Reading I
1 Sm 8:4-7, 10-22a
All the elders of Israel came in a body to Samuel at Ramah
and said to him, “Now that you are old,
and your sons do not follow your example,
appoint a king over us, as other nations have, to judge us.”

Samuel was displeased when they asked for a king to judge them.
He prayed to the LORD, however, who said in answer:
“Grant the people’s every request.
It is not you they reject, they are rejecting me as their king.”

Samuel delivered the message of the LORD in full
to those who were asking him for a king.
He told them:
“The rights of the king who will rule you will be as follows:
He will take your sons and assign them to his chariots and horses,
and they will run before his chariot.
He will also appoint from among them his commanders of groups
of a thousand and of a hundred soldiers.
He will set them to do his plowing and his harvesting,
and to make his implements of war and the equipment of his chariots.
He will use your daughters as ointment makers, as cooks, and as bakers.
He will take the best of your fields, vineyards, and olive groves,
and give them to his officials.
He will tithe your crops and your vineyards,
and give the revenue to his eunuchs and his slaves.
He will take your male and female servants,
as well as your best oxen and your asses,
and use them to do his work.
He will tithe your flocks and you yourselves will become his slaves.
When this takes place,
you will complain against the king whom you have chosen,
but on that day the LORD will not answer you.”

The people, however, refused to listen to Samuel’s warning and said,
“Not so! There must be a king over us.
We too must be like other nations,
with a king to rule us and to lead us in warfare
and fight our battles.”
When Samuel had listened to all the people had to say,
he repeated it to the LORD, who then said to him,
“Grant their request and appoint a king to rule them.”

Responsorial Psalm
89:16-17, 18-19
R. (2)        For ever I will sing the goodness of the Lord.
Blessed the people who know the joyful shout;
in the light of your countenance, O LORD, they walk.
At your name they rejoice all the day,
and through your justice they are exalted.
R.        For ever I will sing the goodness of the Lord.
For you are the splendor of their strength,
and by your favor our horn is exalted.
For to the LORD belongs our shield,
and to the Holy One of Israel, our King.
R.        For ever I will sing the goodness of the Lord.

Gospel
Mk 2:1-12
When Jesus returned to Capernaum after some days,
it became known that he was at home.
Many gathered together so that there was no longer room for them,
not even around the door,
and he preached the word to them.
They came bringing to him a paralytic carried by four men.
Unable to get near Jesus because of the crowd,
they opened up the roof above him.
After they had broken through,
they let down the mat on which the paralytic was lying.
When Jesus saw their faith, he said to him,
“Child, your sins are forgiven.”
Now some of the scribes were sitting there asking themselves,
“Why does this man speak that way? He is blaspheming.
Who but God alone can forgive sins?”
Jesus immediately knew in his mind what
they were thinking to themselves,
so he said, “Why are you thinking such things in your hearts?
Which is easier, to say to the paralytic,
‘Your sins are forgiven,’
or to say, ‘Rise, pick up your mat and walk’?
But that you may know
that the Son of Man has authority to forgive sins on earth”
–he said to the paralytic,
“I say to you, rise, pick up your mat, and go home.”
He rose, picked up his mat at once,
and went away in the sight of everyone.
They were all astounded

Pray a Rosary each day for our nation.

Pray the Rosary

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. I believe in Jesus Christ, His only Son, our Lord. He was conceived by the power of the Holy Spirit and born of the Virgin Mary. He suffered under Pontius Pilate, was crucified, died, and was buried. He descended to the dead. On the third day He rose again. He ascended into heaven and sits at the right hand of God, the Father Almighty. From thence 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 will be forever. Amen.

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]

Blessed be the most holy Name of Jesus without end!

January Devotion: The Holy Name of Jesus

The month of January is traditionally dedicated to the Holy Name of Jesus. This feast is also celebrated on January 3. Here is an explanation of the devotion.

Since the 16th century Catholic piety has associated entire months to special devotions. The devotion to the Holy Name of Jesus has been traditionally associated with the month of January, due to its celebration on January 3. The name Jesus was given to the Holy Child at God's command (Luke 1:31). The Holy Name is all-powerful because of the Person who bears it; we honor it because of the command of Christ, that we should pray in His Name and because it reminds us of all the blessings we receive through our Holy Redeemer. Hence St. Paul was able to write to the Philippians: ". . . at the name of Jesus every knee should bend of those in heaven, on earth, and under the earth" (Phil. 2:10). By means of this devotion we also make amends for improper use of the Holy Name.

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

Prayer/Hymn in Honor of the Most Holy Name of Jesus - Iesu, Dulcis Memoria

Iesu, Dulcis Memoria is a celebrated 12th century hymn attributed to St. Bernard of Clairvaux (1090-1153), Doctor Mellifluus. The entire hymn has some 42 to 53 stanzas depending upon the manuscript. Parts of this hymn were used for the Feast of the Holy Name of Jesus, which was formerly celebrated on the Sunday between the Circumcision and Epiphany, or failing such a Sunday, on January 2. The part below was used at Vespers. In the liturgical revisions of Vatican II, the feast was deleted, though a votive Mass to the Holy Name of Jesus had been retained for devotional use. With the release of the revised Roman Missal in March 2002, the feast was restored as an optional memorial on January 3.

Jesus, the very thought of Thee
With sweetness fills the breast!
Yet sweeter far Thy face to see
And in Thy presence rest.

No voice can sing, no heart can frame,
Nor can the memory find,
A sweeter sound than Jesus' name,
The Savior of mankind.

O hope of every contrite heart!
0 joy of all the meek!
To those who fall, how kind Thou art!
How good to those who seek!

But what to those who find? Ah! this
Nor tongue nor pen can show
The love of Jesus, what it is,
None but His loved ones know.

Jesus! our only hope be Thou,
As Thou our prize shalt be;
In Thee be all our glory now,
And through eternity. Amen.

---Roman Breviary

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

O Divine Jesus, Thou hast promised that anything we ask of the Eternal Father in Thy name shall be granted.

O Eternal Father. In the name of Jesus, for the love of Jesus, in fulfillment of this promise, and because Jesus has said it, grant us our petitions for the sake of Jesus, Thy Divine Son. Amen.

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

That at the name of Jesus every knee should bend, of those that are in heaven, on earth, and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father. Phil:2:10-11

St. Francis de Sales on the Most Holy Name of Jesus (Excerpt from a Sermon) (Catholic Caucus)
St. Francis de Sales on the Most Holy Name of Jesus (Catholic/Orthodox Caucus)

St. Bernard on the Most Holy Name of Jesus [Ecumenical]
Saving the day in His Holy Name: St. Genevieve gets a reprieve [Catholic Caucus]
The Holy Name of Jesus
Holy Name of Jesus [San Bernadino of Siena] Ecumenical
The Holy Name of Jesus

Devotion to the Holy Name [of Jesus]
The Name of Jesus: Its Power in Our Lives
The Holy Name of Jesus
Devotion to the Holy Name of Jesus
The Holy Name of Jesus

From: 1 Samuel 8:4-7, 10-22a

The People Ask For a King (Continuation)

[4] Then all the elders of Israel gathered together and came to Samuel at Ramah
[5] and said to him, “Behold, you are old and your sons do not walk in your ways;
now appoint for us a king to govern us like all the nations.” [6] But the thing dis-
pleased Samuel when they said, “Give us a king to govern us.” And Samuel
prayed to the LORD. [7] And the LORD said to Samuel, “Hearken to the voice
of the people in all that they say to you, for they have not rejected you, but they
have rejected me from being king over them.

[10] So Samuel told all the words of the LORD to the people who were asking
a king from him. [11] He said, “These will be the ways of the king who will reign
over you: he will take your sons and appoint them to his chariots and to be his
horsemen, and to run before his chariots; [12] and he will appoint for himself com-
manders of thousands and commanders of fifties, and some to plough his ground
and to reap his harvest, and to make his implements of war and the equipment of
his chariots. [13] He will take your daughters to be perfumers and cooks and ba-
kers. [14] He will take the best of your fields and vineyards and olive orchards and
give them to his servants. [15] He will take the tenth of your grain and of your vine-
yards and give it to his officers and to his servants. [16] He will take your menser-
vants and maidservants, and the best of your cattle and your asses, and put them
to his work. [17] He will take the tenth of your flocks, and you shall be his slaves.
And in that day you will cry out because of your king, whom you have chosen for
yourselves; but the LORD will not answer you in that day.”

[19] But the people refused to listen to the voice of Samuel; and they said, “No!
but we will have a king over us, [20] that we also may be like all the nations, and
that our king may govern us and go out before us and fight our battles.” [21] And
when Samuel had heard all the words of the people, he repeated them in the ears
of the LORD. [22a] And the LORD said to Samuel, “Hearken to their voice, and
make them a king.”

*********************************************************************************************
Commentary:

8:1-12:25. These chapters deal with the first steps towards the establishment
of the monarchy which will last right up to the Babylonian captivity. These will be
very important years for the political life and religious practice of the chosen peo-
ple; under the guidance of the prophets they will gradually learn about the full
implications of the events that unfold.

Before dealing with the reign of the first king, Saul, the book has five chapters
about the difficulties surrounding the choice of king They raise the whole ques-
tion of the need for and validity of the institution of kingship. Some of the narra-
tives are pro-monarchy, (cf. 9:1-10:16; 11:1-15),while others are strongly against
(cf. 8:1-22; 10:17-21; 12:1-15). It may be that in the last years of Samuel’s life
there were already these two opposed tendencies; but it is more likely that the
anti-royalist thinking in the book came from a Deuteronomic author of a later pe-
riod (sixth century BC) who was well aware of the disasters the kings caused.
Anyway, we need to remember that the last editor of this book is interpreting his-
tory in a theological way, showing how the Lord intervenes in the affairs of men,
sometimes permitting rulers to transgress gravely, sometimes punishing them to
make them mend their ways. The main message is that the Lord never remains
aloof or indifferent.

8:1-23. The misfortunes into which the kings will plunge Israel are summarized
in this chapter. The worst sort had to do with religion—apostasy and idolatry (vv.
7-8). The sacred writer stresses how sinful that was by reminding his readers
about the Israelites’ disloyalty after their escape from Egypt and by showing
that the warning comes from the Lord himself.

The monarchy was also responsible for social disasters. The so-called “statute
of the king” placed here on Samuel’s lips (vv. 10-17), is probably a summary of
an ancient document which regulated the monarchies of most of the “city-states”
of the Middle East; we find recorded here the worst abuses, so severely con-
demned in Deuteronomy (Deut 17:14-20).

However, the real danger is that the people, by choosing a king and swearing
allegiance to him, will be excluding God from the picture (cf. v. 18). From now
onthe prophets will spend most of their energy convincing people that trusting in
God does not mean one has to reject human resources (such as the monarchy),
nor does the use of human resources involve turning one’s back on God. In any
event, the main danger posed by having a monarchy will be a tendency to solve
military, political and social problems without reference to God or even in contra-
vention of his Law.

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

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

From: Mark 2:1-12

The Curing of a Paralytic

[1] And when [Jesus] returned to Capernaum after some days, it was reported
that He was at home. [2] And many were gathered together, so that there was
no longer room for them, not even about the door; and He was preaching the
word to them. [3] And they came, bringing to Him a paralytic carried by four men.
[4] And when they could not get near Him because of the crowd, they removed
the roof above Him; and when they had made an opening, they let down the pal-
let on which the paralytic lay. [5] And when Jesus saw their faith, He said to the
paralytic, “My son, your sins are forgiven.”

[6] Now some of the scribes were sitting there, questioning in their hearts, [7]
“Why does this man speak thus? It is blasphemy! Who can forgive sins but God
alone?” [8] And immediately Jesus, perceiving in His spirit that they thus ques-
tioned within themselves, said to them, “Why do you question thus in your
hearts? [9] Which is easier to say to the paralytic, ‘Your sins are forgiven,’ or to
say, ‘Rise, take up your pallet and walk?’ [10] But that you may know that the
Son of Man has authority on earth to forgive sins”— He said to the paralytic —
[11] “I say to you, rise, take up your pallet and go home.” [12] And he rose, and
immediately took up the pallet and went out before them all; so that they were
all amazed and glorified God, saying, “We never saw anything like this!”

*********************************************************************************************
Commentary:

4. Many Jewish houses had a terraced roof accessible by steps at the back.
The same structure can be found even today.

5. Here Jesus emphasizes the connection between faith and the forgiveness of
sins. The boldness of the people who brought in the paralytic shows their faith
in Christ, and this faith moves Jesus to forgive the man’s sins. We should ques-
tion how God views our faith: the faith of these people leads to the instantaneous
physical and spiritual curing of this man. We should notice also that one per-
son’s need can be helped by the merits of another.

In this man’s physical paralysis, St. Jerome sees a type or figure of spiritual pa-
ralysis: the cripple was unable to return to God by his own efforts. Jesus, God
and man, cured him of both kinds of paralysis (cf. “Comm. in Marcum, in loc.”).
Cf. notes on Matthew 9:2-7.

Jesus’ words to the paralytic—”Your sins are forgiven”—reflect the fact that his
pardon involves a personal encounter with Christ; the same happens in the
Sacrament of Penance: “In faithfully observing the centuries-old practice of the
Sacrament of Penance—the practice of individual confession with a personal act
of sorrow and an intention to amend and make satisfaction—the Church is defen-
ding the human soul’s individual right, man’s right to a more personal encounter
with the crucified forgiving Christ, with Christ saying, through the minister of the
Sacrament of Reconciliation: ‘Your sins are forgiven’; ‘Go, and do not sin again’
(John 8:11). As is evident, this is also a right on Christ’s part with regard to every
human being in the soul’s life constituted by the moment of conversion and for-
giveness” (John Paul II, “Redemptor Hominis”, 20).

7-12. Here we find a number of indicators of Jesus’ divinity: He forgives sins, He
can read the human heart and has the power to instantly cure physical illnesses.
The scribes know that only God can forgive sins. This is why they take issue
with Our Lord’s statement and call it blasphemous. They require a sign to prove
the truth of what He says. And Jesus offers them a sign. Thus just as no one can
deny that the paralytic has been cured, so no one can reasonably deny that he
has been forgiven his sins. Christ, God and man, exercised power to forgive sins
and, in His infinite mercy, He chose to extend this power to His Church. Cf. note
on Matthew 9:3-7.

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

Mass Readings

First reading	1 Samuel 8:4-7,10-22 ©

All the elders of Israel gathered together and came to Samuel at Ramah. ‘Look,’ they said to him ‘you are old, and your sons do not follow your ways. So give us a king to rule over us, like the other nations.’ It displeased Samuel that they should say, ‘Let us have a king to rule us’, so he prayed to the Lord. But the Lord said to Samuel, ‘Obey the voice of the people in all that they say to you, for it is not you they have rejected; they have rejected me from ruling over them.’

All that the Lord had said Samuel repeated to the people who were asking him for a king He said, ‘These will be the rights of the king who is to reign over you. He will take your sons and assign them to his chariotry and cavalry, and they will run in front of his chariot. He will use them as leaders of a thousand and leaders of fifty; he will make them plough his ploughland and harvest his harvest and make his weapons of war and the gear for his chariots. He will also take your daughters as perfumers, cooks and bakers. He will take the best of your fields, of your vineyards and olive groves and give them to his officials. He will tithe your crops and vineyards to provide for his eunuchs and his officials. He will take the best of your manservants and maidservants, of your cattle and your donkeys, and make them work for him. He will tithe your flocks, and you yourselves will become his slaves. When that day comes, you will cry out on account of the king you have chosen for yourselves, but on that day God will not answer you.’

The people refused to listen to the words of Samuel. They said, ‘No! We want a king, so that we in our turn can be like the other nations; our king shall rule us and be our leader and fight our battles.’ Samuel listened to all that the people had to say and repeated it in the ears of the Lord. The Lord then said to Samuel, ‘Obey their voice and give them a king.’

Psalm	Psalm 88:16-19

Gospel	Mark 2:1-12 ©

When Jesus returned to Capernaum, word went round that he was back; and so many people collected that there was no room left, even in front of the door. He was preaching the word to them when some people came bringing him a paralytic carried by four men, but as the crowd made it impossible to get the man to him, they stripped the roof over the place where Jesus was; and when they had made an opening, they lowered the stretcher on which the paralytic lay. Seeing their faith, Jesus said to the paralytic, ‘My child, your sins are forgiven.’ Now some scribes were sitting there, and they thought to themselves, ‘How can this man talk like that? He is blaspheming. Who can forgive sins but God?’ Jesus, inwardly aware that this was what they were thinking, said to them, ‘Why do you have these thoughts in your hearts? Which of these is easier: to say to the paralytic, “Your sins are forgiven” or to say, “Get up, pick up your stretcher and walk”? But to prove to you that the Son of Man has authority on earth to forgive sins,’ – he turned to the paralytic – ‘I order you: get up, pick up your stretcher, and go off home.’ And the man got up, picked up his stretcher at once and walked out in front of everyone, so that they were all astounded and praised God saying, ‘We have never seen anything like this.’

Office of Readings and Invitatory Psalm

Office of Readings

If this is the first Hour that you are reciting today, you should precede it with the Invitatory Psalm.

O God, come to my aid.

– O Lord, make haste to help me.

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. Alleluia.

A suitable hymn may be inserted at this point.

Psalm 34 (35)
The Lord, a saviour in time of persecution
Lord, rise up and defend me.
Judge, Lord, those who are judging me: attack those who are attacking me. Take up your shield and come out to defend me. Brandish your spear and hold back my pursuers. Say to my soul, “I am your deliverance.” Let them be thrown into confusion, those who are after my life. Let them be weakened and put to flight, those who plan harm to me. Let them be like chaff blowing in the wind, when the angel of the Lord scatters them. Let their paths be dark and slippery, when the angel of the Lord harries them. For it was without cause that they spread out their nets to ensnare me, without cause that they dug a pit to take my life. Let death come upon them suddenly, may they be entangled in their own nets. But my soul will exult in the Lord and rejoice in his aid. My bones themselves will say “Lord, who is your equal?” You snatch the poor man from the hand of the strong, the needy and weak from those who would destroy them. 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.
Lord, rise up and defend me.

Psalm 34 (35)
Judge my case, Lord: defend me, for you are strong.
Lying witnesses rose up against me; they asked me questions I could not answer. They paid me back evil for the good I did, my soul is desolation. Yet I – when they were ill, I put on sackcloth, I mortified my soul with fasting, I prayed for them from the depths of my heart. I walked in sadness as for a close friend, for a brother; I was bowed down with grief as if mourning my own mother. But they – when I was unsteady, they rejoiced and gathered together. They gathered and beat me: I did not know why. They were tearing me to pieces, there was no end to it: they teased me, heaped derision on me, they ground their teeth at me. 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.
Judge my case, Lord: defend me, for you are strong.

Psalm 34 (35)
All day my tongue will ponder your justice and utter your praise.
Lord, how long will you wait? Rescue my life from their attacks, my only life from the lions. I will proclaim you in the great assembly, in the throng of people I will praise you. Let not my lying enemies triumph over me, those who hate me for no reason, who conspire against me by secret signs, who do not speak of peace, who plan crimes against the innocent, who cry out slanders against me, saying “Yes! Yes! We saw it ourselves!” You see them, Lord, do not stay silent: Lord, do not leave me. Rise up and keep watch at my trial: my God and my Lord, watch over my case. Judge me according to your justice, Lord: my God, let them not rejoice over me! Let them not think to themselves, “Yes! We have what we wanted!” Let them not say, “We have swallowed him up.” But let those who support my cause rejoice, let them say always “How great is the Lord, who takes care of his servant’s welfare.” And my tongue too will ponder your justice, and praise you all day long. 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.
All day my tongue will ponder your justice and utter your praise.

My son, keep my words in your heart.

– Follow my commandments and you will live.

Reading	Ecclesiasticus 43:14-37 ©
Praise of God in his creation
By his command the Lord sends the snow, he speeds the lightning as he orders. In the same way, his treasuries open and the clouds fly out like birds. In his great might he banks up the clouds, and shivers them into fragments of hail. At sight of him the mountains rock, at the roar of his thunder the earth writhes in labour. At his will the south wind blows, or the storm from the north and the whirlwind. He sprinkles snow like birds alighting, it comes down like locusts settling. The eye marvels at the beauty of its whiteness, and the mind is amazed at its falling. The cold wind blows from the north, and ice forms on the water, settling on every watery expanse, and water puts it on like a breastplate. He swallows up the mountains and scorches the desert, like a fire he consumes the vegetation. But the mist heals everything in good time, after the heat falls the reviving dew. By his own resourcefulness he has tamed the abyss, and planted it with islands. Those who sail the sea tell of its dangers, their accounts fill our ears with amazement: for there too there are strange and wonderful works, animals of every kind and huge sea creatures. Thanks to him all ends well, and all things hold together by means of his word. We could say much more and still fall short; to put it concisely, ‘He is all.’ Where shall we find sufficient power to glorify him, since he is the Great One, above all his works, the awe-inspiring Lord, stupendously great, and wonderful in his power? Exalt the Lord in your praises as high as you may – still he surpasses you. Exert all your strength when you exalt him, do not grow tired – you will never come to the end. Who has ever seen him to give a description? Who can glorify him as he deserves? Many mysteries remain even greater than these, for we have seen only a few of his works, the Lord himself having made all things – and having given wisdom to devout men.

Reading

Ecclesiasticus 43:14-37 ©

Praise of God in his creation

By his command the Lord sends the snow,

he speeds the lightning as he orders.

In the same way, his treasuries open

and the clouds fly out like birds.

In his great might he banks up the clouds,

and shivers them into fragments of hail.

At sight of him the mountains rock,

at the roar of his thunder the earth writhes in labour.

At his will the south wind blows,

or the storm from the north and the whirlwind.

He sprinkles snow like birds alighting,

it comes down like locusts settling.

The eye marvels at the beauty of its whiteness,

and the mind is amazed at its falling.

The cold wind blows from the north,

and ice forms on the water,

settling on every watery expanse,

and water puts it on like a breastplate.

He swallows up the mountains and scorches the desert,

like a fire he consumes the vegetation.

But the mist heals everything in good time,

after the heat falls the reviving dew.

By his own resourcefulness he has tamed the abyss,

and planted it with islands.

Those who sail the sea tell of its dangers,

their accounts fill our ears with amazement:

for there too there are strange and wonderful works,

animals of every kind and huge sea creatures.

Thanks to him all ends well,

and all things hold together by means of his word.

We could say much more and still fall short;

to put it concisely, ‘He is all.’

Where shall we find sufficient power to glorify him,

since he is the Great One, above all his works,

the awe-inspiring Lord, stupendously great,

and wonderful in his power?

Exalt the Lord in your praises

as high as you may – still he surpasses you.

Exert all your strength when you exalt him,

do not grow tired – you will never come to the end.

Who has ever seen him to give a description?

Who can glorify him as he deserves?

Many mysteries remain even greater than these,

for we have seen only a few of his works,

the Lord himself having made all things –

and having given wisdom to devout men.

Reading	From a Discourse Against the Pagans by Saint Athanasius, bishop
The Word creates a divine harmony in creation
In the beginning was the Word, and the Word was with God, and the Word was God. All things were made through him, and without him nothing was made. In these words John the theologian teaches that nothing exists or remains in being except in and through the Word. Think of a musician tuning his lyre. By his skill he adjusts high notes to low and intermediate notes to the rest, and produces a series of harmonies. So too the wisdom of God holds the world like a lyre and joins things in the air to those on earth, and things in heaven to those in the air, and brings each part into harmony with the whole. By his decree and will he regulates them all to produce the beauty and harmony of a single, well-ordered universe. While remaining unchanged with his Father, he moves all creation by his unchanging nature, according to the Father’s will. To everything he gives existence and life in accordance with its nature, and so creates a wonderful and truly divine harmony. To illustrate this profound mystery, let us take the example of a choir of many singers. A choir is composed of a variety of men, women and children, of both old and young. Under the direction of one conductor, each sings in the way that is natural for him: men with men’s voices, boys with boys’ voices, old people with old voices, young people with young voices. Yet all of them produce a single harmony. Or consider the example of our soul. It moves our senses according to their several functions so that in the presence of a single object they all act simultaneously: the eye sees, the ear hears, the hand touches, the nose smells, the tongue tastes, and often the other parts of the body act as well as, for example, the feet may walk. Although this is only a poor comparison, it gives some idea of how the whole universe is governed. The Word of God has but to give a gesture of command and everything falls into place; each creature performs its own proper function, and all together constitute one single harmonious order.

Reading

From a Discourse Against the Pagans by Saint Athanasius, bishop

The Word creates a divine harmony in creation

In the beginning was the Word, and the Word was with God, and the Word was God. All things were made through him, and without him nothing was made. In these words John the theologian teaches that nothing exists or remains in being except in and through the Word.

Think of a musician tuning his lyre. By his skill he adjusts high notes to low and intermediate notes to the rest, and produces a series of harmonies. So too the wisdom of God holds the world like a lyre and joins things in the air to those on earth, and things in heaven to those in the air, and brings each part into harmony with the whole. By his decree and will he regulates them all to produce the beauty and harmony of a single, well-ordered universe. While remaining unchanged with his Father, he moves all creation by his unchanging nature, according to the Father’s will. To everything he gives existence and life in accordance with its nature, and so creates a wonderful and truly divine harmony.

To illustrate this profound mystery, let us take the example of a choir of many singers. A choir is composed of a variety of men, women and children, of both old and young. Under the direction of one conductor, each sings in the way that is natural for him: men with men’s voices, boys with boys’ voices, old people with old voices, young people with young voices. Yet all of them produce a single harmony. Or consider the example of our soul. It moves our senses according to their several functions so that in the presence of a single object they all act simultaneously: the eye sees, the ear hears, the hand touches, the nose smells, the tongue tastes, and often the other parts of the body act as well as, for example, the feet may walk.

Although this is only a poor comparison, it gives some idea of how the whole universe is governed. The Word of God has but to give a gesture of command and everything falls into place; each creature performs its own proper function, and all together constitute one single harmonious order.

Concluding Prayer
In your love, Lord, answer the prayers of your people: make us see what we have to do and give us the strength to do it. Through our Lord Jesus Christ, your Son, who lives and reigns with you in the unity of the Holy Spirit, God for ever and ever. Amen.

Mark
	English: Douay-Rheims	Latin: Vulgata Clementina	Greek NT: Byzantine/Majority Text (2000)
	Mark 2
1.	AND again he entered into Capharnaum after some days.	Et iterum intravit Capharnaum post dies,	και εισηλθεν παλιν εις καπερναουμ δι ημερων και ηκουσθη οτι εις οικον εστιν
2.	And it was heard that he was in the house, and many came together, so that there was no room; no, not even at the door; and he spoke to them the word.	et auditum est quod in domo esset, et convenerunt multi, ita ut non caperet neque ad januam, et loquebatur eis verbum.	και ευθεως συνηχθησαν πολλοι ωστε μηκετι χωρειν μηδε τα προς την θυραν και ελαλει αυτοις τον λογον
3.	And they came to him, bringing one sick of the palsy, who was carried by four.	Et venerunt ad eum ferentes paralyticum, qui a quatuor portabatur.	και ερχονται προς αυτον παραλυτικον φεροντες αιρομενον υπο τεσσαρων
4.	And when they could not offer him unto him for the multitude, they uncovered the roof where he was; and opening it, they let down the bed wherein the man sick of the palsy lay.	Et cum non possent offerre eum illi præ turba, nudaverunt tectum ubi erat : et patefacientes submiserunt grabatum in quo paralyticus jacebat.	και μη δυναμενοι προσεγγισαι αυτω δια τον οχλον απεστεγασαν την στεγην οπου ην και εξορυξαντες χαλωσιν τον κραββατον εφ ω ο παραλυτικος κατεκειτο
5.	And when Jesus had seen their faith, he saith to the sick of the palsy: Son, thy sins are forgiven thee.	Cum autem vidisset Jesus fidem illorum, ait paralytico : Fili, dimittuntur tibi peccata tua.	ιδων δε ο ιησους την πιστιν αυτων λεγει τω παραλυτικω τεκνον αφεωνται σοι αι αμαρτιαι σου
6.	And there were some of the scribes sitting there, and thinking in their hearts:	Erant autem illic quidam de scribis sedentes, et cogitantes in cordibus suis :	ησαν δε τινες των γραμματεων εκει καθημενοι και διαλογιζομενοι εν ταις καρδιαις αυτων
7.	Why doth this man speak thus? he blasphemeth. Who can forgive sins, but God only?	Quid hic sic loquitur ? blasphemat. Quis potest dimittere peccata, nisi solus Deus ?	τι ουτος ουτως λαλει βλασφημιας τις δυναται αφιεναι αμαρτιας ει μη εις ο θεος
8.	Which Jesus presently knowing in his spirit, that they so thought within themselves, saith to them: Why think you these things in your hearts?	Quo statim cognito Jesus spiritu suo, quia sic cogitarent intra se, dicit illis : Quid ista cogitatis in cordibus vestris ?	και ευθεως επιγνους ο ιησους τω πνευματι αυτου οτι ουτως αυτοι διαλογιζονται εν εαυτοις ειπεν αυτοις τι ταυτα διαλογιζεσθε εν ταις καρδιαις υμων
9.	Which is easier, to say to the sick of the palsy: Thy sins are forgiven thee; or to say: Arise, take up thy bed, and walk?	Quid est facilius dicere paralytico : Dimittuntur tibi peccata tua : an dicere : Surge, tolle grabatum tuum, et ambula ?	τι εστιν ευκοπωτερον ειπειν τω παραλυτικω αφεωνται σου αι αμαρτιαι η ειπειν εγειραι και αρον σου τον κραββατον και περιπατει
10.	But that you may know that the Son of man hath power on earth to forgive sins, (he saith to the sick of the palsy,)	Ut autem sciatis quia Filius hominis habet potestatem in terra dimittendi peccata (ait paralytico),	ινα δε ειδητε οτι εξουσιαν εχει ο υιος του ανθρωπου αφιεναι επι της γης αμαρτιας λεγει τω παραλυτικω
11.	I say to thee: Arise, take up thy bed, and go into thy house.	tibi dico : Surge, tolle grabatum tuum, et vade in domum tuam.	σοι λεγω εγειραι και αρον τον κραββατον σου και υπαγε εις τον οικον σου
12.	And immediately he arose; and taking up his bed, went his way in the sight of all; so that all wondered and glorified God, saying: We never saw the like.	Et statim surrexit ille : et, sublato grabato, abiit coram omnibus, ita ut mirarentur omnes, et honorificent Deum, dicentes : Quia numquam sic vidimus.	και ηγερθη ευθεως και αρας τον κραββατον εξηλθεν εναντιον παντων ωστε εξιστασθαι παντας και δοξαζειν τον θεον λεγοντας οτι ουδεποτε ουτως ειδομεν

(*) breakdown differs with the Greek in 1-2.

1. And again he entered into Capernaum after some days; and it was noised that he was in the house.
2. And straightway many were gathered together, inasmuch that there was no room to receive them, no, not so much as about the door: and he preached the word to them.
3. And they came unto him, bringing one sick of the palsy, which was borne of four.
4. And when they could not come nigh unto him for the press, they uncovered the roof where he was: and when they had broken it up, they let down the bed wherein the sick of the palsy lay.
5. When Jesus saw their faith, he said unto the sick of the palsy, Son, your sins be forgiven you.
6. But there were certain of the Scribes sitting there, and reasoning in their hearts,
7. Why does this man thus speak blasphemies? who can forgive sins but God only?
8. And immediately when Jesus perceived in his spirit that they so reasoned within themselves, he said unto them, Why reason you these things in your hearts?
9. Whether is it easier to say to the sick of the palsy, Your sins be forgiven you; or to say, Arise, and take up your bed, and walk?
10. But that you may know that the Son of man has power on earth to forgive sins, (he says to the sick of the palsy,)
11. I say to you, Arise, and take up your bed, and go your way into your house.
12. And immediately he arose, took up the bed, and went forth before them all; inasmuch that they were all amazed, and glorified God, saying, We never saw it on this fashion.

BEDE; Because the compassion of God deserts not even carnal persons, He accords to them the grace of His presence, by which even they may be made spiritual. After the desert, the Lord returns into the city; wherefore it is said, And again he entered into Capernaum, &c.

AUG. But in Matthew writes this miracle as if it were done in the city of the Lord, whilst Mark places it in Capernaum, which would he more difficult of solution, if Matthew had also named Nazareth. But seeing that Galilee itself might be called the city of the Lord, who can doubt but that the Lord did these things in His own city, since He did them in Capernaum, a city of Galilee; particularly as Capernaum was of such importance in Galilee as to be called its metropolis? Or else, Matthew passed by the things which were done after He came into His own city, until He came to Capernaum, and so adds on the story of the paralytic healed, subjoining, And, behold, they presented to him a man sick of the palsy, after he had said that He came into His own city.

PSEUD-CHRYS. Or else, Matthew called Capernaum His city because He went there frequently, and there did many miracles. It goes on: And it was noised that he was in the house, &c. For the desire of hearing Him was stronger than the toil of approaching Him.

After this, they introduce the paralytic, of whom Matthew and Luke speak; wherefore there follows: And they came unto him bearing one sick of the palsy, who was carried by four.

Finding the door blocked up by the crowd, they could not by any means enter that way. Those who carried him, however, hoping that he could merit the grace of being healed, raising the bed with their burden, and uncovering the roof, lay him with his bed before the face of the Savior. And thus is that which is added: And when they could not lay him before him, &c.

There follows: But when Jesus saw their faith, he said to the sick of the palsy, Son, your sins be forgiven you. He did not mean the faith of the sick man, but of his bearers; for it sometimes happens, that a man is healed by the faith of another.

BEDE; It may indeed be seen, how much each person's own faith weighs with God, when that of another had such influence that the whole man at once rose up, healed body and soul, and by one man's merit, another should have his sins forgiven him.

THEOPHYL. He saw the faith of the sick man himself, since he would not have allowed himself to be carried, unless he lad had faith to be healed.

BEDE; Moreover, the Lord being about to cure the man of the palsy, first loosed the chains of his sins, in order to show that he was condemned to the loosening of his joints, because of the bonds of his sins, and could not be healed to the recovery of his limbs, unless these were first loosened. But Christ's wonderful humility calls this man, despised, weak, with all the joints of his limbs unstrung, a son, when the priests did not deign to touch him. Or at least, He therefore calls him a son, because his sins are forgiven him. It goes on: But there were certain of the scribes sitting there, and reasoning in their hearts, Why does this man speak blasphemies?

CYRIL; Now they accuse Him of blasphemy, anticipating the sentence of His death: for there was a command in the Law, that whosoever blasphemed should be put to death. And this charge they laid upon Him, because He claimed for Himself the divine power of remitting sins: wherefore it is added, Who can forgive sin, save God only? For the Judge of all alone has power to forgive sin.

BEDE; Who remits sin by those also to whom he has assigned the power of remitting, and therefore Christ is proved to be very God, for He is able to remit sins as God. The Jews then are in error, who although they hold the Christ both to be God, and to be able to remit sins, do not however believe that Jesus is the Christ. But the Arians err much more madly, who although overwhelmed with the words of the Evangelist, so that they cannot deny that Jesus is the Christ, and can remit sin, nevertheless fear not to deny that He is God.

But He Himself, desiring to shame the traitors both by His knowledge of things hidden and by the virtue of His works, manifests Himself to be God. For there follows: And immediately when Jesus perceived in his spirit that they so reasoned, he said to them, Why reason you these things in your hearts? In which He shows Himself to be God, since He can know the hidden things of the heart; and in a manner though silent He speaks thus, With the same power and majesty, by which I look upon your thoughts, I can forgive the sins of men.

THEOPHYL. But though their thoughts were laid bare, still they remain insensible, refusing to believe that He who knew their hearts could forgive sins, wherefore the Lord proves to them the cure of the soul by that of the hotly, showing time invisible by the visible, that which is more difficult by that which is easier, although they did not look upon it as such. For the Pharisees thought it more difficult to heal the body, as being more open to view; but the soul more easy to cure, because the cure is invisible; so that they reasoned thus, Lo, He does not now cure the body, but heals the unseen soul; if He had had more power, lie would at once have cured the body, and not have fled for refuge to the unseen world. The Savior, therefore, showing that He can do both, says, which is the easier? as if He said, I indeed by the healing of time body, which is in reality more easy, but appears to you more difficult, will prove to you the health of the soul, which is really more difficult.

PSEUD-CHRYS. And because it is easier to say than to do, there was still manifestly something to say in opposition, for the work was not yet manifested; wherefore He subjoins, But that you may know, &c. as if He said, Since you doubt my word, I will bring on a work which will confirm what was unseen. But He says in a marked manner, On earth to forgive sins, that He might show that He has joined the power of the divinity to the human nature by an inseparable union, because although He was made man, yet He remained the Worth of God; and although by an economy He conversed on the earth with men, nevertheless He was not prevented from working miracles and from giving remission of sins. For his human nature did not in any thing take away from these things which essentially belonged to His Divinity, nor the Divinity hinder the Word of God from becoming on earth, according to the flesh, time Son of Man without change and in truth.

THEOPHYL. Again, He Says, Take up your bed, to prove the greater certainty of the miracle, showing that it is not a mere illusion; and at time same time to show that He not only healed, but gave strength; thus He not only turns away souls from sin, but gives them the power of working out the commandments.

BEDE; A carnal sign therefore is given, that the spiritual sign may be proved, although it belongs to the same power to do away with the distempers of both soul and body, whence it follows: And immediately he arose, took up the bed, and went forth before them all.

CHRYS. Further, He first healed by the remission of sins that which He had come to seek, that is, a soul, so that when they faithlessly doubted, then He might bring forward a work before them, and in this way His word might be confirmed by the work, and a hidden sign be proved by an open one, that is, the health of the soul by the healing of the body.

BEDE; We are also informed, that many sicknesses of body arise from sins, and therefore perhaps sins are first remitted, that the causes of sickness being taken away, health may be restored. For men are afflicted by fleshly troubles for five causes, in order to increase their merits, as Job and the Martyrs; or to preserve their lowliness, as Paul by the messenger of Satan; or that they may perceive amid correct their sins, as Miriam, the sister of Moses, and this paralytic; or for the glory of God, as the man born blind and Lazarus; or as the beginnings of the pains of damnation, as Herod and Antiochus. But wonderful is the virtue of the divine power, where without the least interval of time, by time command of the Savior, a speedy health accompanies His words. Wherefore there follows: Insomuch that they were all amazed. Leaving the greater thing, that is, the remission of sins, they only wonder at that which is apparent, that is, the health of the body.

THEOPHYL. This is not however the paralytic, whose cure is related by John, for he had no man with him , this one had four; he is cured in the pool of the sheep market, but this one in a house. It is the same man, however, whose cure is related by Matthew and Mark. But mystically, Christ is still in Capernaum, in the house of consolation.

BEDE; Moreover, whilst the Lord is preaching in the house, there is not room for them , not even at the door, because whilst Christ is preaching in Judea, the Gentiles are not yet able to enter to hear Hum, to whom, however, though placed without, he directed the words of His doctrine by His preachers.

PSEUDO-JEROME; Again, the palsy is a type of the torpor, in which man lies slothful in the softness of the flesh, though desiring health.

THEOPHYL. If therefore I, having the powers of my mind unstrung, remain, whenever I attempt any thing good without strength, as a palsied man, and if I be raised on high by the four Evangelists, and be brought to Christ, and there hear myself called son, then also are my sins quitted by me; for a man is called the son of God because he works the commandments.

BEDE; Or else, because there are four virtues, by which a man is through an assured heart exalted so that he merits safety; which virtues some call prudence, fortitude, temperance, and justice. Again, they desire to bring the palsied man to Christ, but they are impeded on every side by the crowd which is between them, because often the soul desires to be renewed by the medicine of Divine grace, but through the sluggishness of the groveling body is held back by the hindrance of old custom. Oftentimes amidst the very sweetnesses of secret prayer, and, as it may be called, the pleasant converse with God, a crowd of thoughts, cutting off the clear vision of the mind, shuts out Christ from its sight. Let us not then remain in the lowest ground, where the crowds are bustling, but aim at the roof of the house, that is, the sublimity of the Holy Scripture, and meditate on the law of the Lord.

THEOPHYL. But how should I be borne to Christ, if the roof be not opened. For the roof is the intellect, which is set above all those things which are within us; here it has much earth about it in the tiles which are made of clay, I mean, earthly things: but if these be taken away, the virtue of the intellect within us is freed from its load. After this let it be let down, that is, humbled. For it does not teach us to be puffed up, because our intellect has its load cleared away, but to be humbled still more.

BEDE; Or else, the sick man is let down after the roof is opened, because, when the Scriptures are laid open to us, we arrive at the knowledge of Christ, that is, we descend to His lowliness, by the dutifulness of faith. But by the sick man being let down with his bed, it is meant that Christ should be known by man, whilst yet in the flesh. But by rising from the bed is meant the soul's rousing itself from carnal desires, in which it was lying in sickness. To take up the bed is to bridle the flesh itself by the bands of continence, and to separate it from earthly pleasures, through the hope of heavenly rewards. But to take up the bed and to go home is to return to paradise. Or else the man, now healed, who had been sick carries back home his bed, when the soul, after receiving remission of sins, returns, even though encompassed with the body, to its internal watch over itself.

THEOPHYL. It is necessary to take up also one's bed, that is the body, to the working of good. For then shall we be able to arrive at contemplation, so that our thoughts should say within us, never have we seen in this way before, that is never understood as we have done since we have been cured of the palsy; for he who is cleansed from sin, sees more purely.

Catena Aurea Mark 2

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