Free Republic 4th Quarter Fundraising Target: $88,000 Receipts & Pledges to-date: $52,151
59%  
Woo hoo!! And we're now over 59%!! Thank you all very much!!

Posts by annalex

Brevity: Headers | « Text »
  • Catholic Caucus: Daily Mass Readings, 11-16-18, OM, St. Margaret of Scotland, St. Gertrude, Virgin

    11/16/2018 5:51:30 AM PST · 9 of 34
    annalex to annalex


    The Ladder of Divine Ascent

    The vision of St. John of the Ladder

    tempera, gesso on wood, 33.2 x 28.8 cm
    Private collection
    18c, Russia
  • Catholic Caucus: Daily Mass Readings, 11-16-18, OM, St. Margaret of Scotland, St. Gertrude, Virgin

    11/16/2018 5:50:48 AM PST · 8 of 34
    annalex to annalex
    26. And as it was in the days of Noah, so shall it be also in the days of the Son of man.
    27. They did eat, they drank, they married wives, they were given in marriage, until the day that Noah entered into the ark, and the flood came, and destroyed them all.
    28. Likewise also as it was in the days of Lot; they did eat, they drank, they bought, they sold, they planted, they built;
    29. But the same day that Lot went out of Sodom it rained fire and brimstone from heaven, and destroyed them all.
    30. Even thus shall it be in the day when the Son of man is revealed.

    BEDE; The coming of our Lord, which He had compared to lightning flying swiftly across the heavens, He now likens to the days of Noah and Lot, when a sudden destruction came upon mankind.

    CHRYS. For refusing to believe the words of warning they were suddenly visited with a real punishment from God; but their unbelief proceeded from self-indulgence, and softness of mind. For such as a man's wishes and inclinations are, will also be his expectations. Therefore it follows, they eat and drank.

    AMBROSE; He rightly declares the deluge to have been caused by our sins, for God did not create evil, but our deservings found it out for themselves. Let it not however be supposed that marriages, or again meat and drink, are condemned, seeing that by the one succession is sustained, by the other nature, but moderation is to be sought for in all things. For whatsoever is more than this is of evil.

    BEDE; Now Noah builds the ark mystically. The Lord builds His Church of Christ's faithful servants, by uniting them together in one, as smooth pieces of wood; and when it is perfectly finished, He enters it: as at the day of Judgment, He who ever dwells within His Church enlightens it with His visible presence. But while the ark is in building, the wicked flourish, when it is entered, they perish; as they who revile the saints in their warfare here, shall when they are crowned hereafter be smitten with eternal condemnation.

    EUSEB. Having used the example of the deluge, that no one might expect a future deluge by water, our Lord cites, secondly, the example of Lot, to show the manner of the destruction of the wicked, namely, that the wrath of God would descend upon them by fire from heaven.

    BEDE; Passing by the unutterable wickedness of the Sodomites, He mentions only those which may be thought trifling offenses, or none at all; that you may understand how fearfully unlawful pleasures are punished, when lawful pleasures taken to excess receive for their reward fire and brimstone.

    EUSEB. He does not say that fire came down from heaven upon the wicked Sodomites before that Lot went out from them, just as the deluge did not swallow up the inhabitants of the earth before that Noah entered the ark; for as long as Noah and Lot dwelt with the wicked, God suspended His anger that they might not perish together with the sinners, but when He would destroy those, He withdrew the righteous. So also at the end of the world, the consummation shall not come before all the just are separated from the wicked.

    BEDE; For He who in the mean time though we see Him not yet sees all things, shall then appear to judge all things. And He shall come especially at that time, when He shall see all who are forgetful of His judgments in bondage to this world.

    THEOPHYL. For when Antichrist has come, then shall men become wanton, given up to abominable vices, as the Apostle says, Lovers of pleasure rather than lovers of God. For if Antichrist is the dwelling-place of every sin, what else will he then implant in the miserable race of men, but what belongs to himself. And this our Lord implies by the instances of the deluge and the people of Sodom.

    BEDE; Now mystically, Lot, which is interpreted 'turning aside,' is the people of the elect, who, while in Sodom, i.e. among the wicked, live as strangers, to the utmost of their power turning aside from all their wicked ways. But when Lot went out, Sodom is destroyed, for at the end of the world, the angels shall go forth and sever the wicked from among the just, and cast them into a furnace of fire. The fire and brimstone, however, which He relates to have rained from heaven, does not signify the flame itself of everlasting punishment, but the sudden coming of that day.

    31. In that day, he which shall be upon the housetop, and his stuff in the house, let him not come down to take it away: and he that is in the field, let him likewise not return back.
    32. Remember Lot's wife.
    33. Whosoever shall seek to save his life shall lose it, and whosoever shall lose his life shall preserve it.

    AMBROSE; Because good men must needs on account of the wicked be sore vexed in this world, in order that they may receive a more plentiful reward in the world to come, they are here punished with certain remedies, as it is here said, In that day, &c. that is, if a man goes up to the top of his house and rises to the summit of the highest virtues, let him not fall back to the groveling business of this world.

    AUG. For he is on the housetop who, departing from carnal things, breathes as it were the free air of a spiritual life. But the vessels in the house are the carnal senses, which many using to discover truth which is only taken in by the intellect, have entirely missed it. Let the spiritual man then beware, lest in the day of tribulation he again take pleasure in the carnal life which is fed by the bodily senses, and descend to take away this world's vessels. It follows, And he that is in the field, let him not return back; that is, He who labors in the Church, as Paul planting and Apollos watering, let him not look back upon the worldly prospects which he has renounced.

    THEOPHYL. Matthew relates all these things to have been said by our Lord, with reference to the destruction of Jerusalem, that when the Romans came upon them, they who were on the housetop should not come down to take any thing, but fly at once, nor they that were in the field return home. And surely so it was at the taking of Jerusalem, and again will be at the coming of Antichrist, but much more at the completion of all things, when that intolerable destruction shall come.

    EUSEB. He hereby implies that a persecution will come from the son of perdition upon Christ's faithful. By that day then He means the time previous to the end of the world, in which let not him who is flying return, nor care to lose his goods, lest he imitate Lot's wife, who when she deaf out of the city of Sodom, turning back, died, and became a pillar of salt.

    AMBROSE; Because thus she looked behind, she lost the gift of her nature. For Satan is behind, behind also Sodom. Wherefore flee from intemperance, turn away from lust, for recollect, that he who turned not back to his old pursuits escaped, because he reached the mount; whereas she looking back to what was left behind, could not even by the aid of her husband reach the mount, but remained fixed.

    AUG. Lot's wife represents those who in time of trouble look back and turn aside from the hope of the divine promise, and hence she was made a pillar of salt as a warning to men not to do likewise, and to season as it were their hearts, lest they become corrupt.

    THEOPHYL. Next follows the promise, Whosoever shall seek, &c. as if he said, Let no man in the persecutions of Antichrist seek to secure his life, for he shall lose it, but whoso shall expose himself to trials and death shall be safe, never submitting himself to the tyrant from his love of life.

    CYRIL; How a man may lose his own life to save it, St. Paul explains when he speaks of some who crucified their flesh with the affections and lusts, that is, with perseverance and devotion engaging in the conflict.

    34. I tell you, in that night there shall be two men in one bed; the one shall be taken, and the other shall be left.
    35. Two women shall be grinding together; the one shall be taken, and the other left.
    36. Two men shall be in the field; the one shall be taken, and the other left.
    37. And they answered and said to him, Where, Lord? And he said to them, Wheresoever the body is, thither will the eagles be gathered together.

    BEDE; Our Lord had just before said, that he who is in the field must not return back; and lest this should seem to have been spoken of those only who would openly return from the field, that is, who would publicly deny their Lord, He goes on to show, that there are some who, while seeming to turn their face forward, are yet in their heart looking behind.

    AMBROSE; He rightly says, night, for Antichrist is the hour of darkness, because he pours a dark cloud over the minds of men while he declares himself to be Christ. But Christ as lightning shines brightly, that we may be able to see in that night the glory of the resurrection.

    AUG. Or He says, in that night, meaning in that tribulation.

    THEOPHYL. Or He teaches us the suddenness of Christ's coming, which we are told will be in the night. And having said that the rich can scarcely be saved, He shows that not all the rich perish, nor all the poor are saved.

    CYRIL; For by the two men in one bed, He seems to denote the rich who repose themselves in worldly pleasures, for a bed is a sign of rest. But not all who abound in riches are wicked, but if one is good and elect in the faith, he will be taken, but another who is not so will be left. For when our Lord descends to judgment, He will send His Angels, who while they leave behind on the earth the rest to suffer punishment, will bring the holy and righteous men to Him; according to the Apostle's words, We shall be caught up together in the clouds to meet Christ in the air.

    AMBROSE; Or out of the same bed of human infirmity, one is left, that is, rejected, another is taken up, that is, is caught to meet Christ in the air. By the two grinding together, he seems to imply the poor and the oppressed. To which belongs what follows. Two men shall be in the field, &c. For in these there is no slight difference. For some nobly bear up against the burden of poverty, leading a lowly but honest life, and these shall be taken up; but the others are very active in wickedness, and they shall be left. Or those grinding at the mill seem to represent such as seek nourishment from hidden sources, and from secret places draw forth things openly to view. And perhaps the world is a kind of corn mill, in which the soul is shut up as in a bodily prison. And in this corn mill either the synagogue or the soul exposed to sin, like the wheat, softened by grinding and spoilt by too great moisture, cannot separate the outward from the inner parts, and so is left because its flour dissatisfies. But the holy Church, or the soul which is not soiled by the stains of sin, which grinds such wheat as is ripened by the heat of the eternal sun, presents to God a good flour from the secret shrines of the heart. Who the two men in the field are we may discover if we consider, that there are two minds in us, one of the outer man which wastes away, the other of the inner man which is renewed by the Sacrament. These are then the laborers in the field, the one of which by diligence brings forth good fruit, the other by idleness loses that which he has. Or those who are compared we may interpret to be two nations, one of which being faithful is taken, the other being unfaithful is left.

    AUG. Or there are three classes of men here represented. The first is composed of those who prefer their ease and quiet, and busy not themselves in secular or ecclesiastical concerns. And this quiet life of theirs is signified by the bed. The next class embraces those who being placed among the people are governed by teachers. And such he has described by the name of women, because it is best for them to be ruled by the advice of those who are set over them; and he has described these as grinding at the mill, because in their hands revolves the wheel and circle of temporal concerns. And with reference to these mattershe has represented them as grinding together, inasmuch as they give their services to the benefit of the Church. The third class are those who labor in the ministry of the Church as in the field of God. In each of these three classes then there are two sorts of men, of which the one abide in the Church and are taken up, the other fall away and are left.

    AMBROSE; For God is not unjust that He should separate in His reward of their deserts men of like pursuits in life, and not differing in the quality of their actions. But the habit of living together does not equalize the merits of men, for not all accomplish what they attempt, but he only who shall persevere to the end shall be saved.

    CYRIL; When He said that some should be taken up, the disciples not unprofitably inquire, 'Where, Lord?'

    BEDE; Our Lord was asked two questions, where the good should be taken up, and where the bad left; He gave only one answer, and left the other to be understood, saying, Wherever the body is, thither will the eagles be gathered together.

    CYRIL; As if He said, As when a dead body is thrown away, all the birds which feed on human flesh flock to it, so when the Son of man shall come, all the eagles, that is, the saints, shall haste to meet Him.

    AMBROSE; For the souls of the righteous are likened to eagles, because they soar high and forsake the lower parts, and are said to live to a great age. Now concerning the body, we can have no doubt, and above all if we remember that Joseph received the body from Pilate. And do not you see the eagles around, the body are the women and Apostles gathered together around our Lord's sepulcher? Do not you see them then, When he shall come in the clouds, and every eye shall behold him? But the body is that of which it was said, My flesh is meat indeed; and around this body are the eagles which fly about on the wings of the Spirit, around it also eagles which believe that Christ has come in the flesh. And this body is the Church, in which by the grace of baptism we are renewed in the Spirit.

    EUSEB. Or by the eagles feeding on the dead animals, he has here described the rulers of the world, and those who shall at that time persecute the saints of God, in whose power are left all those who are unworthy of being taken up, who are called the body or carcass. Or by the eagles are meant the avenging powers which shall fly about to torment the wicked. AUG. Now these things which Luke has given us in a different place from Matthew, he either relates by anticipation, so as to mention beforehand what was afterwards spoken by our Lord, or he means us to understand that they were twice uttered by Him.

    Catena Aurea Luke 17
  • Catholic Caucus: Daily Mass Readings, 11-16-18, OM, St. Margaret of Scotland, St. Gertrude, Virgin

    11/16/2018 5:50:11 AM PST · 7 of 34
    annalex to Salvation
    Luke
      English: Douay-Rheims Latin: Vulgata Clementina Greek NT: Byzantine/Majority Text (2000)
      Luke 17
    26 And as it came to pass in the days of Noe, so shall it be also in the days of the Son of man. Et sicut factum est in diebus Noë, ita erit et in diebus Filii hominis : και καθως εγενετο εν ταις ημεραις νωε ουτως εσται και εν ταις ημεραις του υιου του ανθρωπου
    27 They did eat and drink, they married wives, and were given in marriage, until the day that Noe entered into the ark: and the flood came and destroyed them all. edebant et bibebant : uxores ducebant et dabantur ad nuptias, usque in diem, qua intravit Noë in arcam : et venit diluvium, et perdidit omnes. ησθιον επινον εγαμουν εξεγαμιζοντο αχρι ης ημερας εισηλθεν νωε εις την κιβωτον και ηλθεν ο κατακλυσμος και απωλεσεν απαντας
    28 Likewise as it came to pass, in the days of Lot: they did eat and drink, they bought and sold, they planted and built. Similiter sicut factum est in diebus Lot : edebant et bibebant, emebant et vendebant, plantabant et ædificabant : ομοιως και ως εγενετο εν ταις ημεραις λωτ ησθιον επινον ηγοραζον επωλουν εφυτευον ωκοδομουν
    29 And in the day that Lot went out of Sodom, it rained fire and brimstone from heaven, and destroyed them all. qua die autem exiit Lot a Sodomis, pluit ignem et sulphur de cælo, et omnes perdidit : η δε ημερα εξηλθεν λωτ απο σοδομων εβρεξεν πυρ και θειον απ ουρανου και απωλεσεν απαντας
    30 Even thus shall it be in the day when the Son of man shall be revealed. secundum hæc erit qua die Filius hominis revelabitur. κατα ταυτα εσται η ημερα ο υιος του ανθρωπου αποκαλυπτεται
    31 In that hour, he that shall be on the housetop, and his goods in the house, let him not go down to take them away: and he that shall be in the field, in like manner, let him not return back. In illa hora, qui fuerit in tecto, et vasa ejus in domo, ne descendat tollere illa : et qui in agro, similiter non redeat retro. εν εκεινη τη ημερα ος εσται επι του δωματος και τα σκευη αυτου εν τη οικια μη καταβατω αραι αυτα και ο εν τω αγρω ομοιως μη επιστρεψατω εις τα οπισω
    32 Remember Lot's wife. Memores estote uxoris Lot. μνημονευετε της γυναικος λωτ
    33 Whosoever shall seek to save his life, shall lose it: and whosoever shall lose it, shall preserve it. Quicumque quæsierit animam suam salvam facere, perdet illam : et quicumque perdiderit illam, vivificabit eam. ος εαν ζητηση την ψυχην αυτου σωσαι απολεσει αυτην και ος εαν απολεση αυτην ζωογονησει αυτην
    34 I say to you: in that night there shall be two men in one bed; the one shall be taken, and the other shall be left. Dico vobis : In illa nocte erunt duo in lecto uno : unus assumetur, et alter relinquetur : λεγω υμιν ταυτη τη νυκτι εσονται δυο επι κλινης μιας εις παραληφθησεται και ο ετερος αφεθησεται
    35 Two women shall be grinding together: the one shall be taken, and the other shall be left: two men shall be in the field; the one shall be taken, and the other shall be left. duæ erunt molentes in unum : una assumetur, et altera relinquetur : duo in agro : unus assumetur, et alter relinquetur. δυο εσονται αληθουσαι επι το αυτο μια παραληφθησεται και η ετερα αφεθησεται
    36 They answering, say to him: Where, Lord? Respondentes dicunt illi : Ubi Domine ?  
    37 Who said to them: Wheresoever the body shall be, thither will the eagles also be gathered together. Qui dixit illis : Ubicumque fuerit corpus, illuc congregabuntur et aquilæ. 17:36 και αποκριθεντες λεγουσιν αυτω που κυριε ο δε ειπεν αυτοις οπου το σωμα εκει συναχθησονται οι αετοι

    (*) Verse 35, "two men shall be in the field; the one shall be taken, and the other shall be left" does not appear in either the original or the Latin translation. Verse 36 corresponds to 36 and 37 in the translations.

  • Please pray for my daughter and me

    11/15/2018 4:40:37 PM PST · 125 of 156
    annalex to firebrand

    Lord God, Jesus Christ, ease the suffering of Thy servant and grant her complete healing.

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

  • Catholic Caucus: Daily Mass Readings, 11-15-18, OM, St. Albert the Great, Bishop and Doctor/Church

    11/15/2018 4:49:04 AM PST · 9 of 35
    annalex to annalex


    Christ and His Disciples on Their Way to Emmaus

    Pieter Coecke van Aelst (1502-1550)

    Oil on panel, 68 x 87 cm
    Private collection
  • Catholic Caucus: Daily Mass Readings, 11-15-18, OM, St. Albert the Great, Bishop and Doctor/Church

    11/15/2018 4:48:17 AM PST · 8 of 35
    annalex to annalex
    20. And when he was demanded of the Pharisees when the kingdom of God should come, he answered them and said, The kingdom of God comes not with observation:
    21. Neither shall they say, Lo here! or, lo there! for, behold, the kingdom of God is within you.

    CYRIL; Because our Savior, in His discourses which He addressed to others, spoke often of the kingdom of God, the Pharisees derided Him; hence it is said, And when he was asked by the Pharisees when the kingdom of God should come. As though they said tauntingly, "Before the kingdom of God come, which you speak of, the death of the cross will be your lot." But our Lord testifying His patience, when reviled reviles not again, but the rather because they were evil, returns not a scornful answer; for it follows, He answered and said, The kingdom comes not with observation; as if he says, "Seek not to know the time when the kingdom of heaven shall again be at hand. For that time can be observed neither by men nor angels, not as the time of the Incarnation which was proclaimed by the foretelling of Prophets and the heraldings of Angels." Wherefore He adds, Neither shall they say, Lo here! or, Lo there! Or else, They ask about the kingdom of God, because, as is said below, they thought that on our Lord's coming into Jerusalem, the kingdom of God would be immediately manifested. Therefore our Lord answers, that the kingdom of God will not come with observation.

    CYRIL; Now it is only for the benefit of each individual that He says that which follows, For behold the kingdom of God is within you; that is, it rests with you and your own hearts to receive it. For every man who is justified by faith and the grace of God, and adorned with virtues, may obtain the kingdom of heaven.

    GREG. NYSS.. Or, perhaps, the kingdom of God being within us, means that joy that is implanted in our hearts by the Holy Spirit. For that is, as it were, the image and pledge of the everlasting joy with which in the world to come the souls of the Saints rejoice.

    BEDE; Or the kingdom of God means that He Himself is placed in the midst of them, that is, reigning in their hearts by faith.

    22. And he said to the disciples, The days will come, when you shall desire to see one of the days of the Son of man, and you shall not see it.
    23. And they shall say to you, See here; or, see there: go not after them, nor follow them.
    24. For as the lightning, that lightens out of the one part under heaven, shines to the other part under heaven; so shall also the Son of man be in his day.
    25. But first must he suffer many things, and be rejected of this generation.

    CYRIL; When our Lord said, The kingdom of God is within you, He would fain prepare His disciples for suffering, that being made strong they might be able to enter the kingdom of God; He therefore foretells to them, that before His coming from heaven at the end of the world, persecution will break out upon them. Hence it follows, And he said to the disciples, The days will come, &c. meaning that so terrible will be the persecution, that they would desire to see one of His days, that is, of that time when they yet walked with Christ. Truly the Jews ofttimes beset Christ with reproaches and insults, and sought to stone Him, and ofttimes would have hurled Him down film the mountain; but even these seem to be looked upon as slight in comparison of greater evils that are to come.

    THEOPHYL. For their life was then without trouble, for Christ took care of them and protected them. But the time was coming when Christ should be taken away, and they should be exposed to perils, being brought before kings and princes, and then they should long for the first time and its tranquillity.

    BEDE; Or, by the day of Christ He signifies His kingdom, which we hope will come, and He lightly says, one day, because there shall no darkness disturb the glory of that blessed time. It is right then to long for the day of Christ, yet from the earnestness of our longing, let us not vision to ourselves as though the day were at hand. Hence it follows, And they shall say to you, Lo here! and, Lo there!

    EUSEB. As if he said, If at the coming of Antichrist, his fame shall be spread abroad, as though Christ had appeared, go not out, nor follow him. For it cannot be that He who was once seen on earth, shall any more dwell in the corners of the earth. It will therefore be he of whom we speak, not the true Christ. For this is the clear sign of the second coming of our Savior, that suddenly the luster of His coming shall fill the whole world; and so it follows, For as the lightning that lightens, &c. For He will not appear walking upon the earth, as any common man, but will illuminate our whole universe, manifesting to all men the radiance of His divinity.

    BEDE; And he well says, that lightens out of the one part under heaven, because the judgment will be given under the heaven, that is, in the midst of the air, as the Apostle says, We shall be caught up together with them in the clouds. But if the Lord shall appear at the Judgment like lightning, then shall no one remain hidden in the deep of his heart, for the very brightness of the Judge pierces through him; we may also take this answer of our Lord to refer to His coming, whereby He comes daily into His Church. For ofttimes have heretics so vexed the Church, by saying that the faith of Christ stands in their own dogma, that the faithful in those times longed that the Lord would if it were possible even for one day return to the earth, and Himself make known what was the true faith. And you shall not see it, because it need not that the Lord should again testify by a bodily presence that which has been spiritually declared by the light of the Gospel, once scattered and diffused throughout the whole world.

    CYRIL; Now His disciples supposed that He would go to Jerusalem, and would at once make a manifestation of the kingdom of God. To rid them therefore of this belief, He informs them that it became Him first to suffer the Life-giving Passion, then to ascend to the Father and shine forth from above, that He might judge the world in righteousness. Hence He adds, But first must he suffer many things, and be rejected of this generation.

    BEDE; He means the generation not only of the Jews, but also of all wicked men, by whom even now in His own body, that is, His Church, the Son of man suffers many things, and is rejected. But while He spoke many things of His coming in glory, He inserts something also concerning His Passion, that when men saw Him dying, whom they had heard would be glorified, they might both soothe their sorrow for His sufferings by the hope of the promised glory, and at the same time prepare themselves, if they love the glories of His kingdom, to fool; without alarm upon the horrors of death.

    Catena Aurea Luke 17
  • Catholic Caucus: Daily Mass Readings, 11-15-18, OM, St. Albert the Great, Bishop and Doctor/Church

    11/15/2018 4:47:46 AM PST · 7 of 35
    annalex to Salvation
    Luke
      English: Douay-Rheims Latin: Vulgata Clementina Greek NT: Byzantine/Majority Text (2000)
      Luke 17
    20 And being asked by the Pharisees, when the kingdom of God should come? he answered them, and said: The kingdom of God cometh not with observation: Interrogatus autem a pharisæis : Quando venit regnum Dei ? respondens eis, dixit : Non venit regnum Dei cum observatione : επερωτηθεις δε υπο των φαρισαιων ποτε ερχεται η βασιλεια του θεου απεκριθη αυτοις και ειπεν ουκ ερχεται η βασιλεια του θεου μετα παρατηρησεως
    21 Neither shall they say: Behold here, or behold there. For lo, the kingdom of God is within you. neque dicent : Ecce hic, aut ecce illic. Ecce enim regnum Dei intra vos est. ουδε ερουσιν ιδου ωδε η ιδου εκει ιδου γαρ η βασιλεια του θεου εντος υμων εστιν
    22 And he said to his disciples: The days will come, when you shall desire to see one day of the Son of man; and you shall not see it. Et ait ad discipulos suos : Venient dies quando desideretis videre unum diem Filii hominis, et non videbitis. ειπεν δε προς τους μαθητας ελευσονται ημεραι οτε επιθυμησετε μιαν των ημερων του υιου του ανθρωπου ιδειν και ουκ οψεσθε
    23 And they will say to you: See here, and see there. Go ye not after, nor follow them: Et dicent vobis : Ecce hic, et ecce illic. Nolite ire, neque sectemini : και ερουσιν υμιν ιδου ωδε η ιδου εκει μη απελθητε μηδε διωξητε
    24 For as the lightening that lighteneth from under heaven, shineth unto the parts that are under heaven, so shall the Son of man be in his day. nam, sicut fulgur coruscans de sub cælo in ea quæ sub cælo sunt, fulget : ita erit Filius hominis in die sua. ωσπερ γαρ η αστραπη η αστραπτουσα εκ της υπ ουρανον εις την υπ ουρανον λαμπει ουτως εσται ο υιος του ανθρωπου εν τη ημερα αυτου
    25 But first he must suffer many things, and be rejected by this generation. Primum autem oportet illum multa pati, et reprobari a generatione hac. πρωτον δε δει αυτον πολλα παθειν και αποδοκιμασθηναι απο της γενεας ταυτης
  • Catholic Caucus: Daily Mass Readings, 11-14-18

    11/14/2018 3:52:05 AM PST · 9 of 35
    annalex to annalex


    Christ healing the ten lepers

    Decani, Serbia
  • Catholic Caucus: Daily Mass Readings, 11-14-18

    11/14/2018 3:51:34 AM PST · 8 of 35
    annalex to annalex
    11. And it came to pass, as he went to Jerusalem, that he passed through the midst of Samaria and Galilee.
    12. And as he entered into a certain village, there met him ten men that were lepers, which stood afar off:
    13. And they lifted up their voices, and said, Jesus, Master, have mercy on us.
    14. And when he saw them, he said to them, Go show yourselves to the priests. And it came to pass, that, as they went, they were cleansed.
    15. And one of them, when he saw that he was healed, turned back, and with a loud voice glorified God,
    16. And fell down on his face at his feet, giving him thanks: and he was a Samaritan.
    17. And Jesus answering said, Were there not ten cleansed? but where are the nine?
    18. There are not found that returned to give glory to God, save this stranger.
    19. And he said to him, Arise, go your way: your faith has made you whole.

    AMBROSE; After speaking the foregoing parable, our Lord censures the ungrateful;

    TITUS BOST. saying, And it came to pass, showing that the Samaritans were indeed well disposed towards the mercies above mentioned, but the Jews not so. For there was enmity between the Jews and the Samaritans, and He to allay this, passed into the midst of both nations, that he might cement both into one new man.

    CYRIL; The Savior next manifests His glory by drawing over Israel to the faith. As it follows, And as he entered into a certain village, there met him ten men that were lepers, men who were banished from the towns and cities, and counted unclean, according to the rites of the Mosaic law.

    TITUS BOST. They associated together from the sympathy they felt as partakers of the same calamity, and were waiting till Jesus passed, anxiously looking out to see Him approach. As it is said, Which stood afar off, for the Jewish law esteems leprosy unclean, whereas the law of the Gospel calls unclean not the outward, but the inward leprosy.

    THEOPHYL. They therefore stand afar off as if ashamed of the uncleanness which was impaled to them, thinking that Christ would loathe them as others did. Thus they stood afar off, but were made nigh to Him by their prayers. For the Lord is nigh to all them that call upon him in truth. Therefore it follows, And they lifted up their voices, and said, Jesus, Master, have mercy upon us.

    TITUS BOST. They pronounce the name of Jesus, and gain to themselves the reality. For Jesus is by interpretation Savior. They say, Have mercy upon us, because they were sensible of His power, and sought neither for gold and silver, but that their bodies might put on again a healthful appearance.

    THEOPHYL. They do not merely supplicate or entreat Him as if He were a man, but they call Him Master or Lord, as if almost they looked upon Him as God. But He bids them show themselves to the priests, as it follows, And when he saw them, he said, Go, show yourselves to the priests. For they were examined whether they were cleansed from their leprosy or not.

    CYRIL; The law also ordered, that those who were cleansed from leprosy should offer sacrifice for the sake of their purification.

    THEOPHYL. Therefore in bidding them go to the priests he meant nothing more than that they were just about to be healed; and so it follows, And it came to pass that as they went they were healed.

    CYRIL; Whereby the Jewish priests who were jealous of His glory might know that it was by Christ granting them health that they were suddenly and miraculously healed.

    THEOPHYL. But out of the ten, the nine Israelites were ungrateful, whereas the Samaritan stranger returned and lifted up his voice in thanksgiving, as it follows, And one of them turned back, and with a loud voice glorified God.

    TITUS BOST. When he found that he was cleansed, he had boldness to draw near, as it follows, And fell down on his face at his feet giving him thanks. Thus by his prostration and prayers shelving at once both his faith and his gratitude. It follows, And he was a Samaritan.

    THEOPHYL. We may gather from this that a man is not one whit hindered from pleasing God because he comes from a cursed race, only let him bear in his heart an honest purpose. Further, let not him that is born of saints boast himself, for the nine who were Israelites were ungrateful; and hence it follows, And Jesus answering him said, Were there not ten cleansed?

    TITUS BOST. Wherein it is shown, that strangers were more ready to receive the faith, but Israel was slow to believe; and so it follows, And he said to him, Arise, go your way, your faith has made you whole.

    AUG. The lepers may be taken mystically for those who, having no knowledge of the true faith, profess various erroneous doctrines. For they do not conceal their ignorance, but brazen it forth as the highest wisdom, making a vain show of it with boasting words. But since leprosy is a blemish in color, when true things appear clumsily mixed up with false in a single discourse or narration, as in the color of a single body, they represent a leprosy streaking and disfiguring as it were with true and false dyes the color of the human form. Now these lepers must be so put away from the Church, that being as far removed as possible, they may with loud shouts call upon Christ. But by their calling Him Teacher, I think it is plainly implied that leprosy is truly the false doctrine which the good teacher may wash away. Now we find that of those upon whom our Lord bestowed bodily mercies, not one did He send to the priests, save the lepers, for the Jewish priesthood was a figure of that priesthood which is in the Church. All vices our Lord corrects and heals by His own power working inwardly in the conscience, but the teaching of infusion by means of the Sacrament, or of catechizing by word of mouth, was assigned to the Church. And as they went, they were cleansed; just as the Gentiles to whom Peter came, having not yet received the sacrament of Baptism, whereby we come spiritual to the priests, are declared cleansed by the infusion of the Holy Spirit. Whoever then follows true and sound doctrine in the fellowship of the Church, proclaiming himself to be free from the confusion of lies, as it were a leprosy, yet still ungrateful to his Cleanser does not prostrate himself with pious humility of thanksgiving, is like to those of whom the Apostle says, that when they knew God, they glorified him not as God, nor were thankful. Such then will remain in the ninth number as imperfect. For the nine need one, that by a certain form of unity they may be cemented together, in order to become ten. But he who gave thanks was approved of as a type of the one only Church. And since these were Jews, they are declared to have lost through pride the kingdom of heaven, wherein most of all unity is preserved. But the man who was a Samaritan, which is by interpretation “guardian,” giving back to Him who gave it that which he had received, according to the Psalm, My strength will I preserve for you, has kept the unity of the kingdom with humble devotion.

    BEDE; He fell upon his face, because he blushes with shame when he remembers the evils he had committed. And he is commended to rise and walk, because he who, knowing his own weakness, lies lowly on the ground, is led to advance by the consolation of the divine word to mighty deeds. But if faith made him whole, who hurried himself back to give thanks, therefore does unbelief destroy those who have neglected to give glory to God for mercies received. Wherefore that we ought to increase our faith by humility, as it is declared in the former parable, so in this is it exemplified in the actions themselves.

    Catena Aurea Luke 17
  • Catholic Caucus: Daily Mass Readings, 11-14-18

    11/14/2018 3:51:03 AM PST · 7 of 35
    annalex to Salvation
    Luke
      English: Douay-Rheims Latin: Vulgata Clementina Greek NT: Byzantine/Majority Text (2000)
      Luke 17
    11 And it came to pass, as he was going to Jerusalem, he passed through the midst of Samaria and Galilee. Et factum est, dum iret in Jerusalem, transibat per mediam Samariam et Galilæam. και εγενετο εν τω πορευεσθαι αυτον εις ιερουσαλημ και αυτος διηρχετο δια μεσου σαμαρειας και γαλιλαιας
    12 And as he entered into a certain town, there met him ten men that were lepers, who stood afar off; Et cum ingrederetur quoddam castellum, occurrerunt ei decem viri leprosi, qui steterunt a longe : και εισερχομενου αυτου εις τινα κωμην απηντησαν αυτω δεκα λεπροι ανδρες οι εστησαν πορρωθεν
    13 And lifted up their voice, saying: Jesus, master, have mercy on us. et levaverunt vocem, dicentes : Jesu præceptor, miserere nostri. και αυτοι ηραν φωνην λεγοντες ιησου επιστατα ελεησον ημας
    14 Whom when he saw, he said: Go, shew yourselves to the priests. And it came to pass, as they went, they were made clean. Quos ut vidit, dixit : Ite, ostendite vos sacerdotibus. Et factum est, dum irent, mundati sunt. και ιδων ειπεν αυτοις πορευθεντες επιδειξατε εαυτους τοις ιερευσιν και εγενετο εν τω υπαγειν αυτους εκαθαρισθησαν
    15 And one of them, when he saw that he was made clean, went back, with a loud voice glorifying God. Unus autem ex illis, ut vidit quia mundatus est, regressus est, cum magna voce magnificans Deum, εις δε εξ αυτων ιδων οτι ιαθη υπεστρεψεν μετα φωνης μεγαλης δοξαζων τον θεον
    16 And he fell on his face before his feet, giving thanks: and this was a Samaritan. et cecidit in faciem ante pedes ejus, gratias agens : et hic erat Samaritanus. και επεσεν επι προσωπον παρα τους ποδας αυτου ευχαριστων αυτω και αυτος ην σαμαρειτης
    17 And Jesus answering, said, Were not ten made clean? and where are the nine? Respondens autem Jesus, dixit : Nonne decem mundati sunt ? et novem ubi sunt ? αποκριθεις δε ο ιησους ειπεν ουχι οι δεκα εκαθαρισθησαν οι δε εννεα που
    18 There is no one found to return and give glory to God, but this stranger. Non est inventus qui rediret, et daret gloriam Deo, nisi hic alienigena. ουχ ευρεθησαν υποστρεψαντες δουναι δοξαν τω θεω ει μη ο αλλογενης ουτος
    19 And he said to him: Arise, go thy way; for thy faith hath made thee whole. Et ait illi : Surge, vade : quia fides tua te salvum fecit. και ειπεν αυτω αναστας πορευου η πιστις σου σεσωκεν σε
  • Catholic Caucus: Daily Mass Readings, 11-13-18, M, St. Frances Xavier Cabrini, Virgin

    11/13/2018 7:21:59 AM PST · 9 of 34
    annalex to annalex


    Christ the Angel of the Great Council

    No attribution, Greek

  • Catholic Caucus: Daily Mass Readings, 11-13-18, M, St. Frances Xavier Cabrini, Virgin

    11/13/2018 7:21:27 AM PST · 8 of 34
    annalex to annalex
    7. But which of you, having a servant plowing or feeding cattle, will say to him by and by, when he is come from the field, Go and sit down to meat?
    8. And will not rather say to him, Make ready wherewith I may sup, and gird yourself, and serve me, till I have eaten and drunken; and afterward you shall eat and drink?
    9. Does he thank that servant because he did the things that were commanded him? I trow not.
    10. So likewise you, when you shall have done all those things which are commanded you, say, We are unprofitable servants: we have done that which was our duty to do.

    THEOPHYL. Because faith makes its possessor a keeper of God's commandments, and adorns him with wonderful works; it would seem from thence that a man might thereby fall into the sin of pride. Our Lord therefore forewarned His Apostles by a fit example, not to boast themselves in their virtues, saying, But which of you having a servant plowing, &c.

    AUG. Or else; To the many who understand not this faith in the truth already present, our Lord might seem not to have answered the petitions of His disciples. And there appears a difficulty in the connection here, unless we suppose He meant the change from faith to faith, from that faith, namely, by which we serve God, to that whereby we enjoy Him. For then will our faith be increased when we first believe the word preached, next the reality present. But that joyful contemplation possesses perfect peace, which is given to us in the everlasting kingdom of God. And that perfect peace is the reward of those righteous labors, which are performed in the administration of the Church. Be then the servant in the field ploughing, or feeding, that is, in this life either following his worldly business, or serving foolish men, as it were cattle, he must after his labors return home, that is, be united to the Church.

    BEDE; Or the servant departs from the field when giving up for a time his work of preaching, the teacher retires into his own conscience, pondering his own words or deeds within himself. To whom our Lord does not at once say, Go from this mortal life, and sit down to meat, that is, refresh yourself in the everlasting resting-place of a blessed life.

    AMBROSE; For we know that no one sits down before he has first passed over. Moses indeed also passed over, that he might see a great sight. Since then you not only say to your servant, Sit down to meat, but require from him another service, so in this life the Lord does not put up with the performance of one work and labor, because as long as we live we ought always to work. Therefore it follows, And will not rather say, Make ready wherewith I may sup.

    BEDE; He bids make ready wherewith he may sup, that is, after the labors of public discourse, He bids him humble himself in self-examination. With such a supper our Lord desires to be fed. But to gird one's self is to collect the mind which has been enfolded in the base coil of fluctuating thoughts, whereby its steps in the cause of good works are wont to be entangled. For he who girds up his garments does so, that in walking he may not be tripped up. But to minister to God, is to acknowledge that we have no strength without the help of His grace.

    AUG. While His servants also are ministering, that is, preaching the Gospel, our Lord is eating and drinking the faith and confession of the Gentiles. It follows, And afterward you shall eat and drink. As if He says, After that I have been delighted with the work of your preaching, and refreshed myself with the choice food of your compunction, then at length shall you go, and feast yourself everlastingly with the eternal banquet of wisdom.

    CYRIL; Our Lord teaches us that it is no more than the just and proper right of a master to require, as their bounder duty, subjection from servants, adding, Does he thank that servant because he did the things that were commanded him? I trow not. Here then is the disease of pride cut away. Why boast you yourself? Do you know that if you pay not your debt, danger is at hand, but if you pay, you do nothing thank-worthy? As St. Paul says, For though I preach the Gospel I have nothing to glory of, for necessity is laid upon me, yea woe is to me if I preach not the Gospel.

    Observe then that they who have rule among us, do not thank their subjects, when they perform their appointed service, but by kindness gaining the affections of their people, breed in them a greater eagerness to serve them. So likewise God requires from us that we should wait upon Him as His servants, but because He is merciful, and of great goodness, He promises reward to them that work, and the greatness of His loving-kindness far exceeds the labors of His servants.

    AMBROSE; Boast not yourself then that you have been a good servant. You have done what you ought to have done. The sun obeys, the moon submits herself, the angels are subject; let us not then seek praise from ourselves. Therefore He adds in conclusion, So likewise you, when you have done all good things, say, We are unprofitable servants, we have done that which it was our duty to do.

    BEDE; Servants, I say, because bought with a price; unprofitable, for the Lord needs not our good things, or because the sufferings of this present time are not worthy to be compared to the glory which shall be revealed in us. Herein then is the perfect faith of men, when having done all things which were commanded them, they acknowledge themselves to be imperfect.

    Catena Aurea Luke 17
  • Catholic Caucus: Daily Mass Readings, 11-13-18, M, St. Frances Xavier Cabrini, Virgin

    11/13/2018 7:20:24 AM PST · 7 of 34
    annalex to Salvation
    Luke
      English: Douay-Rheims Latin: Vulgata Clementina Greek NT: Byzantine/Majority Text (2000)
      Luke 17
    7 But which of you having a servant ploughing, or feeding cattle, will say to him, when he is come from the field: Immediately go, sit down to meat: Quis autem vestrum habens servum arantem aut pascentem, qui regresso de agro dicat illi : Statim transi, recumbe : τις δε εξ υμων δουλον εχων αροτριωντα η ποιμαινοντα ος εισελθοντι εκ του αγρου ερει ευθεως παρελθων αναπεσε
    8 And will not rather say to him: Make ready my supper, and gird thyself, and serve me, whilst I eat and drink, and afterwards thou shalt eat and drink? et non dicat ei : Para quod cœnem, et præcinge te, et ministra mihi donec manducem, et bibam, et post hæc tu manducabis, et bibes ? αλλ ουχι ερει αυτω ετοιμασον τι δειπνησω και περιζωσαμενος διακονει μοι εως φαγω και πιω και μετα ταυτα φαγεσαι και πιεσαι συ
    9 Doth he thank that servant, for doing the things which he commanded him? Numquid gratiam habet servo illi, quia fecit quæ ei imperaverat ? μη χαριν εχει τω δουλω εκεινω οτι εποιησεν τα διαταχθεντα ου δοκω
    10 I think not. So you also, when you shall have done all these things that are commanded you, say: We are unprofitable servants; we have done that which we ought to do. non puto. Sic et vos cum feceritis omnia quæ præcepta sunt vobis, dicite : Servi inutiles sumus : quod debuimus facere, fecimus. ουτως και υμεις οταν ποιησητε παντα τα διαταχθεντα υμιν λεγετε οτι δουλοι αχρειοι εσμεν οτι ο οφειλομεν ποιησαι πεποιηκαμεν
  • Catholic Caucus: Daily Mass Readings, 11-12-18, M, St. Josaphat, Bishop and Martyr

    11/12/2018 7:15:33 AM PST · 9 of 34
    annalex to annalex


    Christ the Angel of the Great Council

    Church of the Mother of God Periblepta
    c. 1295
    Ochrid, Macedonia

  • Catholic Caucus: Daily Mass Readings, 11-12-18, M, St. Josaphat, Bishop and Martyr

    11/12/2018 7:14:57 AM PST · 8 of 34
    annalex to annalex
    1. Then said he to the disciples, It is impossible but that offenses will come: but woe to him through whom they come!
    2. It were better for him that a millstone were hanged about his neck, and he cast into the sea than that he should offend one of these little ones.

    THEOPHYL. Because the Pharisees were covetous and railed against Christ when He preached poverty, He put to them the parable of the rich man and Lazarus. Afterwards, in speaking with His disciples concerning the Pharisees, He declares them to be men who caused division, and placed obstacles in the divine way. As it follows: Then said he to his disciples, It is impossible but that offenses will come, that is, hindrances to a good life and which is pleasing to God.

    CYRIL; Now there are two kinds of offenses, of which the one resist the glory of God, but the other serve only to cause a stumbling-block to the brethren. For the inventions of heresies, and every word that is spoken against the truth, are obstructions to the glory of God. Such offenses however do not seem to be mentioned here, but rather those which occur between friends and brethren, as strifes, slanders, and the like. Therefore He adds afterwards, If your brother trespass against you, rebuke him.

    THEOPHYL. Or, He says that there must arise many obstacles to preaching and to the truth, as the Pharisees hindered the preaching of Christ. But some ask, If it needs be that offenses should come, why does our Lord rebuke the author of the offenses? for it follows, But woe to him through when they came. For whatsoever necessity engenders is pardonable, or deserving of pardon. But observe, that necessity itself derives its birth from free-will. For our Lord, seeing how men cling to evil, and put forward nothing good, spoke with reference to the consequence of those things which are seen, that offenses must needs come; just as if a physician, seeing a man using an unwholesome diet, should say, It is impossible but that such a one should be sick. And therefore to him that causes offenses He denounces woe, and threatens punishment, saying, It were better for him that a mill-stone were hanged about his neck, and he cast into the sea, &c.

    BEDE; This is spoken according to the custom of the province of Palestine; for among the ancient Jews the punishment of those who were guilty of the greater crimes was that they should be sunk into the deep with a stone tied to them ; and in truth it were better for a guilty man to finish his bodily life by a punishment however barbarous, yet temporal, than for his innocent brother to deserve the eternal death of his soul. Now he who can be offended is rightly called a little one; for he who is great, whatsoever he is witness of; and how great soever his sufferings, swerves not from the faith. As far then as we can without sin, we ought to avoid giving offense to our neighbors. But if an offense is taken at the truth, it is better to let the offense be, than that truth should be abandoned.

    CHRYS. But by the punishment of the man who offends, learn the reward of him who saves. For had not the salvation of one soul been of such exceeding care to Christ, he would not threaten with such a punishment the offender.

    3. Take heed to yourselves: If your brother trespass against you, rebuke him; and if he repent, forgive him.
    4. And if he trespass against you seven times in a day, and seven times in a day turn again to you, saying, I repent; you shall forgive him.

    AMBROSE; After the parable of the rich man who is tormented in punishment, Christ added a commandment to give forgiveness to those who turn themselves from their trespasses, lest any one through despair should not be reclaimed from his fault; and hence it is said, Take heed to yourselves.

    THEOPHYL. As if He says, Offenses must needs come; but it does not follow that you must perish, if only you be on your guard: as it need not that the sheep should perish when the wolf comes, if the shepherd is watching. And since there are great varieties of offenders, (for some are incurable, some are curable,) He therefore adds, If your brother trespass against you, rebuke him.

    AMBROSE; That there might neither be hard-wrung pardon, nor a too easy forgiveness, neither a harsh upbraiding, to dishearten, nor an overlooking of faults, to invite to sin; therefore it is said in another place, Tell him his fault between him and you alone. For better is a friendly correction, than a quarrelsome accusation. The one strikes shame into a man, the other moves his indignation. He who is admonished will more likely be saved, because he fears to he destroyed. For it is well that he who is corrected should believe you to be rather his friend than his enemy. For we have readily give ear to counsel than yield to injury. Fear us a weak preserver of consistency, but shame is an excellent master of duty. For he who fears is restrained, not amended. But He has well said, If he trespass against you. For it is not the same thing to shun against God and to sin against man.

    BEDE; But we must mark, that He does not bid us forgive every one who sins, but him only who repents of his sins. For by taking this course we may avoid offenses, hurting no one, correcting the sinner with a righteous zeal, extending the bowels of mercy to the penitent.

    THEOPHYL. But some one may well ask, If when I have several times forgiven my brother he again trespass against me, what must I do with him? In answer therefore to this question He adds, And if he trespass against you seven times in a day, and seven times in a day turn again to you, saying, I repent; forgive him.

    BEDE; By using the number seven He assigns no bound to the giving of pardon, but commands us either to forgive all sins, or always to forgive the penitent. For by seven the whole of any thing or time is frequently represented.

    AMBROSE; Or this number is used because God rested on the seventh day from His works. After the seventh day of the world everlasting rest is promised us, that as the evil works of that world shall then cease, so also may the sharpness of punishment be abated.

    5. And the apostles said to the Lord, Increase our faith.
    6. And the Lord said, If you had faith as a grain of mustard seed, you might say to this sycamine tree, Be you plucked up by the root, and be you planted in the sea; and it should obey you.

    THEOPHYL. The disciples hearing our Lord discoursing of certain arduous duties, such as poverty, and avoiding offenses, entreat Him to increase their faith, that so they might be able to follow poverty, (for nothing so prompts to a life of poverty as faith and hope in the Lord,) and through faith to guard against giving offenses. Therefore it is said, And the Apostles said to the Lord, Increase our faith.

    GREG. That is, that the faith which has already been received in its beginning, might go on increasing more and more to perfection.

    AUG. We may indeed understand that they asked for the increase of that faith by which men believe in the things which they see not; but there is further signified a faith in things, whereby not with the words only, but the things themselves present, we believe. And this shall be, when the Wisdom of God, by whom all things were made, shall reveal Himself openly to His saints face to face.

    THEOPHYL. But our Lord told them that they asked well, and that they ought to believe steadfastly, forasmuch as faith could do many things; and hence it follows, And the Lord; said, you had faith as a grain. of mustard seed, & c. Two mighty acts are here brought together in the same sentence; the transplanting of that which was rooted in the earth, and the planting thereof in the sea, (for what is ever planted in the waves?) by which two things He declares the power of faith.

    CHRYS. He mentions the mustard seed, because, though small in size, it is mightier in power than all the others. He implies then that the least part of faith can do great things. But though the Apostles did not transplant the mulberry tree, do not you accuse them; for our Lord said not, You shall transplant, but, You shall be able to transplant. But they did not, because there was no need, seeing that they did greater things. But some one will ask, How does Christ say, that it is the least part of faith which can transplant a mulberry tree or a mountain, whereas Paul says that it is all faith which moves mountains? We must then answer, that the Apostle imputes the moving of mountains to all faith, not as though only the whole of faith could do this, but because this seemed a great thing to carnal men on account of the vastness of the body.

    BEDE; Or our Lord here compares perfect faith to a grain of mustard seed, because it is lowly in appearance, but fervid in heart. But mystically by the mulberry tree, (whose fruit and branches are red with a blood-red color,) is represented the Gospel of the cross, which, through the faith of the Apostles being uprooted by the word of preaching from the Jewish nation, in which it was kept as it were in the lineal stock, was removed and planted in the sea of the Gentiles.

    AMBROSE; Or this is said because faith keeps out the unclean spirit, especially since the nature of the tree falls in with this meaning. For the fruit of the mulberry is at first white in the blossom, and being formed from thence grows red, and blackens as it gets ripe. The devil also having by transgression fallen from the white flower of the angelic nature and the bright beams of his power, grows terrible in the black odor of sin.

    CHRYS. The mulberry may be also compared to the devil, for as by the leaves of the mulberry tree certain worms are fed, so the devil, by the imaginations which proceed from him, is feeding for us a never dying worm; but this mulberry tree faith is able to pluck out of our souls, and plunge it into the deep.

    Catena Aurea Luke 17
  • Catholic Caucus: Daily Mass Readings, 11-12-18, M, St. Josaphat, Bishop and Martyr

    11/12/2018 7:14:16 AM PST · 7 of 34
    annalex to Salvation
    Luke
      English: Douay-Rheims Greek NT: Byzantine/Majority Text (2000) Latin: Vulgata Clementina
      Luke 17
    1 AND he said to his disciples: It is impossible that scandals should not come: but woe to him through whom they come. ειπεν δε προς τους μαθητας ανενδεκτον εστιν του μη ελθειν τα σκανδαλα ουαι δε δι ου ερχεται Et ait ad discipulos suos : Impossibile est ut non veniant scandala : væ autem illi per quem veniunt.
    2 It were better for him, that a millstone were hanged about his neck, and he cast into the sea, than that he should scandalize one of these little ones. λυσιτελει αυτω ει μυλος ονικος περικειται περι τον τραχηλον αυτου και ερριπται εις την θαλασσαν η ινα σκανδαλιση ενα των μικρων τουτων Utilius est illi si lapis molaris imponatur circa collum ejus, et projiciatur in mare quam ut scandalizet unum de pusillis istis.
    3 Take heed to yourselves. If thy brother sin against thee, reprove him: and if he do penance, forgive him. προσεχετε εαυτοις εαν δε αμαρτη εις σε ο αδελφος σου επιτιμησον αυτω και εαν μετανοηση αφες αυτω Attendite vobis : Si peccaverit in te frater tuus, increpa illum : et si pœnitentiam egerit, dimitte illi.
    4 And if he sin against thee seven times in a day, and seven times in a day be converted unto thee, saying, I repent; forgive him. και εαν επτακις της ημερας αμαρτη εις σε και επτακις της ημερας επιστρεψη λεγων μετανοω αφησεις αυτω Et si septies in die peccaverit in te, et septies in die conversus fuerit ad te, dicens : Pœnitet me, dimitte illi.
    5 And the apostles said to the Lord: Increase our faith. και ειπον οι αποστολοι τω κυριω προσθες ημιν πιστιν Et dixerunt apostoli Domino : Adauge nobis fidem.
    6 And the Lord said: If you had faith like to a grain of mustard seed, you might say to this mulberry tree, Be thou rooted up, and be thou transplanted into the sea: and it would obey you. ειπεν δε ο κυριος ει εχετε πιστιν ως κοκκον σιναπεως ελεγετε αν τη συκαμινω ταυτη εκριζωθητι και φυτευθητι εν τη θαλασση και υπηκουσεν αν υμιν Dixit autem Dominus : Si habueritis fidem sicut granum sinapis, dicetis huic arbori moro : Eradicare, et transplantare in mare, et obediet vobis.
  • Catholic Caucus: Sunday Mass Readings, 11-11-18, Thirty-second Sunday in Ordinary Time

    11/11/2018 6:48:10 AM PST · 24 of 43
    annalex to annalex


    Basilica di Sant’Apollinare Nuovo

    6th century
    Ravenna, Italy
  • Catholic Caucus: Sunday Mass Readings, 11-11-18, Thirty-second Sunday in Ordinary Time

    11/11/2018 6:47:35 AM PST · 23 of 43
    annalex to annalex
    38. And he said to them in his doctrine, Beware of the Scribes, which love to go in long clothing, and love salutations in the marketplaces,
    39. And the chief seats in the Synagogues, and the uppermost rooms at feasts:
    40. Which devour widows' houses, and for a pretense make long prayers: these shall receive greater damnation.

    PSEUDO-JEROME; After confuting the Scribes and Pharisees, He burns up as a fire their dry and withered examples; wherefore it is said, And he said to them in his doctrine, Beware of the Scribes, which love to go in long clothing.

    BEDE; To walk in long clothing is to go forth into public clad in garments too much ornamented, in which amongst other things, that rich man, who fared sumptuously every day, is said to have sinned.

    THEOPHYL. But they used to walk in honorable garments because they wished to be highly esteemed for it, and in like manner they desired other things, which lead to glory. For it goes on: And love salutations in the marketplaces, and the chief seats in the synagogues, and the uppermost rooms at feasts.

    BEDE; We must observe that He does not forbid that those, to whom it falls by the rule of their office, should be saluted in the marketplace, or have chief seats and places at feasts, but He teaches that those who hove those things unduly, whether they have them or no, are to be avoided by the faithful as wicked men: that is, He blames the intention and not the office; although this too is culpable, that the very men who wish to be called masters of the synagogue in Moses' seat, should have to do with lawsuits in the marketplace. We are in two ways ordered to beware of those who are desirous of vain glory; first, we should not be seduced by their hypocrisy into thinking that what they do is good; nor secondly, should we be excited to imitate them, through a vain rejoicing in being praised for those virtues which they affect.

    THEOPHYL. He also especially teaches the Apostles, not to have any communication with the scribes, but to imitate Christ Himself; and in ordaining them to be masters in the duties of life, He places others under them.

    BEDE; But they do not only seek for praise from men, but also for gain. Wherefore there follows, Which devour widows' houses, under the pretense of long prayers. For there are men who pretending to be just hesitate not to receive money from persons who are troubled in conscience, as though they would be their advocates in the judgment. A hand stretched out to the poor is always an accompaniment to prayer, but these men pass the night in prayer, that they may take away money from the poor.

    THEOPHYL. But the Scribes used to come to women, who were left without the protection of their husbands, as though they were their protectors; and by a pretense of prayer, a reverend exterior and hypocrisy, they used to deceive widows, and thus also devour the houses of the rich. it goes on, These shall receive a greater damnation, that is, than the other Jews, who sinned.

    41. And Jesus sat over against the treasury, and beheld how the people cast money into the treasury: and many that were rich cast in much.
    42. And there came a certain poor widow, and she threw in two mites, which make a farthing.
    43. And he called to him his disciples, and said to them, Verily I say to you, That this poor widow has cast more in, than all they which have cast into the treasury:
    44. For all they did cast in of their abundance; but she of her want did cast in all that she had, even all her living.

    BEDE; The Lord, who had warned them to avoid the desire of high place and vain glory, now distinguishes by a sure test those who brought in gifts. Wherefore it is said, And Jesus sat over against the treasury, and beheld how the people cast money into the treasury. In the Greek language, phylassein means to keep, and gaza is a Persian word for treasure; wherefore the word gazophylacium which is here used means a place where riches are kept, which name also was applied to the chest in which the offerings of the people were collected, for the necessary uses of the temple, and to the porch in which they were kept. You have a notice of the porch in the Gospel, These words spoke Jesus in the treasury as He taught in the temple; and of the chest in the book of Kings, But Jehoida the priest took a chest.

    THEOPHYL. Now there was a praiseworthy custom amongst the Jews, that those who were able and willing should put something into the treasury, for the maintenance of the priests, the poor, and the widows; wherefore there is added, And many that were rich cast in much. But whilst many people were so engaged, a poor widow came up, and showed her love by offering money according to her ability; wherefore it is said, And there came a certain poor widow, and she threw in two mites, which make a farthing

    BEDE; Reckoners use the word 'quadrans' for the fourth part of anything, be it place, money, or time. Perhaps then in this place is meant the fourth part of a shekel, that is, five pence. It goes on, And he called to him his disciples, and said to them, Verily I say to you, That this poor widow has cast more in, than all they which have cast into the treasury: for God does not weigh the property but the conscience of those who offer; nor did He consider the smallness of the sum in her offering, but what was the store from which it came.

    Wherefore He adds, For all they did cast in of their abundance, but she of her want did cast in all that she had, even all her living.

    PSEUDO-JEROME; But in a mystical sense, they are rich, who bring forth from the treasure of their heart things new and old, which are the obscure and hidden things of Divine wisdom in both testaments; but who is the poor woman, if it be not I and those like me, who cast in what I can, and have the will to explain to you, where I have not the power. For God does not consider how much you hear, but what is the store from which it comes; but each at all events can bring his farthing, that is, a ready will, which is called a farthing, because it is accompanied by three things, that is, thought, word, and deed. And in that it is said that she cast in all her living, it is implied that all that the body wants is that by which it lives; wherefore it is said, All the labor of man is for his mouth.

    THEOPHYL. Or else; That widow is the soul of man, which leaving Satan to which it had been joined, casts into the temple two mites, that is, the flesh and the mind, the flesh by abstinence, the mind by humility, that so it may be able to hear that it has cast away all its living, and has consecrated it, leaving nothing for the world of all that it possessed.

    BEDE; Again, in an allegorical way, the rich men, who cast gifts into the treasury, point out the Jews puffed up with the righteousness of the law; the poor widow is the simplicity of the Church: poor indeed, because she has cast away the spirit of pride and of the desires of worldly things; and a widow, because Jesus her husband has suffered death for her. She casts two mites into the treasury, because she brings the love of God and of her neighbor, or the gifts of faith and prayer; which are looked upon as mites in their own insignificance, but measured by the merit of a devout intention are superior to all the proud works of the Jews. The Jew sends of his abundance into the treasury, because he presumes on his own righteousness; but the Church sends her whole living into God's treasury, because she understands that even her very living is not of her own desert, but of Divine grace.

    Catena Aurea Mark 12
  • Catholic Caucus: Sunday Mass Readings, 11-11-18, Thirty-second Sunday in Ordinary Time

    11/11/2018 6:46:50 AM PST · 22 of 43
    annalex to Salvation
    Mark
      English: Douay-Rheims Latin: Vulgata Clementina Greek NT: Byzantine/Majority Text (2000)
      Mark 12
    38 And he said to them in his doctrine: Beware of the scribes, who love to walk in long robes, and to be saluted in the marketplace, Et dicebat eis in doctrina sua : Cavete a scribis, qui volunt in stolis ambulare, et salutari in foro, και ελεγεν αυτοις εν τη διδαχη αυτου βλεπετε απο των γραμματεων των θελοντων εν στολαις περιπατειν και ασπασμους εν ταις αγοραις
    39 And to sit in the first chairs, in the synagogues, and to have the highest places at suppers: et in primis cathedris sedere in synagogis, et primos discubitus in cœnis : και πρωτοκαθεδριας εν ταις συναγωγαις και πρωτοκλισιας εν τοις δειπνοις
    40 Who devour the houses of widows under the pretence of long prayer: these shall receive greater judgment. qui devorant domos viduarum sub obtentu prolixæ orationis : hi accipient prolixius judicium. οι κατεσθιοντες τας οικιας των χηρων και προφασει μακρα προσευχομενοι ουτοι ληψονται περισσοτερον κριμα
    41 And Jesus sitting over against the treasury, beheld how the people cast money into the treasury, and many that were rich cast in much. Et sedens Jesus contra gazophylacium, aspiciebat quomodo turba jactaret æs in gazophylacium, et multi divites jactabant multa. και καθισας ο ιησους κατεναντι του γαζοφυλακιου εθεωρει πως ο οχλος βαλλει χαλκον εις το γαζοφυλακιον και πολλοι πλουσιοι εβαλλον πολλα
    42 And there came a certain poor widow, and she cast in two mites, which make a farthing. Cum venisset autem vidua una pauper, misit duo minuta, quod est quadrans, και ελθουσα μια χηρα πτωχη εβαλεν λεπτα δυο ο εστιν κοδραντης
    43 And calling his disciples together, he saith to them: Amen I say to you, this poor widow hath cast in more than all they who have cast into the treasury. et convocans discipulos suos, ait illis : Amen dico vobis, quoniam vidua hæc pauper plus omnibus misit, qui miserunt in gazophylacium. και προσκαλεσαμενος τους μαθητας αυτου λεγει αυτοις αμην λεγω υμιν οτι η χηρα αυτη η πτωχη πλειον παντων βεβληκεν των βαλλοντων εις το γαζοφυλακιον
    44 For all they did cast in of their abundance; but she of her want cast in all she had, even her whole living. Omnes enim ex eo, quod abundabat illis, miserunt : hæc vero de penuria sua omnia quæ habuit misit totum victum suum. παντες γαρ εκ του περισσευοντος αυτοις εβαλον αυτη δε εκ της υστερησεως αυτης παντα οσα ειχεν εβαλεν ολον τον βιον αυτης
  • Catholic Caucus: Daily Mass Readings, 11-10-18, M, St. Leo the Great, Pope and Doctor of the Church

    11/10/2018 7:12:06 AM PST · 9 of 34
    annalex to annalex


    Baptism of Christ

    Domenico Ghirlandaio

    c. 1473
    Fresco
    Sant'Andrea a Brozzi, San Donnino