Where did Veronica come into the Catholic Bible? She's not in the King James Version.?

Question

Stations of the Cross, Lent

Answer 1

St. Veronica
In several regions of Christendom there is honored under this name a pious matron of Jerusalem who, during the Passion of Christ, as one of the holy women who accompanied Him to Calvary, offered Him a towel on which he left the imprint of His face. She went to Rome, bringing with her this image of Christ, which was long exposed to public veneration. To her likewise are traced other relics of the Blessed Virgin venerated in several churches of the West. The belief in the existence of authentic images of Christ is connected with the old legend of Abgar of Edessa and the apocryphal writing known as the "Mors Pilati". To distinguish at Rome the oldest and best known of these images it was called vera icon (true image), which ordinary language soon made veronica. It is thus designated in several medieval texts mentioned by the Bollandists (e.g. an old Missal of Augsburg has a Mass "De S. Veronica seu Vultus Domini"), and Matthew of Westminster speaks of the imprint of the image of the Savior which is called Veronica: "Effigies Domenici vultus quae Veronica nuncupatur". By degrees, popular imagination mistook this word for the name of a person and attached thereto several legends which vary according to the country.

In Italy Veronica comes to Rome at the summons of the Emperor Tiberius, whom she cures by making him touch the sacred image. She thenceforth remains in the capitol of the empire, living there at the same time as Sts. Peter and Paul, and at her death bequeaths the precious image to Pope Clement and his successors.
In France she is given in marriage to Zacheus, the convert of the Gospel, accompanies him to Rome, and then to Quiercy, where her husband becomes a hermit, under the name of Amadour, in the region now called Rocamadour. Meanwhile Veronica joins Martial, whom she assists in his apostolic preaching.
In the region of Bordeaux Veronica, shortly after the Ascension of Christ, lands at Soulac at the mouth of the Gironde, bringing relics of the Blessed Virgin; there she preaches, dies, and is buried in the tomb which was long venerated either at Soulac or in the Church of St. Seurin at Bordeaux. Sometimes she has even been confounded with a pious woman who, according to Gregory of Tours, brought to the neighboring town of Bazas some drops of the blood of John the Baptist, at whose beheading she was present.
In many places she is identified with the Haemorrhissa who was cured in the Gospel.
These pious traditions cannot be documented, but there is no reason why the belief that such an act of compassion did occur should not find expression in the veneration paid to one called Veronica, even though the name has found no place in the Hieronymian Martyrology or the oldest historical Martyrologies, and St. Charles Borromeo excluded the Office of St. Veronica from the Milan Missal where it had been introduced. The Roman Martyrology also records at Milan St. Veronica de Binasco, the Order of St. Augustine, on 13 January, and St. Veronica Giuliani on 9 July.






Lectio Divina (pronounced "Lec-tsee-oh Di-vee-nah") means "Divine Reading" and refers specifically to a method of Scripture reading practiced by monastics since the beginning of the Church.

The early centrality of reading of Sacred Scripture, and then meditating and praying over its meaning, is evident in the 48th chapter of the Rule of St. Benedict (A.D. 480-453), a book written by the Great Saint to guide monastic life.

But it was an 11th c. Carthusian prior named Guigo 1 who formalized Lectio Divina, describing the method in a letter written to a fellow religious. This letter, which has become known as Scala Paradisi -- the Stairway to Heaven -- describes a 4-runged ladder to Heaven, each rung being one of the four steps in his method of Bible reading. Those steps, and Guigo's brief descriptions of them, are:


lectio (reading): "looking on Holy Scripture with all one's will and wit"

meditatio (meditation): "a studious insearching with the mind to know what was before concealed through desiring proper skill"

oratio (prayer): "a devout desiring of the heart to get what is good and avoid what is evil"

contemplatio (contemplation): "the lifting up of the heart to God tasting somewhat of the heavenly sweetness and savour"

Through the practice of Lectio Divina by monastics in group settings, three other steps are sometimes added to the four above such that the steps become:


statio (position)

lectio (reading)

meditatio (meditation)

oratio (prayer)

contemplatio (contemplation)

collatio (discussion)

actio (action)


The Steps in Detail
Statio
First, we arrange a place so it is restful, warm, and non-distracting. This may involve the lighting of candles, the burning of incense, the shutting of doors and drawing of curtains -- whatever makes one feel calm and at peace. Then we assume a bodily posture that is conducive to prayer and reading. We breathe slowly, focusing on the Holy Name of Jesus and nothing else, until we are relaxed and able to focus our attention solely on Scripture. If our minds wander, we gently bring our attention back to the Holy Name of Our Lord, breathing in and out rhythmically. Note that, unlike in Eastern prayer which seeks to empty oneself to be open to some great "Nothing", we are ever mindful of the One Almighty Triune and Transcendent God, and are trying to calm ourselves so that what He might reveal to us through His Word may more easily be perceived.

It is good if the place chosen for Lectio Divina is a comfortable area chosen just for this and other prayerful activities. The presence of relevant icons and other visual aids to meditation can be of great benefit. Now pray a prayer to the Holy Ghost, such as this one:

A Prayer Before the Reading of Any Part of the Holy Scripture

Come Holy Ghost, fill the hearts and minds of the faithful servants, and inflame them with the fire of Thy divine love.

Let us pray: O God, who by the inspiration of the Holy Ghost, didst instruct the hearts of thy faithful servants; grant us in the same Spirit, to discern what is right, and enjoy His comfort forever, through our Lord Jesus Christ, Who liveth and reigneth, one God, with Thee and the same Spirit, world without end. Amen.


Lectio
When we are relaxed and in a contemplative mode, we trace the Sign of the Cross on the book of Scripture, kiss the Cross we traced, and then open it to read. Some may want to focus on Scripture from that day's Propers. Others may want to read the Bible straight through, starting with Genesis. Others may want to focus only on the New Testament or the Psalms. We aren't trying to "accomplish a goal" of reading X amount; we read what is easily digested at that time. Whichever selection we choose, we read it with our minds, slowly, gently, coming to an understanding of the words themselves.

Having a solid orthodox Catholic commentary (pre-Vatican II commentary with Imprimatur or the rare, well-chosen post-Vatican II commentary), a nice Concordance, etc., in order to get a good grasp of the meaning of the actual words -- their historical cultural context, their etymologies, the Fathers' thoughts on the relevant Scripture, etc. -- is imperative. We should always approach Scripture with the mind of the Church, in the spirit of the Ethopian eunuch who asked Philip to guide him:

Acts 8:30-31
And Philip running thither, heard him reading the prophet Isaias. And he said: Thinkest thou that thou understandest what thou readest? Who said: And how can I, unless some man shew me? And he desired Philip that he would come up and sit with him.

We should always keep in mind Peter's admonition that "no prophecy of scripture is made by private interpretation" (2 Peter 1:20) and that Scripture can be difficult to understand, something "which the unlearned and unstable wrest...to their own destruction" (2 Peter 3:16).

If you come to a verse you don't understand, or that you understand in a way that is contrary to Catholic teaching, seek traditional Catholic commentary on it. Any apparent contradiction between Scripture and Catholic teaching is just that: apparent, and not real. As an example, even a simple verse such as one that refers to Mary's "firstborn" will be misunderstood if one is ignorant of Jewish law, as are many Protestants who believe that reference to a "firstborn" means there must be a "secondborn," and who then go on to deny Mary's virginity. Seek a Catholic commentary which would refer you, in this case, to the Old Testament law of the "firstborn" and will teach you what that word really means (see Exodus 13:2, Exodus 13:14-15, Numbers 18:15 and research the term "pidyon ha-ben").

At any rate, in Lectio, we are reading for the literal sense of the words, trying to understand the reality the writer of the text intended to convey.


Meditatio
Now we meditate on what we have read, perhaps even reading it again, visualizing it and listening for the aspect of it that reveals the Divine Mysteries. We want the deeper, spiritual meanings of the words now, and read for its anagogocal (or "eschatalogical") sense and its typical (or "allegorical") sense -- i.e., we consider types and anti-types, shadows and symbolism in order to understand the deeper reality the Holy Ghost intends to convey by arranging nature and history as He did, thereby inspiring the writer of the text to write as he did.


Oratio
We ask God to for the grace to be changed by what we have read, to come more fully into being what He wants us to be, and to help us apply the tropological (or "moral") sense of the Scripture to our lives.


Contemplatio
We rest in gratitude for God and His Word.


Collatio
If we are engaging in Lectio Divina with others, we discuss what we've learned.


Actio
We live what we have learned.

Answer 2

1

Answer 3

There's a whole lot of things that aren't in the Bible. The Bible admits as much.

That said, we Catholics had people on the ground in Jerusalem on the day Jesus was crucified, and they were eye witnesses to all that happened there, before and since.

The Catholic church has always accurately and faithfully preserved those experiences in sacred tradition, something protestants have yet to understand or appreciate.

The latest scientific evidence has successfully matched the image on Veronica's veil with the image on the Shroud of Turin, and found them to be identical.

The Bible never mentioned that either.

Answer 4

It's not in any version of the bible, or in the writings of the early church fathers.
The earliest written reference is in a fourth or fifth-century apocryphal work: The Acts of Pilate or, Gospel of Nicodemus.

The Stations of the Cross as a contemplative and devotional exercise, and from where Veronica is now chiefly known, emerged in the 1500's.
Seven of the events represented are described in one or more of the Gospels, and the others are traditional.

And, something I didn't know until I researched this...
"Because several of the traditional incidents portrayed in the stations are not found in Scripture, Pope Paul VI approved a new, Gospel-based set of stations in 1975."

Answer 5

The King James Bible was translated from a Catholic version of the Bible - the Douay Rheims Bible. It was commissioned by King James I and published in the 16 century.

Answer 6

With regard to the particular subjects which have been retained in our series of Stations, it may be noted that very few of the medieval accounts make any mention of either the second (Christ receiving the cross) or the tenth (Christ being stripped of His garments), whilst others which have since dropped out appear in almost all the early lists. One of the most frequent of these is the Station formerly made at the remains of the Ecce Homo arch, the balcony from which these words were pronounced. Additions and omissions such as these seem to confirm the supposition that our Stations are derived from pious manuals of devotion rather than from Jerusalem itself. The three falls of Christ (third, seventh, and ninth Stations) are apparently all that remain of the Seven Falls, as depicted by Krafft at Nuremburg and his imitators, in all of which Christ was represented as either falling or actually fallen. In explanations of this it is supposed that the other four falls coincided with His meetings with His Mother, Simon of Cyrene, VERONICA, and the women of Jerusalem, and that in these four the mention of the fall has dropped out whilst it survives in the other three which have nothing else to distinguish them. A few medieval writers take the meeting with Simon and the women of Jerusalem to have been simultaneous, but the majority represent them as separate events. The VERONICA incident does not occur in many of the earlier accounts, whilst almost all of those that do mention it place it as having happened just before reaching Mount Calvary, instead of earlier in the journey as in our present arrangement. An interesting variation is found in the special set of eleven stations ordered in 1799 for use in the diocese of Vienne. It is as follows:


the Agony in the Garden;
the betrayal by Judas;
the scourging;
the crowning with thorns;
Christ condemned to death;
He meets Simon of Cyrene;
the women of Jerusalem;
He tastes the gall;
He is nailed to the cross;
His death on the cross; and
His body is taken down from the cross.

Answer 7

The Gospels say nothing about a woman named Veronica actually wiping Jesus’ face. The Gospel of Luke, however, does cite a small group of people following Jesus as he was marched toward his crucifixion. Women were a part of this group, if not the entire composition of it! These women were beating their breasts and wailing for him, says Luke. I’m sure this would be so. Jesus was adored, after all, by many, many women.

Jesus had enough time to turn to these women, and, according to Luke, say, “Daughters of Jerusalem, do not weep for me, but weep for yourselves and for your children.” It is not difficult to imagine a woman quickly reaching for a cloth to wipe the blood, sweat, and tears from Jesus’ face as he was speaking these and other difficult words. The act is not written, but a lot of life occurred between the black and white lines of recorded gospel. I believe there is room in this story for a Christian legend such as Veronica.

Veronica wipes Jesus’ face, as he marches toward his end. Her loving and caring touch must have been been an emotional oasis for a man languishing in an arid desert of hate for what must seem an eternity. Someone is still capable of love and care for neighbor. Even now, that alone is enough for Jesus of Nazareth. He marches forward

Answer 8

She isn't in the Catholic Bible. Some tradition tells about a woman named Veronica who wiped the face of Christ.
It is not a doctrine of faith. Catholics can believe it or not. Whether it is true or not would not alter my faith one iota.

Answer 9

Not in the Catholic Bible. The story is a pious tradition.

http://www.newadvent.org/cathen/15362a.htm

Answer 10

Stations of the Cross


SIXTH STATION
Veronica Wipes the Face of Jesus
(Isaiah 52:14, John 14:9)




V. We adore Thee, O Christ, and we praise Thee.
R. Because by Thy holy cross Thou hast redeemed the world.

Consider that the holy woman named Veronica, seeing Jesus so afflicted, and His face bathed in sweat and blood, presented Him with a towel with which He wiped His adorable face, leaving on it the impression of His holy countenance.

My most beloved Jesus, Thy face was beautiful before, but in this journey it has lost all its beauty, and wounds and blood have disfigured it. Alas! my soul also was once beautiful, when it received Thy grace in Baptism; but I have disfigured it since by my sins. Thou alone, my Redeemer, canst restore it to its former beauty. Do this by Thy Passion, O Jesus. I repent of having offended Thee. Never permit me to offend Thee again. Grant that I may love Thee always, and then do with me what Thou wilt.

All:
Our Father, Who art in Heaven, hallowed be Thy Name. Thy Kingdom come, Thy will be done on earth, as it is in Heaven. And 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.

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 at the hour of our death.

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.

Answer 11

Catholicism and their Bible is a religion unto itself in my honest opinion. They get all of their information from the Vatican..they have changed times and laws from the Bible..and now there is a Veronica?
My advice is to focus on the real Bible and the real information in there.