Skip to comments.Catholic Caucus: Daily Mass Readings, 11-21-12, M, Presentation of the Blessed Virgin Mary
Posted on 11/20/2012 10:35:15 PM PST by Salvation
From: Revelation 4:1-11
God in Majesty
And round the throne, on each side of the throne, are four living creatures, full of
eyes in front and behind:  the first living creature like a lion, the second living
creature like an ox, the third living creature with the face of a man, and the fourth
living creature like a flying eagle.  And the four living creatures, each of them
with six wings, are full of eyes all round and within, and day and night they never
cease to sing, “Holy, holy, holy, is the Lord God Almighty, who was and is and
is to come!”
 And whenever the living creatures give glory and honor and thanks to him who
is seated on the throne, who lives for ever and ever,  the twenty-four elders fall
down before him who is seated on the throne and worship him who lives for ever
and ever; they cast their crowns before the throne, singing,  “Worthy art thou,
our Lord and God, to receive glory and honor and power, for thou didst create all
things, and by thy will they existed and were created.”
1. The second part of the Apocalypse begins at this point and extends to the
start of the Epilogue. The author describes visions concerning the future of man-
kind, particularly the ultimate outcome of history when our Lord Jesus Christ will
obtain the final victory, at his second coming. It begins with a formal introduction
(chaps. 4-5); this is followed by a first section as it were (6:11-11:14) covering the
visions of the seven seals and the first six trumpets, which describes the event
prior to the final battle. The war begins with the sound of the seventh trumpet and
it goes on (this is the second section 11:15-22:5) until the beast is completely
routed and the Kingdom of God is definitively established in the heavenly Jerusa-
This introductory vision (chaps 4-5) begins with God in heaven in all his glory be-
ing worshipped and celebrated by all creation (chap. 4). He alone controls the
destiny of the world and the Church.
Only Jesus knows God’s salvific plans, and he, through his death and resurrec-
tion, reveals them to us. All this is expressed in chapter 4 by the image of the
Lamb who is able to open the scroll and its seven seals.
1-3. The risen and glorified Christ, who spoke to St John previously (cf. 1:10-13),
now invites him, in a new vision, to go up into heaven to be told God’s plan for
the world. “I looked,” “I was in the Spirit,” “I went up to heaven” all describe the
same phenomenon — God revealing something to the writer. Because the things
he is being told are things man could not possibly discover for himself, the writer
speaks about going up to heaven: this enables him to contemplate heavenly
things, that is, God. Going up to heaven is the same as being in ecstasy, “being
in the Spirit”, being taken over by the Holy Spirit so as to be able to understand
what God wants to reveal to him (cf. note on 1:10).
He is going to be shown “what must take place after this”; it is something which
has already begun to happen in the writer’s own time but it will not reach its cli-
max until the end of the world. The revelation he is given shows him the ultimate
meaning of contemporary events, the outcome of which is guaranteed by the au-
thority of the revealer, Jesus Christ.
The description given here of heaven stresses the majesty and power of God.
Heaven is depicted with a throne at its center, an image taken from Isaiah (cf.
Is 6:1) and Ezekiel (cf. Ezek 1:26-28; 10:1). God’s appearance is described in
terms of the vivid coloring of precious stones; this avoids the danger of defining
God in human terms (an inversion of values). The rainbow round the throne fur-
ther emphasizes the sublimity of God and is also a reminder (cf. Gen 9:12-17)
of God’s merciful promise never to destroy mankind.
4. God’s sovereignty over the world — as symbolized by the throne — is shared in
by others whom the vision also portrays as seated on thrones. They are symbo-
lically described as twenty-four elders who act as a kind of heavenly council or
senate. These elders appear frequently in the course of the book, always posi-
tioned beside God, rendering him tribute of glory and worship (cf. 4:10; 5:9; 19:
4), offering him the prayers of the faithful (cf. 5:8) or explaining events to the seer
(cf. 5:5; 7:13). It is not clear whether they stand for angels or saints; the Fathers
and recent commentators offer both interpretations.
The symbolic number (twenty-four) and the way they are described suggest that
they stand for saints in the glory of heaven. They are twenty-four — twelve plus
twelve, that is, the number of the tribes of Israel plus that of the Apostles. Our
Lord in fact promised the latter that they would sit on thrones (cf. Mt 19:28). The
twenty-four elders, then, would represent the heavenly Church, which includes
the old and the new Israel and which, in heaven, renders God the tribute of per-
fect praise and intercedes for the Church on earth. The number twenty-four has
also been seen as reflecting the twenty-four priestly classes of Judaism, there-
by emphasizing the liturgical dimension of heaven (cf. 1 Chron 24: 7-18; 25:1, 9-
13). Whichever is the case, the white garments indicate that they have achieved
everlasting salvation (cf. 3:5); and the golden crowns stand for the reward they
have earned (cf. 2:10), or the prominence among Christians, who have been pro-
mised that, if they come out victorious, they will sit on Christ’s throne (cf. 3:21).
Through these visions laden with symbolism the Apocalypse shows the solida-
rity that exists between the Church triumphant and the Church militant — specifi-
cally, the connection between the praise that is rendered God in heaven and that
which we offer him on earth, in the liturgy. The Second Vatican Council refers to
this: “In the earthly liturgy we take part in the foretaste of that heavenly liturgy
which is celebrated in the Holy City of Jerusalem toward which we journey as pil-
grims, where Christ is sitting at the right hand of God [...]. With all the warriors of
the heavenly army we sing a hymn of glory to the Lord; venerating the memory of
the saints, we hope for some part and fellowship with them; we eagerly await the
Savior, our Lord Jesus Christ, until he our life shall appear and we too will appear
with him in glory” (”Sancrosanctum Concilium”, 8).
5. This vision is similar to the Old Testament theophanies, especially that of Si-
nai. There too the Lord’s presence was revealed with thunder and lightning (cf.
Ex 19:16). Storms are frequently used to symbolize the salvific power and majes-
ty of God at the moment of revelation (cf. Ps 18:14; 50:3; etc.). Further on, the
author will again describe, in more detail, the signs accompanying God’s self-re-
vealing; this gives the book a sense of on-going revelation with an increasing tem-
po (cf. Rev 8:5; 11:19; 16:18; etc.). It is generally accepted Church tradition to in-
terpret fire as a manifestation of the Spirit of God. On the seven spirits, see the
note on 1:4.
6-7. To describe the majesty of God, St John uses symbols which are some-
times quite difficult to interpret. This is the case with the sea as transparent as
glass, and the four living creatures round the throne and on each side of it. The
scene may be a kind of heavenly replica of the arrangements in Solomon’s tem-
ple where there stood in front of the Holy of Holies a huge water container called
the “molten sea” supported by figures of oxen, twelve in number (cf. 1 Kings 7:
23-26; 2 Chron 4:2-5). This similarity between heaven and the temple would be
a way of expressing the connection between liturgy on earth and worship of God
The crystal sea may also be an allusion to God’s absolute dominion over all
forms of authority on earth. In biblical tradition the sea is often used as a symbol
for the powers of darkness (cf. Rev 13:1; 21:1). To God, however, the sea is crys-
tal-clear, that is, he is its master; cf. the way the spirit of God moved over the
surface of the waters in Genesis 1:2.
Elsewhere in the Apocalypse (15:2) it speaks of the sea of glass supporting the
blessed while they praise God: just as the Israelites passed through the Red
Sea, so those who have conquered the beast will cross this solid sea to make
their way to God.
The author of the Book of Revelation avails of images used by the prophets to de-
scribe the glory of Yahweh. The four living creatures are very like those in the pro-
phet Ezekiel’s vision of the chariot of the Lord drawn by four angels representing
intelligence, nobility, strength and agility (cf. Ezek 1:10; 10:12; Is 6:2).
Christian tradition going back as far as St Irenaeus has interpreted these four
creatures as standing for the four evangelists because they “carry” Jesus Christ
to men. The one with the face of a man is St Matthew, who starts his book with
the human genealogy of Christ; the lion stands for St Mark: his Gospel begins
with the voice crying in the wilderness (which is where the lion’s roar can be
heard); the ox is a reference to the sacrifices in the temple of Jerusalem, which
is where St Luke begins his account of Christ’s life, and the eagle represents St
John, who soars to the heights to contemplate the divinity of the Word.
8-11. The chant of the four living creatures is virtually the same as that which the
prophet Isaiah heard the six-winged seraphim sing in his vision of God in the tem-
ple of Jerusalem (cf. Is 6: 1-3). St John changes the ending by bringing in the
new name of God which is an elaboration of the name “Yahweh” (cf. note on Rev
1:4). The four creatures (who, because there are four of them stand for govern-
ment of the entire universe) take the lead in worshipping and praising God; but
they are joined by all the people of God, as represented by the twenty-four elders,
that is, the Church victorious in heaven. They throw down their crowns to show
that they realize their victory is due to God, and that all power belongs to him.
Essentially what they are praising here is God as creator. By reporting this vi-
sion the author of the Apocalypse is inviting the pilgrim Church on earth to asso-
ciate with the worship and praise offered God the creator in heaven.
The Church uses these words of praise in its eucharistic liturgy: at the end of the
Preface, it chants the angelic Sanctus in preparation for the Canon. This angelic
chant, performed as it is in heaven and on earth, reminds us of the sublimity of
the Mass, where the worship of God crosses the frontiers of time and space and
has a positive influence on the entire world, for, “through the communion of the
saints, all Christians receive grace from every Mass that is celebrated, regard-
less of whether there is an attendance of thousands or whether it is only a boy
with his mind on other things who is there to serve. In either case, heaven and
earth join with the angels of the Lord to sing: “Sanctus, Sanctus, Sanctus ...”
(St. J. Escriva, “Christ Is Passing By”, 88). The saintly Cure of Ars refers to this
intercommunion of praise and thanksgiving, of grace and forgiveness: “The Holy
Mass is a source of joy to all the heavenly court; it alleviates the poor souls in
purgatory; it draws down to earth all kinds of blessings; and it gives more glory
to God than all the sufferings of all the martyrs taken together, than all the penan-
ces of all the hermits, than all the tears shed for them [the holy souls] since time
began and all that will be shed from now till the end of time” (”Selected Sermons”,
second Sunday after Pentecost).
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 19:11-28
Parable of the Pounds
 Then another came, saying, ‘Lord, here is your pound, which I kept laid a-
way in a napkin;  for I was afraid of you, because you are a severe man; you
take up what you did not lay down, and reap what you did not sow.’  He said
to him, ‘I will condemn you out of your own mouth, you wicked servant! You knew
that I was a severe man, taking up what I did not lay down and reaping what I did
not sow?  Why then did you not put my money into the bank, and at my co-
ming I should have collected it with interest?’  And he said to those who stood
by, ‘Take the pound from him, and give it to him who has the ten pounds.’ 
(And they said to him, ‘Lord, he has ten pounds!’)  ‘I tell you, that to every one
who has will more be given; but from him who has not, even what he has will be
taken away.  But as for these enemies of mine, who did not want me to reign
over them, bring them here and slay them before me.’”
The Messiah Enters the Holy City
11. The disciples had a wrong concept of the Kingdom of Heaven: they thought it
was about to happen and they saw it in earthly terms: they envisaged Jesus con-
quering the Roman tyrant and immediately establishing the Kingdom in the holy
city of Jerusalem, and that when that happened they would hold privileged posi-
tions in the Kingdom. There is always a danger of Christians failing to grasp the
transcendent, supernatural character of the Kingdom of God in this world, that
is, the Church, which “has but one sole purpose—that the Kingdom of God may
come and the salvation of the human race may be accomplished.” (Vatican II,
“Gaudium Et Spes”, 45).
Through this parable our Lord teaches us that, although His reign has begun, it
will only be fully manifested later on. In the time left to us we should use all the
resources and graces God gives us, in order to merit the reward.
13. The “mina”, here translated as “pound”, was worth about 35 grams of gold.
This parable is very like the parable of the talents reported in St. Matthew (cf.
14. The last part of this verse, although it has a very specific context, reflects
the attitude of many people who do not want to bear the sweet yoke of our Lord
and who reject Him as king. “There are millions of people in the world who reject
Jesus Christ in this way; or rather they reject His shadow, for they do not know
Christ. They have not seen the beauty of His face; they do not realize how won-
derful His teaching is. This sad state of affairs makes me want to atone to our
Lord. When I hear that endless clamor—expressed more in ignoble actions than
in words—I feel the need to cry out, ‘He must reign!’ (1 Corinthians 15:25)” (St. J.
Escriva, “Christ Is Passing By”, 179).
17. God counts on our fidelity in little things, and the greater our effort in this re-
gard the greater the reward we will receive: “Because you have been ‘in pauca
fidelis’, faithful in small things, come and join in your Master’s happiness. The
words are Christ’s. ‘In pauca fidelis!...Now will you neglect little things, if Heaven
itself is promised to those who mind them?” (St. J. Escriva, “The Way”, 819).
24-26. God expects us to strive to put to good use the gifts we have received —
and He lavishly rewards those who respond to His grace. The king in the parable
is shown to be very generous towards his servants—and generous in rewarding
those who managed to increase the money they were given. But he is very se-
vere towards the lazy servant who was also the recipient of a gift from his Lord,
who did not let it erode but guarded it carefully—and for this his king criticizes
him: he failed to fulfill the just command the king gave him when he gave him
the money: “Trade till I come.” If we appreciate the treasures the Lord has given
us — life, the gift of faith, grace — we will make a special effort to make them bear
fruit — by fulfilling our duties, working hard and doing apostolate. “Don’t let your
life be barren. Be useful. Make yourself felt. Shine forth with the torch of your
faith and your love. With your apostolic life, wipe out the trail of filth and slime left
by the corrupt sowers of hatred. And set aflame all the ways of the earth with the
fire of Christ that you bear in your heart” (St. J. Escriva, “The Way”, 1).
28. Normally in the Gospels when there is mention of going to the Holy City it is
in terms of “going up” to Jerusalem (cf. Matthew 20:18; John 7:8), probably be-
cause geographically the city is located on Mount Zion. Besides, since the tem-
ple was the religious and political center, going up to Jerusalem had also a sa-
cred meaning of ascending to the holy place, where sacrifices were offered to
Particularly in the Gospel of St. Luke, our Lord’s whole life is seen in terms of a
continuous ascent towards Jerusalem, where His self-surrender reaches its high
point in the redemptive sacrifice of the Cross. Here Jesus is on the point of ente-
ring the city, conscious of the fact that His passion and death are imminent.
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 4:1-11 ©|
|Psalm||Psalm 150:1-6 ©|
|Gospel||Luke 19:11-28 ©|
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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
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 Spirit (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.
From an Obama bumper sticker on a car:
"Pray for Obama. Psalm 109:8"
PLEASE JOIN US -
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.
|Wednesday, November 21, 2012
The Presentation of the Blessed Virgin Mary (Memorial)
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.
The Presentation of the Virgin Mary
Presentation of the Virgin at the Temple
1486-90 - Fresco
Cappella Tornabuoni, Santa Maria Novella, Florence
Mary, at the age of three, was brought by her parents to the Temple, in fulfillment of a vow, there to be educated. The corresponding feast originated in the Orient, probably in Syria, the home of the apocrypha. The feast is missing in the earlier Menology of Constantinople (eighth century); it is found, however, in the liturgical documents of the eleventh century. It appears in the constitution of Manuel Comnenos (1166) as a fully recognized festival during which the law courts did not sit. In the West it was introduced by a French nobleman, Philippe de Mazières, Chancellor of the King of Cyprus, who spent some time at Avignon during the pontificate of Gregory XI. It was celebrated in the presence of the cardinals (1372) with an office accommodated from the office chanted by the Greeks. In 1373 it was adopted in the royal chapel at Paris, 1418 at Metz, 1420 at Cologne. Pius II granted (1460) the feast with a vigil to the Duke of Saxony. It was taken up by many dioceses, but at the end of the Middle Ages, it was still missing in many calendars. At Toledo it was assigned (1500) by Cardinal Ximenes to September 30. Sixtus IV received it into the Roman Breviary, Pius V struck it from the calendar, but Sixtus V took it up a second time (September 1, 1585). It is now celebrated November 21.
(Principal source - Catholic Encyclopedia - 1913 edition)
As we venerate the glorious memory
of the most Virgin Mary,
grant, we pray, O Lord, through her intercession,
that we too, may merit to receive
from the fullness of your grace.
Through our Lord Jesus Christ, your Son,
who lives and reigns with you in the unity of the Holy Spirit,
one God, for ever and ever. +Amen.
First Reading: Zechariah 2:14-17 (2:10-13 RSV)
Sing and rejoice, O daughter of Zion; for lo, I come and I will dwell in the midst of you, says the Lord. And many nations shall join themselves to the Lord in that day, and shall be My people; and I will dwell in the midst of you, and you shall know that the Lord of hosts has sent Me to you. And the Lord will inherit Judah as His portion in the holy land, and will again choose Jerusalem."
Be silent, all flesh, before the Lord; for He has roused Himself from His holy dwelling.
Gospel Reading: Matthew 12:46-50
While He was still speaking to the people, behold, His mother and His brethren stood outside, asking to speak to Him. But He replied to the man who told Him, "Who is My mother, and who are My brethren?" And stretching out His hand toward His disciples, He said, "Here are My mother and My brethren! For whoever does the will of My Father in heaven is My brother, and sister, and mother."
|Feast Day:||November 21|
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