Skip to comments.Catholic Caucus: Daily Mass Readings, 11-19-12
Posted on 11/18/2012 8:26:01 PM PST by Salvation
From: Revelation: 1:1-4; 2:1-5
Address and Greeting
Letter to the Church of Ephesus
 “’I know your works, your toil and your patient endurance, and how you can-
not bear evil men but have tested those who call themselves apostles but are
not, and found them to be false;  I know you are enduring patiently and bea-
ring up for my name’s sake, and you have not grown weary.  But I have this
against you, that you have abandoned the love you had at first.  Remember
then from what you have fallen, repent and do the works you did at first. If not,
I will come to you and remove your lampstand from its place, unless you repent.
1-20. After a brief prologue (vv. 1-3) and a letter-style greeting (vv. 4-8), St John
describes a vision which acts as an introduction to the entire book; in it the risen
Christ is depicted with features identifying his divinity and his position as Lord
and Savior of the churches.
In the course of the book Jesus Christ will also appear as God’s envoy, sent to
teach Christians of the time, and subsequent generations (chaps. 2-3), and to
console them in the midst of persecution by proclaiming God’s design for the
future of the world and of the Church (chaps. 4-22).
1-3. Despite its brevity this prologue conveys the scope of the book, its authority
and the effect it hopes to have on its readers.
The “content” of the letter is a revelation made by Jesus Christ about contem-
porary and future events (cf. 1:19; 4:1). Its author, John, gives it its “authority”:
Christ’s revelation has been communicated to him in a supernatural manner, and
he bears faithful witness to everything revealed to him. The book’s “purpose” is to
have the reader prepare for his or her definitive encounter with Christ by obeying
what is written in the book: blessed are those who read it and take it to heart and
do what it says.
God made known his salvific purpose through everything Jesus did and said. How-
ever, after his resurrection Christ continues to speak to his Church by means of
revelations such as that contained in this book and those made to St Paul (cf.
Gal 1:15-16; etc.). These bring the Christian revelation to completion and apply
the saving action of Jesus to concrete situations in the life of the Church. When
revelations reach us through an inspired writer they have universal validity, that is,
they are “public” revelation and are part and parcel of the message of salvation
entrusted by Christ to his Apostles to proclaim to all nations (cf. Mt 28:18-20 and
par.; Jn 17:18; 20:21). Public divine Revelation ceased with the death of the last
Apostle (cf. Vatican II, “Dei Verbum”, 4).
1. “The revelation of Jesus Christ”: The word in Greek is “apocalypses”, hence
the name often given to this book of Sacred Scripture. Revelation always implies
the unveiling of something previously hidden — in this case, future events. The
future is known to God the Father (the Greek text uses the definite article, “the
God”, which is how the New Testament usually refers to God the Father); and
Jesus Christ, being the Son, shares in this knowledge which is being communi-
cated to the author of the book. It speaks of “the revelation of Jesus Christ” not
only because it has come to John from Christ but also because our Lord is the
main subject, the beginning and end, of this revelation: he occupies the central
position in all these great visions in which the veils concealing the future are
torn to allow Light (Jesus Christ himself: cf. Rev 21:23; 22:5) to dispel the dark-
“Soon”: as regards how imminent or not all those events are, one needs to
remember that the notion of time in Sacred Scripture, particularly in the Apoca-
lypse, is not quite the same as ours: it is more qualitative than quantitative. Here
indeed “with the Lord one day is as a thousand years, and a thousand years as
one day” (2 Pet 3:8). So, when Scripture says that something is about to happen
it is not necessarily referring to a date in the near future: it is simply saying that
it will happen and even in some sense is happening already. Finally, one needs
to bear in mind that if events are proclaimed as being imminent, this would have
a desired effect of fortifying those who are experiencing persecution and would
give them hope and consolation.
3. The Book of Revelation is a pressing call to commitment in fidelity to every-
thing our Lord has chosen to reveal to us in the New Testament, in this instance
from the pen of St John.
The book seems to be designed for liturgical assemblies, where someone reads
it aloud and the others listen. This is the preferential place for Sacred Scripture,
as Vatican II indicates: “The Church has always venerated the divine Scriptures
as she venerated the Body of the Lord, in so far as she never ceases, particular-
ly in the sacred liturgy, to partake of the bread of life and to offer it to the faithful
from the one table of the Word of God and the Body of Christ” (”Dei Verbum”,
“Sacred Scripture is of the greatest importance in the celebration of the liturgy.
For it is from it that lessons are read and explained in the homily, and psalms
are sung. It is from the scriptures that the prayers, collects, and hymns draw
their inspiration and their force, and that actions and signs derive their meaning”
(Vatican II, “Sacrosanctum Concilium”, 24).
The situation when St John was writing called for just the sort of exhortations
and warnings this text contains. Its words call for a prompt, committed response
which leaves no room for any kind of doubt or hesitation. They are also a dire
warning to those who try to hinder the progress of the Kingdom of God, a King-
dom which must inexorably come about and which in some way is already with
4-8. Following the prologue (vv. 1-3), a short reflection (vv. 4-8) introduces the
series of seven letters which form the first part of the book (1:4 - 3:22). This in-
troduction begins with a salutation to the seven churches of Asia Minor, located
in the west of the region known at the time as ‘proconsular Asia’, the capital of
which was Ephesus.
The salutation is in the usual New Testament style: it sends good wishes of
grace and peace on behalf of God and Jesus Christ (vv. 4-5, cf. 1 Thess 1:1; 2
Thess 1:2; etc.); it depicts our Lord and his work of salvation (vv. 5-8) and pro-
jects that work onto the panorama of world history.
4. Even though there were other churches in Asia Minor, John addresses only
seven, a number which stands for “totality”, as an early ecclesiastical writer,
Primasius, explains. “He writes to the seven churches, that is, to the one and
only Church symbolized by these seven” (”Commentariorum Super Apoc.”, 1,
Grace and peace are the outstanding gifts of the messianic era (cf. Rom 1:7).
This form of salutation embodies the normal forms of greeting used by Greeks
(”jaire”, grace) and Jews (”shalom”, peace); but here the words mean the grace,
forgiveness and peace extended to men by the redemptive action of Jesus
Christ. Thus, St John is wishing these gifts on behalf of God, the seven spirits
and Jesus Christ.
The description of God as he “who is and who was and who is to come” is an
elaboration of the name of “Yahweh” (”I AM WHO I AM”) which was revealed to
Moses (cf. Ex 3:14), and underlines the fact that God is the Lord of history, of
the past, the present and the future, and that he is at all times acting to effect
The “seven spirits” stand for God’s power and omniscience and intervention in
the events of history. In Zechariah 4:10 divine power is symbolized by the seven
“eyes of the Lord, which range the whole earth”. Further on in the Apocalypse
(5:6), St John tells us that the seven spirits of God sent out into all the earth are
the seven eyes of the Lamb, that is, Christ. This symbolism (also found in the
Old Testament: cf. Is 11:2ff) is used to show that God the Father acts through
his Spirit and that this Spirit has been communicated to Christ and by him to
mankind. So, when St John wishes grace and peace from the seven spirits of
God it is the same as saying “from the Holy Spirit”, who is sent to the Church
after the death and resurrection of Christ. Patristic tradition was in fact interpre-
ted the seven spirits as meaning the septiform Spirit with his seven gifts as de-
scribed in Isaiah 11:1-2 in St Jerome’s translation, the Vulgate.
2:1-3:22. These chapters, which form the first part of the book, contain seven
letters to the churches already mentioned (cf. 1:11), each represented by an
angel to whom the letter is addressed. In these letters Christ (who is referred
to in various ways) and the Holy Spirit speak: hence the warning at the end of
each, “he who has an ear, let him hear what the Spirit says to the churches.”
The first part of that formula is reminiscent of things our Lord said in the Gos-
pels (cf., e.g., Mt 11:15; 13:9, 43; Mk 9:23), while the second part underlines
the influence of the Holy Spirit on the churches: one needs to belong to the
Church, to “feel with” the Church, if one is to understand what the Spirit says
and what is being committed to writing in this book. The book, therefore, must
be taken as the true word of God. All Sacred Scripture needs to be approached
in this way: “Since all that the inspired authors, or sacred writers, affirm should
be regarded as affirmed by the Holy Spirit, we must acknowledge that the books
of Scripture, firmly, faithfully and without error, teach that truth which God, for
the sake of our salvation, wished to see confided to the sacred Scriptures. Thus
‘all scripture is inspired by God, and profitable for teaching, for reproof, for correc-
tion and for training in righteousness, so that the man of God may be complete,
equipped for every good work’ (2 Tim 3:16-17)” (Vatican II, “Dei Verbum”, 11).
Although the letters are different from one another, they all have the same basic
structure: there is reference to the past, which is contrasted with the present;
various warnings are given and promises made; then there is an exhortation to
repentance and conversion, a reminder that the end, and Christ’s definitive vic-
tory, will soon come.
1. Ephesus, with its great harbor and commercial importance, was the leading
city of Asia Minor at the time. It was also the center of the cult of the goddess
Artemis or Diana (cf. Acts 19:23ff).
St Paul spent three years preaching in Ephesus and had considerable success
there: St Luke tells us that “the word of the Lord grew (there) and prevailed migh-
tily” (Acts 19:20). In ancient times it was the most important Christian city in the
whole region, especially after the fall of Jerusalem in the year 70. St John spent
the last years of his life in Ephesus, where his burial place is still venerated.
In these letters in the Book of Revelation, Christ is depicted with attributes con-
nected in some way with the circumstances of each church at the time. In the
case of Ephesus the symbols described in the vision in 1:12, 16 appear again.
The seven stars in his right hand signify his dominion over the whole Church, for
he is the one who has power to instruct the angels who rule the various commu-
nities. His walking among the lampstands shows his loving care and vigilance
for the churches (the lampstand symbolizing their prayer and liturgical life). Be-
cause the Church in Ephesus was the foremost of the seven, Christ is depicted
to it as Lord of all the churches.
2-3. In these verses the church of Ephesus is praised for its endurance and for
the resistance it has shown to false apostles. These two attributes — endurance
or constancy, and holy intransigence — are basic virtues every Christian should
have. Endurance means doggedly pursuing good and holding one’s ground
against evil influences; this virtue makes Christians “perfect and complete, lac-
king in nothing” (Jas 1:4). Indeed, St Paul asserts, “we rejoice in our sufferings,
knowing that suffering produces endurance, and endurance produces character,
and character produces hope” (Rom 5:3-4). In the Epistle to the Hebrews we
read, “For you have need of endurance, so that you may do the will of God and
receive what is promised” (10:36). Endurance, patience, is also the first mark of
charity identified by St Paul (cf. 1 Cor 13:4) and one of the features of the true
apostle (cf. 2 Cor 6:4; 12:12). Our Lord has told us that by endurance we will
gain our lives, will save our souls (cf. Lk 21:19). As St Cyprian puts it, patience
“is what gives our faith its firmest basis; it enables our hope to grow to the grea-
test heights; it guides our actions so as to enable us to stay on Christ’s path
and make progress with his help; it makes us persevere as children of God”
(”De Bono Patientiae”, 20).
Another virtue of the church of Ephesus (mentioned again in v. 6) is firm rejection
of false apostles. We know from other New Testament writings especially those
of St Paul (cf. 2 Cor 3:1; Gal 1:7; Col 2:8; etc.) and St John (cf. 1 Jn 2:19; etc.)
that some people were falsifying the Christian message by distorting its meaning
and yet seeming to be very devout and concerned about the poor. Reference is
made here to the Nicolaitans, a heretical sect difficult to identify. However, the
main thing to notice is the resolute way the Christians of Ephesus rejected that
error. If one fails to act in this energetic way, one falls into a false kind of tole-
rance, “a sure sign of not possessing the truth. When a man gives way in mat-
ters of ideals, of honor or of faith, that man is a man without ideals, without
honor and without faith” (St. J. Escriva, “The Way”, 394).
4. “He does not say that he was without charity, but only that it was not such
as in the beginning; that is, that it was not now prompt, fervent, growing in love,
or fruitful: as we are wont to say of him who from being bright, cheerful and blithe,
becomes sad, heavy and sullen, that he is not now the same man he was” (St
Francis de Sales, “Treatise on the Love of God”, 4, 2). This is why our Lord com-
plains that their early love has grown cold.
To avoid this danger, to which all of us are prone, we need to be watchful and
correct ourselves every day and return again and again to God our Father. Love
of God, charity, should never be allowed to die down; it should always be kept
ardent; it should always be growing.
5. This is a call to repentance, to a change of heart which involves three stages.
The first is recognizing that one is at fault — having the humility to admit one is a
poor sinner: “To acknowledge one’s sin, indeed — penetrating still more deeply in-
to the consideration of one’s own personhood — to recognize oneself as being a
sinner, capable of sin and inclined to commit sin, is the essential first step in re-
turning to God” (Bl. John Paul II, “Reconciliatio Et Paenitentia”, 13). Then comes
“love-sorrow” or contrition, which leads us to mend our ways. This is followed by
acts of penance which enable us to draw closer to God and live in intimacy with
Evangelization is always calling us to repent. “To evoke conversion and penance
in man’s heart and to offer him the gift of reconciliation is the specific mission of
the Church as she continues the redemptive work of her divine Founder” (”ibid.”,
23). The church of Ephesus is given a warning that if it does not change its
course it will lose its leading position and possibly disappear altogether.
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: Luke 18:35-43
The Cure of the Blind Man of Jericho
35-43. The blind man of Jericho is quick to use the opportunity presented by
Christ’s presence. We should not neglect the Lord’s graces, for we do not know
whether He will offer us them again. St. Augustine described very succinctly the
urgency with which we should respond to God’s gift, to His passing us on the
road: “’Timeo Jesum praetereuntem et non redeuntem’: I fear Jesus may pass
by and not come back.” For, at least on some occasion, in some way, Jesus
passes close to everyone.
The blind man of Jericho acclaims Jesus as the Messiah—he gives Him the
messianic title of Son of David—and asks Him to meet his need, to make him
see. His is an active faith; he shouts out, he persists, despite the people get-
ting in his way. And he manages to get Jesus to hear him and call him. God
wanted this episode to be recorded in the Gospel, to teach us how we should
believe and how we should pray — with conviction, with urgency, with constancy,
in spite of the obstacles, with simplicity, until we manage to get Jesus to listen
“Lord, let me receive my sight”: this simple ejaculatory prayer should be often
on our lips, flowing from the depths of our heart. It is a very good prayer to use
in moments of doubt and vacillation, when we cannot understand the reason be-
hind God’s plans, when the horizon of our commitment becomes clouded. It is
even a good prayer for people who are sincerely trying to find God but who do
not yet have the great gift of faith.
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||Apocalypse 1:1-4,2:1-5 ©|
|Psalm||Psalm 1:1-4,6 ©|
|Gospel||Luke 18:35-43 ©|
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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. 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.
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.
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."
Soul of Christ, sanctify me.
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 priestsThis 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 into hell. On the third day He rose again. He ascended into heaven and sits at the right hand of God, the Father Almighty. From there He shall come to judge the living and the dead. I believe in the Holy Spirit, the holy catholic Church, the communion of saints, the forgiveness of sins, the resurrection of the body, and the life everlasting. Amen.
3. The Lord's Prayer: OUR Father, who art in heaven, hallowed be Thy name. Thy kingdom come. Thy will be done on earth as it is in heaven. Give us this day our daily bread and forgive us our trespasses as we forgive those who trespass against us. And lead us not into temptation, but deliver us from evil. Amen.
4. (3) Hail Mary: HAIL Mary, full of grace, the Lord is with thee. Blessed art thou amongst women and blessed is the fruit of thy womb, Jesus. Holy Mary, Mother of God, pray for us sinners, now, and in the hour of our death. Amen. (Three times)
5. Glory Be: GLORY be to the Father, and to the Son, and to the Holy Spirit. As it was in the beginning, is now, and ever shall be, world without end. Amen.
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
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.
From an Obama bumper sticker on a car:
"Pray for Obama. Psalm 109:8"
PLEASE JOIN US -
Thank you, dearest Salvation
Since the 16th century Catholic piety has assigned entire months to special devotions. As a reminder of our duty to pray for the suffering faithful in Purgatory, the Church has dedicated the month of November to the Holy Souls. The Holy Souls are those who have died in the state of grace but who are not yet free from all punishment due to their unforgiven venial sins and all other sins already forgiven for which satisfaction is still to be made. They are certain of entering Heaven, but first they must suffer in Purgatory. The Holy Souls cannot help themselves because for them the night has come, when no man can work (John 9:4). It is our great privilege of brotherhood that we can shorten their time of separation from God by our prayers, good works, and, especially, the Holy Sacrifice of the Mass.
To Help the Holy Souls in Purgatory:
1. Have the Holy Sacrifice of the Mass offered up for them.
2. Pray the Rosary and or the Chaplet of Divine Marcy for them, or both.
3. Pray the Stations of the Cross.
4. Offer up little sacrifices and fasting.
5. Spread devotion to them, so that others may pray for them.
6. Attend Eucharistic Adoration and pray for them.
7. Gain all the indulgences you can, and apply them to the Holy Souls
8. Visit to a Cemetery
V. The just shall be in everlasting remembrance;
R. He shall not fear the evil hearing.
V. Absolve, O Lord, the souls of the faithful departed from every bond of sin,R. And by the help of Thy grace may they be enabled to escape the avenging judgment,and to enjoy the happiness of eternal life.V. Because in Thy mercy are deposited the souls that departed in an inferior degree of grace,R. Lord, have mercy.V. Because their present suffering is greatest in the knowledge of the pain that their separation from Thee is causing Thee,R. Lord, have mercy.V. Because of their present inability to add to Thy accidental glory,R. Lord, have mercy.V. Not for our consolation, O Lord; not for their release from purgative pain, O God;but for Thy joy and the greater accidental honour of Thy throne, O Christ the King,R. Lord, have mercy.V. For the souls of our departed friends, relations and benefactors,R. grant light and peace, O Lord.V. For those of our family who have fallen asleep in Thy bosom, O Jesus,R. grant light and peace, O Lord.V. For those who have gone to prepare our place,R. grant light and peace, O Lord.V. (For those who were our brothers [or sisters] in Religion,)R. grant light and peace, O Lord.V. For priests who were our spiritual directors,R. grant light and peace, O Lord.V. For men or women who were our teachers in school,R. grant light and peace, O Lord.V. For those who were our employers (or employees),R. grant light and peace, O Lord.V. For those who were our associates in daily toil,R. grant light and peace, O Lord.V. For any soul whom we ever offended,R. grant light and peace, O Lord.V. For our enemies now departed,R. grant light and peace, O Lord.V. For those souls who have none to pray for them,R. grant light and peace, O Lord.V. For those forgotten by their friends and kin,R. grant light and peace, O Lord.V. For those now suffering the most,R. grant light and peace, O Lord.V. For those who have acquired the most merit,R. grant light and peace, O Lord.V. For the souls next to be released from Purgatory,R. grant light and peace, O Lord.V. For those who, while on earth, were most devoted to God the Holy Ghost, to Jesus in the Most Blessed Sacrament,to the holy Mother of God,R. grant light and peace, O Lord.V. For all deceased popes and prelates,R. grant light and peace, O Lord.V. For all deceased priests, seminarians and religious,R. grant light and peace, O Lord.V. For all our brethren in the Faith everywhere,R. grant light and peace, O Lord.V. For all our separated brethren who deeply loved Thee, and would have come into Thy household had they known the truth,R. grant light and peace, O Lord.V. For those souls who need, or in life asked, our prayers,R. grant light and peace, O Lord.V. For those, closer to Thee than we are, whose prayers we need,R. grant light and peace, O Lord.V. That those may be happy with Thee forever, who on earth were true exemplars of the Catholic Faith,R. grant them eternal rest, O Lord.V. That those may be admitted to Thine unveiled Presence, who as far as we know never committed mortal sin,R. grant them eternal rest, O Lord.V. That those may be housed in glory, who lived always in recollection and prayer,R. grant them eternal rest, O Lord.V. That those may be given the celestial joy of beholding Thee, who lived lives of mortification and self-denial and penance,R. grant them eternal rest, O Lord.V. That those may be flooded with Thy love, who denied themselves even Thy favours of indulgence and who made the heroic act for the souls who had gone before them,R. grant them eternal rest, O Lord.V. That those may be drawn up to the Beatific Vision, who never put obstacles in the way of sanctifying grace and who ever drew closer in mystical union with Thee,R. grant them eternal rest, O Lord.V. Eternal rest give unto them, O Lord,R. And let perpetual light shine upon them.Let Us PrayBe mindful, O Lord, of Thy servants and handmaids, N. and N., who are gone before us with the sign of faith and repose in the sleep of grace. To these, O Lord,and to all who rest in Christ, grant, we beseech Thee, a place of refreshment, light and peace, through the same Christ Our Lord.Amen
All Saints or All Souls? Differences should be black and white
All Souls' Day [Catholic Caucus]
Why I Am Catholic: For Purgatory, Thank Heavens (Ecumenical)
Q and A: Why Pray for the Dead? [Ecumenical]
.and Death is Gain A Meditation on the Christian View of Death [Catholic Caucus]
99 & 1/2 Wont Do A Meditation on Purgatory
The Month of November: Thoughts on the "Last Things"
To Trace All Souls Day (Protestants vs Catholics)
November 2 -- All Souls Day
On November: All Souls and the "Permanent Things"
"From the Pastor" ALL SAINTS & ALL SOULS
Praying for the Dead [All Souls Day] (Catholic/Orthodox Caucus)
To Trace All Souls Day [Ecumenical]
All Souls Day [Catholic/Orthodox Caucus]
The Roots of All Souls Day
The Commemoration of all the Faithful Departed (All Souls)
During Month of Souls, Recall Mystic, St. Gertrude the Great
All Saints and All Souls
General Intention: Ministers of the Gospel. That bishops, priests, and all ministers of the Gospel may bear the courageous witness of fidelity to the crucified and risen Lord.
Missionary Intention: Pilgrim Church. That the pilgrim Church on earth may shine as a light to the nations.
|Monday, November 19, 2012
The Angel of the Lord declared to Mary:
Behold the handmaid of the Lord: Be it done unto me according to Thy word.
And the Word was made Flesh: And dwelt among us.
|Feast Day:||November 19|
|Born:||1240 or 1241 at the ancestral castle of Helfta, near Eisleben, Saxony|
|Died:||19 November, 1298|
Nerses lived in Armenia and was educated at Cappadocia. He married a princess and was the father of St. Isaac the Great.
He was an official in the court of King Arshak. After Nerses' wife died, he was ordained a priest. He became chief bishop of Armenia in 363.
He and St. Basil worked to help the people become more fervent Catholics. They called a meeting of all the Armenian bishops and wanted to help the priests and people grow in holiness.
Bishop Nerses respected the vocation of monks. He wanted new monasteries to begin. He started hospitals and encouraged the rich to be honest and generous.
King Arshak was not living a good life. When he murdered his wife, Olympia, Bishop Nerses publicly condemned this terrible crime. The king sent Bishop Nerses away from his diocese and appointed another bishop.
King Arshak was killed in battle against the Persians. His son became king but the son was more evil than his father. Bishop Nerses corrected him.
The new king pretended to be sorry. He invited the bishop to his palace for supper to show he was sorry. But the food was poisoned and Nerses died right there at the king's table. He is considered a martyr and the Armenians call him "the great."