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Catholic Caucus: Daily Mass Readings, 09-15-18, M, Our Lady of Sorrows ^ | 09-15-18 | Revised New American Bible

Posted on 09/14/2018 8:28:21 PM PDT by Salvation

September 15, 2018

Memorial of Our Lady of Sorrows

Reading 1 1 Cor 10:14-22

My beloved ones, avoid idolatry.
I am speaking as to sensible people;
judge for yourselves what I am saying.
The cup of blessing that we bless,
is it not a participation in the Blood of Christ?
The bread that we break,
is it not a participation in the Body of Christ?
Because the loaf of bread is one,
we, though many, are one Body,
for we all partake of the one loaf.

Look at Israel according to the flesh;
are not those who eat the sacrifices participants in the altar?
So what am I saying?
That meat sacrificed to idols is anything?
Or that an idol is anything?
No, I mean that what they sacrifice,
they sacrifice to demons, not to God,
and I do not want you to become participants with demons.
You cannot drink the cup of the Lord and also the cup of demons.
You cannot partake of the table of the Lord and of the table of demons.
Or are we provoking the Lord to jealous anger?
Are we stronger than him?

Responsorial Psalm Ps 116:12-13, 17-18

R. (17) To you, Lord, I will offer a sacrifice of praise.
How shall I make a return to the LORD
for all the good he has done for me?
The cup of salvation I will take up,
and I will call upon the name of the LORD.
R. To you, Lord, I will offer a sacrifice of praise.
To you will I offer sacrifice of thanksgiving,
and I will call upon the name of the LORD.
My vows to the LORD I will pay
in the presence of all his people.
R. To you, Lord, I will offer a sacrifice of praise.

Sequence (Optional) Stabat Mater

At the cross her station keeping,
Stood the mournful Mother weeping,
Close to Jesus to the last.

Through her heart, his sorrow sharing,
All his bitter anguish bearing,
Now at length the sword had passed.

Oh, how sad and sore distressed
Was that Mother highly blessed
Of the sole begotten One!

Christ above in torment hangs,
She beneath beholds the pangs
Of her dying, glorious Son.

Is there one who would not weep,
'Whelmed in miseries so deep,
Christ's dear Mother to behold?

Can the human heart refrain
From partaking in her pain,
In that mother's pain untold?

Bruised, derided, cursed, defiled,
She beheld her tender Child,
All with bloody scourges rent.

For the sins of his own nation
Saw him hang in desolation
Till his spirit forth he sent.

O sweet Mother! font of love,
Touch my spirit from above,
Make my heart with yours accord.

Make me feel as you have felt;
Make my soul to glow and melt
With the love of Christ, my Lord.

Holy Mother, pierce me through,
In my heart each wound renew
Of my Savior crucified.

Let me share with you his pain,
Who for all our sins was slain,
Who for me in torments died.

Let me mingle tears with you,
Mourning him who mourned for me,
All the days that I may live.

By the cross with you to stay,
There with you to weep and pray,
Is all I ask of you to give.

Virgin of all virgins blest!
Listen to my fond request:
Let me share your grief divine.

Let me to my latest breath,
In my body bear the death
Of that dying Son of yours.

Wounded with his every wound,
Steep my soul till it has swooned
In his very Blood away.

Be to me, O Virgin, nigh,
Lest in flames I burn and die,
In his awful judgment day.

Christ, when you shall call me hence,
Be your Mother my defense,
Be your cross my victory.

While my body here decays,
May my soul your goodness praise,
Safe in heaven eternally.
Amen. (Alleluia)


R. Alleluia, alleluia.
Blessed are you, O Virgin Mary;
without dying you won the Martyr's crown
beneath the Cross of the Lord.
R. Alleluia, alleluia.

Gospel Jn 19:25-27

Standing by the cross of Jesus were his mother
and his mother's sister, Mary the wife of Clopas,
and Mary Magdalene.
When Jesus saw his mother and the disciple there whom he loved
he said to his mother, "Woman, behold, your son."
Then he said to the disciple,
"Behold, your mother."
And from that hour the disciple took her into his home.

or Lk 2:33-35

Jesus' father and mother were amazed at what was said about him;
and Simeon blessed them and said to Mary his mother,
"Behold, this child is destined
for the fall and rise of many in Israel,
and to be a sign that will be contradicted
and you yourself a sword will pierce
so that the thoughts of many hearts may be revealed."

TOPICS: Catholic; General Discusssion; Prayer; Worship
KEYWORDS: blessedvirginmary; catholic; jn19; lk2; ordinarytime; prayer; saints
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1 posted on 09/14/2018 8:28:21 PM PDT by Salvation
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KEYWORDS: blessedvirginmary; catholic; jn19; lk2; ordinarytime; prayer; saints;

2 posted on 09/14/2018 8:29:44 PM PDT by Salvation ("With God all things are possible." Matthew 19:26)
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To: nickcarraway; NYer; ELS; Pyro7480; livius; ArrogantBustard; Catholicguy; RobbyS; marshmallow; ...
Alleluia Ping

Please FReepmail me to get on/off the Alleluia Ping List.

3 posted on 09/14/2018 8:31:41 PM PDT by Salvation ("With God all things are possible." Matthew 19:26)
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From: 1 Corinthians 10:14-22 (USA usage. The USCCB uses the Proper of
Seasons Reading for this Memorial; the Proper of Saints Reading is used
elsewhere. The Proper of Saints Gospel[s] is [are] used universally.)

Idolatry and the Eucharist, Incompatible

[14] Therefore, my beloved, shun the worship of idols. [15] I speak as to sensible
men; judge for yourselves what I say. [16] The cup of blessing which we bless, is
it not a participation in the blood of Christ? The bread which we break, is it not a
participation in the body of Christ? [17] Because there is one bread, we who are
many are one body, for we all partake of the one bread. [18] Consider the prac-
tice of Israel; are not those who eat the sacrifices partners in the altar? [19] What
do I imply then? That food offered to idols is anything, or that an idol is anything?
[20] No, I imply that what pagans sacrifice they offer to demons and not to God.
I do not want you to be partners with demons. [21] You cannot drink the cup of
the Lord and the cup of demons. You cannot partake of the table of the Lord and
the table of demons. [22] Shall we provoke the Lord to jealousy? Are we stronger
than he?


14-22. After illustrating the general principles by reference to what he himself
does and the lessons of the history of Israel (cf. note on chaps. 8-10), St Paul re-
turns to the subject of food sacrificed to idols. Christians may not attend the ban-
quets which take place at pagan shrines, for that would amount to idolatry. By ea-
ting the meat of animals offered to Yahweh, Jews participated in the sacrifice and
worship in his honor; and, by receiving the body and blood of the Lord, Christians
unite themselves to Christ; similarly, those who take part in idolatrous banquets
are associating themselves not with false gods — which have no existence — but
with demons. In the Old Testament it is pointed out that things sacrificed to idols
are in fact being offered to demons, who are enemies of the worship of God (cf.
Deut 32:17; Ps 106: 36-38; Bar 4:7).

St Paul’s words confirm basic truths of faith connected with the sublime mystery
of the Eucharist — its sacrificial character, adverted to here by drawing a parallel
between it and pagan sacrifices (cf. v. 21; Council of Trent, “De SS. Missae Sa-
crificio”, chap. 1), and the real presence of Christ, as can be seen by the refe-
rence to the body and blood of Christ (v. 16). The Church’s faith has always main-
tained that the holy sacrifice of the Mass is the renewal of the divine sacrifice of
Calvary; in every Mass Christ once again offers God the Father His body and
blood, as a sacrifice for all men, with the difference that what was offered on the
cross in a bloody manner is offered on the altar in an unbloody manner. “In the
divine sacrifice that is offered in the Mass, the same Christ who offered himself
once in a bloody manner on the altar of the cross is present and is offered in an
unbloody manner (cf. Heb 9: 27). [...] For it is one and the same victim — He who
now makes the offering through the ministry of priests and He who then offered
Himself on the cross; the only difference is in the manner of the offering” (”De
SS. Missae Sacrificio”, chap. 2). “The Eucharist is above all a sacrifice — the
sacrifice of Redemption and at the same time the sacrifice of the New Covenant”
(Bl. John Paul II, “Letter To All Bishops”, 24 February 1980). See also the notes
on Mt 26:26-29 and par.

On the real presence of Jesus in the Eucharist, see the note on 1 Cor 11:27-32.

16-17. The principal effect of the Blessed Eucharist is intimate union with Jesus.
The very name “communion” — taken from this passage of St Paul (cf. “St Pius
V Catechism”, II, 4, 4) — points to becoming one with our Lord by receiving his
body and blood. “What in fact is the bread? The body of Christ. What do they
become who receive Communion? The body of Christ” (Chrysostom, “Hom. on
1 Cor, 24, ad loc.”).

St Augustine places these words on Jesus’ lips to describe what happens at Ho-
ly Communion: “You will not change me into you as happens with bodily food;
rather, you will be changed into me” (”Confessions”, VII, 10, 16).

Due to this intimate union with Christ, the Eucharist is at one and the same time
the sacrament where the entire Church demonstrates and achieves its unity, and
where a very special kind of solidarity is developed among Christians. That is why
it is called a “symbol of unity” and a “bond of love;” (Council of Trent, “De SS.
Eucharistia”, chap. 8; cf. “Lumen Gentium”, 7; “Unitatis Redintegratio”, 2). The
Fathers of the Church have seen a symbol of this union in the very materials —
bread and wine — used to make the Eucharist. The “St Pius V Catechism” sums
up this as follows: “the body of Christ, which is one, consists of many members
(cf. Rom 12:4-5; 1 Cor 10:17; 12:12), and of this union nothing is more strikingly
illustrative than the elements of bread and wine; for bread is made from many
grains and wine is pressed from many clusters of grapes. Thus they signify that
we, though many, are most closely bound together by the bond of the divine mys-
tery and made, as it were, one body” (II, 4,18).

“We who are many ...”: the literal translation would be “We the many ...”. The
text derives from a Hebrew expression indicating plurality or even totality as dis-
tinct from a single entity or a minority; the RSV catches this idea. The same turn
of phrase is found, for example, in Mt 20:28; Mk 10:45; Is 53:11.

Source: “The Navarre Bible: Text and Commentaries”. Biblical text from the
Revised Standard Version and New Vulgate. Commentaries by members of
the Faculty of Theology, University of Navarre, Spain.

Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and
by Scepter Publishers in the United States.

4 posted on 09/14/2018 8:33:15 PM PDT by Salvation ("With God all things are possible." Matthew 19:26)
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To: All

From: Hebrews 5:7-9

Christ Has Been Made High Priest by God the Father

[7] In the days of the days of his flesh, Jesus offered up prayers and supplica-
tions, with loud cries and tears, to him who was able to save him from death, and
he was heard for his godly fear. [8] Although he was a Son, he learned obedience
through what he suffered; [9] and being made perfect he became the source of
eternal salvation to all who obey him.


7-9. This brief summary of Christ’s life stresses his perfect obedience to the
Father’s will, his intense prayer and his sufferings and redemptive death. As in
the hymn to Christ in Philippians 2:6-11, the point is made that Christ set his po-
wer aside and, despite his being the only-begotten Son of God, out of obedience
chose to die on the cross. His death was a true self-offering expressed in that
“loud voice” when he cried out to the Father just before he died, “into thy hands
I commit my spirit” (Lk 23:46). But although Jesus’ obedience was most obvious
on Calvary, it was a constant feature of “the days of his flesh”: he obeyed Mary
and Joseph, seeing in them the authority of the heavenly Father; he was obedient
to political and religious authorities; and he always obeyed the Father, identifying
himself with him to such a degree that he could say, “I have glorified thee on
earth, having accomplished the work which thou gavest me to do [...]. All mine
are thine and thine are mine” (Jn 17:4, 10).

The passage also points to Jesus prayer, the high point of which occurred in
Gethsemane on the eve of his passion. The reference to “loud cries and suppli-
cations” recalls the Gospel account of his suffering: “And being in an agony he
prayed more earnestly; and his sweat became like great drops of blood falling
down upon the ground” (Lk 22:44).

Hebrews 5:7-9 is probably referring not so much to his prayer in the Garden, still
less to any prayer of Christ asking to be delivered from death, but to our Lord’s
constant prayer for the salvation of mankind. “When the Apostle speaks of these
supplications and cries of Jesus,” St John Chrysostom comments, “he does not
mean prayers which he made on his own behalf but prayers for those who would
later believe in him. And, due to the fact that the Jews did not yet have the eleva-
ted concept of Christ that they ought to have had, St Paul says that ‘he was heard’,
just as the Lord himself told his disciples, to console them, ‘If you loved me, you
would have rejoiced, because I go to the Father; for the Father is greater than I’
[...]. Such was the respect and reverence shown by the Son, that God the Father
could not but take note and heed his Son and his prayers” (”Hom. on Heb”, 11).

7. “In the days of his flesh”, a reference to the Incarnation. “Flesh” is synony-
mous with mortal life; this is a reference to Christ’s human nature—as in the pro-
logue to St John’s Gospel (cf. Jn 1:14) and many other places (Heb 2:14; Gal
2:20; Phil 1:22-24; 1 Pet 4:1-2) including where mention is made of Jesus being
a servant and capable of suffering (cf. Phil 2:8; Mt 20:27-28). Jesus’ human nature
“in the days of his flesh” is quite different from his divine nature and also from his
human nature after its glorification (cf. 1 Cor 15:50). “It must be said that the word
‘flesh’ is occasionally used to refer to the weakness of the flesh, as it says in 1
Cor 15:50: ‘flesh and blood cannot inherit the kingdom of God’. Christ had a weak
and mortal flesh. Therefore it says in the text, ‘In the days of his flesh’, referring
to when he was living in a flesh which seemed to be like sinful flesh, but which
was sinless” (St Thomas Aquinas, “Commentary on Heb”, 5, 1). So, this text
underlines our Lord’s being both Victim and Priest.

“Prayers and supplications”: very fitting in a priest. The two words mean much
the same; together they are a form of words which used to be employed in peti-
tions to the king or some important official. The plural tells us that there were lots
of these petitions. The writer seems to have in mind the picture of the Redeemer
who “going a little farther fell on his face and prayed, ‘My Father, if it be possible,
let this cup pass from me; nevertheless, not as I will, but as thou wilt” (Mt 26:39).
St Thomas comments on this description of Christ’s prayer as follows: “His ac-
tion was indeed one of offering prayers and supplications, that is, a spiritual sacri-
fice: that was what Christ offered. It speaks of prayers in the sense of petitions
because ‘The prayer of a righteous man has great power’ (Jas 5:16); and it speaks
of supplications to emphasize the humility of the one who is praying, who falls on
his knees, as we see happening in the case of him who ‘fell on his face and
prayed’ (Mt 26:39)” (”Commentary on Heb”, 5, 1).

To emphasize the force of Christ’s prayer, the writer adds, “with loud cries and
tears”. According to rabbinical teaching, there were three degrees of prayer,
each stronger than the last—supplications, cries and tears. Christian tradition has
always been touched by the humanity of the Redeemer as revealed in the way
he prays. “Everything that is being said here may be summed up in one word—
humility: that stops the mouths of those who blaspheme against Christ’s divinity
saying that it is completely inappropriate for a God to act like this. For, on the
contrary, the Godhead laid it down that [Christ’s] human nature should suffer all
this, in order to show us the extreme to which he truly became incarnate and as-
sumed a human nature, and to show us that the mystery of salvation was accom-
plished in a real and not an apparent or fictitious manner” (Theodoret of Cyrus,
“lnterpretatio Ep. ad Haebreos, ad loc.”). Christ’s prayer, moreover, teaches us
that prayer must 1) be fervent and 2) involve interior pain. “Christ had both [fervor
and pain], for the Apostle by mentioning ‘tears’ intends to show the interior groa-
ning of him who weeps in this way [...]. But he did not weep on his own account:
he wept for us, who receive the fruit of his passion” (St Thomas, “Commentary
on Heb., ad loc.”).

“He was heard for his godly fear.” St John Chrysostom’s commentary is very ap-
posite: “’He gave himself up for our sins’, he says in Gal 1:4; and elsewhere (cf.
1 Tim 2:6) he adds, ‘He gave himself as a ransom for all’. What does he mean
by this? Do you not see that he is speaking with humility of himself, because of
his mortal flesh? And, nevertheless, because he is the Son, it says that he was
heard for his godly fear” (”Hom. on Heb.”, 8). It is like a loving contention between
Father and Son. The Son wins the Father’s admiration, so generous is his self-

And yet Christ’s prayer did not seem to be heeded, for his Father God did not
save him from ignominious death—the cup he had to drink—nor were all the Jews,
for whom he prayed, converted. But it was only apparently so: in fact Christ’s pra-
yer was heard. It is true that, like every one, the idea of dying was repugnant to
him, because he had a natural instinct to live; but, on the other hand, he wished
to die through a deliberate and rational act of his will, hence in the course of the
prayer, he said, “not my will, but thine, be done” (Lk 22:42). Similarly Christ wan-
ted to save all mankind—but he wanted them to accept salvation freely (cf. “Com-
mentary on Heb., ad loc.”).

8. In Christ there are two perfect and complete natures and therefore two different
levels of knowledge—divine knowledge and human knowledge. Christ’s human
knowledge includes 1) the knowledge that the blessed in heaven have, that is,
the knowledge that comes from direct vision of the divine essence; 2) the know-
ledge with which God endowed man before original sin (infused knowledge); and
3) the knowledge which man acquires through experience. This last-mentioned
knowledge could and in fact did increase (cf. Lk 2:52) in Christ’s case. Christ’s
painful experience of the passion, for example, increased this last type of know-
ledge, which is why the verse says that Christ learned obedience through suffe-
ring. There was a Greek proverb which said, “Sufferings are lessons.” Christ’s
teaching and example raise this positive view of suffering onto the supernatural
level. “In ‘suffering there is concealed’ a particular ‘power that draws a person in-
teriorly close to Christ’, a special grace [...]. A result of such a conversion is not
only that the individual discovers the salvific meaning of suffering but above all
that he becomes a completely new person. He discovers a new dimension, as
it were, ‘of his entire life and vocation’” (Bl. John Paul II, “Salvifici Doloris”, 26).

In our Lord’s case, his experience of suffering was connected with his generosity
in obedience. He freely chose to obey even unto death (cf. Heb 10:5-9; Rom 5:19;
Phil 2:8), consciously atoning for the first sin, a sin of disobedience. “In his suffe-
ring, sins are canceled out precisely because he alone as the only-begotten Son
could take them upon himself, accept them ‘with that love for the Father which
overcomes’ the evil of every sin; in a certain sense he annihilates this evil in the
spiritual space of the relationship between God and humanity, and fills this space
with good” (”Salvifici Doloris”, 17). Christ “learned obedience” not in the sense
that this virtue developed in him, for his human nature was perfect in its holiness,
but in the sense that he put into operation the infused virtue his human soul al-
ready possessed. “Christ knew what obedience was from all eternity, but he
learned obedience in practice through the severities he underwent particularly in
his passion and death” (St Thomas Aquinas, “Commentary on Heb., ad loc.”).

Christ’s example of obedience is something we should copy. A Christian writer
of the fifth century, Diadochus of Photike, wrote: “The Lord loved (obedience) be-
cause it was the way to bring about man’s salvation and he obeyed his Father
unto the cross and unto death; however, his obedience did not in any sense di-
minish his majesty. And so, having—by his obedience—dissolved man’s disobe-
dience, he chose to lead to blessed and immortal life those who followed the
way of obedience” (”Chapters on Spiritual Perfection”, 41).

9. Obviously Christ as God could not increase in perfection. Nor could his sacred
humanity become any holier, for from the moment of his Incarnation he received
the fullness of grace, that is, he had the maximum degree of holiness a man
could have. In this connection Thomas Aquinas points out that Christ had union
(that is, the personal union to the Son of God gratuitously bestowed on human
nature): clearly this grace is infinite as the person of the Word is infinite. The
other grace is habitual grace which, although it is received in a limited human na-
ture, is yet infinite in its perfection because grace was conferred on Christ as the
universal source of the justification of human nature (cf. “Summa Theologiae”, III,
q. 7, a. 11). In what sense, then, could Christ be “made perfect”? St Thomas pro-
vides the answer: Christ, through his passion, achieved a special glory—the im-
passibility and glorification of his body. Moreover, he attained the same perfec-
tions as we shall participate in when we are raised from the dead in glory, those
of us who believe in him (cf. “Commentary on Heb., ad loc.”). For this reason our
Redeemer could exclaim before his death, “It is finished” (Jn 19:30)—referring not
only to his own sacrifice but also to the fact that he had completely accomplished
the redeeming atonement. Christ triumphed on the cross and attained perfection
for himself and for others. In Hebrews the same verb is used for what is translated
into English as “to be made perfect” and “to finish”. Christ, moreover, by obeying
and becoming a perfect victim, truly pleasing to the Father, is more perfectly posi-
tioned to perfect others. “Obedience” is essentially docility to what God asks of
us and readiness to listen to him (cf. Rom 1:5; 16:26; 2 Cor 10:5; Heb 4:3).
Christ’s obedience is a source of salvation for us; if we imitate him we will truly
form one body with him and he will be able to pass on to us the fullness of his

“Now, when you find it hard to obey, remember your Lord: ‘factus obediens usque
ad mortem, mortem autem crucis”: obedient even to accepting death, death on a
cross!’” (St. J. Escriva, “The Way”, 628).

Source: “The Navarre Bible: Text and Commentaries”. Biblical text from the
Revised Standard Version and New Vulgate. Commentaries by members of
the Faculty of Theology, University of Navarre, Spain.

Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and
by Scepter Publishers in the United States.

5 posted on 09/14/2018 8:34:04 PM PDT by Salvation ("With God all things are possible." Matthew 19:26)
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To: All

From: Luke 2:33-35

Simeon’s Prophecy

[33] And His father and His mother marvelled at what was said about Him; [34]
and Simeon blessed them and said to Mary, His mother, “Behold this child is
set for the fall the rising of many in Israel, and for a sign that is spoken against
[35] (and a sword will pierce through your own soul also), that thoughts out of
many hearts may be revealed.”


33. The Blessed Virgin and St. Joseph marvelled not because they did not know
who Christ was; they were in awe at the way God was revealing Him. Once again
they teach us to contemplate the mysteries involved in the birth of Christ.

34-35. After Simeon blesses them, the Holy Spirit moves him to further prophecy
about the Child’s future and His Mother’s. His words become clearer in the light
of our Lord’s life and death.

Jesus came to bring salvation to all men, yet He will be a sign of contradiction
because some people will obstinately reject Him—and for this reason He will be
their ruin. But for those who accept Him with faith Jesus will be their salvation,
freeing them from sin in this life and raising them up to eternal life.

The words Simeon addresses to Mary announce that she will be intimately
linked with her Son’s redemptive work. The sword indicates that Mary will have
a share in her Son’s sufferings; hers will be an unspeakable pain which pierces
her soul. Our Lord suffered on the cross for our sins, and it is those sins which
forge the sword of Mary’s pain. Therefore, we have a duty to atone not only to
God but also to His Mother, who is our Mother too.

The last words of the prophecy, “that out of many hearts thoughts may be re-
vealed”, link up with verse 34: uprightness or perversity will be demonstrated by
whether one accepts or rejects Christ.

Source: “The Navarre Bible: Text and Commentaries”. Biblical text from the
Revised Standard Version and New Vulgate. Commentaries by members of
the Faculty of Theology, University of Navarre, Spain.

Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and
by Scepter Publishers in the United States.

6 posted on 09/14/2018 8:34:47 PM PDT by Salvation ("With God all things are possible." Matthew 19:26)
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To: All

From: John 19:25-27

The Crucifixion and Death of Jesus (Continuation)

[25] So the soldiers did this. But standing by the cross of Jesus were His mo-
ther, and His mother’s sister, Mary the wife of Clopas, and Mary Magdalene. [26]
When Jesus saw His mother, and the disciple whom He loved standing near, He
said to His mother, “Woman, behold your son!” [27] Then He said to the disciple,
“Behold, your mother!” And from that hour the disciple took her to his own home.


25. Whereas the Apostles, with the exception of St. John, abandon Jesus in the
hour of His humiliation, these pious women, who had followed Him during His pu-
blic life (cf. Lk 8:2-3) now stay with their Master as He dies on the cross (cf. note
on Mt 27:55-56).

Bl. John Paul II explained that our Lady’s faithfulness was shown in four ways:
first, in her generous desire to do all that God wanted of her (cf. Lk 1:34); second,
in her total acceptance of God’s will (cf. Lk 1:38); third, in the consistency be-
tween her life and the commitment of faith which she made; and, finally, in her
withstanding this test. “And only a consistency that lasts throughout the whole of
life can be called faithfulness. Mary’s ‘fiat’ in the Annunciation finds its fullness in
the silent ‘fiat’ that she repeats at the foot of the Cross” (”Homily in Mexico Cathe-
dral”, 26 January 1979).

The Church has always recognized the dignity of women and their important role
in salvation history. It is enough to recall the veneration which from the earliest
times the Christian people have had for the Mother of Christ, the Woman “par ex-
cellence” and the most sublime and most privileged creature ever to come from
the hands of God. Addressing a special message to women, the Second Vatican
Council said, among other things: “Women in trial, who stand upright at the foot
of the cross like Mary, you who so often in history have given to men the strength
to battle unto the very end and to give witness to the point of martyrdom, aid
them now still once more to retain courage in their great undertakings, while at
the same time maintaining patience and an esteem for humble beginnings” (Va-
tican II, “Message To Women”, 8 December 1965).

26-27. “The spotless purity of John’s whole life makes him strong before the Cross.
The other apostles fly from Golgotha: he, with the Mother of Christ, remains. Don’t
forget that purity strengthens and invigorates the character” (St. J. Escriva, “The
Way”, 144).

Our Lord’s gesture in entrusting His Blessed Mother to the disciple’s care, has a
dual meaning (see p. 19 above and pp. 35ff). For one thing it expresses His filial
love for the Virgin Mary. St Augustine sees it as a lesson Jesus gives us on how
to keep the fourth commandment: “Here is a lesson in morals. He is doing what
He tells us to do and, like a good Teacher, He instructs His own by example,
that it is the duty of good children to take care of their parents; as though the
wood on which His dying members were fixed were also the chair of the teaching
Master” (St Augustine, “In Ioann. Evang.”, 119, 2).

Our Lord’s words also declare that Mary is our Mother: “The Blessed Virgin also
advanced in her pilgrimage of faith, and faithfully persevered in her union with her
Son unto the cross, where she stood, in keeping with the divine plan, enduring
with her only begotten Son the intensity of His suffering, associating herself with
His sacrifice in her mother’s heart, and lovingly consenting to the immolation of
this victim who was born of her. Finally, she was given by the same Christ Jesus
dying on the cross as a mother to His disciple” (Vatican II, “Lumen Gentium”,

All Christians, who are represented in the person of John, are children of Mary.
By giving us His Mother to be our Mother, Christ demonstrates His love for His
own to the end (cf. Jn 13:1). Our Lady’s acceptance of John as her son show her
motherly care for us: “the Son of God, and your Son, from the Cross indicated a
man to you, Mary, and said: ‘Behold, your son’ (Jn 19:26). And in that man He
entrusted to you every person, He entrusted everyone to you. And you, who at
the moment of the Annunciation, concentrated the whole program of your life in
those simple words: ‘Behold, I am the handmaid of the Lord; let it be to me ac-
cording to your word’ (Lk 1:38): embrace everyone, draw close to everyone, seek
everyone out with motherly care. Thus is accomplished what the last Council
said about your presence in the mystery of Christ and the Church. In a wonderful
way you are always found in the mystery of Christ, your only Son, because you
are present wherever men and women, His brothers and sisters, are present,
wherever the Church is present” (Bl. John Paul II, “Homily in the Basilica of Gua-
dalupe”, 27 January 1979).

“John, the disciple whom Jesus loved, brought Mary into his home, into his life.
Spiritual writers have seen these words of the Gospel as an invitation to all Chris-
tians to bring Mary into their lives. Mary certainly wants us to invoke her, to ap-
proach her confidently, to appeal to her as our mother, asking her to ‘show that
you are our mother’” (St. J. Escriva, “Christ Is Passing By”, 140).

Bl. John Paul II constantly treats our Lady as his Mother. In bidding farewell to
the Virgin of Czestochowa he prayed in this way: “Our Lady of the Bright Moun-
tain, Mother of the Church! Once more I consecrate myself to you ‘in your mater-
nal slavery of love’. ‘Totus tuus!’ I am yours! I consecrate to you the whole Church
— everyone to the ends of the earth! I consecrate to you humanity; I consecrate
to you all men and women, my brothers and sisters. All peoples and all nations.
I consecrate to you Europe and all the continents. I consecrate to you Rome and
Poland, united, through your servant, by a fresh bond of love. Mother, accept us!
Mother, do not abandon us! Mother, be our guide!” (”Farewell Address” at Jasna
Gora Shrine, 6 June 1979).

Source: “The Navarre Bible: Text and Commentaries”. Biblical text from the
Revised Standard Version and New Vulgate. Commentaries by members of
the Faculty of Theology, University of Navarre, Spain.

Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and
by Scepter Publishers in the United States.

7 posted on 09/14/2018 8:35:33 PM PDT by Salvation ("With God all things are possible." Matthew 19:26)
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To: All
Scripture readings from the Jerusalem Bible by Darton, Longman & Todd

Readings at Mass

Liturgical Colour: White.

First reading
1 Corinthians 10:14-22 ©
We are a single body because we all share the one bread
My dear brothers, you must keep clear of idolatry. I say to you as sensible people: judge for yourselves what I am saying. The blessing-cup that we bless is a communion with the blood of Christ, and the bread that we break is a communion with the body of Christ. The fact that there is only one loaf means that, though there are many of us, we form a single body because we all have a share in this one loaf. Look at the other Israel, the race, where those who eat the sacrifices are in communion with the altar. Does this mean that the food sacrificed to idols has a real value, or that the idol itself is real? Not at all. It simply means that the sacrifices that they offer they sacrifice to demons who are not God. I have no desire to see you in communion with demons. You cannot drink the cup of the Lord and the cup of demons. You cannot take your share at the table of the Lord and at the table of demons. Do we want to make the Lord angry; are we stronger than he is?

Responsorial Psalm
Psalm 115(116):12-13,17-18 ©
A thanksgiving sacrifice I make to you, O Lord.
How can I repay the Lord
  for his goodness to me?
The cup of salvation I will raise;
  I will call on the Lord’s name.
A thanksgiving sacrifice I make to you, O Lord.
A thanksgiving sacrifice I make;
  I will call on the Lord’s name.
My vows to the Lord I will fulfil
  before all his people.
A thanksgiving sacrifice I make to you, O Lord.

Gospel Acclamation
Alleluia, alleluia!
Happy is the Virgin Mary,
who, without dying,
won the palm of martyrdom
beneath the cross of the Lord.
Gospel John 19:25-27 ©
'Woman, this is your son'
Near the cross of Jesus stood his mother and his mother’s sister, Mary the wife of Clopas, and Mary of Magdala. Seeing his mother and the disciple he loved standing near her, Jesus said to his mother, ‘Woman, this is your son.’ Then to the disciple he said, ‘This is your mother.’ And from that moment the disciple made a place for her in his home.
Alternative Gospel Luke 2:33-35 ©
'A sword will pierce your soul too'
As the child’s father and mother stood there wondering at the things that were being said about him, Simeon blessed them and said to Mary his mother, ‘You see this child: he is destined for the fall and for the rising of many in Israel, destined to be a sign that is rejected – and a sword will pierce your own soul too – so that the secret thoughts of many may be laid bare.’

8 posted on 09/14/2018 8:38:30 PM PDT by Salvation ("With God all things are possible." Matthew 19:26)
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To: Salvation
  English: Douay-Rheims Latin: Vulgata Clementina Greek NT: Byzantine/Majority Text (2000)
  John 19
25 Now there stood by the cross of Jesus, his mother, and his mother's sister, Mary of Cleophas, and Mary Magdalen. Stabant autem juxta crucem Jesu mater ejus, et soror matris ejus, Maria Cleophæ, et Maria Magdalene. ειστηκεισαν δε παρα τω σταυρω του ιησου η μητηρ αυτου και η αδελφη της μητρος αυτου μαρια η του κλωπα και μαρια η μαγδαληνη
26 When Jesus therefore had seen his mother and the disciple standing whom he loved, he saith to his mother: Woman, behold thy son. Cum vidisset ergo Jesus matrem, et discipulum stantem, quem diligebat, dicit matri suæ : Mulier, ecce filius tuus. ιησους ουν ιδων την μητερα και τον μαθητην παρεστωτα ον ηγαπα λεγει τη μητρι αυτου γυναι ιδου ο υιος σου
27 After that, he saith to the disciple: Behold thy mother. And from that hour, the disciple took her to his own. Deinde dicit discipulo : Ecce mater tua. Et ex illa hora accepit eam discipulus in sua. ειτα λεγει τω μαθητη ιδου η μητηρ σου και απ εκεινης της ωρας ελαβεν ο μαθητης αυτην εις τα ιδια

9 posted on 09/15/2018 5:55:01 AM PDT by annalex (fear them not)
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To: annalex
25. Now there stood by the cross of Jesus his mother, and his mother's sister, Mary the wife of Cleophas, and Mary Magdalene.
26. When Jesus therefore saw his mother, and the disciple standing by, whom he loved, he says to his mother, Woman, behold your son!
27. Then says he to the disciple, Behold your mother! And from that hour that disciple took her to his own home.

THEOPHYL. While the soldiers were doing their cruel work, He was thinking anxiously of His mother: These things therefore the soldiers did.

Now there stood by the cross of Jesus His mother, and His mother's sister, Mary the wife of Cleophas, and Mary Magdalene.

AMBROSE. Mary the mother of our Lord stood before the cross of her Son. None of the Evangelists hath told me this except John. The others have related how that at our Lord's Passion the earth quaked, the heaven was overspread with darkness, the sun fled, the thief was taken into paradise after confession. John hath told us, what the others have not, how that from the cross whereon He hung, He called to His mother. He thought it a greater thing to show Him victorious over punishment, fulfilling the offices of piety to His mother, than giving the kingdom of heaven and eternal life to the thief. For if it was religious to give life to the thief, a much richer work of piety it is for a son to honor his mother with such affection. Behold, He says, your son; behold your mother. Christ made His Testament from the cross, and divided the offices of piety between the Mother and the disciples. Our Lord made not only a public, but also a domestic Testament. And this His Testament John sealed a witness worthy of such a Testator. A good testament it was, not of money, but of eternal life, which was not written with ink, but with tile spirit of the living God: My tongue is the pen of a ready writer. Mary, as became the mother of our Lord, stood before the cross, when the Apostles fled and With pitiful eyes beheld the wounds of her Son. For she looked not on the death of the Hostage, but on the salvation of the world; end perhaps knowing that her Son's death would bring this salvation, she who had been the habitation of the King, thought that by her death she might add to that universal gift.

But Jesus did not need any help for saving the v world, as you read in the Psalm, I have been even as a man with no help, free among the dead. He received indeed the affection of a parent, but He did not seek another's help. Imitate her, you holy matrons, who, as towards here only most beloved Son, has set you an example of such virtue: for you have not sweeter sons, nor did the Virgin seek consolation in again becoming a mother.

JEROME. The Mary which in Mark and Matthew is called the mother of James and Joses was the wife of Alpheus, and sister of Mary the mother of our Lord: which Mary John here designates of Cleophas, either from her father, or family, or for some other reason. She need not be thought a different person, because she is called in one place Mary the mother of James the less, and here Mary of Cleophas, for it is customary in Scripture to give different names to the same person.

CHRYS. Observe how the weaker sex is the stronger; standing by the cross when the disciples fly.

AUG. If Matthew and Mark had not mentioned by name Mary Magdalene, we should have thought that there were two parties, one of which stood far off, and the other near. But how must we account for the same Mary Magdalene and the other women standing afar off, as Matthew and Mark say, and being near the cross, as John says? By supposing that they were within such a distance as to be within sight of our Lord, and yet sufficiently far off to be out of the way of the crowd and Centurion, and soldiers who were immediately about Him. Or, we e may suppose that after our Lord had commended His mother to the disciple, they retired to be out of the way of the crowd, and saw what took place afterwards at a distance: so that those Evangelists who do not mention them till after our Lord's death, describe them as standing afar off. That some women are mentioned by all alike, others not, makes no matter.

CHRYS. Though there were other women by, He makes no mention of any of them, but only of His mother, to show us that v, e should specially honor our mothers. Our parents indeed, if they actually oppose the truth, are not even to be known: but otherwise we should pay them all attention, and honor them above all the world beside: When Jesus therefore saw His mother, and the disciple standing by, whom he loved, He says to His mother, Woman, behold your son!

BEDE. By the disciple whom Jesus loved, the Evangelist means himself; not that the others were not loved, but he was loved more intimately on account of his estate of chastity; for a Virgin our Lord called him, and a Virgin he ever remained.

CHRYS. Heavens! what honor does He pay to the disciple; who however conceals his name from modesty. For had he wished to boast, he would have added the reason why he was loved, for there must have been something great and wonderful to have caused that love. This is all He says to John; He does not console his grief, for this was a time for giving consolation. Yet was it no small one to be honored with such a charge, to have the mother of our Lord, in her affliction, committed to his care by Himself on His departure: Then says He to the disciple, Behold your mother!

AUG. This truly is that hour of the which Jesus, when about to change the water into wine, said, Mother, what have I to do with you? Mine hour is not yet come. Then, about to act divinely, He repelled the mother of His humanity, of His infirmity, as if He knew her not: now, suffering humanly, He commends with human affection her of whom He was made man. Here is a moral lesson. The good Teacher shows us by His example how that pious sons should take care of their parents. The cross of the sufferer, is the chair of the Master.

CHRYS. The shameless doctrine of Marcion is refuted here. For if our Lord were not born according to the flesh, and had not a mother, why did He make such provision for her? Observe how imperturbable He is during His crucifixion, talking to the disciple of His mother, fulfilling prophecies, airing good hope to the thief; whereas before His crucifixion, He seemed in fear. The weakness of His nature was strewn there, the exceeding greatness of His power here. He teaches us too herein, not to turn back, because we may feel disturbed at the difficulties before us for when we are once actually under the trial, all will be; light and easy for us.

AUG. He does this to provide as it were another son for His mother in his place; And from that hour that disciple took her to his own. To his own what? Was not John one of those who said, Lo, we have left all, and followed You? He took her then to his own, i. e not to his farm, for he had none, but to his care, for of this he was master.

BEDE. Another reading is, Accepy eam disciplus in suam, his own mother some understand, but to his own care seems better.

Catena Aurea John 19
10 posted on 09/15/2018 5:55:32 AM PDT by annalex (fear them not)
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To: annalex

Crucifixion with the Virgin and St John

Hendrick ter Brugghen

154.9 cm × 102.2 cm (61.0 in × 40.2 in)
The Metropolitan Museum of Art, New York City

11 posted on 09/15/2018 6:00:48 AM PDT by annalex (fear them not)
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To: Salvation
  English: Douay-Rheims Latin: Vulgata Clementina Greek NT: Byzantine/Majority Text (2000)
  Luke 2
33 And his father and mother were wondering at those things which were spoken concerning him. Et erat pater ejus et mater mirantes super his quæ dicebantur de illo. και ην ιωσηφ και η μητηρ αυτου θαυμαζοντες επι τοις λαλουμενοις περι αυτου
34 And Simeon blessed them, and said to Mary his mother: Behold this child is set for the fall, and for the resurrection of many in Israel, and for a sign which shall be contradicted; Et benedixit illis Simeon, et dixit ad Mariam matrem ejus : Ecce positus est hic in ruinam, et in resurrectionem multorum in Israël, et in signum cui contradicetur : και ευλογησεν αυτους συμεων και ειπεν προς μαριαμ την μητερα αυτου ιδου ουτος κειται εις πτωσιν και αναστασιν πολλων εν τω ισραηλ και εις σημειον αντιλεγομενον
35 And thy own soul a sword shall pierce, that, out of many hearts, thoughts may be revealed. et tuam ipsius animam pertransibit gladius ut revelentur ex multis cordibus cogitationes. και σου δε αυτης την ψυχην διελευσεται ρομφαια οπως αν αποκαλυφθωσιν εκ πολλων καρδιων διαλογισμοι

(*) διαλογισμοι (verse 35)

I am wondering if "thoughts" is the best translation here. The word really means "reconciliation" as in balance accounting and indicates conflict ("dialogue" is derived from it). So, Theophilus says "she beholds the tares of vice overshooting" "the good seed of the Gospel", and Origen speaks of "evil thoughts of men".

12 posted on 09/15/2018 6:05:21 AM PDT by annalex (fear them not)
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To: annalex
33. And Joseph and his mother marveled at those things which were spoken of him.
34. And Simeon blessed them, and said to Mary his mother, Behold, this child is set for the fall and rising again of many in Israel; and for a sign which shall be spoken against;
35. (Yea, a sword shall pierce through your own soul also,) that the thoughts of many hearts may be revealed.

GREEK EX. The knowledge of supernatural things, as often as it is brought to the recollection, renews the miracle in the mind, and hence it is said, His father and mother marveled at those things which were said of him.

ORIGEN; Both by the angel and the multitude of the heavenly host, by the shepherds also, and Simeon.

THEOPHYL; Joseph is called the father of the Savior, not because he was (as the Photinians say) His real father, but because from regard to the reputation of Mary, all men considered him so.

AUG. He however might be called His father in that light in which, he is rightly regarded as the husband of Mary, that is, not from any carnal connection, but by reason of the very bond of wedlock, a far closer relationship than that of adoption. For that Joseph was not to be called Christ's father was not, because he had not begotten Him by cohabitation, since in truth he might be a father to one whom he had not begotten from his wife, but had adopted from another.

ORIGEN; But they who look deeper into the matter may say, that since the genealogy is deduced from David to Joseph, therefore lest Joseph should seem to be mentioned for no purpose, as not being the father of the Savior, he was called His father, that the genealogy might maintain sup. its place.

GREEK EX. Having given praise to God, Simeon now turns to bless them that brought the Child, as it follows, And Simeon blessed them. He gave to each a blessing, but his presage of hidden things he imparts only to the mother, in order that in the common blessing He might not deprive Joseph of the likeness of a father, but in what he says to the mother apart from Joseph he might proclaim her to be the true mother.

AMBROSE; Behold what abundant grace is extended to all men by the birth of the Lord, and how prophecy is withheld from the unbelievers, not from the righteous. Simeon also prophesies that Christ Jesus has come for the fall and rising again of many.

ORIGEN; They who explain this simply, may say that He came for the fall of unbelievers, and the rising again of believers.

CHRYS. As the light though it may annoy weak eyes, is still light; in like manner the Savior endures, though many fall away, for His office is not to destroy; but their way is madness. Wherefore not only by the salvation of the good but by the scattering of the wicked, is His power shown. For the sun the brighter it shines, is the more trying to the weak sight.

GREG. NYSS. Mark the nice distinction here observed. Salvation is said to be prepared before the face of all people, but the falling and raising is of many; for the Divine purpose was the salvation and sanctification of every one whereas the falling and lifting up stands in the will of many believers and unbelievers. But that those who were lying in unbelief should be raised up again is not unreasonable

ORIGEN; The careful interpreter will say, that no one falls who was not before standing. Tell me then, who were they who stood, for whose fall Christ came?

GREG. NYSS. But by this he signifies a fall to the very lowest, as if the punishment before the mystery of the incarnation, fell far short of that after the giving and preaching of the Gospel dispensation And those spoken of are chiefly of Israel, who must of necessity forfeit their ancient privileges, and pay a heavier penalty than any other nation, because they were so unwilling to receive Him Who had long been prophesied among them, had been worshipped, and had come forth from them. In a most especial manner then he threatens them with not only a fall from spiritual freedom, but also the destruction of their city, and of those who dwelt among them. But a resurrection is promised to believers, partly indeed as subject to the law, and about to be delivered from its bondage, but partly as buried together with Christ, and rising with Him.

GREG. NYSS. Now from these words, you may perceive through the agreement of men's minds on the word of prophecy, that one and the same God and lawgiver has spoken both in the Prophets and the New Testament. For the language of prophecy declared that there shall be a stone of falling, and a rock of offense, that they who believe on Him should not be confounded. The fall therefore is to them who are offended with the meanness of His coming in the flesh; the rising again to those who acknowledge the steadfastness of the Divine purpose.

ORIGEN; There is also a deeper meaning aimed against those who raise their voices against their Creator, saying, Behold the God of the Law and the Prophets of what sort He is! He says, I kill, and I make alive. If God then is a bloody judge and a cruel master, it is most plain that Jesus is His Son, since the same things here are written of Him, namely, that He comes for the fall and rising again of many.

AMBROSE; That is, to distinguish the merits of the just and the unjust, and according to the quality of our deeds, as a true and just Judge, to decree punishment or rewards.

ORIGEN; But we must take care lest by chance the Savior should not come to some equally for the fall and rising again; for when I stood in sin, it was first good for me to fall, and die to sin. Lastly, Prophets and Saints when they were designing some great thing, used to fall on their faces, that by their fall their sins should be the more fully blotted out. This it is that the Savior first grants to you. You were a sinner, let that which is sin fall in you, that you may thence rise again, and say, If we be dead with Him, we shall also live with Him.

CHRYS. The resurrection is a new life and conversation. For when the sensual man becomes chaste, the covetous merciful, the cruel man gentle, a resurrection takes place. Sin being dead, righteousness rises again. It follows, And for a sign which shall be spoken against.

BASIL; The sign which is spoken against is called in Scripture, the cross. For Moses, it says, made a brazen serpent, and placed it for a sign.

GREG. NYSS. He has joined together honor and dishonor. For to us Christians this sign is a token of honor, but it is a sign of contradiction, inasmuch by some indeed it is received as absurd and monstrous, by others with the greatest veneration. Or perhaps Christ Himself is termed a sign, as having a supernatural existence, and as the author of signs.

BASIL; For a sign betokens something marvelous and mysterious, which is seen indeed by the simple minded.

ORIGEN; But all the things which history relates of Christ are spoken against, not that those who believe on Him speak against Him, (for we know that all the things which are written of Him are true,) but that every thing which has been written of Him is with the unbelievers a sign which is spoken against.

GREG. NYSS. Though these things are said of the Son, yet they have reference also to His mother, who takes each thing to herself, whether it be of danger or glory. He announces to her not only her prosperity, but her sorrows; for it follows, And a sword shall pierce through your own heart.

THEOPHYL; No history tells us that Mary departed this life by being slain with the sword, therefore since not the soul but the body is killed with iron, we are left to understand that sword which is mentioned, And a sword in their lips, that is, grief because of our Lord's passion passed through her soul, who although she saw Christ the very Son of God die a voluntary death, and doubted not that He who was begotten of her flesh would overcome death, could not without grief see Him crucified.

AMBROSE; Or it shows the wisdom of Mary, that she was not ignorant of the heavenly Majesty For the word of God is living and strong, and sharper than the sharpest sword

AUG. Or by this is signified that Mary also, through whom was performed the mystery of the incarnation, looked with doubt and astonishment at the death of her Lord, seeing the Son of God so humbled as to come down even to death. And as a sword passing close by a man causes fear, though it does not strike him; so doubt also causes sorrow, yet does not kill; for it is not fastened to the mind, but passes through it as through a shadow.

GREG. NYSS. But it is not meant that she alone was concerned in that passion, for it is added, that the thoughts of many hearts may be revealed. The word that marks the non event; it is not used causatively; for when all these events took place, there followed the discovery of many men's intentions. For some confessed God on the cross, others even then ceased not from their blasphemies and revilings. Or this was said, meaning that at the time of the passion the thoughts of men's hearts should be laid open, and be corrected by the resurrection. For doubts are quickly superseded by certainty. Or perhaps by revealing may be meant, the enlightening of the thoughts, as it is often used in Scripture.

THEOPHYL; But now even down to the close of the present time, the sword of the severest tribulation ceases not to go through the soul of the Church, when with bitter sorrow she experiences the evil speaking against the sign of faith, when hearing the word of God that many are raised with Christ, she finds still more falling from the faith, when at the revealing of the thoughts of many hearts, in which the good seed of the Gospel has been sown, she beholds the tares of vice overshooting it, spreading beyond it, or growing alone.

ORIGEN; But the evil thoughts of men were revealed, that He Who died for us might slay them; for while they were hidden, it was impossible to utterly destroy them. Hence also when we have sinned we ought to say, Mine iniquity have I not hid. For if we make known our sins not only to God, but to whoever can heal our wounds, our sins will be blotted out.

Catena Aurea Luke 2
13 posted on 09/15/2018 6:07:32 AM PDT by annalex (fear them not)
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To: annalex

The Presentation in the Temple

Bartolo di Fredi (1330 – 1410)

Musée du Louvre, Paris

14 posted on 09/15/2018 6:13:54 AM PDT by annalex (fear them not)
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To: annalex

Thanks for all your icons and comments!

15 posted on 09/15/2018 2:20:35 PM PDT by Salvation ("With God all things are possible." Matthew 19:26)
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To: All

Pray for Pope Francis.

16 posted on 09/15/2018 2:29:53 PM PDT by Salvation ("With God all things are possible." Matthew 19:26)
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To: All
It's time to kneel down and pray for our nation (Sacramental Marriage)
17 posted on 09/15/2018 2:42:21 PM PDT by Salvation ("With God all things are possible." Matthew 19:26)
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To: All
Perpetual Novena for the Nation (Ecumenical)
18 posted on 09/15/2018 2:44:30 PM PDT by Salvation ("With God all things are possible." Matthew 19:26)
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To: All
Prayers for The Religion Forum (Ecumenical)
19 posted on 09/15/2018 2:59:02 PM PDT by Salvation ("With God all things are possible." Matthew 19:26)
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To: All
7 Powerful Ways to Pray for Christians Suffering in the Middle East
20 posted on 09/15/2018 3:00:00 PM PDT by Salvation ("With God all things are possible." Matthew 19:26)
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