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Catholic Caucus: Sunday Mass Readings, 03-25-18, Palm Sunday of the Lord's Passion
USCCB.org/RNAB ^ | 03-25-18 | Revised New American Bible

Posted on 03/24/2018 7:43:12 PM PDT by Salvation

March 25, 2018

Palm Sunday of the Lord's Passion

At the Procession with Palms - Gospel Mk 11:1-10

When Jesus and his disciples drew near to Jerusalem,
to Bethphage and Bethany at the Mount of Olives,
he sent two of his disciples and said to them,
"Go into the village opposite you,
and immediately on entering it,
you will find a colt tethered on which no one has ever sat.
Untie it and bring it here.
If anyone should say to you,
'Why are you doing this?' reply,
'The Master has need of it
and will send it back here at once.'"
So they went off
and found a colt tethered at a gate outside on the street,
and they untied it.
Some of the bystanders said to them,
"What are you doing, untying the colt?"
They answered them just as Jesus had told them to,
and they permitted them to do it.
So they brought the colt to Jesus
and put their cloaks over it.
And he sat on it.
Many people spread their cloaks on the road,
and others spread leafy branches
that they had cut from the fields.
Those preceding him as well as those following kept crying out:
"Hosanna!
Blessed is he who comes in the name of the Lord!
Blessed is the kingdom of our father David that is to come!
Hosanna in the highest!"

or Jn 12:12-16

When the great crowd that had come to the feast heard
that Jesus was coming to Jerusalem,
they took palm branches and went out to meet him, and cried out:
"Hosanna!
"Blessed is he who comes in the name of the Lord,
the king of Israel."
Jesus found an ass and sat upon it, as is written:
Fear no more, O daughter Zion;
see, your king comes, seated upon an ass's colt.
His disciples did not understand this at first,
but when Jesus had been glorified
they remembered that these things were written about him
and that they had done this for him.

At the Mass – Reading 1 Is 50:4-7

The Lord GOD has given me
a well-trained tongue,
that I might know how to speak to the weary
a word that will rouse them.
Morning after morning
he opens my ear that I may hear;
and I have not rebelled,
have not turned back.
I gave my back to those who beat me,
my cheeks to those who plucked my beard;
my face I did not shield
from buffets and spitting.

The Lord GOD is my help,
therefore I am not disgraced;
I have set my face like flint,
knowing that I shall not be put to shame.

Responsorial Psalm Ps 22:8-9, 17-18, 19-20, 23-24.

R. (2a) My God, my God, why have you abandoned me?
All who see me scoff at me;
they mock me with parted lips, they wag their heads:
"He relied on the LORD; let him deliver him,
let him rescue him, if he loves him."
R. My God, my God, why have you abandoned me?
Indeed, many dogs surround me,
a pack of evildoers closes in upon me;
They have pierced my hands and my feet;
I can count all my bones.
R. My God, my God, why have you abandoned me?
They divide my garments among them,
and for my vesture they cast lots.
But you, O LORD, be not far from me;
O my help, hasten to aid me.
R. My God, my God, why have you abandoned me?
I will proclaim your name to my brethren;
in the midst of the assembly I will praise you:
"You who fear the LORD, praise him;
all you descendants of Jacob, give glory to him;
revere him, all you descendants of Israel!"
R. My God, my God, why have you abandoned me?

Reading 2 Phil 2:6-11

Christ Jesus, though he was in the form of God,
did not regard equality with God
something to be grasped.
Rather, he emptied himself,
taking the form of a slave,
coming in human likeness;
and found human in appearance,
he humbled himself,
becoming obedient to the point of death,
even death on a cross.
Because of this, God greatly exalted him
and bestowed on him the name
which is above every name,
that at the name of Jesus
every knee should bend,
of those in heaven and on earth and under the earth,
and every tongue confess that
Jesus Christ is Lord,
to the glory of God the Father.

Verse Before the Gospel Phil 2:8-9

Christ became obedient to the point of death,
even death on a cross.
Because of this, God greatly exalted him
and bestowed on him the name which is above every name.

Gospel Mk 14:1—15:47

The Passover and the Feast of Unleavened Bread
were to take place in two days' time.
So the chief priests and the scribes were seeking a way
to arrest him by treachery and put him to death.
They said, "Not during the festival,
for fear that there may be a riot among the people."

When he was in Bethany reclining at table
in the house of Simon the leper,
a woman came with an alabaster jar of perfumed oil,
costly genuine spikenard.
She broke the alabaster jar and poured it on his head.
There were some who were indignant.
"Why has there been this waste of perfumed oil?
It could have been sold for more than three hundred days' wages
and the money given to the poor."
They were infuriated with her.
Jesus said, "Let her alone.
Why do you make trouble for her?
She has done a good thing for me.
The poor you will always have with you,
and whenever you wish you can do good to them,
but you will not always have me.
She has done what she could.
She has anticipated anointing my body for burial.
Amen, I say to you,
wherever the gospel is proclaimed to the whole world,
what she has done will be told in memory of her."

Then Judas Iscariot, one of the Twelve,
went off to the chief priests to hand him over to them.
When they heard him they were pleased and promised to pay him money.
Then he looked for an opportunity to hand him over.

On the first day of the Feast of Unleavened Bread,
when they sacrificed the Passover lamb,
his disciples said to him,
"Where do you want us to go
and prepare for you to eat the Passover?"
He sent two of his disciples and said to them,
"Go into the city and a man will meet you,
carrying a jar of water.
Follow him.
Wherever he enters, say to the master of the house,
'The Teacher says, "Where is my guest room
where I may eat the Passover with my disciples?"'
Then he will show you a large upper room furnished and ready.
Make the preparations for us there."
The disciples then went off, entered the city,
and found it just as he had told them;
and they prepared the Passover.

When it was evening, he came with the Twelve.
And as they reclined at table and were eating, Jesus said,
"Amen, I say to you, one of you will betray me,
one who is eating with me."
They began to be distressed and to say to him, one by one,
"Surely it is not I?"
He said to them,
"One of the Twelve, the one who dips with me into the dish.
For the Son of Man indeed goes, as it is written of him,
but woe to that man by whom the Son of Man is betrayed.
It would be better for that man if he had never been born."

While they were eating,
he took bread, said the blessing,
broke it, and gave it to them, and said,
"Take it; this is my body."
Then he took a cup, gave thanks, and gave it to them,
and they all drank from it.
He said to them,
"This is my blood of the covenant,
which will be shed for many.
Amen, I say to you,
I shall not drink again the fruit of the vine
until the day when I drink it new in the kingdom of God."
Then, after singing a hymn,
they went out to the Mount of Olives.

Then Jesus said to them,
"All of you will have your faith shaken, for it is written:
I will strike the shepherd,
and the sheep will be dispersed.

But after I have been raised up,
I shall go before you to Galilee."
Peter said to him,
"Even though all should have their faith shaken,
mine will not be."
Then Jesus said to him,
"Amen, I say to you,
this very night before the cock crows twice
you will deny me three times."
But he vehemently replied,
"Even though I should have to die with you,
I will not deny you."
And they all spoke similarly.
Then they came to a place named Gethsemane,
and he said to his disciples,
"Sit here while I pray."
He took with him Peter, James, and John,
and began to be troubled and distressed.
Then he said to them, "My soul is sorrowful even to death.
Remain here and keep watch."
He advanced a little and fell to the ground and prayed
that if it were possible the hour might pass by him;
he said, "Abba, Father, all things are possible to you.
Take this cup away from me,
but not what I will but what you will."
When he returned he found them asleep.
He said to Peter, "Simon, are you asleep?
Could you not keep watch for one hour?
Watch and pray that you may not undergo the test.
The spirit is willing but the flesh is weak."
Withdrawing again, he prayed, saying the same thing.
Then he returned once more and found them asleep,
for they could not keep their eyes open
and did not know what to answer him.
He returned a third time and said to them,
"Are you still sleeping and taking your rest?
It is enough. The hour has come.
Behold, the Son of Man is to be handed over to sinners.
Get up, let us go.
See, my betrayer is at hand."

Then, while he was still speaking,
Judas, one of the Twelve, arrived,
accompanied by a crowd with swords and clubs
who had come from the chief priests,
the scribes, and the elders.
His betrayer had arranged a signal with them, saying,
"The man I shall kiss is the one;
arrest him and lead him away securely."
He came and immediately went over to him and said,
"Rabbi." And he kissed him.
At this they laid hands on him and arrested him.
One of the bystanders drew his sword,
struck the high priest's servant, and cut off his ear.
Jesus said to them in reply,
"Have you come out as against a robber,
with swords and clubs, to seize me?
Day after day I was with you teaching in the temple area,
yet you did not arrest me;
but that the Scriptures may be fulfilled."
And they all left him and fled.
Now a young man followed him
wearing nothing but a linen cloth about his body.
They seized him,
but he left the cloth behind and ran off naked.

They led Jesus away to the high priest,
and all the chief priests and the elders and the scribes came together.
Peter followed him at a distance into the high priest's courtyard
and was seated with the guards, warming himself at the fire.
The chief priests and the entire Sanhedrin
kept trying to obtain testimony against Jesus
in order to put him to death, but they found none.
Many gave false witness against him,
but their testimony did not agree.
Some took the stand and testified falsely against him,
alleging, "We heard him say,
'I will destroy this temple made with hands
and within three days I will build another
not made with hands.'"
Even so their testimony did not agree.
The high priest rose before the assembly and questioned Jesus,
saying, "Have you no answer?
What are these men testifying against you?"
But he was silent and answered nothing.
Again the high priest asked him and said to him,
"Are you the Christ, the son of the Blessed One?"
Then Jesus answered, "I am;
and 'you will see the Son of Man
seated at the right hand of the Power
and coming with the clouds of heaven.'"
At that the high priest tore his garments and said,
"What further need have we of witnesses?
You have heard the blasphemy.
What do you think?"
They all condemned him as deserving to die.
Some began to spit on him.
They blindfolded him and struck him and said to him, "Prophesy!"
And the guards greeted him with blows.

While Peter was below in the courtyard,
one of the high priest's maids came along.
Seeing Peter warming himself,
she looked intently at him and said,
"You too were with the Nazarene, Jesus."
But he denied it saying,
"I neither know nor understand what you are talking about."
So he went out into the outer court.
Then the cock crowed.
The maid saw him and began again to say to the bystanders,
"This man is one of them."
Once again he denied it.
A little later the bystanders said to Peter once more,
"Surely you are one of them; for you too are a Galilean."
He began to curse and to swear,
"I do not know this man about whom you are talking."
And immediately a cock crowed a second time.
Then Peter remembered the word that Jesus had said to him,
"Before the cock crows twice you will deny me three times."
He broke down and wept.

As soon as morning came,
the chief priests with the elders and the scribes,
that is, the whole Sanhedrin held a council.
They bound Jesus, led him away, and handed him over to Pilate.
Pilate questioned him,
"Are you the king of the Jews?"
He said to him in reply, "You say so."
The chief priests accused him of many things.
Again Pilate questioned him,
"Have you no answer?
See how many things they accuse you of."
Jesus gave him no further answer, so that Pilate was amazed.

Now on the occasion of the feast he used to release to them
one prisoner whom they requested.
A man called Barabbas was then in prison
along with the rebels who had committed murder in a rebellion.
The crowd came forward and began to ask him
to do for them as he was accustomed.
Pilate answered,
"Do you want me to release to you the king of the Jews?"
For he knew that it was out of envy
that the chief priests had handed him over.
But the chief priests stirred up the crowd
to have him release Barabbas for them instead.
Pilate again said to them in reply,
"Then what do you want me to do
with the man you call the king of the Jews?"
They shouted again, "Crucify him."
Pilate said to them, "Why? What evil has he done?"
They only shouted the louder, "Crucify him."
So Pilate, wishing to satisfy the crowd,
released Barabbas to them and, after he had Jesus scourged,
handed him over to be crucified.

The soldiers led him away inside the palace,
that is, the praetorium, and assembled the whole cohort.
They clothed him in purple and,
weaving a crown of thorns, placed it on him.
They began to salute him with, "Hail, King of the Jews!"
and kept striking his head with a reed and spitting upon him.
They knelt before him in homage.
And when they had mocked him,
they stripped him of the purple cloak,
dressed him in his own clothes,
and led him out to crucify him.

They pressed into service a passer-by, Simon,
a Cyrenian, who was coming in from the country,
the father of Alexander and Rufus,
to carry his cross.

They brought him to the place of Golgotha
— which is translated Place of the Skull —
They gave him wine drugged with myrrh,
but he did not take it.
Then they crucified him and divided his garments
by casting lots for them to see what each should take.
It was nine o'clock in the morning when they crucified him.
The inscription of the charge against him read,
"The King of the Jews."
With him they crucified two revolutionaries,
one on his right and one on his left.
Those passing by reviled him,
shaking their heads and saying,
"Aha! You who would destroy the temple
and rebuild it in three days,
save yourself by coming down from the cross."
Likewise the chief priests, with the scribes,
mocked him among themselves and said,
"He saved others; he cannot save himself.
Let the Christ, the King of Israel,
come down now from the cross
that we may see and believe."
Those who were crucified with him also kept abusing him.

At noon darkness came over the whole land
until three in the afternoon.
And at three o'clock Jesus cried out in a loud voice,
"Eloi, Eloi, lema sabachthani?"
which is translated,
"My God, my God, why have you forsaken me?"
Some of the bystanders who heard it said,
"Look, he is calling Elijah."
One of them ran, soaked a sponge with wine, put it on a reed
and gave it to him to drink saying,
"Wait, let us see if Elijah comes to take him down."
Jesus gave a loud cry and breathed his last.

Here all kneel and pause for a short time.

The veil of the sanctuary was torn in two from top to bottom.
When the centurion who stood facing him
saw how he breathed his last he said,
"Truly this man was the Son of God!"
There were also women looking on from a distance.
Among them were Mary Magdalene,
Mary the mother of the younger James and of Joses, and Salome.
These women had followed him when he was in Galilee
and ministered to him.
There were also many other women
who had come up with him to Jerusalem.

When it was already evening,
since it was the day of preparation,
the day before the sabbath, Joseph of Arimathea,
a distinguished member of the council,
who was himself awaiting the kingdom of God,
came and courageously went to Pilate
and asked for the body of Jesus.
Pilate was amazed that he was already dead.
He summoned the centurion
and asked him if Jesus had already died.
And when he learned of it from the centurion,
he gave the body to Joseph.
Having bought a linen cloth, he took him down,
wrapped him in the linen cloth,
and laid him in a tomb that had been hewn out of the rock.
Then he rolled a stone against the entrance to the tomb.
Mary Magdalene and Mary the mother of Joses
watched where he was laid.

or Mk 15:1-39

As soon as morning came,
the chief priests with the elders and the scribes,
that is, the whole Sanhedrin held a council.
They bound Jesus, led him away, and handed him over to Pilate.
Pilate questioned him,
"Are you the king of the Jews?"
He said to him in reply, "You say so."
The chief priests accused him of many things.
Again Pilate questioned him,
"Have you no answer?
See how many things they accuse you of."
Jesus gave him no further answer, so that Pilate was amazed.

Now on the occasion of the feast he used to release to them
one prisoner whom they requested.
A man called Barabbas was then in prison
along with the rebels who had committed murder in a rebellion.
The crowd came forward and began to ask him
to do for them as he was accustomed.
Pilate answered,
"Do you want me to release to you the king of the Jews?"
For he knew that it was out of envy
that the chief priests had handed him over.
But the chief priests stirred up the crowd
to have him release Barabbas for them instead.
Pilate again said to them in reply,
"Then what do you want me to do
with the man you call the king of the Jews?"
They shouted again, "Crucify him."
Pilate said to them, "Why? What evil has he done?"
They only shouted the louder, "Crucify him."
So Pilate, wishing to satisfy the crowd,
released Barabbas to them and, after he had Jesus scourged,
handed him over to be crucified.

The soldiers led him away inside the palace,
that is, the praetorium, and assembled the whole cohort.
They clothed him in purple and,
weaving a crown of thorns, placed it on him.
They began to salute him with, "Hail, King of the Jews!"
and kept striking his head with a reed and spitting upon him.
They knelt before him in homage.
And when they had mocked him,
they stripped him of the purple cloak,
dressed him in his own clothes,
and led him out to crucify him.

They pressed into service a passer-by, Simon,
a Cyrenian, who was coming in from the country,
the father of Alexander and Rufus,
to carry his cross.

They brought him to the place of Golgotha
—which is translated Place of the Skull —
They gave him wine drugged with myrrh,
but he did not take it.
Then they crucified him and divided his garments
by casting lots for them to see what each should take.
It was nine o'clock in the morning when they crucified him.
The inscription of the charge against him read,
"The King of the Jews."
With him they crucified two revolutionaries,
one on his right and one on his left.
Those passing by reviled him,
shaking their heads and saying,
"Aha! You who would destroy the temple
and rebuild it in three days,
save yourself by coming down from the cross."
Likewise the chief priests, with the scribes,
mocked him among themselves and said,
"He saved others; he cannot save himself.
Let the Christ, the King of Israel,
come down now from the cross
that we may see and believe."
Those who were crucified with him also kept abusing him.

At noon darkness came over the whole land
until three in the afternoon.
And at three o'clock Jesus cried out in a loud voice,
"Eloi, Eloi, lema sabachthani?"
which is translated,
"My God, my God, why have you forsaken me?"
Some of the bystanders who heard it said,
"Look, he is calling Elijah."
One of them ran, soaked a sponge with wine, put it on a reed
and gave it to him to drink saying,
"Wait, let us see if Elijah comes to take him down."
Jesus gave a loud cry and breathed his last.

Here all kneel and pause for a short time.

The veil of the sanctuary was torn in two from top to bottom.
When the centurion who stood facing him
saw how he breathed his last he said,
"Truly this man was the Son of God!"


TOPICS: Catholic; General Discusssion; Prayer; Worship
KEYWORDS: catholic; jesuschrist; mk14; palmsunday
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To: All
OR:

Pray a Rosary each day for our nation.

1. Sign of the Cross: In the name of the Father, and of the Son, and of the Holy Spirit. Amen.

2. The Apostles Creed: I BELIEVE in God, the Father almighty, Creator of heaven and earth, and in Jesus Christ, His only Son, our Lord, who was conceived by the Holy Spirit, born of the Virgin Mary, suffered under Pontius Pilate, was crucified, died, and was buried. He descended into hell; on the third day he rose again from the dead; he ascended into heaven, and is seated at the right hand of God, the Father Almighty; from there He shall come to judge the living and the dead.

I believe in the Holy Spirit, the holy catholic Church, the communion of saints, the forgiveness of sins, the resurrection of the body, and the life everlasting. Amen.

3. The Lord's Prayer: OUR Father, who art in heaven, hallowed be Thy name. Thy kingdom come. Thy will be done on earth as it is in heaven. Give us this day our daily bread and forgive us our trespasses as we forgive those who trespass against us. And lead us not into temptation, but deliver us from evil. Amen.

4. (3) Hail Mary: HAIL Mary, full of grace, the Lord is with thee. Blessed art thou amongst women and blessed is the fruit of thy womb, Jesus. Holy Mary, Mother of God, pray for us sinners, now, and in the hour of our death. Amen. (Three times)

5. Glory Be: GLORY be to the Father, and to the Son, and to the Holy Spirit. As it was in the beginning, is now, and ever shall be, world without end. Amen.

6. Fatima Prayer: Oh, my Jesus, forgive us our sins, save us from the fires of hell, lead all souls to heaven, especially those in most need of your mercy.

Announce each mystery, then say 1 Our Father, 10 Hail Marys, 1 Glory Be and 1 Fatima prayer. Repeat the process with each mystery.

End with the Hail Holy Queen:
Hail, Holy Queen, Mother of Mercy, our life, our sweetness and our hope! To thee do we cry, poor banished children of Eve! To thee do we send up our sighs, mourning and weeping in this vale of tears! Turn then, most gracious advocate, thine eyes of mercy towards us; and after this, our exile, show unto us the blessed fruit of thy womb, Jesus!

O clement, O loving, O sweet Virgin Mary! Pray for us, O holy Mother of God, that we may be made worthy of the promises of Christ.

Final step -- The Sign of the Cross

The Mysteries of the Rosary By tradition, Catholics meditate on these Mysteries during prayers of the Rosary. The biblical references follow each of the Mysteries below.

The Sorrowful Mysteries

(Tuesdays and Fridays)

1. The Agony in the Garden (Matthew 26:36-46, Luke 22:39-46) [Spiritual fruit - God's will be done]
2. The Scourging at the Pillar (Matthew 27:26, Mark 15:15, John 19:1) [Spiritual fruit - Mortification of the senses]
3. The Crowning with Thorns (Matthew 27:27-30, Mark 15:16-20, John 19:2) [Spiritual fruit - Reign of Christ in our heart]
4. The Carrying of the Cross (Matthew 27:31-32, Mark 15:21, Luke 23:26-32, John 19:17) [Spiritual fruit - Patient bearing of trials]
5. The Crucifixion (Matthew 27:33-56, Mark 15:22-39, Luke 23:33-49, John 19:17-37) [Spiritual fruit - Pardoning of Injuries]

21 posted on 03/24/2018 8:19:56 PM PDT by Salvation ("With God all things are possible." Matthew 19:26)
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To: All

St. Michael the Archangel

~ PRAYER ~

St. Michael, the Archangel, defend us in battle
Be our protection against the wickedness
and snares of the devil;
May God rebuke him, we humbly pray,
and do thou, O Prince of the heavenly host,
by the power of God,
Cast into hell Satan and all the evil spirits
who prowl through the world seeking the ruin of souls.
Amen
+

22 posted on 03/24/2018 8:20:54 PM PDT by Salvation ("With God all things are possible." Matthew 19:26)
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To: All
March Devotion: Saint Joseph

Since the 16th century Catholic piety has assigned entire months to special devotions. Due to the solemnity of Saint Joseph on March 19, this month is devoted to this great saint, the foster father of Christ. "It greatly behooves Christians, while honoring the Virgin Mother of God, constantly to invoke with deep piety and confidence her most chaste spouse, Saint Joseph. We have a well grounded conviction that such is the special desire of the Blessed Virgin herself." --Pope Leo XIII

FOR OUR WORK
Glorious Saint Joseph, pattern of all who are devoted to toil, obtain for me the grace to toil in the spirit of penance, in order thereby to atone for my many sins; to toil conscientiously, putting devotion to duty before my own inclinations; to labor with thankfulness and joy, deeming it an honor to employ and to develop, by my labor, the gifts I have received from Almighty God; to work with order, peace, moderation, and patience, without ever shrinking from weariness and difficulties; to work above all with a pure intention and with detachment from self, having always before my eyes the hour of death and the accounting which I must then render of time ill-spent, of talents unemployed, of good undone, and of my empty pride in success, which is so fatal to the work of God. All for Jesus, all through Mary, all in imitation of thee, 0 Patriarch Joseph! This shall be my motto in life and in death. Amen.

FOR THE INTERCESSION OF SAINT JOSEPH
O Joseph, virgin-father of Jesus, most pure spouse of the Virgin Mary, pray every day for us to the same Jesus, the Son of God, that we, being defended by the power of His grace and striving dutifully in life, may be crowned by Him at the hour of death.

Prayer Source: Prayer Book, The by Reverend John P. O'Connell, M.A., S.T.D. and Jex Martin, M.A., The Catholic Press, Inc., Chicago, Illinois, 1954

St. Joseph
St. Joseph was an ordinary manual laborer although descended from the royal house of David. In the designs of Providence he was destined to become the spouse of the Mother of God. His high privilege is expressed in a single phrase, "Foster-father of Jesus." About him Sacred Scripture has little more to say than that he was a just man-an expression which indicates how faithfully he fulfilled his high trust of protecting and guarding God's greatest treasures upon earth, Jesus and Mary.

The darkest hours of his life may well have been those when he first learned of Mary's pregnancy; but precisely in this time of trial Joseph showed himself great. His suffering, which likewise formed a part of the work of the redemption, was not without great providential import: Joseph was to be, for all times, the trustworthy witness of the Messiah's virgin birth. After this, he modestly retires into the background of holy Scripture.

Of St. Joseph's death the Bible tells us nothing. There are indications, however, that he died before the beginning of Christ's public life. His was the most beautiful death that one could have, in the arms of Jesus and Mary. Humbly and unknown, he passed his years at Nazareth, silent and almost forgotten he remained in the background through centuries of Church history. Only in more recent times has he been accorded greater honor. Liturgical veneration of St. Joseph began in the fifteenth century, fostered by Sts. Brigid of Sweden and Bernadine of Siena. St. Teresa, too, did much to further his cult.

At present there are two major feasts in his honor. On March 19 our veneration is directed to him personally and to his part in the work of redemption, while on May 1 we honor him as the patron of workmen throughout the world and as our guide in the difficult matter of establishing equitable norms regarding obligations and rights in the social order.

Excerpted from The Church's Year of Grace, Pius Parsch.

St. Joseph is invoked as patron for many causes. He is the patron of the Universal Church. He is the patron of the dying because Jesus and Mary were at his death-bed. He is also the patron of fathers, of carpenters, and of social justice. Many religious orders and communities are placed under his patronage.

Patron: Against doubt; against hesitation; Americas; Austria; Diocese of Baton Rouge, Louisiana; California; Belgium; Bohemia; bursars; cabinetmakers; Canada; Carinthia; carpenters; China; Church; confectioners; craftsmen; Croatian people (in 1687 by decree of the Croatian parliament) dying people; emigrants; engineers; expectant mothers; families; fathers; Florence, Italy; happy death; holy death; house hunters; immigrants; interior souls; Korea; laborers; Diocese of La Crosse, Wisconsin; Archdiocese of Louisville, Kentucky; Diocese of Manchester, New Hampshire; Mexico; Diocese of Nashville, Tennessee; New France; New World; Oblates of Saint Joseph; people in doubt; people who fight Communism; Peru; pioneers; pregnant women; protection of the Church; Diocese of San Jose, California; diocese of Sioux Falls, South Dakota; social justice; Styria, Austria; travelers; Turin Italy; Tyrol Austria; unborn children Universal Church; Vatican II; Viet Nam; Diocese of Wheeling-Charleston West Virginia; wheelwrights; workers; working people.

Symbols: Bible; branch; capenter's square; carpenter's tools; chalice; cross; hand tools; infant Jesus; ladder; lamb; lily; monstrance; old man holding a lily and a carpenter's tool such as a square; old man holding the infant Jesus; plane; rod.

 

 
Prayer to St. Joseph

Pope Pius X composed this prayer to St. Joseph, patron of working people, that expresses concisely the Christian attitude toward labor. It summarizes also for us the lessons of the Holy Family's work at Nazareth.

Glorious St. Joseph, model of all who devote their lives to labor, obtain for me the grace to work in the spirit of penance in order thereby to atone for my many sins; to work conscientiously, setting devotion to duty in preference to my own whims; to work with thankfulness and joy, deeming it an honor to employ and to develop by my labor the gifts I have received from God; to work with order, peace, moderation, and patience, without ever shrinking from weariness and difficulties; to work above all with a pure intention and with detachment from self, having always before my eyes the hour of death and the accounting which I must then render of time ill spent, of talents wasted, of good omitted, and of vain complacency in success, which is so fatal to the work of God.

All for Jesus, all through Mary, all in imitation of you, O Patriarch Joseph! This shall be my motto in life and in death, Amen.

Litany of Saint Joseph
Lord, have mercy on us.
Christ, have mercy on us.
Lord, have mercy on us.
Christ, hear us.
Christ, graciously hear us.
God, the Father of Heaven, have mercy on us.
God, the Son, Redeemer of the world, have mercy on us.
God, the Holy Ghost, have mercy on us.
Holy Trinity, One God, have mercy on us.
Holy Mary, pray for us.
Holy Joseph,
pray for us.
Illustrious Son of David, pray for us.
Light of the Patriarchs, pray for us.
Spouse of the Mother of God, pray for us.
Chaste Guardian of the Virgin, pray for us.
Foster-Father of the Son of God, pray for us.
Faithful Protector of Christ, pray for us.
Head of the Holy Family, pray for us.
Joseph most just, pray for us.
Joseph most chaste, pray for us.
Joseph most prudent, pray for us.
Joseph most courageous, pray for us.
Joseph most obedient, pray for us.
Joseph most faithful, pray for us.
Mirror of patience, pray for us.
Lover of poverty, pray for us.
Model of working men, pray for us.
Ornament of the domestic life, pray for us.
Guardian of virgins, pray for us.
Pillar of the family, pray for us.
Consoler of the miserable, pray for us.
Hope of the sick, pray for us.
Patron of the dying, pray for us.
Terror of demons, pray for us.
Protector of the Holy Church,
pray for us.
Lamb of God, who takest away the sins of the world, Spare us, O Lord.
Lamb of God, who takest away the sins of the world,
Graciously hear us, O Lord.
Lamb of God, who takest away the sins of the world,
Have mercy on us.
V. He hath made him master of His house.
R. And ruler of all His possessions.

Let us pray.
O God, who in Thy ineffable providence didst vouchsafe to choose blessed Joseph to be the Spouse of Thy most holy Mother: grant, we beseech Thee, that we may have him for our intercessor in Heaven, whom on earth we venerate as out most holy Protector. Who livest and reignest world without end. Amen.

Was St. Joseph a tzadik?
St. Joseph: Patron saint of three Popes [Catholic Caucus]
St. Joseph and the Staircase
St. Joseph, Foster Father, Novena [Catholic/Orthodox Caucus]
Patron of a “Happy Death” A Special Role for St. Joseph [Catholic/Orhtodox Caucus]
Lists Every Catholic Should be Familiar With: The 7 Sorrows and 7 Joys of St. Joseph
Catholic Group Blasts Pelosi For Invoking St. Joseph on Pro-Abortion Health Care Bill
THE SEVEN SORROWS AND SEVEN JOYS OF ST. JOSEPH
Joseph, Mary and Jesus: A Model Family
Season of Announcement - Revelation to Joseph

In hard times, don't forget about the humble carpenter Joseph
Saint Joseph: Complete submission to the will of God (Pope Benedict XVI) (Catholic/Orthodox Caucus)
St. Joseph as Head of the Holy Family (Catholic/Orthodox Caucus)
St. Joseph, Patron of a Peaceful Death [Catholic Caucus]
Octave: St. Joseph, A 'Man’s Man', Calling Men to Jesus
St. Teresa de Avila's Devotion to St. Joseph (Catholic Caucus)
Catholic Men's National Day of Prayer, MARCH 15, 2008, The Solemnity of St. Joseph (Catholic Caucus)
The Role and Responsibility of Fatherhood - St. Joseph as Model
St. Joseph - Foster Father of Jesus
Some divine intervention in real estate-[Bury St. Joseph Statues in Ground]

Many Turn To Higher Power For Home Sales
St. Joseph the Worker, Memorial, May 1
Catholic Devotions: St. Joseph the Worker
Nothing Will Be Denied Him (St. Joseph)
The Heart of a Father [St. Joseph]
St. Joseph's DAY
Quemadmodum Deus - Decree Under Blessed Pius IX, Making St. Joseph Patron of the Church
Father & Child (Preaching on St. Joseph)
March 19 - Feast of St. Joseph - Husband of Mary - Intercessor of civil leaders
St. Joseph's Spirit of Silence

St. Joseph's Humility (By St. Francis de Sales)
St. Joseph [Husband of the Blessed Virgin Mary], Solemnity, March 19
St Joseph’s Paternal Love
The Heart of St. Joseph
MORE THAN PATRON OF HOMES, IT'S TIME FOR ST. JOSEPH TO GAIN HIGHEST OF RECOGNITION [Fatherhood]
The Importance of Devotion to St. Joseph
St. Francis de Sales on St. Joseph (Some Excerpts for St. Joseph's Day 2004)
St. Joseph: REDEMPTORIS CUSTOS (Guardian Of The Redeemer)
(Saint) Joseph the Patriarch: A Reflection on the Solemnity of St. Joseph
How I Rediscovered a "Neglected" Saint: Work of Art Inspires Young Man to Rediscover St. Joseph


Novena to Saint Joseph

O Saint Joseph, whose protection is so great, so strong, so prompt before the throne of God, I place in you all my interests and desires.

O Saint Joseph, assist me by your powerful intercession and obtain for me from your Divine Son all spiritual blessings through Jesus Christ, Our Lord; so that having engaged here below your heavenly power, I may offer my thanksgiving and homage to the most loving of Fathers.

O Saint Joseph, I never weary contemplating you and Jesus asleep in your arms; I dare not approach while He reposes near your heart. Press Him in my name and kiss His fine head for me, and ask Him to return the Kiss when I draw my dying breath, Amen.

O Saint Joseph, hear my prayers and obtain my petitions. O Saint Joseph, pray for me. (mention your intention)

St. Joseph Novena

O good father Joseph! I beg you,  by all your sufferings, sorrows and joys, to obtain for me what I ask.

(Here name your petition).

Obtain for all those who have asked my prayers, everything that is useful to them in the plan of God. Be near to me in my last moments, that I may eternally sing the praises of Jesus, Mary and Joseph. Amen.

(Our Father, Hail Mary, Glory Be)


23 posted on 03/24/2018 8:21:33 PM PDT by Salvation ("With God all things are possible." Matthew 19:26)
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March, 2018

The Holy Father's Prayer Intention

Formation in Spiritual Discernment: That the Church may appreciate the urgency of formation in spiritual discernment, both on the personal and communitarian levels.


24 posted on 03/24/2018 8:24:27 PM PDT by Salvation ("With God all things are possible." Matthew 19:26)
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Daily Gospel Commentary

Passion (Palm) Sunday
Commentary of the day
Saint Andrew of Crete (660-740), monk and Bishop
Sermon for Palm Sunday; PG 97,1002

“Hosanna! Blessed is he who comes in the name of the Lord, the king of Israel!” (Jn 12:13)

Have courage, daughter of Zion, do not be afraid. “Behold, your king comes to you, humble and mounted on a colt, the foal of a beast of burden” (Zec 9:9). He is coming who is everywhere present and pervades all things; he is coming to achieve in you his work of universal salvation. He is coming “who came to call to repentance not the righteous but sinners” (Lk 5:32), coming to recall those who have strayed into sin. Do not be afraid, then: “God is in the midst of you, and you shall not be shaken” (Ps 46[45]:6) Receive him with open, outstretched hands, for it was on his own hands that he sketched you. Receive him who laid your foundations on the palms of his hands. Receive him, for he took upon himself all that belongs to us except sin, to consume what is ours in what is his... Rejoice exceedingly, daughter of Jerusalem, sing and leap for joy... “Be enlightened, for the light has come to you and the glory of the Lord has risen over you” (Is 60:1).

What kind of light is this? It is that “which enlightens every man coming into the world” (Jn 1:9). It is the everlasting light... revealed in time, the light manifested in the flesh although hidden by nature, the light that shone round the shepherds and guided the Magi. It is the light that was in the world from the beginning, through which the world was made yet the world did not know it. It is that light which came to its own, and its own people did not receive it.

And what is this glory of the Lord? Clearly it is the cross on which Christ was glorified, he, the radiance of the Father's glory, even as he said when he faced his passion: “Now is the Son of Man glorified, and God is glorified in him, and will glorify him at once” (Jn 13:31). The glory of which he speaks here is his lifting up on the cross, for Christ's glory is his cross and his exaltation upon it, as he plainly says: “When I have been lifted up, I will draw all men to myself” (Jn 12:32).

25 posted on 03/24/2018 8:26:48 PM PDT by Salvation ("With God all things are possible." Matthew 19:26)
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Zenit.org

Archbishop Follo: Palm Sunday’s Liturgy of Passion

We are invited to welcome Christ to Jerusalem with joy in our hearts, to walk with Him on the path of a passionate love: the Way of the Cross.

March 22, 2018Sunday Readings

Wikimedia Commons

Roman Rite – Palm Sunday of the Lord’s Passion- Year B – March 25, 2018
Is 50.4-7; Ps 22; Phil 2, 6-11; Mk 14,1-15,47

Ambrosian Rite
Is 52, 13-53.12; Ps 88; Heb 12.1b-3; Jn 11.55-12.11
Authentic Week – Palm Sunday in the Passion of the Lord

1) From the wood of the palms to the wood of the Cross.

Today begins the passion of love of Jesus Christ, our Savior. The Palm Sunday rites invite us to participate in the joy of the Jewish people who witness the solemn and festive entrance of Jesus in Jerusalem:

– the palms that people shake as a sign of victory,

– the cloaks lying on the ground to honor the Messiah who enters on the back of a donkey,

– the festive hosanna of the children and the people,

– the triumphal procession that acclaims Christ Jesus, King of kings and Lord of lords.

It is natural to identify oneself with that festive crowd, to sing those songs, and to participate in that triumph.

Unfortunately, the exaltation of the feast lasts very little and is transformed very quickly into humiliation and death. To go from the joy of the triumph of the palms to that one of the resurrection, Christ must go through the hard experience of the passion, the cross, and death. Humanely speaking, it is a very difficult path to understand and the second reading of today’s Mass makes us aware of this mysterious journey: Christ Jesus, though he was in the form of God, did not regard equality with God something to be grasped. Rather, he emptied himself, taking the form of a slave, coming in human likeness; and found human in appearance, he humbled himself, becoming obedient to the point of death, even death on a cross.“(Phil 2: 6-8)

In the austere liturgy of the Good Friday we will listen to these words and to the following ones: “Because of this, God greatly exalted him and bestowed on him the name which is above every name, that at the name of Jesus every knee should bend, of those in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father“(ibid. 2, 9-11).

Lowering and exaltation: this is the key to understanding the paschal mystery. Here is the key to penetrating the amazing design of God that is accomplished in the events of Easter.

The kingship of Christ is expressed in this lowering, in this total dispossession, and in becoming a servant and a slave in a profound and complete humiliation.

In fact, the reading of the Passion of Christ puts before our eyes the terrible scenes of the passion of Jesus: his physical and moral suffering, the kiss of Judas, the abandonment by the disciples, the trial before Pilate, the insults and the taunts, the conviction, the painful way, the crucifixion and, at the end, the most mysterious suffering: “My God, my God, why have you forsaken me?”. A loud cry, and then death.

Why all of this? The beginning of the Eucharistic prayer gives us the answer: “He, who was sinless, accepted the passion for us sinners and, delivering himself to an unjust condemnation, carried the burden of our sins. With his death, he washed our faults and with his resurrection, he acquired salvation for us “(Preface).

This is why our Eucharistic(= grateful) celebration expresses gratitude and love to the One who sacrificed himself for us, to the Servant of God who, as the prophet had said, did not oppose resistance, did not retreat but presented his back to the scougers, and did not turn away his face from insults and spitting (cf. Is 50, 4-7).

If, on the one hand, the whole history (that of humanity, that of the Church and that of each one of us) is definitely marked by the passion of love that the Son of God suffered and offered for us, on the other hand we are called to proclaim also the glory of God the Father and his infinite mercy. Immersed in death and in the cross, attracted by the Crucifix, we can truly take part

– in his glorious resurrection, that has defeated the power of death and gives us life forever;

– in his kingship, which uses the power of Love and knows how to derive good from evil, to soften a hardened heart, and to ignite hope in the deepest darkness;

– in his priesthood, which makes him stand before the Father with open arms to serve him in praise and to take his love to all men and women.

2) The passionate offer of Christ.

I think that it is correct to state that, for the evangelist Mark, the common thread of the story of the passion we read today is the prayer of Jesus to the Father. It is a prayer that expresses a sort of inner laceration, but, beyond everything, there is a fundamental point: the awareness of his filial relationship with God: “Abba”, father. It is an awareness that never fails even in the trial. And it is precisely here that the imploring is born: “Everything is possible for you. Remove this cup from me “. If God is a Father and can do everything, why does he not take his son away from the trial? This is the spontaneous question of man, also of the man-Jesus. But after the imploring, come the renewed trust and the abandonment without reserve: “But not what I want, but what you want”. If at the beginning of the episode of Jesus in the Garden of Olives we see an anguished and frightened Jesus, at the end – after the prayer – we see a Jesus who has rediscovered serenity and firmness: “Get up, come on, he who betrays me is near “. The Father did not take Jesus away from the Cross, but he helped him to lay on it and bear the fruits of eternal life.

It is the love of the Father who sends the Son on the Cross. He offers his Son for the salvation of the world. At the same time, it is the love of the Son who does not “judge” the world but sacrifices himself for the love of the Father and for the salvation of the world. By giving himself to the Father through the sacrifice of the cross, Jesus offers – at the same time – himself to the world: to every single person and to the whole of humanity in need of mercy.

I’d like to end these reflections on Palm Sunday, inviting you to live it in praise as did those who welcomed Jesus in Jerusalem with their “hosannas”, and in thanksgiving, because even the Holy Week is great. Our Lord and brother Jesus will renew the greatest gift you can imagine: he will give us his life, his body and blood, and his love.

Let’s respond to this great gift following the example of Consecrated Virgins and donate ourselves, our time, our prayer, and our being in deep communion of love with Christ who suffers, dies and rises for us. Let’s lay down before Christ our life and ourselves in an attitude of gratitude and adoration like the virgins on the day of their consecration. Doing so, we will also imitate the people of Jerusalem, who spread their cloaks in front of Messiah moving among them, accepting the invitation of St. Andrew, Bishop of Crete: “Let’s humbly lay ourselves before Christ, instead of the tunics or the inanimate branches and the green fronds that brighten the eyes only for a few hours and are destined to lose, with the sap, also their green. Let’s stretch ourselves covered with his grace, or rather, covered of him … and prostrate ourselves at his feet like tunics lying down … to be able to offer to the winner of death not simple palm branches, but trophies of victory. By shaking the spiritual branches of the soul let’s, together with the children, everyday devoutly acclaim: “Blessed is he who comes in the name of the Lord, the king of Israel” (PG 97, 994).

 

Patristic reading

Golden Chain

on Mark 14: 1 – 9

Pseudo-Jerome: Let us now sprinkle our book, and our thresholds, with blood, and put the scarlet thread around the house of our prayers, and bind scarlet on our hand, as was done to Zarah (Gn 38,30), that we may be able to say that the red heifer () is slain in the valley (Dt 21,4). For the Evangelist, being about to speak of the slaying of Christ, premises, “After two days was the feast of the Passover, and of unleavened bread.”
Bede, Marc., iv, 43: Pascha, which in Hebrew is, phase, is not called from Passion, as many think, but from passing over, because the destroyer, seeing the blood on the doors of the Israelites, passed by them, and did not smite them; or the Lord Himself, bringing aid unto His people, walked above them.
Pseudo-Jerome: Or else, phrase, is interpreted as a passing over, but Pascha means sacrifice. In the sacrifice of the lamb, and the passing of the people through the sea, or through Egypt, the Passion of Christ is prefigured, and the redemption of the people from hell, when He visits us after two days, that is, when the moon is most full, and the age of Christ is perfect, that when no part at all of it is dark, we may eat the flesh of the Lamb without spot, Who (p. 274) taketh away the sins of the world, in one house, that is, in the Catholic Church, shod with charity, and armed with virtue.
Bede: The difference according to the Old Testament between the Passover and the feast of unleavened bread was, that the day alone on which the lamb was slain in the evening, that is, the fourteenth moon of the first month, was called Passover. But on the fifteenth moon, when they came out of Egypt, the feast of unleavened bread came on, which solemn time was appointed for seven days, that is, up to the twenty-first day of the same month in the evening. But the Evangelists indifferently use the day of unleavened bread for the Passover, and the Passover for the days of unleavened bread. Wherefore Mark also here says, “After two days was the feast of the Passover, and of unleavened bread,” because the day of the Passover was also ordered to be celebrated on the days of unleavened bread, and we also, as it were, keeping a continual passover, ought always to be passing out of this world.
Pseudo-Jerome: But iniquity came forth in Babylon from the princes, who ought to have purified the temple and the vessels, and themselves according to the law, in order to eat the lamb.
Wherefore there follows: “And the Chief Priests and the Scribes sought how they might take Him by craft, and put him to death.”
Now when the head is slain, the whole body is rendered powerless, wherefore these wretched men slay the Head. But they avoid the feast day, which indeed befits them, for what feasting can there be for them, who have lost life and mercy?
Wherefore it goes on: “But they said, Not on the feast day, lest there be an uproar of the people.”
Bede: Not indeed, as the words seem to imply, that they feared the uproar, but they were afraid lest He should be taken out of their hands by the aid of the people.
Theophylact: Nevertheless, Christ Himself had determined for Himself the day of His Passion; for He wished to be crucified on the Passover, because He was the true Passover.

7403 Mc 14,3-9

Bede: The Lord when about to suffer for the whole world, and to redeem all nations with His Blood, dwells in Bethany, that is, in the house of obedience.
Wherefore it is said, “And being in Bethany in the house of Simon the leper, as he sat at meat, there came a woman.”
Pseudo-Jerome: For the fawn amongst the stags ever comes back to his couch, that is, the Son, obedient to the Father even unto death, seeks for obedience from us.
Bede: He says “of Simon the leper”, not because he remained still a leper at that time, but because having once been such, he was healed by Our Saviour; his former name is left, that the virtue of the Healer may be made manifest.
Theophylact: But although the four Evangelists record the anointing by a woman, there were two women and not one; one described by John, the sister of Lazarus; it was she who six days before the Passover anointed the feet of Jesus; another described by the other three Evangelists. Nay, if you examine, you will find three; (p. 276) for one is described by John, another by Luke, a third by the other two. For that one described by Luke is said to be a sinner and to have come to Jesus during the time of His preaching; but this other described by Matthew and Mark is said to have come at the time of the Passion, nor did she confess that she had been a sinner.
Augustine, de Con. Evan., ii, 79: I however think that nothing else can be meant, but that the sinner who then came to the feet of Jesus was none other than the same Mary who did this twice; once, as Luke relates it, when coming for the first time with humility and tears she merited the remission of her sins. For John also relates this, when he began to speak of the raising of Lazarus before He came to Bethany, saying, “It was that Mary which anointed the Lord with ointment, and wiped His feet with her hair, whose brother Lazarus was sick.” (Jn 11,2)
But what she again did at Bethany is another act, unrecorded by Luke, but mentioned in the same way by the other three Evangelists. In that therefore Matthew and Mark say that the head of the Lord was anointed by the woman, whilst John says the feet, we must understand that both the head and the feet were anointed by the woman. Unless because Mark has said that she broke the box in order to anoint His head, any one is so fond of cavilling as to deny that, because the box was broken, any could remain to anoint the feet of the Lord. But a man of a more pious spirit will contend that it was not broken so as to pour out the whole, or else that the feet were anointed before it was broken, so that there remained in the unbroken box enough to anoint the head.
Bede: Alabaster is a sort of white marble, veined with various colors which is often hollowed out for boxes of ointment, because it keeps things of that nature most uncorrupt. Nard is an aromatic shrub of a large and thick root, but short, black and brittle; though unctuous, it smells like cypress, and has a sharp taste, and small and dense leaves. Its tops spread themselves out like ears of corn, therefore, its gift being double, perfumers make much of the spikes and the leaves of the nard. And this is what is meant by Mark, when he says “spikenard very precious”, that is, the ointment which Mary brought for the Lord was not made of the root of nard, but even, what made it more precious, by the addition of the spikes and the leaves, the gratefulness of its smell and virtue was augmented.
Theophylact, Matthew 26:2 : (p. 277) Or as is said in Greek, of pistic nard, that is, faithful, because the ointment of the nard was made faithfully and without counterfeit.
Augustine, de Con. Evan. ii, 78: It may appear to be a contradiction, that Matthew and Mark after mentioning “two days” and “the Passover”, and afterwards that Jesus was in Bethany, where that precious ointment is mentioned; whilst John, just before he speaks of the anointing, says, that Jesus came into Bethany six days before the feast. (Jn 12,1) But those persons who are troubled by this, are not aware that Matthew and Mark do not place that anointing in Bethany immediately after that two days of which he foretold, but by way of recapitulation at the time when there were yet six days to the Passover.
Pseudo-Jerome: Again in a mystic sense, Simon the leper means the world, first infidel, and afterwards converted, and the woman with the alabaster box, means the faith of The Church, who says, My spikenard sendeth forth its smell. It is called pistic nard, that is, faithful and precious. The house filled with the smell of it is heaven and earth; the broken alabaster box is carnal desire, which is broken at the Head, from which the whole body is framed together, whilst He was reclining, that is, humbling Himself, that the faith of the sinner might be able to reach Him, for she went up from the feet to the head, and down from the head to the feet by faith, that is, to Christ and to His members.
It goes on: “And there were some that had indignation within themselves, and said, Why was this loss of the ointment?”
By the figure synecdoche, one is put for many, and many for one; for it is the lost Judas who finds loss in salvation; thus in the fruitful vine rises the snare of death. Under the cover of his avarice, however, the mystery of faith speaks; for our faith is bought for three hundred pence, in our ten senses (denarii, i.e. ten senses), that is, our inward and outward senses which are again trebled by our body, soul and spirit.
Bede: and in that he says, “And they murmured against her,” we must not understand this to be spoken of the faithful Apostles, but rather of Judas mentioned in the plural.
Theophylact: Or else, it appears to be aptly implied that many disciples murmured against the woman, because they had often heard our Lord talking of alms. Judas, however, was indignant, but not with the same feeling, but on account of his love of money, and filthy gain; (p. 278) wherefore John also records him alone, as accusing the woman with a fraudulent intent. But he says, “They murmured against her,” meaning that they troubled her with reproaches, and hard words. Then Our Lord reproves His disciples, for throwing obstacles against the wish of the woman.
Wherefore it goes on: “And Jesus said, Let her alone, why trouble ye her?” For after she had brought her gift, they wished to prevent her purpose by their reproaches.
Origen, on Matthew, 35: For they were grieved at the waste of the ointment, which might be sold for a large sum and given to the poor. This however ought not to have been, for it was right that it should be poured over the head of Christ, with a holy and fitting stream; wherefore it goes on, “She hath wrought a good work on me.”
And so effectual is the praise of this good work, that it ought to excite all of us to fill the head of the Lord with sweet-smelling and rich offerings, that of us it may be said that we have done a good work over the head of the Lord. For we always have with us, as long as we remain in this life, the poor who have need of the care of those who have made progress in the word, and are enriched in the wisdom of God; they are not however able always day and night to have with them the Son of God, that is, the Word and Wisdom of God.
For it goes on: “For ye have the poor always with you, and whensoever ye will ye may do them good; but me ye have not always.
Bede: To me, indeed, He seems to speak of His bodily presence, that He should by no means be with them after His Resurrection, as He then was living with them in all familiarity.
Pseudo-Jerome: He says also, “She hath wrought a good work on me,” for whosoever believes on the Lord, it is counted unto Him for righteousness. For it is one thing to believe Him, and to believe on Him, that is, to cast ourselves entirely upon Him.
It goes on: “She hath done what she could, she is come aforehand to anoint My Body to the burying.”
Bede: As if the Lord said, What ye think is a waste of ointment is the service of my burial.

Theophylact: For “She is come aforehand” as though led by God “to anoint my body”, as a sign of my approaching burial; by which He confounds the traitor, as if He said, With what conscience canst thou confound the woman, who anoints my body to the burial, and dost not (p. 279) confound thyself, who wilt deliver me to death? But the Lord makes a double prophecy; one that the Gospel shall be preached over the whole world, another that the dead of the woman shall be praised.
Wherefore it goes on: “Verily I say unto you, Wheresoever this Gospel shall be preached throughout the whole world, this also that she hath done shall be spoken of for a memorial of her.”
Bede: Observe, also, that as Mary won glory throughout the whole world for the service which she rendered to the Lord, so, on the contrary, he who was bold enough to reprove her service, is held in infamy far and wide; but the Lord in rewarding the good the due praise has passed over in silence the future shame of the impious.


26 posted on 03/24/2018 8:30:41 PM PDT by Salvation ("With God all things are possible." Matthew 19:26)
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Arlington Catholic Herald

Our Eastern Gate

GOSPEL COMMENTARY MK 14:1-15:47

Eight major gates give entry into the holy and ancient city of Jerusalem. The largest is the Eastern Gate, sometimes called the "Beautiful Gate" or the "Golden Gate." It is unique among the historic gates because it is the only one that is completely sealed up, preventing entry.

Jewish tradition had said that the Messiah would come to Jerusalem through the Eastern Gate to take possession of the sacred city and bring victory and judgment. To prevent this, Suleiman the Magnificent sealed the gate in the 16th century and it has remained sealed ever since for half a millennium.

Actually, the gate through which Jesus passed on Palm Sunday was the predecessor of the present gate. But, on that first Palm Sunday, the Messiah did come to His city to bring judgment and victory. The Eastern Gate looms large in Jewish prophecy and tradition. What about our Eastern Gate, what Anglican priest-poet Malcolm Guite calls "the holy city of my heart?" Is the gate of our heart open to the Savior? Is our life allowing entry to Christ or is our soul barricaded against the serious demands of the Lord? Ours are not the two ton stones of Suleiman the Magnificent. Our stones that prevent the entry of Jesus into our life are wrong relationships, anger, greed, the excesses of ambition or the silent cancer of cynicism. We all know how easy it is to get captured by spiritual enthusiasm on Ash Wednesday, Palm Sunday, Good Friday or Easter Sunday. That spiritual veneer quickly fades and we experience what the poet Malcolm Guite calls the "dreadful emptiness of a perverted temple" that is, a temple from which God is gone. The temple of our soul needs repeated spiritual cleansing to reopen the way for the Lord.

The Savior comes to us not astride a donkey, amid waving palms and sonorous cries of "Hosanna." The Lord comes to us in the dark corners of our life, in the disappointments of our friendships, in the regular reminders of our mortality, in the yearnings we have for order, peace and a spiritually coherent life.

Each Lent and each Easter season, the Lord invites us not to experience surface emotions but to join Him on a journey. It is a journey that takes courage and patience. It requires courage because a change in the pattern and priorities of our life is never easy. The siren call of the old ways is always there pulling us back to old ways and familiar vices. It takes patience because spiritual transformation doesn't happen overnight. But it can begin if we start to remove those gigantic stones that block the gateway to our heart, our mind and our soul. These stones are not easily removed, but when they are, new light will enter our life.

Today's Passion account shows us lives where the stones are not removed in Judas, the chief priests and scribes, the false witnesses. We also see lives where the stones have been or will be removed in Peter, Simon of Cyrene and the woman with the alabaster jar. This Sunday, as we recall Jesus' entry into Jerusalem, let us look at whether we are ready to allow the Lord to enter our life through our "Eastern Gate." Will we make our life His home? Are we ready to remove some of the stones of our own making that block His way?

Fr. Krempa is pastor of St. Bridget of Ireland Church in Berryville.


27 posted on 03/24/2018 8:38:21 PM PDT by Salvation ("With God all things are possible." Matthew 19:26)
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https://www.theworkofgod.org/Devotns/Euchrist/HolyMass/gospels.asp?key=170

Year B - Passion (Palm)Sunday

Blessed is He who comes in the name of the Lord
Mark 11:1-10
1 When they were approaching Jerusalem, at Bethphage and Bethany, near the Mount of Olives, he sent two of his disciples
2 and said to them, “Go into the village ahead of you, and immediately as you enter it, you will find tied there a colt that has never been ridden; untie it and bring it.
3 If anyone says to you, ‘Why are you doing this?’ just say this, ‘The Lord needs it and will send it back here immediately.’ “
4 They went away and found a colt tied near a door, outside in the street. As they were untying it,
5 some of the bystanders said to them, “What are you doing, untying the colt?”
6 They told them what Jesus had said; and they allowed them to take it.
7 Then they brought the colt to Jesus and threw their cloaks on it; and he sat on it.
8 Many people spread their cloaks on the road, and others spread leafy branches that they had cut in the fields.
9 Then those who went ahead and those who followed were shouting, “Hosanna! Blessed is the one who comes in the name of the Lord!
10 Blessed is the coming kingdom of our ancestor David! Hosanna in the highest heaven!”

Inspiration of the Holy Spirit - From the Sacred Heart of Jesus
If you were to see what I saw, the enthusiasm of all the people welcoming me to Jerusalem, you would think that I was a very powerful leader with nothing to fear for his life. But this was the opposite, I was receiving a show of hypocrisy, a reception to my death.

Except for a handful of those people, everybody turned their backs to me when I was being judged and condemned for doing the work of God.

I am sure you would be very disappointed of those people, wouldn’t you? What I am about to tell you is the truth, something to make you think.

All my followers, yes, including you, will have those moments of acclamation and praise, of joy and celebration because I am coming into their lives, but when temptation comes, they forget about me and condemn me to death. Yes. It is sin that put me on the cross, your sins and the sins of the whole world.

It is a terrifying thought but at the same time it must be your meditation so that you strengthen yourself against temptations and remember how much you cost me, that I paid for your soul with my own suffering and death.

And yet I want to remind you that praising is a very powerful kind of prayer, it is the prayer of the angels who constantly praise God for his glory, holiness, majesty, honor, omnipotence, power, wisdom and love.

My child, praise the Lord, bless the Lord and thank the Lord constantly for the gift of your life and for His divine attributes. Start your day praising, blessing and thanking God, live your day praising, blessing and thanking God, go to bed praising, blessing and thanking God; so that your soul will even praise, bless and thank God during your sleep.

Author: Joseph of Jesus and Mary


28 posted on 03/24/2018 8:40:54 PM PDT by Salvation ("With God all things are possible." Matthew 19:26)
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Archdiocese of Washington

See What the End Shall Be – Palm Sunday

March 24, 2018

The Passion, which we read in the Palm Sunday liturgy, is too long to comment on in detail, so we will only examine a portion of it here.

It may be of some value to examine the problems associated with the more moderate range of personalities involved. The usual villains (the Temple leaders, Judas, and the recruited crowd shouting, “Crucify him!”) are unambiguously wicked and display their sinfulness openly, but there are others involved whose struggles and neglectfulness are more subtle, yet no less real. It is in examining these figures that we can learn a great deal about ourselves, who, though we may not openly shout, “Crucify him,” are often not as unambiguously holy and heroic as Jesus’ persecutors are wicked and bold.

As we read the Passion we must understand that this is not merely an account of the behavior of people long gone, this is a portrait of you and me; we do these things.

I. The Perception that is Partial – Near the beginning of today’s Passion account, the apostles, who are at the Last Supper with Jesus, are reminded of what the next days will hold. Jesus says,

This night all of you will have your faith in me shaken, for it is written, “I will strike the shepherd, and the sheep of the flock will be dispersed.” But after I have been raised up, I shall go before you to Galilee.

Note that the apostles are not being told these things for the first time; Jesus has spoken them before on numerous occasions:

From that time on Jesus began to explain to his disciples that he must go to Jerusalem and suffer many things at the hands of the elders, chief priests and teachers of the law, and that he must be killed and on the third day be raised to life (Matt 16:21).

When they came together in Galilee, he said to them, “The Son of Man is going to be betrayed into the hands of men. They will kill him, and on the third day he will be raised to life.” And the disciples were filled with grief (Matt 17:22-23).

We are going up to Jerusalem, and the Son of Man will be betrayed to the chief priests and the teachers of the law. They will condemn him to death and will turn him over to the Gentiles to be mocked and flogged and crucified. On the third day he will be raised to life” (Matt 20:18-19).

Thus we see that the Lord has consistently tried to teach and prepare them for the difficulties ahead. He has told them exactly what is going to happen and how it will end: not in death, but in rising to new life. Even though He has told them over and over again, they still do not understand. Therefore, He predicts that their faith in Him will be shaken.

Their perception is partial. They will see only the negative, forgetting that Jesus has promised to rise. Because they cannot see beyond the apparent defeat of the moment they will retreat into fear rather than boldly and confidently accompanying Him to His passion and glorification (for His passion is a lifting up; it is His glorification). Instead they will flee. He has shown the “what the end shall be,” but they can neither see nor accept it. They withdraw into a sinful fear, dissociating themselves from Jesus. Only a few (Mary, His Mother; John; Mary Magdalene; and a few other women) would see Him through to the end.

As for the rest, they see only what is gory and awful, missing what is glory and awesome. Their perception is quite partial. Paradoxically, their blindness comes from not hearing or listening to what Jesus has been telling them all along.

We, too, can easily suffer from a blindness caused by poor listening. The Lord has often told us that if we trust in Him our struggles will end in glory and new life, but, blind and forgetful, we give in to our fears and fail to walk the way of Christ’s passion boldly. We draw back and dissociate ourselves from Jesus, exhibiting some of the same tendencies we observe in the people of that day.

II. The Problems Presented – There are at least five problems that emerge. They are unhealthy and sinful patterns that spring from the fear generated by not trusting Jesus’ vision. Please understand that the word “we” used here does not mean that every single person does this. Rather, it means that collectively we have these tendencies.

1. They become drowsy – A common human technique for dealing with stress and the hardships of life is to become numb and drowsy; we can just drift off into a sort of moral slumber. Being vigilant against the threat posed to our souls by sin or the harm caused by injustice (whether to ourselves or to others) is too stressful, so we just “tune out.” We stop noticing or really even caring about critically important matters. We anesthetize ourselves with things like alcohol, drugs, creature comforts, and meaningless distractions. Prayer and spirituality pose too many uncomfortable questions so we just daydream about meaningless things like what a certain Hollywood star is doing or how the latest sporting event is going.

In the Passion accounts, the Lord asks Peter, James, and John to pray with Him—but they doze off. Perhaps it is the wine. Surely it is the flesh (for the Lord speaks of it). Unwilling or unable to deal with the stress of the situation, they fall asleep. Grave evil is at the very door, but they slumber away. The Lord warns them to stay awake lest they give way to temptation, but still they sleep. Someone they know and love is in grave danger, but it is too much for them to handle. They tune out, much as we do in the face of the overwhelming suffering of Christ visible in the poor and needy. We just stop noticing; it’s too painful so we tune out.

The Lord had often warned them to be vigilant, sober, and alert (Mk 13:34, Matt 25:13, Mk 13:37; Matt 24:42; Luke 21:36, inter al). Other Scriptures would later pick up the theme (Romans 13:11; 1 Peter 5:8; 1 Thess 5:6, inter al). Yes, drowsiness is a serious spiritual problem.

Sadly, God described us well when He remarked to Isaiah, Israel’s watchmen are blind, they all lack knowledge; they are all mute dogs, they cannot bark; they lie around and dream, they love to sleep (Is 56:10).

We do this not only out of laziness, but also out of fear. One strategy is to try to ignore it, to go numb, to tune out. Despite the sleepiness of the disciples, the wicked are still awake; the threat does not go away by a drowsy inattentiveness to it. Thus we ought to be confident and sober. Life’s challenges are nothing to fear. The Lord has told us that we have already won if we will just trust in Him. The disciples have forgotten Jesus’ promise to rise after three days; we often do the same.

2. They seek to destroy – When Peter finally awakens, he lashes out with a sword and wounds Malchus, the servant of the high priest. The Lord rebukes Peter and reminds him of the vision: Put your sword away! Shall I not drink the cup the Father has given me? (John 18:11) Jesus then heals Malchus, who tradition says later became a follower.

In our fear, we too can lash out and even seek to destroy our opponents. If we are already certain of our victory, as the Lord has promised, why do we fear? Why do we need to suppress our opponents and enemies ruthlessly? It is one thing to speak the truth in love, boldly and confidently, but it is quite another to lash out aggressively and seek to win a debate. In so doing, we may lose a soul. The Lord healed Malchus, seeing in Him a future disciple. The Lord saw what the end would be; Peter did not. In fear, he lashed out with an aggression that did not bespeak a confidence in final victory.

It is true that we are required to confront evil, resist injustice, and speak with clarity to a confused world, but above all we are called to love those whom we address. There is little place for fear in our conversations with the world. The truth will out; it will prevail. We may not win every encounter, but we do not have to. All we must do is plant seeds. God will water them and others may well harvest them. In Christ, we have already won. This confidence should give us serenity.

Peter has forgotten Jesus’ promise to rise after three days; we often do the same. So Peter, and we, give in to fear and lash out, driven by a desire to win when in fact we have already won.

3. They deny – Confronted with the fearful prospect of being condemned along with Jesus, Peter denies being one of His followers or even knowing Him at all. He dissociates himself from Christ. We, confronted with the possibility of far milder things such as ridicule, often deny a connection with the Lord or the Church.

When it comes to some of the more controversial Scripture teachings (e.g., the command to tithe; the prohibition against divorce, fornication, and homosexual activity) some might ask, “You don’t really believe that, do you?” It’s very easy to give in to fear and to respond, “No,” or to qualify our belief. Why suffer ridicule, endure further questioning, or be drawn into an unpleasant debate? So we dissociate from, compromise, or qualify our faith to avoid the stress. We even congratulate ourselves for being tolerant when we do it!

Jesus says, If anyone is ashamed of me and my words in this adulterous and sinful generation, the Son of Man will be ashamed of him when he comes in his Father’s glory with the holy angels (Mk 8:38). Too easily we are ashamed. Like Peter, we engage in some form of denial. Peter is afraid because he has forgotten to “see what the end shall be.” He has forgotten Jesus’ promise to rise after three days; we often do the same. We lack confidence and give in to fear; we deny in order to avoid suffering with Jesus.

4. They dodge – When Jesus is arrested, all the disciples except John “split.” They “get the heck out of Dodge.” They are nowhere to be found. After Jesus’ arrest, it is said that Peter (prior to his denials) followed the Lord at a distance (Mk 14:54). As soon as trouble arose, he “scrammed.”

We, too, can run away. Sometimes it’s because of persecution by the world, but other times it’s our fear that following the Lord is too hard and involves sacrifices we are just not willing to make. Maybe it will endanger our money (the Lord insists that we tithe and be generous to the poor). Maybe it will endanger our playboy lifestyle (the Lord insists on chastity and respect). Maybe we don’t want to stop doing something that we have no business doing, something that is unjust, excessive, or sinful. Rather than face our fears, whether they come from within or without, we just run away.

The disciples have forgotten that Jesus has shown them “what the end shall be.” In three days, he will win the victory, but this forgotten; their fears emerge and they run. We, too, must see “what the end shall be” in order to confront and resist our many fears.

5. They deflect – In this case our example is Pontius Pilate, not one of the disciples. Pilate was summoned to faith just like anyone else. “Are you a king?” he asks Jesus. Jesus responds by putting Pilate on trial: “Are you saying this on your own or have others been telling you about me?” Pilate has a choice to make: accept that what Jesus is saying is true or give in to fear and commit a terrible sin of injustice. The various accounts in Scripture all make it clear that Pilate knew Jesus was innocent, but because he feared the crowds he handed Jesus over.

Note that Pilate did this. The crowds tempted him through fear, but he did the condemning. Yet notice that he tries to deflect his choice. The text says, he took water and washed his hands in front of the crowd. “I am innocent of this man’s blood,” he said. “It is your responsibility” (Mat 27:24). Well actually, Pilate, it is also your responsibility. You had a choice and you made it. Your own career and your own hide were more important to you than justice was. Although you wanted to do what was right and were sympathetic to Jesus, merely wanting to do what is right is not enough.

So, too, for us. We often favor our career or our own skin over doing what is right. In so doing, we blame others for what we have freely chosen.

We are often willing to say, in effect,

“Look, Jesus, I love you. You get my Sundays, and my tithe, and I obey you (generally, anyway). But you have to understand that I have a career; I need to make money for my family. If I really stand up for what’s right, I might not make it in this world. You understand, don’t you? I know the company I work for is doing some things that are unjust. I know the world needs a clearer witness from me. I’ll do all that—after I retire. But for now, well, you know. Besides, it’s really my boss who’s to blame. It’s this old hell-bound, sin-soaked world that’s to blame, not me!”

We try to wash our hands of responsibility. We excuse our silence and inaction in the face of injustice and sin.

All this is done out of fear. We forget “what the end shall be” and focus on the fearful present. We lack the vision that Jesus is trying to give us: that we will rise with Him. We stay blind to that and only see the threat of the here and now.

III. The Path that is Prescribed – By now you ought to know the path that is prescribed: see what the end shall be. In three days we rise; why are we afraid? Jesus has already won the victory. It is true that we get there through the cross, but never forget what the end shall be. Today we read the Gospel of Friday, but wait till Sunday morning; I’ll rise!

We end where we began with this Gospel: This night all of you will have your faith in me shaken, for it is written: ‘I will strike the shepherd, and the sheep of the flock will be dispersed;’ but after I have been raised up, I shall go before you to Galilee.

Yes, after He has been raised He goes before us into Galilee. For us, Galilee is Heaven. Whatever our sorrows, if we are faithful we will see Jesus in the Galilee of Heaven. Never forget this vision. After three days, we will rise with Him and be reunited with Him in the Galilee of Heaven.

So take courage; see what the end shall be! The end for those who are faithful is total victory. We don’t need to drowse, destroy, deny, dodge, or deflect; we’ve already won. All we need to do is to hold out.

I have it on the best of authority that Mother Mary was singing the following gospel song with St. John for a brief time while at the foot of the cross, as they looked past that Friday to the Sunday that was coming:

It’s all right, it’s all right.
My Jesus said he’ll fix it and it’s all right.

Sometimes I’m up sometimes I’m down.
But Jesus he’ll fix it and it’s all right.

Sometimes I’m almost on the ground.
My Jesus said he’ll fix it and it’s all right
.

29 posted on 03/24/2018 8:52:30 PM PDT by Salvation ("With God all things are possible." Matthew 19:26)
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Sunday Gospel Reflections

Passion Sunday
Reading I: Isaiah 50:4-7 II: Philipians 2:6-11


Gospel
Mark 14:1-15:47

By the sheer length of the Passion narrative, we only look at some significant moments.


Interesting Details
One Main Point

Jesus stands as a lonely figure throughout this Passion account. His hour had come. He had to suffer alone before he could come to glory.


Reflections
  1. With which one person could you best relate, or with whom would you identify yourself? Why?
  2. Mark's Passion account is called the greatest instruction on discipleship. Why?

30 posted on 03/24/2018 8:57:51 PM PDT by Salvation ("With God all things are possible." Matthew 19:26)
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“When the Holy Rosary is said well, it gives Jesus and Mary more glory and is more meritorious than any other prayer.”

Saint Louis de Montfort

31 posted on 03/24/2018 9:00:15 PM PDT by Salvation ("With God all things are possible." Matthew 19:26)
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The Angelus 

The Angel of the Lord declared to Mary: 
And she conceived of the Holy Spirit. 

Hail Mary, full of grace, the Lord is with thee; blessed art thou among women and blessed is the fruit of thy womb, Jesus. Holy Mary, Mother of God, pray for us sinners, now and at the hour of
our death. Amen. 

Behold the handmaid of the Lord: Be it done unto me according to Thy word. 

Hail Mary . . . 

And the Word was made Flesh: And dwelt among us. 

Hail Mary . . . 


Pray for us, O Holy Mother of God, that we may be made worthy of the promises of Christ. 

Let us pray: 

Pour forth, we beseech Thee, O Lord, Thy grace into our hearts; that we, to whom the incarnation of Christ, Thy Son, was made known by the message of an angel, may by His Passion and Cross be brought to the glory of His Resurrection, through the same Christ Our Lord.

Amen. 


"Hail, full of grace, the Lord is with you" (Lk 1:28) 

 "Blessed are you among women,
 and blessed is the fruit of your womb"
(Lk 1:42). 


32 posted on 03/24/2018 9:01:12 PM PDT by Salvation ("With God all things are possible." Matthew 19:26)
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To: Salvation
Mark
  English: Douay-Rheims Latin: Vulgata Clementina Greek NT: Byzantine/Majority Text (2000)
  Mark 11
1 And when they were drawing near to Jerusalem and to Bethania at the mount of Olives, he sendeth two of his disciples, et cum adpropinquarent Hierosolymae et Bethaniae ad montem Olivarum mittit duos ex discipulis suis και οτε εγγιζουσιν εις ιερουσαλημ εις βηθφαγη και βηθανιαν προς το ορος των ελαιων αποστελλει δυο των μαθητων αυτου
2 And saith to them: Go into the village that is over against you, and immediately at your coming in thither, you shall find a colt tied, upon which no man yet hath sat: loose him, and bring him. et ait illis ite in castellum quod est contra vos et statim introeuntes illuc invenietis pullum ligatum super quem nemo adhuc hominum sedit solvite illum et adducite και λεγει αυτοις υπαγετε εις την κωμην την κατεναντι υμων και ευθεως εισπορευομενοι εις αυτην ευρησετε πωλον δεδεμενον εφ ον ουδεις ανθρωπων κεκαθικεν λυσαντες αυτον αγαγετε
3 And if any man shall say to you, What are you doing? say ye that the Lord hath need of him: and immediately he will let him come hither. et si quis vobis dixerit quid facitis dicite quia Domino necessarius est et continuo illum dimittet huc και εαν τις υμιν ειπη τι ποιειτε τουτο ειπατε οτι ο κυριος αυτου χρειαν εχει και ευθεως αυτον αποστελει ωδε
4 And going their way, they found the colt tied before the gate without, in the meeting of two ways: and they loose him. et abeuntes invenerunt pullum ligatum ante ianuam foris in bivio et solvunt eum απηλθον δε και ευρον τον πωλον δεδεμενον προς την θυραν εξω επι του αμφοδου και λυουσιν αυτον
5 And some of them that stood there, said to them: What do you loosing the colt? et quidam de illic stantibus dicebant illis quid facitis solventes pullum και τινες των εκει εστηκοτων ελεγον αυτοις τι ποιειτε λυοντες τον πωλον
6 Who said to them as Jesus had commanded them; and they let him go with them. qui dixerunt eis sicut praeceperat illis Iesus et dimiserunt eis οι δε ειπον αυτοις καθως ενετειλατο ο ιησους και αφηκαν αυτους
7 And they brought the colt to Jesus; and they lay their garments on him, and he sat upon him. et duxerunt pullum ad Iesum et inponunt illi vestimenta sua et sedit super eo και ηγαγον τον πωλον προς τον ιησουν και επεβαλον αυτω τα ιματια αυτων και εκαθισεν επ αυτω
8 And many spread their garments in the way: and others cut down boughs from the trees, and strewed them in the way. multi autem vestimenta sua straverunt in via alii autem frondes caedebant de arboribus et sternebant in via πολλοι δε τα ιματια αυτων εστρωσαν εις την οδον αλλοι δε στοιβαδας εκοπτον εκ των δενδρων και εστρωννυον εις την οδον
9 And they that went before and they that followed, cried, saying: Hosanna, blessed is he that cometh in the name of the Lord. et qui praeibant et qui sequebantur clamabant dicentes osanna benedictus qui venit in nomine Domini και οι προαγοντες και οι ακολουθουντες εκραζον λεγοντες ωσαννα ευλογημενος ο ερχομενος εν ονοματι κυριου
10 Blessed be the kingdom of our father David that cometh: Hosanna in the highest. benedictum quod venit regnum patris nostri David osanna in excelsis ευλογημενη η ερχομενη βασιλεια εν ονοματι κυριου του πατρος ημων δαβιδ ωσαννα εν τοις υψιστοις

33 posted on 03/25/2018 12:15:51 PM PDT by annalex (fear them not)
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To: annalex
1. And when they came nigh to Jerusalem, to Bethphage and Bethany, at the mount of Olives, he sends forth two of his disciples,
2. And said to them, Go your way into the village over against you: and as soon as you be entered into it, you shall find a colt tied, whereon never man sat; loose him, and bring him.
3. And if any man say to you, Why do you this? say you that the Lord has need of him; and straight-way he will send him hither.
4. And they went their way, and found the colt tied by the door without in a place where two ways met; and they loose him.
5. And certain of them that stood there said to them, What do you, loosing the colt?
6. And they said to them even as Jesus had commanded: and they let them go.
7. And they brought the colt to Jesus, and cast their garments on him; and he sat upon him.
8. And many spread their garments in the way: and others cut down branches off the trees, and strewed them in the way.
9. And they that went before, and they that followed, cried, saying, Hosanna; Blessed is he that comes in the name of the Lord:
10. Blessed be the kingdom of our father David, that comes in the name of the Lord: Hosanna in the highest.

CHRYS. Now that the Lord had given sufficient proof of His virtue, and the cross was at hand, even at the door, He did those things which were about to excite them against Him with a greater openness; therefore although He had so often gone up to Jerusalem, He never however had done so in such a conspicuous manner as now.

THEOPHYL. That thus, if they were willing, they might recognize His glory, and by the prophecies, which were fulfilled concerning Him, know that He is very God; and that if they would not, they might receive a greater judgment, for not having believed so many wonderful miracles. Describing therefore this illustrious entrance, the Evangelist says, And when they came nigh to Jerusalem, and Bethany, at the mount of Olives, he sends forth two of his disciples.

BEDE; Bethany is a little village or town by the side of mount Olivet, where Lazarus was raised from the dead. But in what way He sent His disciples and for what purpose is shown in these words, And said to them, Go your way into the village over against you.

THEOPHYL. Now consider how many things the Lord foretold to His disciples, that they should find a colt; wherefore it goes on, And as soon as you be entered into it, you shall find a colt tied, whereon never man sat, loose him, and bring him; and that they should be impeded in taking it,

wherefore there follows, And if any man say to you, Why do you this? say you, The Lord has need of him; and that on saying this, they should be allowed to take him; wherefore it follows, And straightway he will send him hither; and as the Lord had said, it was fulfilled.

Thus it goes on; And they went their way, and found the colt tied by the door it without, in a place where two ways meet; and they loose him

AUG. Matthew says, an ass and a colt, the rest however do not mention the ass. Where then both may be the case, there is no disagreement, though one Evangelist mentions one thing, and a second mentions another; how much less should a question be raised, when one mentions one, and another mentions that same one and another. It goes on: And certain of them that stood there said to them, What do you, loosing, the colt?

And they said to them even as Jesus had commanded, and they let them take it, that is, the colt.

THEOPHYL. But they would not have allowed this, if the Divine power had not been upon them, to compel them, especially, as they were country people and farmers, and yet allowed them to take away the colt. It goes on: And they brought the colt to Jesus, and cast their garments out on him; and he sat upon him.

PSEUDO-CHRYS. Not indeed that He was compelled by necessity to ride on a colt from the mount of Olives to Jerusalem, for He had gone over Judea and all Galilee on foot, but this action of His is typical. It goes on: And many spread their garments in the way: that is under the feet of the colt; and others cut down branches off the trees, and strewed them in the way. This, however, was rather done to honor Him, and is a Sacrament, than of necessity. It goes on:

And they that went before, and they that followed, cried, saying, Hosanna; blessed is he that comes in the name of the Lord. For the multitude, until it was corrupted, knew what was its duty, for which reason each honored Jesus according to his own strength. Wherefore they praised Him and took up the hymns of the Levites, saying, Hosanna, which according to some is the same as save me, but according to others means a layman, however suppose the former to be more probable, for there is in the 117th Psalm, Save now, I beseech you, O Lord, which in the Hebrew is Hosanna.

BEDE, But Hosanna is a Hebrew word, made out of two, one imperfect the other perfect. For save, or preserve, is in their language, hosy; but anna is a supplicatory interjection, as in Latin heu is an exclamation of grief.

PSEUDO-JEROME; They cry out Hosanna, that is save us, that man might be saved by Him who was blessed and was a conqueror and came in the name of the Lord, that is, of His Father, since the Father is so called because of the Son, and the Son, because of the Father.

PSEUDO-CHRYS. Thus then they give glory to God, saying, Blessed is he that comes in the name of the Lord. They also bless the kingdom of Christ, saying, Blessed be the kingdom of our father David, which comes.

THEOPHYL. But they called the kingdom of Christ, that of David, both because Christ was descended from the seed of David, and because David means man of a strong hand. For whose hand is stronger than the Lord's, by which so many and so great miracles were wrought.

PSEUDO-CHRYS. Wherefore also the prophets so often call Christ by the name of David, on account of the descent according to the flesh of Christ from David.

BEDE; Now we read in the Gospel of John that He fled into a mountain, lest they should make him their king. Now, however, when He comes to Jerusalem to suffer, He does not shun those who call Him king, that He might openly teach them that He was King over an empire not temporal and earthly, but everlasting in the heavens, and that the path to this kingdom was through contempt of death. Observe also the agreement of the multitude with the saying of Gabriel, The Lord God will give him the throne of his father David; that is, that He Himself may call by word and deed to a heavenly kingdom the nation to which David once furnished the government of a temporal rule.

PSEUDO-CHRYS. And further, they give glory to God, when they add Hosanna in the highest, that is, praise and glory be to the God of all, Who is in the highest.

PSEUDO-JEROME; Or Hosanna, that is, save in the highest as well as in the lowest, that is, that the just be built on the ruin of Angels, and also that both those on the earth and those under the earth should be saved. In a mystical sense, also, the Lord approaches Jerusalem, which is 'the vision of peace,' which happiness remains fixed and unmoved, being, as the Apostle says, the mother of all believers.

BEDE; Bethany again means the house of obedience, because by teaching many before His Passion, he made for Himself a house of obedience; and it is said to be placed on the mount of Olives, because He cherishes His Church with the unction of spiritual gifts, and with the light of piety and knowledge. But He sent His disciples to a hold, which was over against them, that is, He appointed doctors to penetrate into the ignorant parts of the whole world, into, as it were, the walls of the hold placed against them.

PSEUDO-JEROME; The disciples of Christ are called two by two, and sent two by two, since charity implies more than one, as it is written, Woe to him that is alone. Two persons head the Israelites out of Egypt: two bring down the bunch of grapes from the Holy Land, that men in authority might ever join together activity and knowledge, and bring forward two commandments from the Two Tables, and he washed from two fountains, and carry the ark of the Lord on two poles, and know the Lord between the two Cherubim, and sing to Him with both mind and spirit.

THEOPHYL. The colt, however, was not necessary to Him, but He sent for it to show that He would transfer Himself to the Gentiles.

BEDE, For the colt of the ass, wanton and unshackled denotes the people of the nations, on whom no man had yet sat because no wise doctor had, by teaching them the things of salvation put upon them the bridle of correction, to oblige them to restrain their tongues from evil, or to compel them into the narrow path of life.

PSEUDO-JEROME. But they found the colt tied by the door with out , because the Gentile people were bound by the chain of their sins before the door of faith that is, without the Church.

AMBROSE; Or else they found it bound before the door, because whosoever is not in Christ is without, in the way; but he who is in Christ is not without. He has added in the way, or in a place where two ways meet, where there is no certain possession for any in man, nor stall, no food, nor stable; miserable is his service, whose rights are unfixed, for he who has not the one Master, has many. Strangers bind him that they may possess him, Christ looses him in order to keep him, for He knows that gifts are stronger ties than bonds.

BEDE; Or else, fitly did the colt stand in a place where two ways meet, because the Gentile people did not hold on in any certain road of life and faith, but followed in its error many doubtful paths of various sects.

PSEUDO-JEROME; Or, in a place where two roads meet, that is , in the freedom of which, hesitating between life and death.

THEOPHYL. Or else, in a place where two roads meet, that is, in this life, but it was loosed by the disciples, through faith and baptism.

PSEUDO-JEROME; But some said, What do you? as if they would say, Whom can remit sins?

THEOPHYL. Or else, those who prevent them are the devils who were weaker than the Apostles.

BEDE; Or else, the masters of terror, who resisted the teachers, when they came to save the Gentiles; but after that the power of the faith of the Lord appeared to believers, the faithful people were freed from the cavils of the adversaries, and were brought to the Lord, whom they bore in their hearts. But by the garments of the Apostles, which they put upon it, we may understand the teaching of virtues, or the interpretation of the Scriptures, or the various doctrines of the Church, by which they clothe the hearts, of men, once naked and cold and fit them to become the seats of Christ.

PSEUDO-JEROME; Or else, they put upon it their garments, that is, they bring to them the first robe of immortality by the Sacrament of Baptism. And Jesus sat upon it, that is, began to reign in them, so that sin should not reign in their own flesh, but righteousness, and peace, and joy in the Holy Ghost. Again, many spread their garments in the way, under the feet of the foal of the ass. What are feet, but those who carry, and the least esteemed, whom the Apostle has set to judge? And these too, though they are not the back on which the Lord sat, yet are instructed by John with the soldiers.

BEDE; Or else, many strew their garments in the way, because the Holy martyrs put off from themselves the garment of their own blood, and prepare a way for the more simple servants of God with their own blood. Many also strew their garments in the way, because they tame their bodies with abstinence, that they may prepare a way for God to the mount, or may give good examples to those who follow them. And they cut down branches from the trees, who in the teaching of the truth cull the sentences of the Fathers from their words, and by their lowly preaching scatter them in the patio of God, when He comes into the soul of the hearer.

THEOPHYL. Let us also strew the way of our life with branches which we cut from the trees, that is, imitate the saints, for these are holy trees, from which, he who imitates their virtues cuts down branches.

PSEUDO-JEROME; For the righteous shall flourish as a palm tree, straitened in their roots, but spreading out wide with flowers and fruits; for they are a good odor to Christ, and strew the way of the commandments of God with their good report. Those who went before are the prophets, and those who followed are the Apostles.

BEDE; And because all the elect, whether those who were able to become such in Judea, or those who now are such in time Church, believed and now believe in the Mediator between God and man, both those who go before and those who follow cried out Hosanna.

THEOPHYL; But both those of our deeds which go before and those which follow after must be done to the glory of God; for some in their past life make a good beginning, hut their following life does not correspond with their former, neither does it end to the glory of God.

Catena Aurea Mark 11
34 posted on 03/25/2018 12:16:31 PM PDT by annalex (fear them not)
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To: annalex


Entry into Jerusalem

Duccio di Buoninsegna

1308-11
Tempera on wood, 100 x 57 cm
Museo dell'Opera del Duomo, Siena

35 posted on 03/25/2018 12:17:02 PM PDT by annalex (fear them not)
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To: Salvation
John
  English: Douay-Rheims Latin: Vulgata Clementina Greek NT: Byzantine/Majority Text (2000)
  John 12
12 And on the next day, a great multitude that was to come to the festival day, when they had heard that Jesus was coming to Jerusalem, in crastinum autem turba multa quae venerat ad diem festum cum audissent quia venit Iesus Hierosolyma τη επαυριον οχλος πολυς ο ελθων εις την εορτην ακουσαντες οτι ερχεται ο ιησους εις ιεροσολυμα
13 Took branches of palm trees, and went forth to meet him, and cried: Hosanna, blessed is he that cometh in the name of the Lord, the king of Israel. acceperunt ramos palmarum et processerunt obviam ei et clamabant osanna benedictus qui venit in nomine Domini rex Israhel ελαβον τα βαια των φοινικων και εξηλθον εις υπαντησιν αυτω και εκραζον ωσαννα ευλογημενος ο ερχομενος εν ονοματι κυριου ο βασιλευς του ισραηλ
14 And Jesus found a young ass, and sat upon it, as it is written: et invenit Iesus asellum et sedit super eum sicut scriptum est ευρων δε ο ιησους οναριον εκαθισεν επ αυτο καθως εστιν γεγραμμενον
15 Fear not, daughter of Sion: behold, thy king cometh, sitting on an ass's colt. noli timere filia Sion ecce rex tuus venit sedens super pullum asinae μη φοβου θυγατερ σιων ιδου ο βασιλευς σου ερχεται καθημενος επι πωλον ονου
16 These things his disciples did not know at the first; but when Jesus was glorified, then they remembered that these things were written of him, and that they had done these things to him. haec non cognoverunt discipuli eius primum sed quando glorificatus est Iesus tunc recordati sunt quia haec erant scripta de eo et haec fecerunt ei ταυτα δε ουκ εγνωσαν οι μαθηται αυτου το πρωτον αλλ οτε εδοξασθη ο ιησους τοτε εμνησθησαν οτι ταυτα ην επ αυτω γεγραμμενα και ταυτα εποιησαν αυτω

36 posted on 03/25/2018 12:23:05 PM PDT by annalex (fear them not)
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To: annalex


Entry into Jerusalem

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37 posted on 03/25/2018 12:27:13 PM PDT by annalex (fear them not)
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To: annalex
12. On the next day many people that were come to the feast, when they heard that Jesus was coming to Jerusalem,
13. Took branches of palm trees, and went forth to meet him, and cried, Hosanna: Blessed is the King of Israel that comes in the name of the Lord.
14. And Jesus, when he had found a young ass, sat thereon; as it is written,
15. Fear not, daughter of Sion: behold, your King comes, sitting on an ass's colt.
16. These things understood not his disciples at the first: but when Jesus was glorified, then remembered they that these things were written of him, and that they had done these things to him.

CHRYS. The Law enjoined, that on the tenth day of the first month a lamb or a kid should be shut up in the house, and be kept to the fourteenth day of the same month, on the evening of which day it was sacrificed. In accordance with this law, the Elect Lamb, the Lamb without spot, when He went up to Jerusalem to be immolated for the sanctification of the people, went up five days before, i.e. on the tenth day.

AUG. See how great was the fruit of His preaching and how large a flock of the lost sheep of the house of Israel heard the voice of their Shepherd: On the next day many people that were come to the feast, when they heard that Jesus was coming to Jerusalem, took branches of palm trees. The branches of palms are songs of praise, for the victory which our Lord was about to obtain by His death over death, and His triumph over the devil, the prince of death, by the trophy of the cross.

CHRYS. They showed now at last that they thought Him greater than a prophet: And went forth to meet Him, and cried, Hosanna! Blessed is the King of Israel, that comes in the name of the Lord.

AUG. Hosanna is a simple exclamation, rather indicating some excitement of the mind, than having any particular meaning; like many interjections that we have in Latin.

BEDE. It is a compound of two words; Hosi is shortened into save; Anna a mere exclamation, complete. Blessed is He that comes in the name of the Lord. The name of the Lord here is the name of God the Father; though we may understand it as His own name; inasmuch as He also is the Lord. But the former sense agrees better with the text above, I am come in My Father's name. He does not lose His divinity, when He teaches us humility.

CHRYS. This is what more than anything made men believe in Christ, viz. the assurance, that He was not opposed to God, that He came from the Father. The words show us the divinity of Christ. Hosanna is, Save us; and salvation in Scripture is attributed to God alone. And comes, it is said, not is brought: the former befits a lord, the latter a servant. In the name of the Lord, goes to prove the same thing. He does not come in the name of a servant, but in the name of the Lord.

AUG. It were a small thing to the King eternal to be made a human king. Christ was not the King of Israel, to exact tribute, and command armies, but to direct souls, and bring them to the kingdom of heaven. For Christ then to be King of Israel, w as a condescension, not an elevation, a sign of His pity, not an increase of His power. For He who was as called on earth the King of the Jews, is in heaven the King of Angels.

THEOPHYL. The Jews, when they called Him King of Israel, dreamed of an earthly king. They expected a king to arise, of more than human greatness, who would deliver them from the government of the Romans. But how did our Lord come? The next words tell us; And Jesus when He had found a. young ass, sat thereon.

AUG. John relates the matter briefly, the other Evangelists are more full. The ass, we read in them, was the foal of an ass on which no man had sat: i.e. the Gentile world, who had not received our Lord. The other ass, which was brought, (not the foal, for there were two,) is the believing Jew.

CHRYS. He did this prophetically, to figure the unclean Gentiles being brought into subjection to the Gospel; and also as a fulfillment of prophecy.

AUG. This act of our Lord's is pointed to in the Prophets, though the malignant rulers of the Jews did not see in it any fulfillment of prophecy: As it is written, "Fear not, daughter of Sion, behold your King comes sitting on an ass's colt." Yea, in that nation though reprobate, though blind, there remained still the daughter of Sion; even Jerusalem. To her it is said, Fear not, acknowledge Him whom you praise, and tremble not when He suffers. That blood it is which shall wipe away your sins, and redeem your life

CHRYS. Or thus: Whereas they had had wicked kings, who had subjected them to wars, He said to them, Trust Me, I am not such as they, but gentle and mild: which He showed by the manner of His entrance. For He did not enter at the head of an army, but simply riding on an ass. And observe the philosophy of the Evangelist, who is not ashamed of confessing his ignorance at the time of what these things meant:

These things understood not the disciple at the first, but when Jesus was glorified.

AUG. i.e. When He showed the power of His resurrection, then they remembered that these things were written of Him, and that they had done these things to Him, i.e. those things that were written of Him.

CHRYS. Our Lord had not then revealed these things to them. Indeed it would have been a scandal to them had they known Him to be King at the time of His sufferings. Nor would they have understood the nature of His kingdom, but have mistaken it for a temporal one.

Catena Aurea John 12
38 posted on 03/25/2018 12:28:50 PM PDT by annalex (fear them not)
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To: Salvation
Mark
  English: Douay-Rheims Latin: Vulgata Clementina Greek NT: Byzantine/Majority Text (2000)
  Mark 14
1 Now the feast of the pasch, and of the Azymes was after two days; and the chief priests and the scribes sought how they might by some wile lay hold on him, and kill him. erat autem pascha et azyma post biduum et quaerebant summi sacerdotes et scribae quomodo eum dolo tenerent et occiderent ην δε το πασχα και τα αζυμα μετα δυο ημερας και εζητουν οι αρχιερεις και οι γραμματεις πως αυτον εν δολω κρατησαντες αποκτεινωσιν
2 But they said: Not on the festival day, lest there should be a tumult among the people. dicebant enim non in die festo ne forte tumultus fieret populi ελεγον δε μη εν τη εορτη μηποτε θορυβος εσται του λαου
3 And when he was in Bethania, in the house of Simon the leper, and was at meat, there came a woman having an alabaster box of ointment of precious spikenard: and breaking the alabaster box, she poured it out upon his head. et cum esset Bethaniae in domo Simonis leprosi et recumberet venit mulier habens alabastrum unguenti nardi spicati pretiosi et fracto alabastro effudit super caput eius και οντος αυτου εν βηθανια εν τη οικια σιμωνος του λεπρου κατακειμενου αυτου ηλθεν γυνη εχουσα αλαβαστρον μυρου ναρδου πιστικης πολυτελους και συντριψασα το αλαβαστρον κατεχεεν αυτου κατα της κεφαλης
4 Now there were some that had indignation within themselves, and said: Why was this waste of the ointment made? erant autem quidam indigne ferentes intra semet ipsos et dicentes ut quid perditio ista unguenti facta est ησαν δε τινες αγανακτουντες προς εαυτους και λεγοντες εις τι η απωλεια αυτη του μυρου γεγονεν
5 For this ointment might have been sold for more than three hundred pence, and given to the poor. And they murmured against her. poterat enim unguentum istud veniri plus quam trecentis denariis et dari pauperibus et fremebant in eam ηδυνατο γαρ τουτο πραθηναι επανω τριακοσιων δηναριων και δοθηναι τοις πτωχοις και ενεβριμωντο αυτη
6 But Jesus said: Let her alone, why do you molest her? She hath wrought a good work upon me. Iesus autem dixit sinite eam quid illi molesti estis bonum opus operata est in me ο δε ιησους ειπεν αφετε αυτην τι αυτη κοπους παρεχετε καλον εργον ειργασατο εις εμε
7 For the poor you have always with you: and whensoever you will, you may do them good: but me you have not always. semper enim pauperes habetis vobiscum et cum volueritis potestis illis benefacere me autem non semper habetis παντοτε γαρ τους πτωχους εχετε μεθ εαυτων και οταν θελητε δυνασθε αυτους ευ ποιησαι εμε δε ου παντοτε εχετε
8 She hath done what she could: she is come beforehand to anoint my body for burial. quod habuit haec fecit praevenit unguere corpus meum in sepulturam ο ειχεν αυτη εποιησεν προελαβεν μυρισαι μου το σωμα εις τον ενταφιασμον
9 Amen, I say to you, wheresoever this gospel shall be preached in the whole world, that also which she hath done, shall be told for a memorial of her. amen dico vobis ubicumque praedicatum fuerit evangelium istud in universum mundum et quod fecit haec narrabitur in memoriam eius αμην λεγω υμιν οπου αν κηρυχθη το ευαγγελιον τουτο εις ολον τον κοσμον και ο εποιησεν αυτη λαληθησεται εις μνημοσυνον αυτης
10 And Judas Iscariot, one of the twelve, went to the chief priests, to betray him to them. et Iudas Scariotis unus de duodecim abiit ad summos sacerdotes ut proderet eum illis και ο ιουδας ο ισκαριωτης εις των δωδεκα απηλθεν προς τους αρχιερεις ινα παραδω αυτον αυτοις
11 Who hearing it were glad; and they promised him they would give him money. And he sought how he might conveniently betray him. qui audientes gavisi sunt et promiserunt ei pecuniam se daturos et quaerebat quomodo illum oportune traderet οι δε ακουσαντες εχαρησαν και επηγγειλαντο αυτω αργυριον δουναι και εζητει πως ευκαιρως αυτον παραδω
12 Now on the first day of the unleavened bread, when they sacrificed the pasch, the disciples say to him: Whither wilt thou that we go, and prepare for thee to eat the pasch? et primo die azymorum quando pascha immolabant dicunt ei discipuli quo vis eamus et paremus tibi ut manduces pascha και τη πρωτη ημερα των αζυμων οτε το πασχα εθυον λεγουσιν αυτω οι μαθηται αυτου που θελεις απελθοντες ετοιμασωμεν ινα φαγης το πασχα
13 And he sendeth two of his disciples, and saith to them: Go ye into the city; and there shall meet you a man carrying a pitcher of water, follow him; et mittit duos ex discipulis suis et dicit eis ite in civitatem et occurret vobis homo laguenam aquae baiulans sequimini eum και αποστελλει δυο των μαθητων αυτου και λεγει αυτοις υπαγετε εις την πολιν και απαντησει υμιν ανθρωπος κεραμιον υδατος βασταζων ακολουθησατε αυτω
14 And whithersoever he shall go in, say to the master of the house, The master saith, Where is my refectory, where I may eat the pasch with my disciples? et quocumque introierit dicite domino domus quia magister dicit ubi est refectio mea ubi pascha cum discipulis meis manducem και οπου εαν εισελθη ειπατε τω οικοδεσποτη οτι ο διδασκαλος λεγει που εστιν το καταλυμα οπου το πασχα μετα των μαθητων μου φαγω
15 And he will shew you a large dining room furnished; and there prepare ye for us. et ipse vobis demonstrabit cenaculum grande stratum et illic parate nobis και αυτος υμιν δειξει ανωγεον μεγα εστρωμενον ετοιμον εκει ετοιμασατε ημιν
16 And his disciples went their way, and came into the city; and they found as he had told them, and they prepared the pasch. et abierunt discipuli eius et venerunt in civitatem et invenerunt sicut dixerat illis et praeparaverunt pascha και εξηλθον οι μαθηται αυτου και ηλθον εις την πολιν και ευρον καθως ειπεν αυτοις και ητοιμασαν το πασχα
17 And when evening was come, he cometh with the twelve. vespere autem facto venit cum duodecim και οψιας γενομενης ερχεται μετα των δωδεκα
18 And when they were at table and eating, Jesus saith: Amen I say to you, one of you that eateth with me shall betray me. et discumbentibus eis et manducantibus ait Iesus amen dico vobis quia unus ex vobis me tradet qui manducat mecum και ανακειμενων αυτων και εσθιοντων ειπεν ο ιησους αμην λεγω υμιν οτι εις εξ υμων παραδωσει με ο εσθιων μετ εμου
19 But they began to be sorrowful, and to say to him one by one: Is it I? at illi coeperunt contristari et dicere ei singillatim numquid ego οι δε ηρξαντο λυπεισθαι και λεγειν αυτω εις καθ εις μητι εγω και αλλος μητι εγω
20 Who saith to them: One of the twelve, who dippeth with me his hand in the dish. qui ait illis unus ex duodecim qui intinguit mecum in catino ο δε αποκριθεις ειπεν αυτοις εις εκ των δωδεκα ο εμβαπτομενος μετ εμου εις το τρυβλιον
21 And the Son of man indeed goeth, as it is written of him: but woe to that man by whom the Son of man shall be betrayed. It were better for him, if that man had not been born. et Filius quidem hominis vadit sicut scriptum est de eo vae autem homini illi per quem Filius hominis traditur bonum ei si non esset natus homo ille ο μεν υιος του ανθρωπου υπαγει καθως γεγραπται περι αυτου ουαι δε τω ανθρωπω εκεινω δι ου ο υιος του ανθρωπου παραδιδοται καλον ην αυτω ει ουκ εγεννηθη ο ανθρωπος εκεινος
22 And whilst they were eating, Jesus took bread; and blessing, broke, and gave to them, and said: Take ye. This is my body. et manducantibus illis accepit Iesus panem et benedicens fregit et dedit eis et ait sumite hoc est corpus meum και εσθιοντων αυτων λαβων ο ιησους αρτον ευλογησας εκλασεν και εδωκεν αυτοις και ειπεν λαβετε φαγετε τουτο εστιν το σωμα μου
23 And having taken the chalice, giving thanks, he gave it to them. And they all drank of it. et accepto calice gratias agens dedit eis et biberunt ex illo omnes και λαβων το ποτηριον ευχαριστησας εδωκεν αυτοις και επιον εξ αυτου παντες
24 And he said to them: This is my blood of the new testament, which shall be shed for many. et ait illis hic est sanguis meus novi testamenti qui pro multis effunditur και ειπεν αυτοις τουτο εστιν το αιμα μου το της καινης διαθηκης το περι πολλων εκχυνομενον
25 Amen I say to you, that I will drink no more of the fruit of the vine, until that day when I shall drink it new in the kingdom of God. amen dico vobis quod iam non bibam de genimine vitis usque in diem illum cum illud bibam novum in regno Dei αμην λεγω υμιν οτι ουκετι ου μη πιω εκ του γεννηματος της αμπελου εως της ημερας εκεινης οταν αυτο πινω καινον εν τη βασιλεια του θεου
26 And when they had said an hymn, they went forth to the mount of Olives. et hymno dicto exierunt in montem Olivarum και υμνησαντες εξηλθον εις το ορος των ελαιων
27 And Jesus saith to them: You will all be scandalized in my regard this night; for it is written, I will strike the shepherd, and the sheep shall be dispersed. et ait eis Iesus omnes scandalizabimini in nocte ista quia scriptum est percutiam pastorem et dispergentur oves και λεγει αυτοις ο ιησους οτι παντες σκανδαλισθησεσθε εν εμοι εν τη νυκτι ταυτη οτι γεγραπται παταξω τον ποιμενα και διασκορπισθησεται τα προβατα
28 But after I shall be risen again, I will go before you into Galilee. sed posteaquam resurrexero praecedam vos in Galilaeam αλλα μετα το εγερθηναι με προαξω υμας εις την γαλιλαιαν
29 But Peter saith to him: Although all shall be scandalized in thee, yet not I. Petrus autem ait ei et si omnes scandalizati fuerint sed non ego ο δε πετρος εφη αυτω και ει παντες σκανδαλισθησονται αλλ ουκ εγω
30 And Jesus saith to him: Amen I say to thee, today, even in this night, before the cock crow twice, thou shall deny me thrice. et ait illi Iesus amen dico tibi quia tu hodie in nocte hac priusquam bis gallus vocem dederit ter me es negaturus και λεγει αυτω ο ιησους αμην λεγω σοι οτι σημερον εν τη νυκτι ταυτη πριν η δις αλεκτορα φωνησαι τρις απαρνηση με
31 But he spoke the more vehemently: Although I should die together with thee, I will not deny thee. And in like manner also said they all. at ille amplius loquebatur et si oportuerit me simul conmori tibi non te negabo similiter autem et omnes dicebant ο δε εκ περισσου ελεγεν μαλλον εαν με δεη συναποθανειν σοι ου μη σε απαρνησομαι ωσαυτως δε και παντες ελεγον
32 And they came to a farm called Gethsemani. And he saith to his disciples: Sit you here, while I pray. et veniunt in praedium cui nomen Gethsemani et ait discipulis suis sedete hic donec orem και ερχονται εις χωριον ου το ονομα γεθσημανη και λεγει τοις μαθηταις αυτου καθισατε ωδε εως προσευξωμαι
33 And he taketh Peter and James and John with him; and he began to fear and to be heavy. et adsumit Petrum et Iacobum et Iohannem secum et coepit pavere et taedere και παραλαμβανει τον πετρον και τον ιακωβον και ιωαννην μεθ εαυτου και ηρξατο εκθαμβεισθαι και αδημονειν
34 And he saith to them: My soul is sorrowful even unto death; stay you here, and watch. et ait illis tristis est anima mea usque ad mortem sustinete hic et vigilate και λεγει αυτοις περιλυπος εστιν η ψυχη μου εως θανατου μεινατε ωδε και γρηγορειτε
35 And when he was gone forward a little, he fell flat on the ground; and he prayed, that if it might be, the hour might pass from him. et cum processisset paululum procidit super terram et orabat ut si fieri posset transiret ab eo hora και προελθων μικρον επεσεν επι της γης και προσηυχετο ινα ει δυνατον εστιν παρελθη απ αυτου η ωρα
36 And he saith: Abba, Father, all things are possible to thee: remove this chalice from me; but not what I will, but what thou wilt. et dixit Abba Pater omnia possibilia tibi sunt transfer calicem hunc a me sed non quod ego volo sed quod tu και ελεγεν αββα ο πατηρ παντα δυνατα σοι παρενεγκε το ποτηριον απ εμου τουτο αλλ ου τι εγω θελω αλλα τι συ
37 And he cometh, and findeth them sleeping. And he saith to Peter: Simon, sleepest thou? couldst thou not watch one hour? et venit et invenit eos dormientes et ait Petro Simon dormis non potuisti una hora vigilare και ερχεται και ευρισκει αυτους καθευδοντας και λεγει τω πετρω σιμων καθευδεις ουκ ισχυσας μιαν ωραν γρηγορησαι
38 Watch ye, and pray that you enter not into temptation. The spirit indeed is willing, but the flesh is weak. vigilate et orate ut non intretis in temptationem spiritus quidem promptus caro vero infirma γρηγορειτε και προσευχεσθε ινα μη εισελθητε εις πειρασμον το μεν πνευμα προθυμον η δε σαρξ ασθενης
39 And going away again, he prayed, saying the same words. et iterum abiens oravit eundem sermonem dicens και παλιν απελθων προσηυξατο τον αυτον λογον ειπων
40 And when he returned, he found them again asleep, (for their eyes were heavy,) and they knew not what to answer him. et reversus denuo invenit eos dormientes erant enim oculi illorum ingravati et ignorabant quid responderent ei και υποστρεψας ευρεν αυτους παλιν καθευδοντας ησαν γαρ οι οφθαλμοι αυτων βεβαρημενοι και ουκ ηδεισαν τι αυτω αποκριθωσιν
41 And he cometh the third time, and saith to them: Sleep ye now, and take your rest. It is enough: the hour is come: behold the Son of man shall be betrayed into the hands of sinners. et venit tertio et ait illis dormite iam et requiescite sufficit venit hora ecce traditur Filius hominis in manus peccatorum και ερχεται το τριτον και λεγει αυτοις καθευδετε το λοιπον και αναπαυεσθε απεχει ηλθεν η ωρα ιδου παραδιδοται ο υιος του ανθρωπου εις τας χειρας των αμαρτωλων
42 Rise up, let us go. Behold, he that will betray me is at hand. surgite eamus ecce qui me tradit prope est εγειρεσθε αγωμεν ιδου ο παραδιδους με ηγγικεν
43 And while he was yet speaking, cometh Judas Iscariot, one of the twelve: and with him a great multitude with swords and staves, from the chief priests and the scribes and the ancients. et adhuc eo loquente venit Iudas Scarioth unus ex duodecim et cum illo turba cum gladiis et lignis a summis sacerdotibus et a scribis et a senioribus και ευθεως ετι αυτου λαλουντος παραγινεται ιουδας εις ων των δωδεκα και μετ αυτου οχλος πολυς μετα μαχαιρων και ξυλων παρα των αρχιερεων και των γραμματεων και των πρεσβυτερων
44 And he that betrayed him, had given them a sign, saying: Whomsoever I shall kiss, that is he; lay hold on him, and lead him away carefully. dederat autem traditor eius signum eis dicens quemcumque osculatus fuero ipse est tenete eum et ducite δεδωκει δε ο παραδιδους αυτον συσσημον αυτοις λεγων ον αν φιλησω αυτος εστιν κρατησατε αυτον και απαγαγετε ασφαλως
45 And when he was come, immediately going up to him, he saith: Hail, Rabbi; and he kissed him. et cum venisset statim accedens ad eum ait rabbi et osculatus est eum και ελθων ευθεως προσελθων αυτω λεγει ραββι ραββι και κατεφιλησεν αυτον
46 But they laid hands on him, and held him. at illi manus iniecerunt in eum et tenuerunt eum οι δε επεβαλον επ αυτον τας χειρας αυτων και εκρατησαν αυτον
47 And one of them that stood by, drawing a sword, struck a servant of the chief priest, and cut off his ear. unus autem quidam de circumstantibus educens gladium percussit servum summi sacerdotis et amputavit illi auriculam εις δε τις των παρεστηκοτων σπασαμενος την μαχαιραν επαισεν τον δουλον του αρχιερεως και αφειλεν αυτου το ωτιον
48 And Jesus answering, said to them: Are you come out as to a robber, with swords and staves to apprehend me? et respondens Iesus ait illis tamquam ad latronem existis cum gladiis et lignis conprehendere me και αποκριθεις ο ιησους ειπεν αυτοις ως επι ληστην εξηλθετε μετα μαχαιρων και ξυλων συλλαβειν με
49 I was daily with you in the temple teaching, and you did not lay hands on me. But that the scriptures may be fulfilled. cotidie eram apud vos in templo docens et non me tenuistis sed ut adimpleantur scripturae καθ ημεραν ημην προς υμας εν τω ιερω διδασκων και ουκ εκρατησατε με αλλ ινα πληρωθωσιν αι γραφαι
50 Then his disciples leaving him, all fled away. tunc discipuli eius relinquentes eum omnes fugerunt και αφεντες αυτον παντες εφυγον
51 And a certain young man followed him, having a linen cloth cast about his naked body; and they laid hold on him. adulescens autem quidam sequebatur illum amictus sindone super nudo et tenuerunt eum και εις τις νεανισκος ηκολουθει αυτω περιβεβλημενος σινδονα επι γυμνου και κρατουσιν αυτον οι νεανισκοι
52 But he, casting off the linen cloth, fled from them naked. at ille reiecta sindone nudus profugit ab eis ο δε καταλιπων την σινδονα γυμνος εφυγεν απ αυτων
53 And they brought Jesus to the high priest; and all the priests and the scribes and the ancients assembled together. et adduxerunt Iesum ad summum sacerdotem et conveniunt omnes sacerdotes et scribae et seniores και απηγαγον τον ιησουν προς τον αρχιερεα και συνερχονται αυτω παντες οι αρχιερεις και οι πρεσβυτεροι και οι γραμματεις
54 And Peter followed him from afar off, even into the court of the high priest; and he sat with the servants at the fire, and warmed himself. Petrus autem a longe secutus est eum usque intro in atrium summi sacerdotis et sedebat cum ministris et calefaciebat se ad ignem και ο πετρος απο μακροθεν ηκολουθησεν αυτω εως εσω εις την αυλην του αρχιερεως και ην συγκαθημενος μετα των υπηρετων και θερμαινομενος προς το φως
55 And the chief priests and all the council sought for evidence against Jesus, that they might put him to death, and found none. summi vero sacerdotes et omne concilium quaerebant adversum Iesum testimonium ut eum morti traderent nec inveniebant οι δε αρχιερεις και ολον το συνεδριον εζητουν κατα του ιησου μαρτυριαν εις το θανατωσαι αυτον και ουχ ευρισκον
56 For many bore false witness against him, and their evidences were not agreeing. multi enim testimonium falsum dicebant adversus eum et convenientia testimonia non erant πολλοι γαρ εψευδομαρτυρουν κατ αυτου και ισαι αι μαρτυριαι ουκ ησαν
57 And some rising up, bore false witness against him, saying: et quidam surgentes falsum testimonium ferebant adversus eum dicentes και τινες ανασταντες εψευδομαρτυρουν κατ αυτου λεγοντες
58 We heard him say, I will destroy this temple made with hands, and within three days I will build another not made with hands. quoniam nos audivimus eum dicentem ego dissolvam templum hoc manufactum et per triduum aliud non manufactum aedificabo οτι ημεις ηκουσαμεν αυτου λεγοντος οτι εγω καταλυσω τον ναον τουτον τον χειροποιητον και δια τριων ημερων αλλον αχειροποιητον οικοδομησω
59 And their witness did not agree. et non erat conveniens testimonium illorum και ουδε ουτως ιση ην η μαρτυρια αυτων
60 And the high priest rising up in the midst, asked Jesus, saying: Answerest thou nothing to the things that are laid to thy charge by these men? et exsurgens summus sacerdos in medium interrogavit Iesum dicens non respondes quicquam ad ea quae tibi obiciuntur ab his και αναστας ο αρχιερευς εις το μεσον επηρωτησεν τον ιησουν λεγων ουκ αποκρινη ουδεν τι ουτοι σου καταμαρτυρουσιν
61 But he held his peace, and answered nothing. Again the high priest asked him, and said to him: Art thou the Christ the Son of the blessed God? ille autem tacebat et nihil respondit rursum summus sacerdos interrogabat eum et dicit ei tu es Christus Filius Benedicti ο δε εσιωπα και ουδεν απεκρινατο παλιν ο αρχιερευς επηρωτα αυτον και λεγει αυτω συ ει ο χριστος ο υιος του ευλογητου
62 And Jesus said to him: I am. And you shall see the Son of man sitting on the right hand of the power of God, and coming with the clouds of heaven. Iesus autem dixit illi ego sum et videbitis Filium hominis a dextris sedentem Virtutis et venientem cum nubibus caeli ο δε ιησους ειπεν εγω ειμι και οψεσθε τον υιον του ανθρωπου καθημενον εκ δεξιων της δυναμεως και ερχομενον μετα των νεφελων του ουρανου
63 Then the high priest rending his garments, saith: What need we any further witnesses? summus autem sacerdos scindens vestimenta sua ait quid adhuc desideramus testes ο δε αρχιερευς διαρρηξας τους χιτωνας αυτου λεγει τι ετι χρειαν εχομεν μαρτυρων
64 You have heard the blasphemy. What think you? Who all condemned him to be guilty of death. audistis blasphemiam quid vobis videtur qui omnes condemnaverunt eum esse reum mortis ηκουσατε της βλασφημιας τι υμιν φαινεται οι δε παντες κατεκριναν αυτον ειναι ενοχον θανατου
65 And some began to spit on him, and to cover his face, and to buffet him, and to say unto him: Prophesy: and the servants struck him with the palms of their hands. et coeperunt quidam conspuere eum et velare faciem eius et colaphis eum caedere et dicere ei prophetiza et ministri alapis eum caedebant και ηρξαντο τινες εμπτυειν αυτω και περικαλυπτειν το προσωπον αυτου και κολαφιζειν αυτον και λεγειν αυτω προφητευσον και οι υπηρεται ραπισμασιν αυτον εβαλλον
66 Now when Peter was in the court below, there cometh one of the maidservants of the high priest. et cum esset Petrus in atrio deorsum venit una ex ancillis summi sacerdotis και οντος του πετρου εν τη αυλη κατω ερχεται μια των παιδισκων του αρχιερεως
67 And when she had seen Peter warming himself, looking on him she saith: Thou also wast with Jesus of Nazareth. et cum vidisset Petrum calefacientem se aspiciens illum ait et tu cum Iesu Nazareno eras και ιδουσα τον πετρον θερμαινομενον εμβλεψασα αυτω λεγει και συ μετα του ναζαρηνου ιησου ησθα
68 But he denied, saying: I neither know nor understand what thou sayest. And he went forth before the court; and the cock crew. at ille negavit dicens neque scio neque novi quid dicas et exiit foras ante atrium et gallus cantavit ο δε ηρνησατο λεγων ουκ οιδα ουδε επισταμαι τι συ λεγεις και εξηλθεν εξω εις το προαυλιον και αλεκτωρ εφωνησεν
69 And again a maidservant seeing him, began to say to the standers by: This is one of them. rursus autem cum vidisset illum ancilla coepit dicere circumstantibus quia hic ex illis est και η παιδισκη ιδουσα αυτον παλιν ηρξατο λεγειν τοις παρεστηκοσιν οτι ουτος εξ αυτων εστιν
70 But he denied again. And after a while they that stood by said again to Peter: Surely thou art one of them; for thou art also a Galilean. at ille iterum negavit et post pusillum rursus qui adstabant dicebant Petro vere ex illis es nam et Galilaeus es ο δε παλιν ηρνειτο και μετα μικρον παλιν οι παρεστωτες ελεγον τω πετρω αληθως εξ αυτων ει και γαρ γαλιλαιος ει και η λαλια σου ομοιαζει
71 But he began to curse and to swear, saying; I know not this man of whom you speak. ille autem coepit anathematizare et iurare quia nescio hominem istum quem dicitis ο δε ηρξατο αναθεματιζειν και ομνυειν οτι ουκ οιδα τον ανθρωπον τουτον ον λεγετε
72 And immediately the cock crew again. And Peter remembered the word that Jesus had said unto him: Before the cock crow twice, thou shalt thrice deny me. And he began to weep. et statim iterum gallus cantavit et recordatus est Petrus verbi quod dixerat ei Iesus priusquam gallus cantet bis ter me negabis et coepit flere και εκ δευτερου αλεκτωρ εφωνησεν και ανεμνησθη ο πετρος του ρηματος ου ειπεν αυτω ο ιησους οτι πριν αλεκτορα φωνησαι δις απαρνηση με τρις και επιβαλων εκλαιεν

39 posted on 03/25/2018 12:33:20 PM PDT by annalex (fear them not)
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To: annalex
Mark
  English: Douay-Rheims Latin: Vulgata Clementina Greek NT: Byzantine/Majority Text (2000)
  Mark 15
1 AND straightway in the morning, the chief priests holding a consultation with the ancients and the scribes and the whole council, binding Jesus, led him away, and delivered him to Pilate. Et confestim, mane consilium facientes summi sacerdotes cum senioribus, et scribis, et universo concilio, vincientes Jesum, duxerunt, et tradiderunt Pilato. και ευθεως επι το πρωι συμβουλιον ποιησαντες οι αρχιερεις μετα των πρεσβυτερων και γραμματεων και ολον το συνεδριον δησαντες τον ιησουν απηνεγκαν και παρεδωκαν τω πιλατω
2 And Pilate asked him: Art thou the king of the Jews? But he answering, saith to him: Thou sayest it. Et interrogavit eum Pilatus : Tu es rex Judæorum ? At ille respondens, ait illi : Tu dicis. και επηρωτησεν αυτον ο πιλατος συ ει ο βασιλευς των ιουδαιων ο δε αποκριθεις ειπεν αυτω συ λεγεις
3 And the chief priests accused him in many things. Et accusabant eum summi sacerdotes in multis. και κατηγορουν αυτου οι αρχιερεις πολλα
4 And Pilate again asked him, saying: Answerest thou nothing? behold in how many things they accuse thee. Pilatus autem rursum interrogavit eum, dicens : Non respondes quidquam ? vide in quantis te accusant. ο δε πιλατος παλιν επηρωτησεν αυτον λεγων ουκ αποκρινη ουδεν ιδε ποσα σου καταμαρτυρουσιν
5 But Jesus still answered nothing; so that Pilate wondered. Jesus autem amplius nihil respondit, ita ut miraretur Pilatus. ο δε ιησους ουκετι ουδεν απεκριθη ωστε θαυμαζειν τον πιλατον
6 Now on the festival day he was wont to release unto them one of the prisoners, whomsoever they demanded. Per diem autem festum solebat dimittere illis unum ex vinctis, quemcumque petissent. κατα δε εορτην απελυεν αυτοις ενα δεσμιον ονπερ ητουντο
7 And there was one called Barabbas, who was put in prison with some seditious men, who in the sedition had committed murder. Erat autem qui dicebatur Barrabas, qui cum seditiosis erat vinctus, qui in seditione fecerat homicidium. ην δε ο λεγομενος βαραββας μετα των συστασιαστων δεδεμενος οιτινες εν τη στασει φονον πεποιηκεισαν
8 And when the multitude was come up, they began to desire that he would do, as he had ever done unto them. Et cum ascendisset turba, cœpit rogare, sicut semper faciebat illis. και αναβοησας ο οχλος ηρξατο αιτεισθαι καθως αει εποιει αυτοις
9 And Pilate answered them, and said: Will you that I release to you the king of the Jews? Pilatus autem respondit eis, et dixit : Vultis dimittam vobis regem Judæorum ? ο δε πιλατος απεκριθη αυτοις λεγων θελετε απολυσω υμιν τον βασιλεα των ιουδαιων
10 For he knew that the chief priests had delivered him up out of envy. Sciebat enim quod per invidiam tradidissent eum summi sacerdotes. εγινωσκεν γαρ οτι δια φθονον παραδεδωκεισαν αυτον οι αρχιερεις
11 But the chief priests moved the people, that he should rather release Barabbas to them. Pontifices autem concitaverunt turbam, ut magis Barabbam dimitteret eis. οι δε αρχιερεις ανεσεισαν τον οχλον ινα μαλλον τον βαραββαν απολυση αυτοις
12 And Pilate again answering, saith to them: What will you then that I do to the king of the Jews? Pilatus autem iterum respondens, ait illis : Quid ergo vultis faciam regi Judæorum ? ο δε πιλατος αποκριθεις παλιν ειπεν αυτοις τι ουν θελετε ποιησω ον λεγετε βασιλεα των ιουδαιων
13 But they again cried out: Crucify him. At illi iterum clamaverunt : Crucifige eum. οι δε παλιν εκραξαν σταυρωσον αυτον
14 And Pilate saith to them: Why, what evil hath he done? But they cried out the more: Crucify him. Pilatus vero dicebat illis : Quid enim mali fecit ? At illi magis clamabant : Crucifige eum. ο δε πιλατος ελεγεν αυτοις τι γαρ κακον εποιησεν οι δε περισσοτερως εκραξαν σταυρωσον αυτον
15 And so Pilate being willing to satisfy the people, released to them Barabbas, and delivered up Jesus, when he had scourged him, to be crucified. Pilatus autem volens populo satisfacere, dimisit illis Barabbam, et tradidit Jesum flagellis cæsum, ut crucifigeretur. ο δε πιλατος βουλομενος τω οχλω το ικανον ποιησαι απελυσεν αυτοις τον βαραββαν και παρεδωκεν τον ιησουν φραγελλωσας ινα σταυρωθη
16 And the soldiers led him away into the court of the palace, and they called together the whole band: Milites autem duxerunt eum in atrium prætorii, et convocant totam cohortem, οι δε στρατιωται απηγαγον αυτον εσω της αυλης ο εστιν πραιτωριον και συγκαλουσιν ολην την σπειραν
17 And they clothe him with purple, and platting a crown of thorns, they put it upon him. et induunt eum purpura, et imponunt ei plectentes spineam coronam. και ενδυουσιν αυτον πορφυραν και περιτιθεασιν αυτω πλεξαντες ακανθινον στεφανον
18 And they began to salute him: Hail, king of the Jews. Et cœperunt salutare eum : Ave rex Judæorum. και ηρξαντο ασπαζεσθαι αυτον χαιρε ο βασιλευς των ιουδαιων
19 And they struck his head with a reed: and they did spit on him. And bowing their knees, they adored him. Et percutiebant caput ejus arundine : et conspuebant eum, et ponentes genua, adorabant eum. και ετυπτον αυτου την κεφαλην καλαμω και ενεπτυον αυτω και τιθεντες τα γονατα προσεκυνουν αυτω
20 And after they had mocked him, they took off the purple from him, and put his own garments on him, and they led him out to crucify him. Et postquam illuserunt ei, exuerunt illum purpura, et induerunt eum vestimentis suis : et educunt illum ut crucifigerent eum. και οτε ενεπαιξαν αυτω εξεδυσαν αυτον την πορφυραν και ενεδυσαν αυτον τα ιματια τα ιδια και εξαγουσιν αυτον ινα σταυρωσωσιν αυτον
21 And they forced one Simon a Cyrenian who passed by, coming out of the country, the father of Alexander and of Rufus, to take up his cross. Et angariaverunt prætereuntem quempiam, Simonem Cyrenæum venientem de villa, patrem Alexandri et Rufi, ut tolleret crucem ejus. και αγγαρευουσιν παραγοντα τινα σιμωνα κυρηναιον ερχομενον απ αγρου τον πατερα αλεξανδρου και ρουφου ινα αρη τον σταυρον αυτου
22 And they bring him into the place called Golgotha, which being interpreted is, The place of Calvary. Et perducunt illum in Golgotha locum : quod est interpretatum Calvariæ locus. και φερουσιν αυτον επι γολγοθα τοπον ο εστιν μεθερμηνευομενον κρανιου τοπος
23 And they gave him to drink wine mingled with myrrh; but he took it not. Et dabant ei bibere myrrhatum vinum : et non accepit. και εδιδουν αυτω πιειν εσμυρνισμενον οινον ο δε ουκ ελαβεν
24 And crucifying him, they divided his garments, casting lots upon them, what every man should take. Et crucifigentes eum, diviserunt vestimenta ejus, mittentes sortem super eis, quis quid tolleret. και σταυρωσαντες αυτον διαμεριζονται τα ιματια αυτου βαλλοντες κληρον επ αυτα τις τι αρη
25 And it was the third hour, and they crucified him. Erat autem hora tertia : et crucifixerunt eum. ην δε ωρα τριτη και εσταυρωσαν αυτον
26 And the inscription of his cause was written over: THE KING OF THE JEWS. Et erat titulus causæ ejus inscriptus : Rex Judæorum. και ην η επιγραφη της αιτιας αυτου επιγεγραμμενη ο βασιλευς των ιουδαιων
27 And with him they crucify two thieves; the one on his right hand, and the other on his left. Et cum eo crucifigunt duos latrones : unum a dextris, et alium a sinistris ejus. και συν αυτω σταυρουσιν δυο ληστας ενα εκ δεξιων και ενα εξ ευωνυμων αυτου
28 And the scripture was fulfilled, which saith: And with the wicked he was reputed. Et impleta est Scriptura, quæ dicit : Et cum iniquis reputatus est. και επληρωθη η γραφη η λεγουσα και μετα ανομων ελογισθη
29 And they that passed by blasphemed him, wagging their heads, and saying: Vah, thou that destroyest the temple of God, and in three days buildest it up again; Et prætereuntes blasphemabant eum, moventes capita sua, et dicentes : Vah qui destruis templum Dei, et in tribus diebus reædificas : και οι παραπορευομενοι εβλασφημουν αυτον κινουντες τας κεφαλας αυτων και λεγοντες ουα ο καταλυων τον ναον και εν τρισιν ημεραις οικοδομων
30 Save thyself, coming down from the cross. salvum fac temetipsum descendens de cruce. σωσον σεαυτον και καταβα απο του σταυρου
31 In like manner also the chief priests mocking, said with the scribes one to another: He saved others; himself he cannot save. Similiter et summi sacerdotes illudentes, ad alterutrum cum scribis dicebant : Alios salvos fecit, seipsum non potest salvum facere. ομοιως και οι αρχιερεις εμπαιζοντες προς αλληλους μετα των γραμματεων ελεγον αλλους εσωσεν εαυτον ου δυναται σωσαι
32 Let Christ the king of Israel come down now from the cross, that we may see and believe. And they that were crucified with him reviled him. Christus rex Israël descendat nunc de cruce, ut videamus, et credamus. Et qui cum eo crucifixi erant, convitiabantur ei. ο χριστος ο βασιλευς του ισραηλ καταβατω νυν απο του σταυρου ινα ιδωμεν και πιστευσωμεν [αυτω] και οι συνεσταυρωμενοι αυτω ωνειδιζον αυτον
33 And when the sixth hour was come, there was darkness over the whole earth until the ninth hour. Et facta hora sexta, tenebræ factæ sunt per totam terram usque in horam nonam. γενομενης δε ωρας εκτης σκοτος εγενετο εφ ολην την γην εως ωρας ενατης
34 And at the ninth hour, Jesus cried out with a loud voice, saying: Eloi, Eloi, lamma sabacthani? Which is, being interpreted, My God, my God, why hast thou forsaken me? Et hora nona exclamavit Jesus voce magna, dicens : Eloi, eloi, lamma sabacthani ? quod est interpretatum : Deus meus, Deus meus, ut quid dereliquisti me ? και τη ωρα τη ενατη εβοησεν ο ιησους φωνη μεγαλη λεγων ελωι ελωι λιμα σαβαχθανι ο εστιν μεθερμηνευομενον ο θεος μου ο θεος μου εις τι με εγκατελιπες
35 And some of the standers by hearing, said: Behold he calleth Elias. Et quidam de circumstantibus audientes, dicebant : Ecce Eliam vocat. και τινες των παρεστηκοτων ακουσαντες ελεγον ιδου ηλιαν φωνει
36 And one running and filling a sponge with vinegar, and putting it upon a reed, gave him to drink, saying: Stay, let us see if Elias come to take him down. Currens autem unus, et implens spongiam aceto, circumponensque calamo, potum dabat ei, dicens : Sinite, videamus si veniat Elias ad deponendum eum. δραμων δε εις και γεμισας σπογγον οξους περιθεις τε καλαμω εποτιζεν αυτον λεγων αφετε ιδωμεν ει ερχεται ηλιας καθελειν αυτον
37 And Jesus having cried out with a loud voice, gave up the ghost. Jesus autem emissa voce magna expiravit. ο δε ιησους αφεις φωνην μεγαλην εξεπνευσεν
38 And the veil of the temple was rent in two, from the top to the bottom. Et velum templi scissum est in duo, a summo usque deorsum. και το καταπετασμα του ναου εσχισθη εις δυο απο ανωθεν εως κατω
39 And the centurion who stood over against him, seeing that crying out in this manner he had given up the ghost, said: Indeed this man was the son of God. Videns autem centurio, qui ex adverso stabat, quia sic clamans expirasset, ait : Vere hic homo Filius Dei erat. ιδων δε ο κεντυριων ο παρεστηκως εξ εναντιας αυτου οτι ουτως κραξας εξεπνευσεν ειπεν αληθως ο ανθρωπος ουτος υιος ην θεου
40 And there were also women looking on afar off: among whom was Mary Magdalen, and Mary the mother of James the less and of Joseph, and Salome: Erant autem et mulieres de longe aspicientes : inter quas erat Maria Magdalene, et Maria Jacobi minoris, et Joseph mater, et Salome : ησαν δε και γυναικες απο μακροθεν θεωρουσαι εν αις ην και μαρια η μαγδαληνη και μαρια η του ιακωβου του μικρου και ιωση μητηρ και σαλωμη
41 Who also when he was in Galilee followed him, and ministered to him, and many other women that came up with him to Jerusalem. et cum esset in Galilæa, sequebantur eum, et ministrabant ei, et aliæ multæ, quæ simul cum eo ascenderant Jerosolymam. αι και οτε ην εν τη γαλιλαια ηκολουθουν αυτω και διηκονουν αυτω και αλλαι πολλαι αι συναναβασαι αυτω εις ιεροσολυμα
42 And when evening was now come, (because it was the Parasceve, that is, the day before the sabbath,) Et cum jam sero esset factum (quia erat parasceve, quod est ante sabbatum), και ηδη οψιας γενομενης επει ην παρασκευη ο εστιν προσαββατον
43 Joseph of Arimathea, a noble counsellor, who was also himself looking for the kingdom of God, came and went in boldly to Pilate, and begged the body of Jesus. venit Joseph ab Arimathæa nobilis decurio, qui et ipse erat exspectans regnum Dei, et audacter introivit ad Pilatum, et petiit corpus Jesu. ηλθεν ιωσηφ ο απο αριμαθαιας ευσχημων βουλευτης ος και αυτος ην προσδεχομενος την βασιλειαν του θεου τολμησας εισηλθεν προς πιλατον και ητησατο το σωμα του ιησου
44 But Pilate wondered that he should be already dead. And sending for the centurion, he asked him if he were already dead. Pilatus autem mirabatur si jam obiisset. Et accersito centurione, interrogavit eum si jam mortuus esset. ο δε πιλατος εθαυμασεν ει ηδη τεθνηκεν και προσκαλεσαμενος τον κεντυριωνα επηρωτησεν αυτον ει παλαι απεθανεν
45 And when he had understood it by the centurion, he gave the body to Joseph. Et cum cognovisset a centurione, donavit corpus Joseph. και γνους απο του κεντυριωνος εδωρησατο το σωμα τω ιωσηφ
46 And Joseph buying fine linen, and taking him down, wrapped him up in the fine linen, and laid him in a sepulchre which was hewed out of a rock. And he rolled a stone to the door of the sepulchre. Joseph autem mercatus sindonem, et deponens eum involvit sindone, et posuit eum in monumento quod erat excisum de petra, et advolvit lapidem ad ostium monumenti. και αγορασας σινδονα και καθελων αυτον ενειλησεν τη σινδονι και κατεθηκεν αυτον εν μνημειω ο ην λελατομημενον εκ πετρας και προσεκυλισεν λιθον επι την θυραν του μνημειου
47 And Mary Magdalen, and Mary the mother of Joseph, beheld where he was laid. Maria autem Magdalene et Maria Joseph aspiciebant ubi poneretur. η δε μαρια η μαγδαληνη και μαρια ιωση εθεωρουν που τιθεται

40 posted on 03/25/2018 12:34:03 PM PDT by annalex (fear them not)
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