Posted on 06/30/2012 9:40:10 PM PDT by Salvation
From: Wisdom 1:13-15; 2:23-24
Life and Death
The origin of evil and death
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Commentary:
1:12-15. The central assertion here is that God is not the author of death, but
that death came as a result of sin. This leads the inspired writer to see physical
death as a symbol of spiritual death, which is true death, that is, permanent se-
paration from God (cf. 3:1-9). These words become clearer in the light of 2:23-24,
and from them St Paul interprets that death is a result of original sin (cf. Rom 5:
12-15). These verses of Wisdom mean that we can take an optimistic view of
created things; the germ of corruption does not come from creation, for God is
the author of life and what God desires — righteousness — never dies.
1:16-2:24. This section describes the way the ungodly think and behave, and
their error in so doing. Righteousness is immortal; but the ungodly think that life
ends at death and therefore they try to strike a bargain with death (1:16-2:19).
Moreover, they hound the righteous man because he thinks and acts differently
from the way they do (2:10-20). They have no idea what life is all about (2:21-24).
2:21-24. The mistake of the ungodly is to think that nothing lies beyond death.
But this way of thinking stems from the wickedness of their lives which prevents
them from knowing God’s purposes and causes them to despise the way upright
people live. The inspired author takes issue with them and spells out God’s plan
for man and how death came to be (vv. 23-24). But here again “death” has a far-
reaching meaning: it means losing that incorruptibility which, as the author sees
it, lies beyond physical death. The death that entered the world through the
devil’s envy, the death experienced by those who belong to the devil’s “party”,
means to be reduced to nothing, to become “dishonored corpses” (4:18), through
losing the incorruptibility that comes from God. What the author is saying here
presupposes the Genesis account of how man was created in the image and like-
ness of God (Gen 1:26) and therefore with a seed of immortality, and how the de-
vil tempted man to commit the original sin that resulted in the loss of immortality
(cf. Gen 3-4). But the author of Wisdom goes further than that: he says that only
those who belong to the devil lose the “immortality” (which he terms “incorrup-
tion”) of the human person as an entity made up of soul and body. On the basis
of this interpretation and in the light of the resurrection of Jesus Christ, St Paul
teaches that death, both physical and spiritual, reaches all human beings
through the sin committed by Adam; but Christ, the new Adam, redeems all
from death.
The devil, in Greek “diabolos”, means “accuser, calumniator” and is the usual
translation given for the Hebrew “Satan”. These verses do not quote Genesis ex-
plicitly, but Genesis is in the background, for it is there we find the serpent iden-
tified as God’s enemy and man’s. The New Testament writer remind us that the
devil was a murderer from the beginning (cf. Jn 8:44); and in its account of the
battle between good and bad angels, the book of Revelation will say: “The great
dragon was thrown down, that ancient serpent, who called the Devil and Satan,
the deceiver of the whole world” (Rev 12:9).
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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: 2 Corinthians 8:7, 9, 13-15
Appeal for Generosity
[9] For you know the grace of our Lord Jesus Christ, that though he was rich,
yet for your sake he became poor, so that by his poverty you might become rich.
[13] I do not mean that others should be eased and you burdened, [14] but that
as a matter of equality your abundance at the present time should supply their
want, so that their abundance may supply your want, that there may be equality.
[15] As it is written,”He who gathered much had nothing over, and he who ga-
thered little had no lack.”
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Commentary:
8:1-9:15. Now, taking for granted that the Corinthians trust him once more, the
Apostle begins the second part of his letter (chaps. 8-9), which has to do with
the collection for the faithful in Jerusalem, a collection which he organized not
only in Corinth but also in the other churches he had founded (cf. Rom 15:26; 1
Cor 16:1). This was indeed one of the points about which the apostolic council
at Jerusalem (cf. Gal 2:10; Acts 15) reminded the churches to remember the
poor, something St Paul always tried to do, as we can see clearly from these
pages.
In addition to alleviating the material needs of the “saints”—that is, the Christians
(cf. 1:1)—of the mother church, the Apostle sees this collection as a way of sho-
wing the fraternal unity Gentile converts have with that church (cf. 9:12-14).
He had already taken this matter up in 1 Corinthians 16:1-4; in fact, even before
that, a year earlier, the Corinthians had indicated that they wanted to help Jeru-
salem and had begun to collect funds (cf. 8:10; 9:2). He must be bringing it up
again—and at length—because the fervor of the Corinthians’ first charity must
have cooled somewhat due to the crisis in the Corinthian church.
It is interesting to note how delicately the Apostle broaches this subject: in the
original text there is no mention of “money” or “alms”. Instead, he uses more a
spiritual vocabulary—”grace”, “willing gift”, “love”, “relief of the saints”.
St Paul begins by citing the generosity of the Macedonians (8:1-6), and he then
goes on to appeal to the Corinthians (8:7-15). After recommending those whom
he is sending to organize the collection (8:16-24), he asks that it be done with-
out delay (9:1-5) and reminds them of the blessings that almsgiving brings (9:
6-15).
1-15. St Paul wants to get the Corinthians to be generous. First, he points to the
example given by the Macedonians (vv. 1-6). Macedonia was one of the two pro-
vinces into which the Romans had divided Greece; Achaia, the other, had Corinth
as its capital (cf. note on 1:1-2). In Macedonia, from where the Apostle is writing,
there were Christian communities at Philippi, Thessalonica, and Beroea, which
he had founded during his second missionary journey (cf. Acts 16:17:15). He
plays on the natural rivalry between the two provinces, raising it onto a superna-
tural plane. He also mentions our Lord (v. 9), who, in his Incarnation and through-
out his life, gave us a wonderful example of generosity and detachment.
The Apostle also appeals directly to the Corinthians, reminding them of their ear-
lier readiness to contribute and encouraging them to complete what they started
to do so eagerly.
7-15. The Apostle now appeals directly to the generosity of the Corinthians and
reminds them of our Lord’s example (v. 9). They are already noted for other cha-
risms—”in faith, in utterance, in knowledge” (cf. 1 Cor 1:5; 12:8f); now they should
be seen to be outstanding in charity. He tells them this is not a command but ra-
ther advice (vv. 8, 10) and then encourages them to complete the collection they
have begun; it is not designed to impoverish them but to have them help those in
need.
7. “In your love for us”: the New Vulgate, which relies on the best Greek manu-
scripts, translates this as “in the love that we have given you”. St Paul is refer-
ring to Christian charity towards others, in which he formed them during the
years when he preached to them. The variant, found in RSV and other versions,
is not in our opinion as suitable to the context.
9. Jesus Christ is the example of detachment and generosity. Our Lord, because
he is God, was in need of nothing; but by becoming man he voluntarily despoiled
himself of the splendor of his divinity (cf. Phil 2:6f) and lived on earth as a poor
man—from his birth in poverty in Bethlehem to his death on the cross; sometimes
he did not even have the bare necessities of life (cf. Lk 9:58).
“If you do not believe that poverty is enriching,” St John Chrysostom comments,
“picture your Lord and you will doubt me no longer. For had he not become poor,
you could not have become rich. By a miracle which men cannot understand, po-
verty has produced these riches—the knowledge of God and godliness, libera-
tion from sin, justification, sanctification, the countless good things which he has
bestowed on us and will bestow on us in the future. All those things have ac-
crued to us through his poverty—through his taking our flesh and becoming man
and suffering what he suffered. And yet, unlike us, he did not deserve punishment
and suffering” (”Hom. on 2 Cor.”, 17).
14. The spiritual abundance of the Christians of the church of Jerusalem can re-
lieve the spiritual indigence of the new Christians of Corinth (cf. 9:12-14). St Paul
also says in his Letter to the Romans in connection with this collection: “for if
the Gentiles have come to share in their spiritual blessings, they agree also to
be of service to them in material blessings” (15:27).
15. St Paul supports with the authority of Sacred Scripture what he has just been
saying about equity (v. 14), by referring to the manna which God miraculously
nourished the people of Israel in the wilderness. Everyone was gathering the man-
na — some more, other less — “when they measured it with an omer, he who ga-
thered much had nothing over, and he who gathered little had no lack; each ga-
thered according to what he could eat” (Ex 16:18). St Paul is saying something
similar: every Christian should have what he needs, and should be helped by his
brothers in the faith wherever necessary.
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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 5:21-43
Jairus’ Daughter is Restored to Life.
The Curing of the Woman With a Hemorrhage
And a great crowd followed Him and thronged about Him. [25] And there was a
woman who had a flow of blood for twelve years, [26] and who had suffered much
under many physicians, and had spent all that she had, and was no better but
rather grew worse. [27] She had heard the reports about Jesus, and came up
behind Him in the crowd and touched His garment. [28] For she said, “If I touch
even His garments, I shall be made well.” [29] And immediately the hemorrhage
ceased; and she felt in her body that she was healed of her disease. [30] And
Jesus, perceiving in Himself that power had gone forth from Him, immediately
turned about in the crowd, and said, “Who touched My garments?” [31] And
His disciples said to Him, “You see the crowd pressing around You, and yet
You say, `Who touched Me?’” [32] And He looked around to see who had done
it. [33] But the woman, knowing what had been done to her, came in fear and
trembling and fell down before Him, and told Him the whole truth. [34] and He
said to her, “Daughter, your faith has made you well; go in peace, and be
healed of your disease.”
[35] While He was speaking, there came from the ruler’s house some who said,
“Your daughter is dead. Why trouble the Teacher any further?” [36] But ignoring
what they said, Jesus said to the ruler of the synagogue, “Do not fear, only be-
lieve.” [37] And He allowed no one to follow Him except Peter and James and
John the brother of James. [38] When they came to the house of the ruler of the
synagogue, He saw a tumult, and people weeping and wailing loudly. [39] And
when He had entered, He said to them, “Why do you make a tumult and weep?
The child is not dead but sleeping.” [40] And they laughed at Him. But He put
them all outside, and took the child’s father and mother and those who were
with Him, and went in where the child was. [41] Taking her by the hand He said
to her, “Talitha cumi”; which means, “Little girl, I say to you arise.” [42] And im-
mediately the girl got up and walked; for she was twelve years old. And immedi-
ately they were overcome with amazement. [43] And He strictly charged them
that no one should know this, and told them to give her something to eat.
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Commentary:
21-43. Both Jairus and the woman with the flow of blood give us an example of
faith in Christ’s omnipotence, for only a miracle can cure Jairus’ daughter, who
is on her death-bed, and heal this lady, who has done everything humanly pos-
sible to get better. Similarly, the Christian should always expect God to help
him overcome the obstacles in the way of his sanctification. Normally, God’s
help comes to us in an unspectacular way, but we should not doubt that, if it is
necessary for our salvation, God will again work miracles. However, we should
bear in mind that what the Lord expects of us is that we should every day fulfill
His will.
22. At the head of each synagogue was the archisynagogist, whose function it
was to organize the meetings of the synagogue on Sabbaths and holy days, to
lead the prayer and hymns and to indicate who should explain the Sacred Scrip-
ture. He was assisted in his task by a council and also had an aide who looked
after the material side of things.
25. This woman suffered from an illness which implied legal impurity (Leviticus
14:25ff). Medical attention had failed to cure her; on the contrary, as the Gos-
pel puts it so realistically, she was worse than ever. In addition to her physical
suffering—which had gone on for twelve years—she suffered the shame of feeling
unclean according to the Law. The Jews not only regarded a woman in this po-
sition as being impure: everything she touched became unclean as well. There-
fore, in order not to be noticed by the people, the woman came up to Jesus from
behind and, out of delicacy, touched only His garment. Her faith is enriched by
her expression of humility: she is conscious of being unworthy to touch our Lord.
“She touched the hem of His garment, she approached Him in a spirit of faith,
she believed, and she realized that she was cured [...]. So we too, if we wish to
be saved, should reach out in faith to touch the garment of Christ” (St. Ambrose,
“Expositio Evangelii Sec. Lucam”, VI, 56 and 58).
30. In all that crowd pressing around Him only this woman actually touched Je-
sus — and she touched Him not only with her hand but with the faith she bore in
her heart. St. Augustine comments: “She touches Him, the people crowd Him.
Is her touching not a sign of her belief?” (”In Ioann. Evang.”, 26, 3). We need
contact with Jesus. We have been given no other means under Heaven by which
to be saved (cf. Acts 4:12). When we receive Jesus in the Holy Eucharist, we
obtain this physical contact through the sacramental species. We too need to
enliven our faith if these encounters with our Lord are to redound to our salvation
(cf. Matthew 13:58).
37. Jesus did not want more than these three Apostles to be present: three was
the number of witnesses laid down by the Law (Deuteronomy 19:15). “For Jesus,
being humble, never acted in an ostentatious way (Theophilactus, “Enarratio In
Evangelium Marci, in loc.”). Besides these were the three disciples closest to
Jesus: later, only they will be with Him at the Transfiguration (cf. 9:2) and at His
agony in the Garden of Gethsemane (cf. 14:33).
39. Jesus’ words are in contrast with those of the ruler’s servants; they say:
“Your daughter is dead”; whereas He says: “She is not dead but sleeping”. “To
men’s eyes she was dead, she could not be awoken; in God’s eyes she was
sleeping, for her soul was alive and was subject to God’s power, and her body
was resting, awaiting the Resurrection. Hence the custom which arose among
Christians of referring to the dead, whom we know will rise again, as those who
are asleep” (St. Bede, “In Marci Evangelium Expositio, in loc.”). What Jesus
says shows us that, for God, death is only a kind of sleep, for He can awaken
anyone from the dead whenever He wishes. The same happens with the death
and resurrection of Lazarus. Jesus says: “Our friend Lazarus has fallen asleep,
but I go to awaken him out of sleep.” And, when the disciples think that it is or-
dinary sleep He is referring to, our Lord tells them plainly: “Lazarus is dead” (cf.
John 11:11ff).
40-42. Like all the Gospel miracles the raising of the daughter of Jairus demon-
strates Christ’s divinity. Only God can work miracles; sometimes He does them
in a direct way, sometimes by using created things as a medium. The exclusive-
ly divine character of miracles—especially the miracle of raising the dead — is no-
ticed in the Old Testament: “The Lord wills and brings to life; He brings down to
Sheol and raises up” (1 Samuel 2:6), because He has “power over life and death”
(Wisdom 16:13). And also in the Old Testament God uses men to raise the
dead to life: the prophet Elijah revives the son of the widow of Sarepta by “crying
to the Lord” (cf. 1 Kings 17:21), and Elisha prevails on Him to raise the son of
the Shunammite (2 Kings 4:33).
In the same way, in the New Testament the Apostles do not act by their own po-
wer but by that of Jesus to whom they first offer fervent prayer: Peter restores to
life a Christian woman of Joppa named Tabitha (Acts 9:36ff); and Paul, in Troas,
brings Eutychus back to life after he falls from a high window (Acts 20:7ff). Je-
sus does not refer to any superior power; His authority is sovereign: all He has
to do is give the order and the daughter of Jairus is brought back to life; this
shows that He is God.
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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.
First reading | Wisdom 1:13-15,2:23-24 © |
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Psalm | Psalm 29:2,4-6,11-13 © |
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Second reading | 2 Corinthians 8:7,9,13-15 © |
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Gospel Acclamation | cf.Jn6:63,68 |
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Or | cf.2Tim1:10 |
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Gospel | Mark 5:21-43 © |
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Gospel | Mark 5:21-24,35-43 © |
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Latin Ave Maria, gratia plena, Dominus tecum, benedicta tu in mulieribus et benedictus fructis ventris tui, Jesus. Sancta Maria, Mater Dei, ora pro nobis peccatoribus, nunc et in hora mortis nostrae. Amen.
(Said 3 times)Salve Regina, Mater misericordiae, vita, dulcedo, et spes nostra, salve. Ad te clamamus, exsules filii Evae. Ad te suspiramus gementes et fientes in hac lacrymarum valle. Eia ergo, Advocata nostra, illos tuos misericordes oculos ad nos converte. Et Jesum, benedictum fructum ventris tui, nobis, post hoc exilium, ostende. O clemens, o pia, o dulcis Virgo Maria. Ora pro nobis, sancta Dei Genitrix. Ut digni efficiamur promissionibus Christi.
Oremus. Deus, refugium nostrum et virtus, populum ad te clamantem propitius respice; et intercedente gloriosa, et immaculata Virgine Dei Genitrice Maria, cum beato Joseph, ejus Sponso, ac beatis Apostolis tuis Petro et Paulo, et omnibus Sanctis, quas pro conversione peccatorum, pro libertate et exaltatione sanctae Matris Ecclesiae, preces effundimus, misericors et benignus exaudi. Per eundum Christum Dominum nostrum. Amen.
Sancte Michael Archangele, defende nos in proelio; contra nequitiam et insidias diaboli esto praesidium. Imperet illi Deus, supplices deprecamur: tuque, Princeps militiae Caelestis, satanam aliosque spiritus malignos, qui ad perditionem animarum pervagantur in mundo, divina virtute in infernum detrude. Amen.
Cor Jesu sacratissimum. Miserere nobis.
Cor Jesu sacratissimum. Miserere nobis.
Cor Jesu sacratissimum. Miserere nobis.
Vernacular 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. Amen.
(Said 3 times)Hail, Holy Queen, Mother of Mercy, our life, our sweetness, and our hope. To thee to we cry, poor banished children of Eve. To thee do we send up our sighs, mouring and weeping in this valley of tears. Turn then, most gracious advocate, thine eyes of mercy toward us, and after this 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.
Let us pray.
O God, our refuge and our strength, look down with mercy upon the people who cry to Thee; and by the intercession of the glorious and immaculate Virgin Mary, Mother of God, of Saint Joseph her spouse, of the blessed Apostles Peter and Paul, and of all the saints, in Thy mercy and goodness hear our prayers for the conversion of sinners, and for the liberty and exaltation of the Holy Mother the Church. Through the same Christ Our Lord. Amen.Saint Michael the Archangel, defend us in battle; be our protection against the wickedness and snares of the devil. May God rebuke him, we humbly pray: and do thou, O Prince of the heavenly host, by the power of God, thrust into hell satan and all the evil spirits who prowl about the world seeking the ruin of souls. Amen.
Most Sacred Heart of Jesus, Have mercy on us.
Most Sacred Heart of Jesus, Have mercy on us.
Most Sacred Heart of Jesus, Have mercy on us.
Complete Prayer to Saint Michael
The following is the longer version of the vital prayer composed by Pope Leo XIII in 1888 after his startling vision as to the future of the Church. This prayer was dedicated for the Feast of St. Michael 1448 years from the date of the election of the first Leo - Pope Saint Leo the Great. Everyone is familiar with the first prayer below which was mandated by His Holiness as part of the Leonine Prayers after Low Mass. After Vatican II, in legion with the devil Giovanni Montini outlawed this necessary prayer and then one wonders how "the smoke of satan" got into the sanctuary? The conciliarists wanted to make sure the words in bold below would never see the light of day again for in it Leo foretold what would happen: The shepherd would be struck, the sheep scattered. Below are both the short and longer versions of this poignant prayer which should never be forgotten.
Saint Michael the Archangel, defend us in battle, be our defense against the wickedness and snares of the devil. May God rebuke him we humbly pray, and do thou, O heavenly hosts, by the power of God, thrust into hell satan and all the evil spirits who prowl about the world for the ruin of souls. Amen.O glorious Archangel Saint Michael, Prince of the heavenly host, be our defense in the terrible warfare which we carry on against principalities and powers, against the rulers of this world of darkness, spirits of evil. Come to the aid of man, whom God created immortal, made in His own image and likeness, and redeemed at a great price from the tyranny of the devil. Fight this day the battle of our Lord, together with the holy angels, as already thou hast fought the leader of the proud angels, Lucifer, and his apostate host, who were powerless to resist thee, nor was there place for them any longer in heaven. That cruel, that ancient serpent, who is called the devil or Satan who seduces the whole world, was cast into the abyss with his angels. Behold this primeval enemy and slayer of men has taken courage. Transformed into an angel of light, he wanders about with all the multitude of wicked spirits, invading the earth in order to blot out the Name of God and of His Christ, to seize upon, slay, and cast into eternal perdition, souls destined for the crown of eternal glory. That wicked dragon pours out. as a most impure flood, the venom of his malice on men of depraved mind and corrupt heart, the spirit of lying, of impiety, of blasphemy, and the pestilent breath of impurity, and of every vice and iniquity. These most crafty enemies have filled and inebriated with gall and bitterness the Church, the spouse of the Immaculate Lamb, and have laid impious hands on Her most sacred possessions. In the Holy Place itself, where has been set up the See of the most holy Peter and the Chair of Truth for the light of the world, they have raised the throne of their abominable impiety with the iniquitous design that when the Pastor has been struck the sheep may be scattered. Arise then, O invincible Prince, bring help against the attacks of the lost spirits to the people of God, and give them the victory. They venerate thee as their protector and patron; in thee holy Church glories as her defense against the malicious powers of hell; to thee has God entrusted the souls of men to be established in heavenly beatitude. Oh, pray to the God of peace that He may put Satan under our feet, so far conquered that he may no longer be able to hold men in captivity and harm the Church. Offer our prayers in the sight of the Most High, so that they may quickly conciliate the mercies of the Lord; and beating down the dragon, the ancient serpent, who is the devil and Satan, do thou again make him captive in the abyss, that he may no longer seduce the nations. Amen.
V: Behold the Cross of the Lord; be scattered ye hostile powers.
R: The Lion of the Tribe of Juda has conquered the root of David.
V: Let Thy mercies be upon us, O Lord.
R: As we have hoped in Thee.
V: O Lord hear my prayer.
R: And let my cry come unto Thee.V: Let us pray. O God, the Father of our Lord Jesus Christ, we call upon Thy holy Name, and as suppliants, we implore Thy clemency, that by the intercession of Mary, ever Virgin, immaculate and our Mother, and of the glorious Archangel Saint Michael, Thou wouldst deign to help us against Satan and all other unclean spirits, who wander about the world for the injury of the human race and the ruin of our souls. Amen.
Prayer Before the Crucifix Look down upon me, O good and gentle Jesus, while before Thy face I humbly kneel, and with burning soul pray and beseech Thee to fix deep in my heart lively sentiments of faith, hope and charity, true contrition for my sins, and a firm purpose of amendment; the while I contemplate with great love and tender pity Thy five most precious wounds, pondering over them within me, calling to mind the words which David Thy prophet said of Thee, my good Jesus: "They have pierced My hands and My feet; they have numbered all My bones."
Indulgence of ten years; a plenary indulgence if recited after devout reception of Holy Communion, Raccolta 201) Anima Christi - Soul of Christ Soul of Christ, sanctify me.
Body of Christ, save me.
Blood of Christ, inebriate me.
Water from the side of Christ, wash me.
Passion of Christ, strengthen me.
O Good Jesus, hear me.
Within Thy wounds, hide me.
Suffer me not to be separated from Thee.
From the malignant enemy, defend me.
In the hour of my death, call me.
And bid me come to Thee, that with
Thy saints I may praise Thee for ever and ever. Amen.Indulgence of 300 days; if recited after devout reception of Holy Communion, seven years Raccolta 131) Prayer for Vocations
O Lord Jesus Christ, Who didst take to Thyself a body and soul like ours, to teach us the glory of self-sacrifice and service, mercifully deign to instill in other hearts the desire to dedicate their lives to Thee. Give us PRIESTS to stand before Thine Altar and to preach the words of Thy Gospel; BROTHERS to assist the priests and to reproduce in themselves Thy humility; SISTERS to teach the young and nurse the sick and to minister Thy charity to all; LAY PEOPLE to imitate Thee in their homes and families. Amen.
We thank you, God our Father, for those who have responded to your call to priestly ministry.
Accept this prayer we offer on their behalf: Fill your priests with the sure knowledge of your love.
Open their hearts to the power and consolation of the Holy Spirit.
Lead them to new depths of union with your Son.
Increase in them profound faith in the Sacraments they celebrate as they nourish, strengthen and heal us.
Lord Jesus Christ, grant that these, your priests, may inspire us to strive for holiness by the power of their example, as men of prayer who ponder your word and follow your will.
O Mary, Mother of Christ and our mother, guard with your maternal care these chosen ones, so dear to the Heart of your Son.
Intercede for our priests, that offering the Sacrifice of your Son, they may be conformed more each day to the image of your Son, our Lord and Savior, Jesus Christ. Amen.
Saint John Vianney, universal patron of priests, pray for us and our priests
This icon shows Jesus Christ, our eternal high priest.The gold pelican over His heart represents self-sacrifice.
The border contains an altar and grapevines, representing the Mass, and icons of Melchizedek and St. Jean-Baptiste Vianney.
Melchizedek: king of righteousness (left icon) was priest and king of Jerusalem. He blessed Abraham and has been considered an ideal priest-king.
St. Jean-Baptiste Vianney is the patron saint of parish priests.
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 ever shall be, world without end. 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 Glorious Mysteries
(Wednesdays and Sundays)
1.The Resurrection (Matthew 28:1-8, Mark 16:1-18, Luke 24:1-12, John 20:1-29) [Spiritual fruit - Faith]
2. The Ascension (Mark 16:19-20, Luke 24:50-53, Acts 1:6-11) [Spiritual fruit - Christian Hope]
3. The Descent of the Holy Ghost (Acts 2:1-13) [Spiritual fruit - Gifts of the Holy Spirit]
4. The Assumption [Spiritual fruit - To Jesus through Mary]
5. The Coronation [Spiritual fruit - Grace of Final Perseverance]
St. Michael, the Archangel, defend us in battle
Be our protection against the wickedness
and snares of the devil;
May God rebuke him, we humbly pray,
and do thou, O Prince of the heavenly host,
by the power of God,
Cast into hell Satan and all the evil spirits
who prowl through the world seeking the ruin of souls.
Amen
+
From an Obama bumper sticker on a car:
"Pray for Obama. Psalm 109:8"
PLEASE JOIN US -
|
A Prayer for PriestsO my God, help those priests who are faithful to remain faithful; to those who are falling, stretch forth Your Divine Hand that they may grasp it as their support. In the great ocean of Your mercy, lift those poor unfortunate ones who have fallen, that being engulfed therein they may receive the grace to return to Your Great Loving Heart. Amen. Precious Blood of Jesus, protect them!
The Most Precious Blood of Jesus
July is traditionally associated with the Precious Blood of Our Lord. It may be customary to celebrate the votive Mass of the Precious Blood on July 1.
The extraordinary importance of the saving Blood of Christ has ensured a central place for its memorial in the celebration of this cultic mystery: at the centre of the Eucharistic assembly, in which the Church raises up to God in thanksgiving "the cup of blessing" (1 Cor 10, 16; cf Ps 115-116, 13) and offers it to the faithful as a "real communion with the Blood of Christ" (1 Cor 10, 16); and throughout the Liturgical Year. The Church celebrates the saving Blood of Christ not only on the Solemnity of the Body and Blood of Christ, but also on many other occasions, such that the cultic remembrance of the Blood of our redemption (cf 1 Pt 1, 18) pervades the entire Liturgical Year. Hence, at Vespers during Christmastide, the Church, addressing Christ, sings: "Nos quoque, qui sancto tuo redempti sumus sanguine, ob diem natalis tui hymnum novum concinimus." In the Paschal Triduum, the redemptive significance and efficacy of the Blood of Christ is continuously recalled in adoration. During the adoration of the Cross on Good Friday the Church sings the hymn: "Mite corpus perforatur, sanguis unde profluit; terra, pontus, astra, mundus quo lavanturflumine", and again on Easter Sunday, "Cuius corpus sanctissimum in ara crucis torridum, sed et cruorem roesum gustando, Deo vivimus (194).
Mass in the Cathedral of the Most Precious Blood of Our Lord Jesus Christ (London, 9/18)
Devotion to the Drops of Blood Lost by our Lord Jesus Christ on His Way to Calvary (Prayer/Devotion)
Chaplet of the Most Precious Blood
Catholic Word of the Day: PRECIOUS BLOOD, 12-03-11
The Traditional Feast of the Most Precious Blood of Our Lord Jesus Christ (Catholic Caucus)
Devotion to the Precious Blood
DOCTRINE OF THE BLOOD OF CHRIST
,,,,,,,,,,,,,,,,,,,,And More on the Precious Blood
Litany of the Most Precious Blood of Our Lord Jesus Christ
NOTHING IS MORE POTENT AGAINST EVIL THAN PLEADING THE PRECIOUS BLOOD OF CHRIST
Litany of the Most Precious Blood of Jesus
July 2012
Pope's Intentions
General Intention: Work Security. That everyone may have work in safe and secure conditions.
Missionary Intention: Christian Volunteers. That Christian volunteers in mission territories may witness to the love of Christ.
Almighty God, Father of all nations,
For freedom you have set us free in Christ Jesus (Gal 5:1)
We praise and bless you for the gift of religious liberty,
the foundation of human rights, justice, and the common good.
Grant to our leaders the wisdom to protect and promote our liberties;
By your grace may we have the courage to defend them, for ourselves and for all those who live in this blessed land.
We ask this through the intercession of Mary Immaculate, our patroness, and in the name of your Son, our Lord Jesus Christ, in the unity of the Holy Spirit, with whom you live and reign, one God, for ever and ever. Amen.
· USCCB Ad Hoc Committee
Father Raniero Cantalamessa, preacher to the papal household, once noted the important distinction between a personage and a person especially as regards Jesus Christ. A personage (granted, an uncommon word) is an important figure, someone we might call larger than life. We have heard about the person, read about him and perhaps even seen him. But we do not know him. Indeed, a personage may be fictional, like Odysseus or Hester Prynne. Now, we might admire and draw inspiration from a personage. But we do not have a relationship with him. You may know about George Washington and admire him greatly. But if you speak to him daily then theres a problem.
A person, on the other hand, is someone with whom we have a relationship. We do not merely know about a person, we know the person directly. And, yes, we can speak to that person daily.
So the question arises: Is Jesus Christ a personage or a person? Unfortunately, for most people He remains just a personage. They have heard about Him, perhaps know a great deal about Him but they do not know Him directly. They have not made the transition from knowing about Him as a personage to knowing Him as a person.
Two Gospel figures teach us how to make this transition: Jairus, the synagogue official, and the woman afflicted with hemorrhages (cf. Mk 5:21-43). They both demonstrate the means and the price of knowing Jesus. Both certainly had heard about Jesus of Nazareth, because He was a celebrity. They had heard about His healings, His miracles and His teachings. Perhaps they had seen Him or listened to Him preach. Yet He remained just a personage, not yet a person to them.
In each case, a grave need prompts the person to seek out Jesus personally. Jairus approaches Him to heal his daughter, and the woman for her own healing. That already is a lesson for us: Our weakness is an occasion to know Jesus more intimately. Now, nobody likes to be needy. We usually want to be put together and perfect for Him (and that is not an entirely bad desire). But He comes to us and makes Himself known to us as He did to Jairus and the woman most of all in our time of need.
It follows, then, that to know Jesus requires humility. Jairus was a man of great authority in his town and probably not inclined to respect this upstart rabbi from backwater Nazareth. So it took humility for him to come before Jesus, to fall at His feet and plead earnestly before the entire crowd. Likewise, the woman with hemorrhages probably known to the townspeople for her suffering risks shame and embarrassment by seeking yet another means of healing.
Further, they both show that trust is needed in order to know Him which is counterintuitive. We typically think that we must know before we can trust. Seeing is believing, we wrongly say. The reverse is true: If we want to know Him, we must first trust Him. Blessed are those who have not seen and have believed (Jn 20:29). For Jairus and the woman this meant trusting specifically that He could heal. But for all of us this means trusting in His word that He is who He claims to be. If we do not trust Him, we will never know Him.
Unless we take Him at His word and, trusting that He is the Son of God, speak to Him in prayer and live according to His teachings, we will never come to know Him personally. But if we humbly set aside our pride, allow our need to draw us to Him and trust in His word, then indeed like Jairus and the woman we come to know Him, the person Jesus Christ.
Fr. Scalia is pastor of St. John the Beloved Parish in McLean.
Year B- 13th Sunday in ordinary time
Little girl, I tell you: get up.Mark 5:21-4321 And when Jesus had crossed again in the boat to the other side, a great crowd gathered about him; and he was beside the sea. Author: Joseph of Jesus and Mary |
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