opens.

    CHRYS. The porter perhaps is Moses; for to him the oracles of God were committed.

    THEOPHYL. Or, the Holy Spirit is the porter, by whom the Scriptures are unlocked, and reveal the truth to us.

    AUG. Or, the porter is our Lord Himself; for there is much less difference between a door and a porter, than between a door and a shepherd. And He has called Himself both the door and the shepherd. Why then not the door and the porter? He opens Himself, i.e. reveals Himself. If you seek another person for porter, take the Holy Spirit, of whom our Lord below said, He will guide you into all truth. The door is Christ, the Truth; who opens the door, but He that will guide you into all Truth? Whomsoever you understand here, beware that you esteem not the porter greater than the door; for in our houses the porter ranks above the door, not the door above the porter.

    CHRYS. As they had called Him a deceiver, and appealed to their own unbelief as the proof of it; (Which of the rulers believes in Him?) He shows here that it was because they refused to hear Him, that they were put out of His flock. The sheep hear His voice. The Shepherd enters by the lawful door; and they who follow Him are His sheep; they who do not, voluntarily put themselves out of His flock.

    And He calls His own sheep by name.

    AUG. He knew the names of the predestinated; as He said to His disciples, Rejoice that your names are written in heaven.

    And leads them out.

    CHRYS. He led out the sheep, when He sent them not out of the reach of, but into the midst of, the wolves. There seems to he a secret allusion to the blind man. He called him out of the midst of the Jews; and he heard His voice.

    AUG. And who is He who leads them out, but the Same who loosens the chain of their sins, that they may follow Him with free unfettered step?

    GLOSS. And when He puts forth His own sheep, He goes before them, He leads them out from the darkness of ignorance into light, while He goes before in the pillar of cloud, and fire.

    CHRYS. Shepherds always go behind their sheep; but He, on the contrary, goes before, to show that He would lead all to the truth.

    AUG. And who is this that goes before the sheep, but He who being raised from the dead, dies no more; and who said, Father, I will also that they, whom You have given Me, be with Me where I am?

    And the sheep follow Him, for they know His voice. And a stranger will they not follow, but will flee from him; for they know not the voice of strangers.

    CHRYS. The strangers are Theudas, and Judas, and the false apostles who came after Christ. That He might not appear one of this number, He gives many marks of difference between Him and them. First, Christ brought men to Him by teaching them out of the Scriptures; they drew men from; the Scriptures. Secondly, the obedience of the sheep; for men believed on Him, not only during His life, but after death: their followers ceased, as soon as they were gone.

    THEOPHYL. He alludes to Antichrist, who shall deceive for a time, but lose all his followers when he dies.


    Still I am disturbed by the Lord's rebuke to the shepherds in Ezekiel, Neither have you brought again that which strayed. He calls it a stray sheep, but yet a sheep all the while; though, if it strayed, it could not have heard the voice of the Shepherd, but the voice of a stranger.

    What I say then is this; The Lord knows them that are His. He knows the foreknown, he knows the predestinated. They are the sheep: for a time they know not themselves, but the Shepherd knows them; for many sheep are without the fold, many wolves within. He speaks then of the predestinated. And now the difficulty is solved. The sheep do hear the Shepherd's voice, and they only. When is that? It is when that voice said, He that endures to the end shall be saved. This speech His own hear, the alien hear not.

    6. This parable spoke Jesus to them: but they understood not what things they were which he spoke to them.

    AUG. Our Lord feeds by plain words, exercises by obscure. For when two persons, one godly, the other ungodly, hear the words of the Gospel, and they happen to be such that neither can understand them; one says, What He said is true and good, but we do not understand it: the other says, It is not worth attending to. The former, in faith, knocks, yes, and, if he continue to knock, it shall be opened to him. The latter shall hear the words in Isaiah, If you will not believe, surely you shall not be established.

    7. Then said Jesus to them again, Verily, verily, I say to you, I am the door of the sheep.
    8. All that ever came before me are thieves and robbers: but the sheep did not hear them.
    9. I am the door: by me if any man enter in, he shall be saved, and shall go in and out, and find pasture.
    10. The thief comes not, but for to steal, and to kill, and to destroy: I am come that they might have life, and that they might have it more abundantly.

    CHRYS. Our Lord, to waken the attention of the Jews, unfolds the meaning of what He has said; Then said Jesus to them again, Verily, verily, I say to you, I am the door of the sheep.

    AUG. Lo, the very door which He had shut up, He opens; He is the Door: let us enter, and let us enter with joy.

    All that ever came before Me are thieves and robbers.

    CHRYS. He said not this of the Prophets, as the heretics think, but of Theudas, and Judas, and other agitators. So he adds in praise of the sheep, The sheep heard them not; but he no where praises those who disobeyed the prophets, but condemns them severely.


    The times are different, the faith is the same. Our faith knits together both those who believed that He was about to come, and those who believe that He has come. All that ever came at variance with Him were thieves and robbers; i.e. they came to steal and to kill; but the sheep did not hear them. They had not Christ's voice; but were wanderers, dreamers, deceivers. Why He is the Door, He next explains, I am the Door; by Me if any man enter in he shall be saved.

    ALCUIN. As if to say, The sheep hear not them, but Me they hear; for I am the Door, and whoever enters by Me not falsely but in sincerity, shall by perseverance be saved.

    THEOPHYL. The door admits the sheep into the pasture; And shall go in and out, and find pasture. What is this pasture, but the happiness to come, the rest to which our Lord brings us?

    AUG. What is this, shall go in and out? To enter into the Church by Christ the Door, is a very good thing, but to go out of the Church is not. Going in must refer to inward cogitation; going out to outward action; as in the Psalm, Man goes forth to his work.

    THEOPHYL. Or, to go in is to watch over the inner man; to go out, to mortify the outward man, i.e. our members which are upon the earth. He that does this shall find pasture in the life to come.

    CHRYS. Or, He refers to the Apostles who went in and out boldly; for they became the masters of the world, none could turn them out of their kingdom, and they found pasture.

    AUG. But He Himself explains it more satisfactorily to me in what follows: The thief comes not, but for to steal, and for to kill: I am come that they might have life, and that they might have it more abundantly.

    By going in they have life; i.e. by faith, which works by love; by which faith they go into the fold. The just lives by faith. And by going out they will have it more abundantly: i.e. when true believers die, they have life more abundantly, even a life which never ends. Though in this fold there is not wanting pasture, then they will find pasture, such as will satisfy them. Today shall you be with Me in paradise.

    GREG. Shall go in, i.e. to faith: shall go out, i.e. to sight: and find pasture, i.e. in eternal fullness.

    ALCUIN. The thief comes not but for to steal, and to kill. As if He said, And well may the sheep not hear the voice of the thief; for he comes not but for to steal: he usurps another's office, forming his followers not on Christ's precepts, but on his own. And therefore it follows, and to kill, i.e. by drawing them from the faith; and to destroy, i.e. by their eternal damnation.

    CHRYS. The thief comes not but for to steal, and to kill, and to destroy; this was literally fulfilled in the case of those movers of sedition, whose followers were nearly all destroyed; deprived by the thief even of this present life. But came, He said, for the salvation of the sheep; That they might have life, and that they might have it more abundantly, in the kingdom of heaven. This is the third mark of difference between Himself, and the false prophets.

    THEOPHYL. Mystically, the thief is the devil, steals by wicked thoughts, kills by the assent of the mind to them, and destroys by acts.

    Catena Aurea John 10
  • Catholic Caucus: Daily Mass Readings, 04-27-15

    04/27/2015 7:37:33 AM PDT · 22 of 36
    annalex to Salvation
    John
      English: Douay-Rheims Latin: Vulgata Clementina Greek NT: Byzantine/Majority Text (2000)
      John 10
    1 AMEN, amen I say to you: He that entereth not by the door into the sheepfold, but climbeth up another way, the same is a thief and a robber. Amen, amen dico vobis : qui non intrat per ostium in ovile ovium, sed ascendit aliunde, ille fur est et latro. αμην αμην λεγω υμιν ο μη εισερχομενος δια της θυρας εις την αυλην των προβατων αλλα αναβαινων αλλαχοθεν εκεινος κλεπτης εστιν και ληστης
    2 But he that entereth in by the door is the shepherd of the sheep. Qui autem intrat per ostium, pastor est ovium. ο δε εισερχομενος δια της θυρας ποιμην εστιν των προβατων
    3 To him the porter openeth; and the sheep hear his voice: and he calleth his own sheep by name, and leadeth them out. Huic ostiarius aperit, et oves vocem ejus audiunt, et proprias ovas vocat nominatim, et educit eas. τουτω ο θυρωρος ανοιγει και τα προβατα της φωνης αυτου ακουει και τα ιδια προβατα καλει κατ ονομα και εξαγει αυτα
    4 And when he hath let out his own sheep, he goeth before them: and the sheep follow him, because they know his voice. Et cum proprias oves emiserit, ante eas vadit : et oves illum sequuntur, quia sciunt vocem ejus. και οταν τα ιδια προβατα εκβαλη εμπροσθεν αυτων πορευεται και τα προβατα αυτω ακολουθει οτι οιδασιν την φωνην αυτου
    5 But a stranger they follow not, but fly from him, because they know not the voice of strangers. Alienum autem non sequuntur, sed fugiunt ab eo : quia non noverunt vocem alienorum. αλλοτριω δε ου μη ακολουθησωσιν αλλα φευξονται απ αυτου οτι ουκ οιδασιν των αλλοτριων την φωνην
    6 This proverb Jesus spoke to them. But they understood not what he spoke to them. Hoc proverbium dixit eis Jesus : illi autem non cognoverunt quid loqueretur eis. ταυτην την παροιμιαν ειπεν αυτοις ο ιησους εκεινοι δε ουκ εγνωσαν τινα ην α ελαλει αυτοις
    7 Jesus therefore said to them again: Amen, amen I say to you, I am the door of the sheep. Dixit ergo eis iterum Jesus : Amen, amen dico vobis, quia ego sum ostium ovium. ειπεν ουν παλιν αυτοις ο ιησους αμην αμην λεγω υμιν οτι εγω ειμι η θυρα των προβατων
    8 All others, as many as have come, are thieves and robbers: and the sheep heard them not. Omnes quotquot venerunt, fures sunt, et latrones, et non audierunt eos oves. παντες οσοι ηλθον κλεπται εισιν και λησται αλλ ουκ ηκουσαν αυτων τα προβατα
    9 I am the door. By me, if any man enter in, he shall be saved: and he shall go in, and go out, and shall find pastures. Ego sum ostium. Per me si quis introierit, salvabitur : et ingredietur, et egredietur, et pascua inveniet. εγω ειμι η θυρα δι εμου εαν τις εισελθη σωθησεται και εισελευσεται και εξελευσεται και νομην ευρησει
    10 The thief cometh not, but for to steal, and to kill, and to destroy. I am come that they may have life, and may have it more abundantly. Fur non venit nisi ut furetur, et mactet, et perdat. Ego veni ut vitam habeant, et abundantius habeant. ο κλεπτης ουκ ερχεται ει μη ινα κλεψη και θυση και απολεση εγω ηλθον ινα ζωην εχωσιν και περισσον εχωσιν
  • Catholic Caucus: Sunday Mass Readings, 04-26-15, Fourth Sunday of Easter, Good Shepherd Sunday

    04/26/2015 10:06:55 AM PDT · 31 of 45
    annalex to annalex


    Dogmatic Sarcophagus
    The earliest known depiction of the Trinity creating Eve
    350 A.D.
    Vatican Museum, Rome
  • Catholic Caucus: Sunday Mass Readings, 04-26-15, Fourth Sunday of Easter, Good Shepherd Sunday

    04/26/2015 10:05:55 AM PDT · 30 of 45
    annalex to annalex
    22. And it was at Jerusalem the feast of the dedication, and it was winter.
    23. And Jesus walked in the temple in Solomon's porch.
    24. Then came the Jews round about him, and said to him, How long do you make us to doubt? If you be the Christ, tell us plainly.
    25. Jesus answered them, "I told you, and you believed not: the works that I do in my Father's name, they bear witness of me.
    26. But you believe not, because you are not of my sheep, as I said to you.
    27. My sheep hear my voice, and I know them, and they follow me.
    28. And I give to them eternal life; and they shall never perish, neither shall any man pluck them out of my hand.
    29. My Father, which gave them me, is greater than all; and no man is able to pluck them out of my Father's hand.
    30. I and my Father are one."

    AUG. And it was at Jerusalem the feast of the dedication. Encænia is the feast of the dedication of the temple; from the Greek word signifying new. The dedication of any thing new was called encænia.

    CHRYS. It was the feast of the dedication of the temple, after the return from the Babylonish captivity.

    ALCUIN. Or, it was in memory of the dedication under Judas Maccabeus. The first dedication was that of Solomon in the autumn; the second that of Zorobabel, and the priest Jesus in the spring. This was in winter time.

    BEDE. Judas Maccabeus instituted an annual commemoration of this dedication.

    THEOPHYL. The Evangelist mentions the time of winter, to show that it was near His passion. He suffered in the following spring; for which reason He took up His abode at Jerusalem.

    GREG. Or because the season of cold was in keeping with the cold malicious hearts of the Jews.

    CHRYS. Christ was present with much zeal at this feast, and thenceforth stayed in Judea; His passion being now at hand. And Jesus walked in the temple in Solomon's porch.

    ALCUIN. It is called Solomon's porch, because Solomon went to pray there. The porches of a temple are usually named after the temple. If the Son of God walked in a temple where the flesh of brute animals was offered up, how much more will He delight to visit our house of prayer, in which His own flesh and blood are consecrated;

    THEOPHYL. Be you also careful, in the winter time, i.e. while yet in this stormy wicked world, to celebrate the dedication of your spiritual temple, by ever renewing yourself, ever rising upward in heart. Then will Jesus be present with you in Solomon's porch, and give you safety under His covering. But in another life no man will be able to dedicate Himself.

    AUG. The Jews cold in love, burning in their malevolence, approached Him not to honor, but persecute. Then came the Jews round about Him, and said to Him, How long do you make us to doubt? If You be the Christ, tell us plainly. They did not want to know the truth, but only to find ground of accusation.

    CHRYS. Being able to find no fault with His works, they tried to catch Him in His words. And mark their perversity. When He instructs by His discourse, they say, What sign show You? When He demonstrates by His works, they say, If you be the Christ, tell us plainly. Either way they are determined to oppose Him.

    There is great malice in that speech, Tell us plainly. He had spoken plainly, when up at the feasts, and had hid nothing. They preface however with flattery: How long do you make us to doubt? as if they were anxious to know the truth, but really only meaning to provoke Him to say something that they might lay hold of.

    ALCUIN. They accuse Him of keeping their minds in suspense and uncertainty, who had come to save their souls.

    AUG. They wanted our Lord to say, I am the Christ. Perhaps, as they had human notions of the Messiah, having failed to discern His divinity in the Prophets they wanted Christ to confess Himself the Messiah, of the seed of David; that they might accuse Him of aspiring to the regal power.

    ALCUIN. And thus they intended to give Him into the hands of the Proconsul for punishment, as an usurper against the emperor. Our Lord so managed His reply as to stop the mouths of His calumniators, open those of the believers; and to those who inquired of Him as a man, reveal the mysteries of His divinity: Jesus answered them, I told you, and you believed not: the works that I do in My Father's name, they bear witness of Me.

    CHRYS. He reproves their malice, for pretending that a single word would convince them, whom so many words had not. If you do not believe My works, He says, how will you believe My words? And He adds why they do not believe: But you believe not, because you are not of My sheep.

    AUG. He saw that they were persons predestinated to eternal death, and not those for whom He had bought eternal life, at the price of His blood. The sheep believe, and follow the Shepherd.

    THEOPHYL. After He had said, You are not of My sheep, He exhorts them to become such: My sheep hear My voice.

    ALCUIN. i.e. Obey My precepts from the heart. And I know them, and they follow Me, here by walking in gentleness and innocence, hereafter by entering the joys of eternal life.

    And I give to them eternal life.

    AUG. This is the pasture of which He spoke before And shall find pasture. Eternal life is called a goodly pasture: the grass thereof wither not, all is spread with verdure. But these cavilers thought only of this present life. And they shall not perish eternally; as if to say, you shall perish eternally, because you are not of My sheep.

    THEOPHYL. But how then did Judas perish? Because he did not continue to the end. Christ speaks of them who persevere. If any sheep is separated from the flock, and wanders from the Shepherd, it incurs danger immediately.

    AUG. And He adds why they do not perish: Neither shall any man pluck them out of My hand. Of those sheep of which it is said, The Lord knows them that are His, the wolf robs none, the thief takes none, the robber kills none. Christ is confident of their safety; and He knows what He gave up for them.

    HILARY. This is the speech of conscious power. Yet to show, that though of the Divine nature He has His nativity from God, He adds, My Father which gave Me them is greater than all. He does not conceal His birth from the Father, but proclaims it. For that which He received from the Father, He received in that He was born from Him. He received it in the birth itself, not after it; though He was born when He received it.

    AUG. The Son, born from everlasting of the Father, God from God, has not equality with the Father by growth, but by birth. This is that greater than all which the Father gave Him b; viz. to be His Word, to be His Only-Begotten Son, to be the brightness of His light.

    Wherefore no man takes His sheep out of His hand, any more than from His Father's hand: And no man is able to pluck them out of My Father's hand. If by hand we understand power, the power of the Father and the Son is one, even as Their divinity is one. If we understand the Son, the Son is the hand of the Father, not in a bodily sense, as if God the Father had limbs, but as being He by Whom all things were made.

    Men often call other men hands, when they make use of them for any purpose. And sometimes a man's work is itself called his hand, because made by his hand; as when a man is said to know his own hand, when be recognizes his own handwriting. In this place, however, hand signifies power. If we take it for Son, we shall be in danger of imagining that if the Father has a hand, and that hand is His Son, the Son must have a Son too.

    HILARY. The hand of the Son is spoken of as the hand of the Father, to let you see, by a bodily representation, that both have the same nature, that the nature and virtue of the Father is in the Son also.

    CHRYS. Then that you may not suppose that the Father's power protects the sheep, while He is Himself too weak to do so, He adds, I and My Father are one.

    AUG. Mark both those words, one and are, and you will be delivered from Scylla and Charybdis. In that He says, one the Arian, in we are the Sabellian, is answered. There are both Father and Son. And if one, then there is no difference of persons between them.

    AUG. We are one. What He is, that am I, in respect of essence, not of relation.

    HILARY. The heretics, since they cannot gainsay these words, endeavor by an impious lie to explain them away. They maintain that this unity is unanimity only; a unity of will, not of nature, i.e. that the two are one, not in that they are the same, but in that they will the same. But they are one, not by any economy merely, but by the nativity of the Son's nature, since there is no falling off of the Father's divinity in begetting Him.

    They are one whilst the sheep that are not plucked out of the Son's hand, are not plucked out of the Father's hand: whilst in Him working, the Father works; whilst He is in the Father, and the Father in Him. This unity, not creation but nativity, not will but power, not unanimity but nature accomplishes.

    But we deny not therefore the unanimity of the Father and Son; for the heretics, because we refuse to admit concord in the place of unity, accuse us of making a disagreement between the Father and Son. We deny not unanimity, but we place it on the ground of unity. The Father and Son are one in respect of nature, honor, and virtue: and the same nature cannot will different things.

    Catena Aurea John 10
  • Catholic Caucus: Sunday Mass Readings, 04-26-15, Fourth Sunday of Easter, Good Shepherd Sunday

    04/26/2015 10:05:30 AM PDT · 29 of 45
    annalex to Salvation
    John
      English: Douay-Rheims Latin: Vulgata Clementina Greek NT: Byzantine/Majority Text (2000)
      John 10
    22 And it was the feast of the dedication at Jerusalem: and it was winter. Facta sunt autem Encænia in Jerosolymis, et hiems erat. εγενετο δε τα εγκαινια εν ιεροσολυμοις και χειμων ην
    23 And Jesus walked in the temple, in Solomon's porch. Et ambulabat Jesus in templo, in porticu Salomonis. και περιεπατει ο ιησους εν τω ιερω εν τη στοα σολομωνος
    24 The Jews therefore came round about him, and said to him: How long dost thou hold our souls in suspense? If thou be the Christ, tell us plainly. Circumdederunt ergo eum Judæi, et dicebant ei : Quousque animam nostram tollis ? si tu es Christus, dic nobis palam. εκυκλωσαν ουν αυτον οι ιουδαιοι και ελεγον αυτω εως ποτε την ψυχην ημων αιρεις ει συ ει ο χριστος ειπε ημιν παρρησια
    25 Jesus answered them: I speak to you, and you believe not: the works that I do in the name of my Father, they give testimony of me. Respondit eis Jesus : Loquor vobis, et non creditis : opera quæ ego facio in nomine Patris mei, hæc testimonium perhibent de me : απεκριθη αυτοις ο ιησους ειπον υμιν και ου πιστευετε τα εργα α εγω ποιω εν τω ονοματι του πατρος μου ταυτα μαρτυρει περι εμου
    26 But you do not believe, because you are not of my sheep. sed vos non creditis, quia non estis ex ovibus meis. αλλ υμεις ου πιστευετε ου γαρ εστε εκ των προβατων των εμων καθως ειπον υμιν
    27 My sheep hear my voice: and I know them, and they follow me. Oves meæ vocem meam audiunt, et ego cognosco eas, et sequuntur me : τα προβατα τα εμα της φωνης μου ακουει καγω γινωσκω αυτα και ακολουθουσιν μοι
    28 And I give them life everlasting; and they shall not perish for ever, and no man shall pluck them out of my hand. et ego vitam æternam do eis, et non peribunt in æternum, et non rapiet eas quisquam de manu mea. καγω ζωην αιωνιον διδωμι αυτοις και ου μη απολωνται εις τον αιωνα και ουχ αρπασει τις αυτα εκ της χειρος μου
    29 That which my Father hath given me, is greater than all: and no one can snatch them out of the hand of my Father. Pater meus quod dedit mihi, majus omnibus est : et nemo potest rapere de manu Patris mei. ο πατηρ μου ος δεδωκεν μοι μειζων παντων εστιν και ουδεις δυναται αρπαζειν εκ της χειρος του πατρος μου
    30 I and the Father are one. Ego et Pater unum sumus. εγω και ο πατηρ εν εσμεν
  • What Does The Shroud of Turin Prove About Easter?

    04/25/2015 10:02:17 PM PDT · 59 of 71
    annalex to mbarker12474; Steelfish
    Paintings are a two-dimensional representation of a three-dimensional object from a fixed point.

    But that is not the definition of painting. In addition to above, a painting is such representation produced by application of paint to a surface. The shroud is a two-dimensional representation of a three-dimensional object more consistent with photography than with painting. But since neither it is a photograph, it is, well, miraculously produced, at least from the vantage point of our technological knowledge.

  • Catholic Caucus: Daily Mass Readings, 04-25-15, FEAST, St. Mark, Evangelist

    04/25/2015 9:45:23 PM PDT · 36 of 36
    annalex to annalex


    Antiphonary

    Lorenzo Monaco

    c. 1410
    Tempera and gold on parchment, mounted on panel, 402 x 327 mm
    Bernard H. Breslauer, New York

    Cod. Cor. 3 is one of the most lavishly illuminated books of the fifteenth century. It comprises seventeenth historiated initials, in addition to the three that have been removed. Folio 59 contains the Ascension in an initial V, which begins the introit to the Mass for the Ascension.

    The blue and pink initial V is framed within a painted mosaic border punctuated by truncated quatrelobe medallions at the corners and centres, each containing a bust-length figure of a prophet. Within the initial is a rocky landscape with the Twelve Apostles kneeling in wonder as two angels point out to them the figure of Christ in glory on a bank of clouds above their heads.

    Link

  • Catholic Caucus: Daily Mass Readings, 04-25-15, FEAST, St. Mark, Evangelist

    04/25/2015 9:44:30 PM PDT · 35 of 36
    annalex to annalex
    15. And he said to them, Go you into all the world, and preach the Gospel to every creature.
    16. He that believes and is baptized shall be saved; but he that believed not shall be damned.
    17. And these signs shall follow them that believe; In my name shall they cast out devils; they shall speak with new tongues;
    18. They shall take up serpents; and if they drink any deadly thing, it shall not hurt them; they shall lay hands on the sick, and they shall recover.

    AUG. But how was this done the last time? The last occasion on which the Apostles saw the Lord upon earth happened forty days after the resurrection; but would He then have upbraided them for not believing those who had seen Him risen, when they themselves had so often seen Him after His resurrection? It remains therefore that we should understand that Mark wished to say it in few words, and said for the last time, because it was the last time that He showed Himself that day, as night was coming on, when the disciples returned from the country into Jerusalem, and found, as Luke says, the eleven and those who were with them, speaking together concerning the resurrection of our Lord.

    But there were some there who did not believe; when these then were sitting at meat, (as Mark says,) and were still speaking, (as Luke relates,) The Lord stood in the midst of them, and said to them, Peace be to you; as Luke and John say. The rebuke therefore which Mark here mentions, must have been amongst those words, which Luke and John say, that the Lord at that time spoke to the disciples. But another question is raised, how Mark says that He appeared when the eleven sat at meat, if the time was the first part of the night on the Lord's day, when John plainly says that Thomas was not with them, who, we believe, had gone out, before the Lord came in to them, after those two had returned from the village, and spoken with the eleven, as we find in Luke's Gospel.

    But Luke in his relation leaves room for supposing that Thomas went out first, while they spoke these things, and that the Lord entered afterwards; Mark however from his saying, for the last time he appeared to the eleven as they sat at meat, forces us to believe that he was there, unless indeed, though one of them was absent he chose to call them the eleven, because the company of the Apostles was then called by this number, before Matthias was chosen into the place of Judas. Or if this be a harsh way of understanding it, let us understand that it means that after many appearances, He showed Himself for the last time, that is, on the fortieth clay, to the Apostles, as they sat at meat, and that since He was about to ascend from them, He rather wished on that day to reprove them for not having believed those who had seen Him risen before seeing Him themselves, because after His ascension even the Gentiles on their preaching were to believe a Gospel, which they had not seen.

    And so the same Mark immediately after that rebuke says, And he said to them, Go you into all the world, and preach the Gospel to every creature. And lower down, He that believes not shall be condemned. Since then they were to preach this, were not they themselves to be first rebuked, because before they saw the Lord they had not believed those to who He had first appeared?

    GREG. Another reason also why our Lord rebuked His disciples, when He left them as to His bodily presence, was, that the words which He spoke on leaving them might remain more deeply impressed, upon the hearts of His hearers.

    PSEUDO-JEROME; But He rebukes their want of faith, that faith might take its place; He rebukes the hardness of their stony heart, that the fleshy heart, full of love, might take its place.

    GREG. After rebuking the hardness of their hearts, let us hear the words of advice which He speaks. For it goes on: Go you into all the world, and preach the Gospel to every creature. Every man must be understood by every creature; for man partakes something of every creature; he has existence as have stones, life as trees, feeling as animals, understanding as have Angels. For the Gospel is preached to every creature, because he is taught by it, for whose sake all are created, whom all things are in some way like, and from whom therefore they are not alien. By the name of every creature also every nation of the Gentiles may be meant. For it had been said before, Go not into the way of the Gentiles. But now it is said, Preach the Gospel to every creature, so that the preaching of the Apostles which was thrust aside by Judea, might be an assistance to us, since Judea, had haughtily rejected it, thus witnessing to her own damnation.

    THEOPHYL. Or else; to every creature, that is, whether believing or unbelieving. It goes on: He that believes and is baptized shall be saved. For it is not enough to believe, for he who believes and is not baptized, but is a catechumen, has not yet attained to perfect salvation.

    GREG. But perhaps some one may say in himself, I have already believed, I shall be saved. He says what is true, if he keeps his faith by works; for that is a true faith, which does not contradict by its deeds what it says in words. There follows: But he that believes not shall be damned.

    BEDE; What shall we say here about infants, who by reason of their age cannot yet believe; for as to older persons there is no question. In the Church then of our Savior children believe by others, as also they drew from others the sins which are remitted to them in baptism. It goes on: And these signs shall follow them that believe; In my name shall they cast out devils; they shall speak with new tongues; they shall take up serpents.

    THEOPHYL. That is, they shall scatter before them serpents, whether intellectual or sensible, as it is said, you shall tread upon serpents and scorpions, which is understood spiritually. But it may also mean sensible serpents, as when Paul received no hurt from the viper. There follows: And if they drink any deadly thing, it shall not hurt them. We read of many such cases in history, for many persons have drank poison unhurt, by guarding themselves with the sign of Christ. It goes on: They shall lay hands on the sick, and they shall recover.

    GREG. Are we then without faith because we cannot do these signs? Nay, but these things were necessary in the beginning of the Church, for the faith of believers was to be nourished by miracles, that it might increase. Thus we also, when we plant groves, pour water upon them, until we see that they have grown strong in the earth; but when once they have firmly fixed their roots, we leave off irrigating them. These signs and miracles have other things which we ought to consider more minutely.

    For Holy Church does every day in spirit what then the Apostles did in body; for when her Priests by the grace of exorcism lay their hands on believers, and forbid the evil spirits to dwell in their minds, what do they, but cast out devils? And the faithful who have left earthly words, and whose tongues sound forth the Holy Mysteries, speak a new language; they who by their good warnings take away evil from the hearts of others, take up serpents; and when they are hearing words of pestilent persuasion, without being at all drawn aside to evil doing, they drink a deadly thing, but it will never hurt them; whenever they see their neighbors growing weak in good works, and by their good example strengthen their life, they lay their hands on the sick, that they may recover. And all these miracles are greater in proportion as they are spiritual, and by them souls and not bodies are raised.

    19. So then after the Lord had spoken to them, he was received up into heaven, and sat on the right hand of God.
    20. And they went forth, and preached every where, the Lord working with them, and confirming the word with signs following. Amen.

    PSEUDO-JEROME; The Lord Jesus, who had descended from heaven to give liberty to our weak nature, Himself also ascended above the heavens; wherefore it is said, So then after the Lord had spoken to them, he was received up into heaven.

    AUG. By which words He seems to show clearly enough that the foregoing discourse was the last that He spoke to them upon earth, though it does not appear to bind us down altogether to this opinion. For He does not say, After He had thus spoken to them, wherefore it admits of being understood not as if that was the last discourse, but that the words which are here used, After the Lord had spoken to them, he was received into heaven, might belong to all His other discourses. But since the arguments which we have used above make us rather suppose that this was the last time, therefore we ought to believe that after these words, together with those which are recorded in the Acts of the Apostles, our Lord ascended into heaven.

    GREG. We have seen in the Old Testament that Elias was taken up into heaven. But the ethereal heaven is one thing, the aerial is another. The aerial heaven is nearer the earth, Elias then was raised into the aerial heaven, that he might be carried off suddenly into some secret region of the earth, there to live in great calmness of body and spirit, until he return at the end of the world, and pay the debt of death. We may also observe that Elias mounted up in a chariot, that by this they might understand that a mere man requires help from without. But our Redeemer, as we read, was not carried up by a chariot, not by angels, because He who had made all things was borne over all by His own power. We must also consider what Mark subjoins, And sat at the right hand of God, since Stephen says, I see the heavens opened, and the Son of Man standing at the right hand of God. Now sitting is the attitude of a judge, standing of one fighting or helping. Therefore Stephen, when toiling in the contest, saw Him standing whom he had for his helper; but Mark describes Him as sitting after His assumption into heaven, because after the glory of His assumption, He will in the end be seen as a judge.

    AUG. Let us not therefore understand this sitting as though He were placed there in human limbs, as if the Father sat on the left, the Son on the right, but by the right hand itself we understand the power which He as man received from God, that He should come to judge, who first had come to be judged. For by sitting we express habitation, as we say of a person, he sat himself down in that country for many years; in this way then believe that Christ dwells at the right hand of God the Father. For or He is blessed and dwells in blessedness, which is called the right hand of the Father; for all is right hand there, since there is no misery.

    It goes on: And they went forth and preached every where, the Lord working with them, and confirming the word with signs and wonders.

    BEDE; Observe that in proportion as Mark began his history later, so he makes it reach in writing to more distant times, for he began from the commencement of the preaching of the Gospel by John, and he reaches in his narrative those times in which the Apostles sowed the same word of the Gospel throughout the world.

    GREG. But what should we consider in these words, if it be not that obedience follows the precept and signs follow the obedience? For the Lord had commanded them, Go into all the world preaching the Gospel, and, you shall be witnesses even to the ends of the earth.

    AUG. But how was this preaching fulfilled by the Apostles, since there are many nations in which it has just begun, and others in which it has not yet begun to be fulfilled? Truly then this precept was not so laid upon the Apostles by our Lord, as though they alone to whom He then spoke were to fulfill so great a charge; in the same way as He says, Behold, I am with you always, even to the end of the world, apparently to them alone; but who does not understand that the promise is made to the Catholic Church, which though some are dying, others are born, shall be here to the end of the world?

    THEOPHYL. But we must also know from this that words are confirmed by deeds as then in the Apostles works confirmed their words, for signs followed. Grant then, O Christ, that the good words which we speak may working confirmed by works and deeds, so that at the last, You working with us in word and in deed, we may be perfect, for Yours as is fitting is the glory both of word and deed. Amen.

    Catena Aurea Mark 16
  • Catholic Caucus: Daily Mass Readings, 04-25-15, FEAST, St. Mark, Evangelist

    04/25/2015 9:44:02 PM PDT · 34 of 36
    annalex to Salvation
    Mark
      English: Douay-Rheims Latin: Vulgata Clementina Greek NT: Byzantine/Majority Text (2000)
      Mark 16
    15 And he said to them: Go ye into the whole world, and preach the gospel to every creature. Et dixit eis : Euntes in mundum universum prædicate Evangelium omni creaturæ. και ειπεν αυτοις πορευθεντες εις τον κοσμον απαντα κηρυξατε το ευαγγελιον παση τη κτισει
    16 He that believeth and is baptized, shall be saved: but he that believeth not shall be condemned. Qui crediderit, et baptizatus fuerit, salvus erit : qui vero non crediderit, condemnabitur. ο πιστευσας και βαπτισθεις σωθησεται ο δε απιστησας κατακριθησεται
    17 And these signs shall follow them that believe: In my name they shall cast out devils: they shall speak with new tongues. Signa autem eos qui crediderint, hæc sequentur : in nomine meo dæmonia ejicient : linguis loquentur novis : σημεια δε τοις πιστευσασιν ταυτα παρακολουθησει εν τω ονοματι μου δαιμονια εκβαλουσιν γλωσσαις λαλησουσιν καιναις
    18 They shall take up serpents; and if they shall drink any deadly thing, it shall not hurt them: they shall lay their hands upon the sick, and they shall recover. serpentes tollent : et si mortiferum quid biberint, non eis nocebit : super ægros manus imponent, et bene habebunt. οφεις αρουσιν καν θανασιμον τι πιωσιν ου μη αυτους βλαψη επι αρρωστους χειρας επιθησουσιν και καλως εξουσιν
    19 And the Lord Jesus, after he had spoken to them, was taken up into heaven, and sitteth on the right hand of God. Et Dominus quidem Jesus postquam locutus est eis, assumptus est in cælum, et sedet a dextris Dei. ο μεν ουν κυριος μετα το λαλησαι αυτοις ανεληφθη εις τον ουρανον και εκαθισεν εκ δεξιων του θεου
    20 But they going forth preached every where: the Lord working withal, and confirming the word with signs that followed. Illi autem profecti prædicaverunt ubique, Domino cooperante, et sermonem confirmante, sequentibus signis. εκεινοι δε εξελθοντες εκηρυξαν πανταχου του κυριου συνεργουντος και τον λογον βεβαιουντος δια των επακολουθουντων σημειων αμην
  • Catholic Caucus: Daily Mass Readings, 04-24-15, OM, St. Fidelis of Sigmaringen, Priest and Martyr

    04/24/2015 7:33:08 AM PDT · 23 of 36
    annalex to annalex


    The Institution of the Eucharist

    Federico Fiori

    1608
    Oil on canvas, 290 x 177 cm
    Basilica di Santa Maria sopra Minerva, Rome
  • Catholic Caucus: Daily Mass Readings, 04-24-15, OM, St. Fidelis of Sigmaringen, Priest and Martyr

    04/24/2015 7:32:25 AM PDT · 22 of 36
    annalex to annalex
    52. The Jews therefore strove among themselves, saying, How can this man give us his flesh to eat?
    53. Then Jesus said to them, Verily, verily, I say to you, Except you eat the flesh of the Son of man, and drink his blood, you have no life in you.
    54. Whoso eats my flesh, and drinks my blood, has eternal life; and I will raise him up at the last day.

    AUG. The Jews not understanding what was the bread of A peace, strove among themselves, saying, How can this man give us His flesh to eat? Whereas they who eat the bread strive not among themselves, for God makes them to dwell together in unity.

    BEDE. The Jews thought that our Lord would divide His flesh into pieces, and give it them to eat: and so mistaking Him, strove.

    CHRYS. AS they thought it impossible that He should do as He said, i.e. give them His flesh to eat, He shows them that it was not only possible, but necessary: Then said Jesus to them, Verily, verily, I say to you, Except you eat the flesh of the Son of man, and drink His blood, you have no life in you.

    AUG. As if He said, The sense in which that bread is eaten, and the mode of eating it, you know not; but, Except you eat the flesh of the Son of man, and drink His blood, you have no life in you.

    BEDE And that this might not seem addressed to them alone, He declares universally, Whoso eats My flash, and drinks My blood, has eternal life.

    AUG. And that they might not understand him to speak of this life, and make that an occasion of striving, He adds, has eternal life. This then he has not who eats not that flesh, nor drinks that blood. The temporal life men may have without Him, the eternal they cannot. This is not true of material food. If we do not take that indeed, we shall not live, neither do we live, if we take it: for either disease, or old age, or some accident kills us after all. Whereas this meat and drink, i.e. the Body and Blood of Christ, is such that he that takes it not has not life, and he that takes it has life, even life eternal.

    THEOPHYL. For it is not the flesh of man simply, but of God: and it makes man divine, by inebriating him, as it were, with divinity.

    AUG. There are some who promise men deliverance from eternal punishment, if they are washed in Baptism and partake of Christ's Body, whatever lives they live. The Apostle however contradicts them, where he says, The works of the flesh are manifest, which are these; adultery, fornication, uncleanness, lasciviousness, idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, envyings, murders, drunkeness, revelings, and such like; of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the kingdom of God. Let us examine what is meant here. He who is in the unity of His body, (i.e. one of the Christian members,) the Sacrament of which body the faithful receive when they communicate at the Altar; he is truly said to eat the body, and drink the blood of Christ. And heretics and schismatics, who are cut off from the unity of the body, may receive the same Sacrament; but it does not profit them, may, rather is hurtful, as tending to make their judgment heavier, or their forgiveness later. Nor ought they to feel secure in their abandoned and damnable ways, who, by the iniquity of their lives, desert righteousness, i.e. Christ; either by fornication, or other sins of the like kind. Such are not to be said to eat the body of Christ; forasmuch as they are not to be counted among the members of Christ For, not to mention other things, men cannot be members of Christ, and at the same time members of an harlot.

    AUG. By this meat and drink then, He would have us understand the society of His body, and His members, which is the Church, in the predestined, and called, and justified, and glorified saints and believers. The Sacrament whereof, i.e. Of the unity of the body and blood of Christ, is administered, in some places daily, in others on such and such days from the Lord's Table: and from the Lord's Table it is received by some to their salvation, by others to their condemnation. But the thing itself of which this is the Sacrament, is for our salvation to every one who partakes of it, for condemnation to none. To prevent us supposing that those who, by virtue of that meat and drink, were promised eternal life, would not die in the body, Ho adds, And I will raise him up at the last day; i.e. to that eternal life, a spiritual rest, which the spirits of the Saints enter into. But neither shall the body be defrauded of eternal life, but shall be endowed With it at the resurrection of the dead in the last day.

    55. For my flesh is meat indeed, and my blood is drink indeed.
    56. He that eats my flesh, and drinks my blood, dwells in me, and I in him.
    57. As the living Father has sent me, and I live by the Father: so he that eats me, even he shall live by me.
    58. This is that bread which came down from heaven: not as your fathers did eat manna, and are dead: he that eats of this bread shall live for ever.
    59. These things said he in the synagogue, as he taught in Capernaum.

    BEDE. He had said above, Whoso eats My flesh and drinks My blood, has eternal life: and now to show the great difference between bodily meat and drink, and the spiritual mystery of His body and blood, Ho adds, For My flesh its meat indeed, and My blood its drink indeed.

    CHRYS. i.e. this is no enigma, or parable, but you must really eat the body of Christ; or He means to say that the true meat was He who saved the soul.

    AUG. Or thus: Whereas men desire meat and drink to satisfy hunger and thirst, this effect is only really produced by that meat and drink, which makes the receivers of it immortal and incorruptible; i.e. the society of Saints, where is peace and unity, full and perfect. On which account our Lord has chosen for the types of His body and blood, things which become one out of many. Bread is a quantity of grains united into one mass, wine a quantity of grapes squeezed together. Then He explains what it is to eat His body and drink His blood: He that eats My flesh, and drinks My blood, dwells in Me, and I in him. So then to partake of that meat and that drink, is to dwell in Christ and Christ in you. He that dwells not in Christ, and in whom Christ dwells not, neither eats His flesh, nor drinks His blood: but rather eats and drinks the sacrament of it to his own damnation.

    CHRYS. Or, having given a promise of eternal life to those that eat Him, He says this to confirm it: He that eats My flesh, and drinks My blood, dwells in Me, and I in him.

    AUG. As for those, as indeed there are many, who either eat that flesh and drink that blood hypocritically, or, who having eaten, become apostates, do they dwell in Christ, and Christ in them? Nay, but there is a certain mode of eating that flesh, and drinking that blood, in the which he that eats and drinks, dwells in Christ, and Christ in him.

    AUG. That is to say, such an one eats the body and drinks the blood of Christ not in the sacramental sense, but in reality.

    CHRYS. And because I live, it is manifest that he will live also: As the living Father has sent Me, and I live by the Father, even so he that eats Me, even he shall live by Me. As if He said, As the Father lives, so do I live; adding, lest you should think Him unbegotten, By the Father, meaning that He has His source in the Father. He that eats Me, even he shall live by Me; the life here meant is not life simply, but the justified life: for even unbelievers live, who never eat of that flesh at all. Nor is it of the general resurrection He speaks, (for all will rise again,) but of the resurrection to glory, and reward.

    AUG. He said not, As I eat the Father, and live by the Father, so he that eats Me, even he shall live by Me. For the Son does not grow better by partaking of the Father, as we do by partaking of the Son, i.e. of His one body and blood, which this eating and drinking signifies. So that His saying, I live by the Father, because He is from Him, must not be understood as detracting from His equality. Nor do the words, Even he that eats Me, the same shall live by Me, give us the equality that He has. He does not equalize, but only mediates between God and man. If, however, we understand the words, I live by the Father, in the sense of those below, My Father is greater than I, then it is as if He said, That I live by the Father, i.e. refer my life to Him, as my superior, my humiliation in my incarnation is the cause; but He who lives by Me, lives by Me by virtue of partaking of My flesh.

    HILARY. Of the truth then of the body and blood of Christ, no room for doubting remains: for, by the declaration of our Lord Himself, and by the teaching of our own faith, the flesh is really flesh, and the blood really blood. This then is our principle of life. While we are in the flesh, Christ dwells in us by His flesh. And we shall live by Him, according as He lives. If then we live naturally by partaking of Him according to the flesh, He also lives naturally by the indwelling of the Father according to the Spirit. His birth did not give Him an alien or different nature from the Father.

    AUG. That we who cannot obtain eternal life of ourselves, might live by the eating that bread, He descended from heaven: This is the bread which comes down from heaven.

    HILARY. He calls Himself the bread, because He is the origin of His own body. And lest it should be thought that the virtue and nature of the Word had given way to the flesh, He calls the bread His flesh, that, inasmuch as the bread came down from heaven, it might be seen that His body was not of human conception, but a heavenly body. To say that the bread is His own, is to declare that the Word assumed His body Himself.

    THEOPHYL. For we do not eat God simply, God being impalpable and incorporeal; nor again, the flesh of man simply, which would not profit us. But God having taken flesh into union with Himself; that flesh is quickening. Not that it has changed its own for the Divine nature; but, just as heated iron remains iron, with the action of the heat in it; so our Lord's flesh is quickening, as being the flesh of the Word of God.

    BEDE. And to show the wide interval between the shadow and the light, the type and the reality, He adds, Not as your fathers did eat manna, and are dead: he that eats of this bread shall live for ever.

    AUG. The death here meant is death eternal. For even those who eat Christ are subject to natural death; but they live for ever, because Christ is everlasting life.

    CHRYS. For if it was possible without harvest or fruit of the earth, or any such thing, to preserve the lives of the Israelites of old for forty years, much more will He be able to do this with that spiritual food, of which the manna is the type. He knew how precious a thing life was in men's eyes, and therefore repeats His promise of life often; just as the Old Testament had done; only that it only offered length of life, He life without end. This promise was an abolition of that sentence of death, which sin had brought upon us. These things said He in the synagogue, as He taught in Capernaum; where many displays of His power took place. He taught in the synagogue and in the temple, with the view of attracting the multitude, and as a sign that He was not acting in opposition to the Father.

    BEDE. Mystically, Capernaum, which means beautiful town, stands for the world: the synagogue, for the Jewish people. The meaning is, that our Lord has, by the mystery of the incarnation, manifested Himself to tile world, and also taught the Jewish people His doctrines.

    Catena Aurea John 6