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Posts by annalex

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  • Catholic Caucus: Daily Mass Readings 11-December-2025

    12/11/2025 4:55:03 AM PST · 8 of 8
    annalex to annalex
    Pope Saint Damasus I
    Feast Day: December 11th
    Patron Saint: Archaeologists
    Death: 384AD

    Known For: Commissioning New Testament, Commissioning Latin version of Bible, Love of Martyrs


    Pope Saint Damasus I was born in what is modern-day Portugal, which was under the Roman Empire at the time. Damasus was eventually ordained a Deacon and would be elected Pope. He did come up against quite a bit of resistance to his papacy due to the rise of various heresies and their supporters. While Damasus would fight many heresies during his days as Pope, he did not let that deter him from doing quite a bit of good work for the Church

    He knew that there needed to be organization within the

    Church. The first thing that needed organizing was the Bible itself. There were all sorts of stories and writings about Jesus, but not all of them were inspired by the Holy Spirit. He had a commission sort through the writings, and after much prayer and discernment, they selected the 27 books of the New Testament. He would also commission that these books along with the 46 books of the Old Testament be translated into Latin, which was the vernacular of the Roman Empire.

    What Damasus loved the most were the stories about the Saints, especially the Martyrs. If there were stories, he would find them. He would also write them down if they were not recorded somehow. It was the hallmark of a man who loved Christ and His Church.


    frchristophercox.wordpress.com
  • Catholic Caucus: Daily Mass Readings 11-December-2025

    12/11/2025 4:50:37 AM PST · 7 of 8
    annalex to annalex


    John the Baptist the Forerunner and Great Prophet
  • Catholic Caucus: Daily Mass Readings 11-December-2025

    12/11/2025 4:50:12 AM PST · 6 of 8
    annalex to annalex

    Catena Aurea by St. Thomas Aguinas

    11:11–15

    11. Verily I say unto you, Among them that are born of women there hath not risen a greater than John the Baptist: notwithstanding he that is least in the kingdom of heaven is greater than he.

    CHRYSOSTOM. Having first delivered the Prophet’s testimony in praise of John, He rested not there, but added His own decision respecting him, saying, Among them that are born of women there has not arisen a greater than John the Baptist.

    RABANUS. As much as to say; What need to recount one by one the praises of John the Baptist; I say verily unto you, Among them that are born of women, &c. He says women, not virgins. If the same word mulier, which denotes a married person, is any where in the Gospels applied to Mary, it should be known that the translator has there used ‘mulier’ for ‘femina;’ as in that, Woman, behold thy son! (John 19:26)

    JEROME. He is then set before all those that are born in wedlock, and not before Him who was born of the Virgin and the Holy Spirit; yet these words, there has not arisen a greater than John the Baptist, do not imply that John is to be set above the Prophets and Patriarchs and all others, but only makes him equal to the rest; for it does not follow that because others are not greater than him, that therefore he is greater than others.

    PSEUDO-CHRYSOSTOM. But seeing that righteousness has so great deepness that none can be perfect therein but God only, I suppose that all the saints tried by the keenness of the divine judgment, rank in a fixed order, some lower, some before other. Whence we understand that He that hath none greater than Himself, is greater than all.

    CHRYSOSTOM. That the abundance of this praise might not beget a wrong inclination in the Jews to set John above Christ, he corrects this, saying, He that is least in the kingdom of heaven is greater than he.

    AUGUSTINE. (Cont. Adv. Leg. et Proph. ii. 5.) The heretic1 argues from this verse to prove, that since John did not belong to the kingdom of heaven, therefore much less did the other Prophets of that people, than whom John is greater. But these words of the Lord may be understood in two ways. Either the kingdom of heaven is something which we have not yet received, that, namely, of, which He speaks, Come, ye blessed of my Father, receive the kingdom, (Mat. 25:34) because they in it are Angels, therefore the least among them is greater than a righteous man who has a corruptible body. Or if we must understand the kingdom of heaven of the Church, whose children are all the righteous men from the beginning of the world until now, then the Lord speaks this of Himself, who was after John in the time of His birth, but greater in respect of His divine nature and supreme power. According then to the first interpretation it will be pointed, He who is least in the kingdom of heaven, is greater than he; according to the second, He who is less than he, is in the kingdom of heaven greater than he.

    CHRYSOSTOM. The kingdom of heaven, that is, in the spiritual world, and all relating thereto. But some say that Christ spoke this of the Apostles.

    JEROME. We understand it simply, that every saint who is already with the Lord is greater than he who yet stands in the battle; for it is one thing to have gained the crown of victory, another to be yet fighting in the field.

    12. And from the days of John the Baptist until now the kingdom of heaven suffereth violence, and the violent take it by force.

    13. For all the prophets and the law prophesied until John.

    14. And if ye will receive it, this is Elias, which was for to come.

    15. He that hath ears to ear, let him hear.

    GLOSS. (non occ.) That what He had last said should not lead any to suppose that John was an alien from the kingdom of heaven, He corrects this by adding, From the days of John the Baptist until now, the kingdom of heaven suffereth violence, and the violent take it by force.

    GREGORY. (Hom. in Ev. xx. 14.) By the kingdom of heaven is meant the heavenly throne, whither when sinners defiled with any evil deed return in penitence, and amend themselves, they enter as sinners into the place of another, and take by violence the kingdom of heaven.

    JEROME. Because John the Baptist was the first who preached repentance to the people, saying, Repent ye, for the kingdom of heaven is at hand: rightly therefore from that day forth it may be said, that the kingdom of heaven suffereth violence, and the violent take it by force. For great indeed is the violence, when we who are born of earth, seek an abode in heaven, and obtain by excellence what we have not by nature.

    HILARY. Otherwise; The Lord bade His Apostles go to the lost sheep of Israel, but all their preaching conveyed profit to the publicans and sinners. Therefore the kingdom suffers violence, and the violent take it by force, for the glory of Israel, due to the Fathers, foretold by the Prophets, offered by Christ, is entered and held by force by the might of the Gentiles.

    CHRYSOSTOM. Or; All who come thereto with haste take by force the kingdom of God through the faith of Christ; whence He says, from, the days of John until now, and thus He brings them in haste to His faith, and at the same time adds support to those things which had been spoken by John. For if all things were fulfilled until John, then is Jesus He that should come; wherefore He adds, All the Prophets and the Law prophesied until John.

    JEROME. Not that He cuts off all Prophets after John; for we read in the Acts of the Apostles that Agabus prophesied, and also four virgins daughters of Philip; but He means that the Law and the Prophets whom we have written, whatever they have prophesied, they have prophesied of the Lord. That He says, Prophesied until John, shews that this was now the time of Christ’s coming; and that whom they had foretold should come, Him John shewed to be already come.

    CHRYSOSTOM. Then He adds another token of him, saying, And if ye will receive it, this is Elias who was to come. (Mal. 4:5) The Lord speaks in Malachias, I will send you Elias the Tishbite; and of the same again, Behold, I send my messenger before thy face.

    JEROME. John then is said to be Elias, not according to the foolish philosophers, and certain heretics who bring forward their metempsychosis, or passing of the soul from one body to another; but because (as it is in another passage of the Gospel) he came in the spirit and power of Elias, and had the same grace and measure of the Holy Spirit. But in austerity of life, and fortitude of spirit, Elias and John were alike; they both dwelt in the desert, both were girded with a girdle of skins; because he reproved Ahab and Jezebel for their wickedness, Elias was compelled to fly; because he condemned the unlawful union of Herod and Herodias, John is beheaded.

    CHRYSOSTOM. If ye will receive it, shewing their freedom, and requiring of them a willing mind. John the Baptist is Elias, and Elias is John, because both were forerunners of Christ.

    JEROME. That He says, This is Elias, is figurative, and needs to be explained, as what follows, shews; He that hath ears to hear, let him hear.

    REMIGIUS. As much as to say, Whoso has ears of the heart to hear, that is, to understand, let him understand; for He did not say that John was Elias in person, but in the Spirit.

    Catena Aurea Matthew 11

  • Catholic Caucus: Daily Mass Readings 11-December-2025

    12/11/2025 4:48:37 AM PST · 5 of 8
    annalex to annalex
    Matthew
     English: Douay-RheimsLatin: Vulgata ClementinaGreek NT: Byzantine/Majority Text (2000)
     Matthew 11
    11Amen I say to you, there hath not risen among them that are born of women a greater than John the Baptist: yet he that is the lesser in the kingdom of heaven is greater than he. Amen dico vobis, non surrexit inter natos mulierum major Joanne Baptista : qui autem minor est in regno cælorum, major est illo.αμην λεγω υμιν ουκ εγηγερται εν γεννητοις γυναικων μειζων ιωαννου του βαπτιστου ο δε μικροτερος εν τη βασιλεια των ουρανων μειζων αυτου εστιν
    12And from the days of John the Baptist until now, the kingdom of heaven suffereth violence, and the violent bear it away. A diebus autem Joannis Baptistæ usque nunc, regnum cælorum vim patitur, et violenti rapiunt illud.απο δε των ημερων ιωαννου του βαπτιστου εως αρτι η βασιλεια των ουρανων βιαζεται και βιασται αρπαζουσιν αυτην
    13For all the prophets and the law prophesied until John: Omnes enim prophetæ et lex usque ad Joannem prophetaverunt :παντες γαρ οι προφηται και ο νομος εως ιωαννου προεφητευσαν
    14And if you will receive it, he is Elias that is to come. et si vultis recipere, ipse est Elias, qui venturus est.και ει θελετε δεξασθαι αυτος εστιν ηλιας ο μελλων ερχεσθαι
    15He that hath ears to hear, let him hear. Qui habet aures audiendi, audiat.ο εχων ωτα ακουειν ακουετω
  • Catholic Caucus: Daily Mass Readings 11-December-2025

  • Catholic Caucus: Daily Mass Readings 11-December-2025

    12/11/2025 4:45:50 AM PST · 3 of 8
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  • Catholic Caucus: Daily Mass Readings 11-December-2025

    12/11/2025 4:45:03 AM PST · 2 of 8
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    KEYWORDS: catholic; mt11; ordinarytime; prayer

  • Catholic Caucus: Daily Mass Readings 11-December-2025

    12/11/2025 4:44:37 AM PST · 1 of 8
    annalex
    For your reading, reflection, faith-sharing, comments, questions, discussion.
  • Catholic Caucus: Daily Mass Readings 10-December-2025

    12/10/2025 5:56:02 AM PST · 9 of 12
    annalex to annalex
  • Catholic Caucus: Daily Mass Readings 10-December-2025

    12/10/2025 5:53:51 AM PST · 8 of 12
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    Saint Eulalia of Merida: The Girl Martyr Who Became a Symbol of Faith

    The Santa Eulalia Basilica in Merida, Spain stands as a monument not just to the glory of God, but to the unflinching faith and courage of a young girl who chose to die rather than renounce her beliefs. Saint Eulalia, martyred at the tender age of 12 during the persecutions of Roman Emperor Diocletian in 304 AD, became one of the most popular and venerated saints in the history of the Iberian Peninsula. Her dramatic story of defiance and sacrifice has resonated through the centuries, and continues to inspire the faithful today.

    A Childhood of Devotion

    Eulalia was born around 292 AD into a wealthy Christian family in Merida, then the capital of the Roman province of Lusitania. Located in present-day Extremadura in western Spain, Merida was an important and prosperous city, founded in 25 BC by the Emperor Augustus as a colony for veteran soldiers. It boasted all the hallmarks of Roman urbanization, such as a theater, amphitheater, circus, forums, temples, baths and an extensive network of roads and aqueducts.

    Despite being born into privilege, Eulalia was drawn to a life of faith and asceticism from a very young age. The passio or account of her martyrdom, written in the 4th or 5th century, describes her as "meek and humble" and "wise beyond her years." She often fasted, spent hours in prayer, and tried to emulate the example of the Christian martyrs she had learned about.

    When Emperor Diocletian unleashed the last and most brutal of the Roman persecutions against Christians in 303 AD, the 11-year-old Eulalia secretly left her parents‘ home and presented herself before the local Roman court. "She went to the forum, to the tribunal, without being cited, to reproach the persecutors and to proclaim in a loud voice that she was a confessor of the Lord," wrote the 4th-century poet Prudentius in a famous hymn extolling Eulalia.

    "I Am a Christian"

    In front of the governor Dacian and a crowd of onlookers, Eulalia fearlessly declared her faith, saying "I am a Christian and I believe in the one true God." She denounced the worship of false idols and even insulted Diocletian himself. Stunned and enraged, Dacian ordered the girl to make a sacrifice to the pagan gods and to beg the emperor for forgiveness.

    When Eulalia adamantly refused, she was stripped and brutally tortured. According to the passio, she was "whipped, torn with iron hooks, and burned with flaming torches." Prudentius wrote that "she counted her wounds and sang, which angered [Dacian] even more; in his fury he ordered flaming, smoking torches be held to her breasts and sides." Yet through all of this agony, Eulalia never screamed or wept, but "sang psalms all the while, not heeding the tortures."

    Finally, Dacian condemned Eulalia to be burned at the stake. As the flames engulfed her body, she allegedly inhaled deeply to hasten her death and release her soul. The passio relates that when she died, the people saw a white dove fly from her mouth, which they believed was Eulalia‘s pure spirit ascending to heaven.

    A Saint is Born

    Eulalia quickly became celebrated as one of the earliest and most revered Christian martyrs. The spot where she died attracted throngs of pilgrims and a shrine was erected over her remains by the 4th century. Prudentius composed his Hymn to Eulalia within decades of her death, ensuring that her story spread far and wide across the Christian world:

    Eulalia the blessed maiden,
    Noble and wise beyond her years,
    Gave up her life unto her Lord;
    The two-edged sword could bring no fears,
    Nor pains of death dismay.

    The hymn was widely copied and circulated, and "for the Christians of late antiquity, it made Eulalia the best-known martyr from Spain," according to classicist Michael Roberts. Crucially, it established her as an exemplar for young girls to emulate, much as the Virgin Mary embodied the ideal of female purity and virtue.

    By the 5th century, a grand Christian basilica was built on the site of Eulalia‘s martyrdom and burial in Merida. Archaeological excavations underneath Santa Eulalia Basilica have uncovered remains of affluent Roman houses, streets and even a market from the 1st-4th centuries AD, suggesting this was a wealthy residential quarter of the ancient city. The discovery of a 4th-century cemetery with Christian symbols confirms the long tradition of venerating Eulalia in this same spot.

    The Basilica Through the Ages

    The basilica that pilgrims visit today mostly dates to the 13th century, when it was rebuilt after Merida was reconquered from the Moors by King Alfonso IX of León in 1230. However, some Visigothic elements survive from when Merida served as the capital of the Visigothic Kingdom of Hispania in the 6th century AD.

    The church seamlessly blends Romanesque, Gothic and Baroque architectural styles, creating a sense of artistic continuity that reflects the site‘s long sacred history. The arched doorway is framed by intricate carvings of plants and birds, while inside, a statue of Saint Eulalia by the renowned 17th-century sculptor Luisa Roldán occupies a position of prominence.

    Stepping into the crypt is like entering a time capsule of Merida‘s past. Here you can see remains of Roman houses, Visigothic tombs, and even a rare 4th-century Christian mosaic. This subterranean archaeological site was excavated in the 1990s and opened to the public as a museum, providing an evocative glimpse into the ancient origins of the Eulalia cult.

    Santa Eulalia Basilica is part of the UNESCO World Heritage Site that encompasses the incredible ensemble of Roman monuments in Merida, such as the theater, amphitheater, Temple of Diana, Trojan Arch and the longest surviving Roman bridge in the world. Mérida was declared a World Heritage Site in 1993 in recognition of its outstanding Roman archaeological heritage.

    Patron Saint of Merida and Beyond

    For over 1700 years, Saint Eulalia has watched over the city of Merida and been an integral part of local culture and identity. Every year on December 10th, her feast day, Merida honors its patron saint with processions, masses, floral offerings and more. Residents even bake special sweets called "tortas de Santa Eulalia."

    In 780 AD, the Saint‘s relics were transferred to Oviedo Cathedral in northern Spain to safeguard them during the Muslim invasion. She thus became the patron saint of that city as well. In fact, Eulalia is the most popular patron saint for many towns and cities throughout Spain and Portugal. She also lends her name to numerous churches, schools, hospitals and foundations around the world.

    Today, the legacy of Saint Eulalia endures not just in the basilica that bears her name, but in the hearts of the faithful who continue to honor her sacrifice and draw inspiration from her courage. She is often depicted in art holding the martyr‘s palm branch and cross, with a white dove to symbolize the purity of her soul. For many, she remains a shining example of unshakable faith and conviction in the face of adversity and persecution. As Prudentius wrote so long ago:

    Child though she was, she neither blanched
    At threats, nor wheedling tongue beguiled:
    Tho‘ young in years, her sense was ripe
    And firm, her heart with courage filled;
    Her sex alone was weak.

    So when you gaze upon the timeworn stones of Santa Eulalia Basilica or descend into the cool depths of its crypt to walk amidst the remnants of the ancient world, remember the girl martyr who refused to be silenced or submit, and who in death achieved a form of immortality that continues to resonate through the ages.


    historytools.org
  • Catholic Caucus: Daily Mass Readings 10-December-2025

    12/10/2025 5:49:00 AM PST · 7 of 12
    annalex to annalex


    Christ Carrying the Cross

    Vincenzo Catena

    1520s
    Oil on panel, 47 x 38 cm
    Liechtenstein Museum, Vienna
  • Catholic Caucus: Daily Mass Readings 10-December-2025

    12/10/2025 5:48:42 AM PST · 6 of 12
    annalex to annalex

    Catena Aurea by St. Thomas Aguinas

    11:28–30

    28. Come unto me, all ye that labour and are heavy laden, and I will give you rest.

    29. Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls.

    30. For my yoke is easy, and my burden is light.

    CHRYSOSTOM. By what He had said, He brought His disciples to have a desire towards Him, shewing them His unspeakable excellence; and now He invites them to Him, saying, Come unto me, all ye that labour and are heavy laden.

    AUGUSTINE. (Serm. 69. 1.) Whence do we all thus labour, but that we are mortal men, bearing vessels of clay which cause us much difficulty. But if the vessels of flesh are straitened, the regions of love will be enlarged. To what end then does He say, Come unto me, all ye that labour, but that ye should not labour?

    HILARY. He calls to Him those that were labouring under the hardships of the Law, and those who are burdened with the sins of this world.

    JEROME. That the burden of sin is heavy the Prophet Zachariah bears witness, saying, that wickedness sitteth upon a talent of lead. (Zech. 5:7.) And the Psalmist fills it up, Thy iniquities are grown heavy upon me. (Ps. 38:4)

    GREGORY. (Mor. xxx. 15.) For a cruel yoke and hard weight of servitude it is to be subject to the things of time, to be ambitious of the things of earth, to cling to falling things, to seek to stand in things that stand not, to desire things that pass away, but to be unwilling to pass away with them. For while all things fly away against our wish, those things which had first harassed the mind in desire of gaining them, now oppress it with fear of losing them.

    CHRYSOSTOM. He said not, Come ye, this man and that man, but All whosoever are in trouble, in sorrow, or in sin, not that I may exact punishment of you, but that I may remit your sins. Come ye, not that I have need of your glory, but that I seek your salvation. And I will refresh you; not, I will save you, only; but that is much greater, I will refresh you, that is, I will set you in all quietness.

    RABANUS. (non occ.) I will not only take from you your burden, but will satisfy you with inward refreshment.

    REMIGIUS. Come, He says, not with the feet, but with the life, not in the body, but in faith. For that is a spiritual approach by which any man approaches God; and therefore it follows, Take my yoke upon you.

    RABANUS. The yoke of Christ is Christ’s Gospel, which joins and yokes together Jews and Gentiles in the unity of the faith. This we are commanded to take upon us, that is, to have in honour; lest perchance setting it beneath us, that is wrongly despising it, we should trample upon it with the miry feet of unholiness; wherefore He adds, Learn of me.

    AUGUSTINE. (Serm. 69. 1.) Not to create a world, or to do miracles in that world; but that I am meek and lowly in heart. Wouldest thou be great? Begin with the least. Wouldest thou build up a mighty fabric of greatness? First think of the foundation of humility; for the mightier building any seeks to raise, the deeper let him dig for his foundation. Whither is the summit of our building to rise? To the sight of God.

    RABANUS. We must learn then from our Saviour to be meek in temper, and lowly in mind; let us hurt none, let us despise none, and the virtues which we have shewn in deed let us retain in our heart.

    CHRYSOSTOM. And therefore in beginning the Divine Law He begins with humility, and sets before us a great reward, saying, And ye shall find rest for your souls. This is the highest reward, you shall not only be made useful to others, but shall make yourself to have peace; and He gives you the promise of it before it comes, but when it is come, you shall rejoice in perpetual rest. And that they might not be afraid because He had spoken of a burden, therefore He adds, For my yoke is pleasant, and my burden light.

    HILARY. He holds forth the inducements of a pleasant yoke, and a light burden, that to them that believe He may afford the knowledge of that good which He alone knoweth in the Father.

    GREGORY. (Mor. iv. 33.) What burden is it to put upon the neck of our mind that He bids us shun all desire that disturbs, and turn from the toilsome paths of this world?

    HILARY. And what is more pleasant than that yoke, what lighter than that burden? To be made better, to abstain from wickedness, to choose the good, and refuse the evil, to love all men, to hate none, to gain eternal things, not to be taken with things present, to be unwilling to do that to another which yourself would be pained to suffer.

    RABANUS. But how is Christ’s yoke pleasant, seeing it was said above, Narrow is the way which leadeth unto life? (Mat. 7:14.) That which is entered upon by a narrow entrance is in process of time made broad by the unspeakable sweetness of love.

    AUGUSTINE. (Serm. 70. 1.) So then they who with unfearing neck have submitted to the yoke of the Lord endure such hardships and dangers, that they seem to be called not from labour to rest, but from rest to labour. But the Holy Spirit was there who, as the outward man decayed, renewed the inward man day by day, and giving a foretaste of spiritual rest in the rich pleasures of God in the hope of blessedness to come, smoothed all that seemed rough, lightened all that was heavy. Men suffer amputations and burnings, that at the price of sharper pain they may be delivered from torments less but more lasting, as boils or swellings. What storms and dangers will not merchants undergo that they may acquire perishing riches? Even those who love not riches endure the same hardships; but those that love them endure the same, but to them they are not hardships. For love makes right easy, and almost nought all things however dreadful and monstrous. How much more easily then does love do that for true happiness, which avarice does for misery as far as it can?

    JEROME. And how is the Gospel lighter than the Law, seeing in the Law murder and adultery, but under the Gospel anger and concupiscence also, are punished? Because by the Law many things are commanded which the Apostle fully teaches us cannot be fulfilled; by the Law works are required, by the Gospel the will is sought for, which even if it goes not into act, yet does not lose its reward. The Gospel commands what we can do, as that we lust not; this is in our own power; the Law punishes not the will but the act, as adultery. Suppose a virgin to have been violated in time of persecution; as here was not the will she is held as a virgin under the Gospel; under the Law she is cast out as defiled.



    Catena Aurea Matthew 11
  • Catholic Caucus: Daily Mass Readings 10-December-2025

    12/10/2025 5:47:29 AM PST · 5 of 12
    annalex to annalex
    Matthew
     English: Douay-RheimsLatin: Vulgata ClementinaGreek NT: Byzantine/Majority Text (2000)
     Matthew 11
    28Come to me, all you that labour, and are burdened, and I will refresh you. Venite ad me omnes qui laboratis, et onerati estis, et ego reficiam vos.δευτε προς με παντες οι κοπιωντες και πεφορτισμενοι καγω αναπαυσω υμας
    29Take up my yoke upon you, and learn of me, because I am meek, and humble of heart: and you shall find rest to your souls. Tollite jugum meum super vos, et discite a me, quia mitis sum, et humilis corde : et invenietis requiem animabus vestris.αρατε τον ζυγον μου εφ υμας και μαθετε απ εμου οτι πραος ειμι και ταπεινος τη καρδια και ευρησετε αναπαυσιν ταις ψυχαις υμων
    30For my yoke is sweet and my burden light. Jugum enim meum suave est, et onus meum leve.ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστιν
  • Catholic Caucus: Daily Mass Readings 10-December-2025

  • Catholic Caucus: Daily Mass Readings 10-December-2025

    12/10/2025 5:43:38 AM PST · 3 of 12
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  • Catholic Caucus: Daily Mass Readings 10-December-2025

    12/10/2025 5:42:49 AM PST · 2 of 12
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    KEYWORDS: catholic; mt11; ordinarytime; prayer

  • Catholic Caucus: Daily Mass Readings 10-December-2025

    12/10/2025 5:42:23 AM PST · 1 of 12
    annalex
    For your reading, reflection, faith-sharing, comments, questions, discussion.
  • Catholic Caucus: Daily Mass Readings 9-December-2025

    12/10/2025 5:23:57 AM PST · 14 of 14
    annalex to MarlonRando

    That’s the color for Advent.

  • Catholic Caucus: Daily Mass Readings 9-December-2025

    12/09/2025 5:04:07 AM PST · 9 of 14
    annalex to annalex
  • Catholic Caucus: Daily Mass Readings 9-December-2025

    12/09/2025 5:01:34 AM PST · 8 of 14
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    St. Juan Diego Cuauhtlatoatzin

    An indigenous Christian

    Juan Diego, the simple peasant who would come to be known all over the world by the name he received when he was reborn in baptism, was born in 1474 in Cuautitlán (now part of Mexico City) with the name “Cuauhtlatoatzin,” or “the talking eagle.” This member of the Chichimeca people would live up to his name, for eagles see far and well. He and his wife, Maria Lucía, saw enough to understand that the violence of the conquistadors was not the only thing that came to his people when the Spanish set foot upon their land. Along with the soldiers and adventurers there were humble Franciscan friars who taught the indigenous peoples with drawings and with their goodness. Cuauhtlatoatzin and his wife asked for baptism, receiving new names along with their new life in Christ.

    The lady on Tepeyac hill

    In December 1531, some time after his wife died, Juan Diego was walking the long path toward the friars, where he went every Saturday to receive catechetical instruction. But this day was different. As he passed by Tepeyac Hill, he heard strange, beautiful birdsong, and then a voice, calling him using the diminutive of his name: “Juantzin!” “Little Juan!” To his astonishment, he saw a beautiful young woman clothed with a mantle of stars, wearing the black girdle with which indigenous women signify that they are pregnant. She spoke to him in his native Nahuatl language, asking him to go tell the bishop to build a church at this site, so that she could give her Son to all those who came there.

    The messenger

    Juan Diego hurried to the bishop, Juan Zumárraga, who reacted to his tale with skepticism. The peasant returned to the beautiful lady, telling her that since he was “a man of no importance” she should choose a better messenger. The “Mother of the true God,” as she called herself, was adamant that she had chosen the correct messenger, however. After a second trip to the bishop, who asked for a sign, the lady asked Juan Diego to return the next day.
    The next day Juan Diego’s uncle, Juan Bernardino, fell gravely ill, and Juan Diego stayed home to care for him. On his way to fetch a priest the morning of December 12 to give last rites to his uncle, Juan Diego tried his best to avoid the Virgin, changing his path. She found him, however, and chided him with words that have echoed through the centuries: “Am I not here who am your mother?” Assuring him that his uncle would be well, she asked him to climb the hill, where nothing but cactus and scrub brush grew – especially in winter – and pick the roses he would find there. He did, bundling the flowers in his tilma, or mantle, and brought them to the bishop. When Juan Diego opened his tilma, the bishop, wide-eyed, fell to his knees, for he beheld not only roses, but the image of a beautiful mestiza, or mixed-race girl, clothed like an Indian. She was “clothed with the sun, with the moon under her feet” (Rev 12:1), as the Book of Revelation describes. The bishop understood: this humble Indian had really seen the Mother of God and Mother of all believers, who left her likeness imprinted on his mantle.

    A man of prayer

    What happened to that simple Chichimec messenger did what the missionary friars and priests by and large had been unable to do: convince the indigenous peoples that this Gospel, or good news, was also for them. By 1539, only eight years after the apparitions, some 9 million of them had asked for baptism. This lady who spoke in their language and fulfilled Aztec prophecies, was the Mother of the true God. Her Son asked to be born also in their hearts.
    When a church was built on the site of the apparition, Juan Diego moved into a small hut nearby in order to clean the premises, care for the pilgrims, instruct others in the faith, and above all, to pray. He remained there until his death in 1548: “a man of no importance” whose life became part of the warp and weft of this singular event in the life of the Church.


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