Posted on 12/11/2012 8:58:57 PM PST by Salvation
Zechariah 2:14-17
Third vision: the measurer
[13] Be silent, all flesh, before the Lord; for he has roused himself from his holy
dwelling.
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Commentary:
2:1-13. What the prophet now sees and hears concerns the city of Jerusalem. It
is going to be remodeled as an open city, without walls; its defence will be provi-
ded by God himself and therefore more people will be able to live there. The man
with the measuring line is an angel, as are the other two figures mentioned. The
idea of measuring the city in order to rebuild it is also found in Ezekiel 40-42 and
Jeremiah 21:38-40 and, later, Revelation 11:1.
The vision is followed by an oracle (vv. 6-10) in which the Lord speaks through
the angel. He invites the Jews to leave Babylon and return to the holy land. This
is a call that is also found in Isaiah and Jeremiah (cf. Is 48:20; Jer 50:8; 51:6). It
could be that some were reluctant to move. God promises that in Judah they will
be safe from other nations because they are his beloved people, the “apple of his
eye” (v. 8), and his angel will defend them. Moreover, he will settle there, and ma-
ny nations will become his people (vv. 10-11).
Presence of the Lord, security against enemies and a way for the nations to be-
come people of God – these are the features that Judah and Jerusalem will have
following the return from exile. In this sense, they prefigure the Church. Commen-
ting on v. 4, St Jerome points out: “Reading in a spiritual sense, all of these things
are to be found in the Church, which is ‘without walls’, or, as the Septuagint puts
it, ‘katakarpos’; that is, filled with an abundance of fruit and a great multitude of
men and asses […]. The men and the asses [cattle, animals] stand for the two
people, the Jews and the Gentiles; those who came to faith in Christ through the
fulfillment of the Law are called men; we, however, who were idolatrous and lived
as though in a wilderness, being far from the Law, and alone, because of our dis-
tance from the prophets who suffered, are the asses […]. But these animals hear
the voice of the good shepherd, and know him, and they follow him” (”Commenta-
rii in Zachariam”, 2, 4).
2:10. This call for rejoicing, similar to that made by the prophet Zephaniah (cf.
Zeph 3:14) and one made later (9:9), is repeated in the angel Gabriel’s greeting
to the Blessed Virgin when he tells her that she is to conceive the Messiah (cf.
Lk 1:28). That event will truly bring about what is said here, for Mary is “the mo-
ther of him in whom ‘the whole fullness of deity dwells bodily’ (Col 2:9)” (”Cate-
chism of the Catholic Church”, 722). Bl. John Paul II sees Mary, the Mother of
the Redeemer, prefigured in the title “daughter of Zion” found here: “Her presence
in the midst of Israel — a presence so discreet as to pass almost unnoticed by
the eyes of her contemporaries — shone very clearly before the Eternal One, who
had associated this hidden ‘daughter of Sion’ (cf. Zeph. 3:14; Zeph. 2:10) with the
plan of salvation embracing the whole history of humanity” (”Redemptoris Mater”,
3).
2:13. The “Catechism of the Catholic Church”, 2143, interprets the silence as
one “of loving adoration”. This is the attitude that all will have when they see what
God will do for Judah and Jerusalem; for Christians, it is the attitude they will have
towards the incarnation, passion, death and resurrection of our Lord and towards
what God does for his Church.
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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: Revelation 11:19a; 12:1-6a, 10ab
The Sounding of the Seventh Trumpet
The Woman Fleeing from the Dragon
[10] And I heard a loud voice in heaven, saying, “Now the salvation and the power
and the kingdom of our God and the authority of his Christ have come.
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Commentary:
19. The seer introduces the heavenly temple (the location par excellence of God’s
presence), paralleling the earlier mention of the temple of Jerusalem (cf. 11:1-2).
The opening of the temple and the sight of the Ark of the Covenant show that the
messianic era has come to an end and God’s work of salvation has been comple-
ted. The ark was the symbol of Israel’s election and salvation and of God’s pre-
sence in the midst of his people. According to a Jewish tradition, reported in 2
Maccabees 2:4-8, Jeremiah placed the ark in a secret hiding place prior to the
destruction of Jerusalem, and it would be seen again when the Messiah came.
The author of the Apocalypse uses this to assure us that God has not forgotten
his covenant: he has sealed it definitively in heaven, where the ark is located.
Many early commentators interpreted the ark as a reference to Christ’s sacred
humanity, and St Bede explains that just as the manna was kept in the original
ark, so Christ’s divinity lies hidden in his sacred body (cf. “Explanatio Apocalyp-
sis”, 11, 19).
The heavenly covenant is the new and eternal one made by Jesus Christ (cf. Mt
26:26-29 and par.) which will be revealed to all at his second coming when the
Church will triumph, as the Apocalypse goes on to describe. The presence of
the ark in the heavenly temple symbolizes the sublimity of the messianic king-
dom, which exceeds anything man could create. “The vigilant and active expec-
tation of the coming of the Kingdom is also the expectation of a finally perfect
justice for the living and the dead, for people of all times and places, a justice
which Jesus Christ, installed as supreme Judge, will establish (cf. Mt 24:29-44,
46; Acts 10:42; 2 Cor 5:10). This promise, which surpasses all human possibi-
lities, directly concerns our life in this world. For true justice must include every-
one; it must explain the immense load of suffering borne by all generations. In
fact, without the resurrection of the dead and the Lord’s judgment, there is no
justice in the full sense of the term. The promise of the resurrection is freely
made to meet the desire for true justice dwelling in the human heart” (SCDF,
“Libertatis Conscientia”, 60).
The thunder and lightning which accompany the appearance of the ark are remi-
niscent of the way God made his presence felt on Sinai; they reveal God’s migh-
ty intervention (cf. Rev 4:5; 8:5) which is now accompanied by the chastisement
of the wicked, symbolized by the earthquake and hailstones (cf. Ex 9:13-35).
1-17. We are now introduced to the contenders in the eschatological battles
which mark the final confrontation between God and his adversary, the devil. The
author uses three portents to describe the leading figures involved, and the war it-
self. The first is the woman and her offspring, including the Messiah (12:1-2); the
second is the dragon, who will later transfer his power to the beasts (12:3); the
third, the seven angels with the seven bowls (15:1).
Three successive confrontations with the dragon are described—1) that of the Mes-
siah to whom the woman gives birth (12:1-6); 2) that of St Michael and his angels
(12:7-12); and 3) that of the woman and the rest of her offspring (12:13-17). These
confrontations should not be seen as being in chronological order. They are more
like three distinct pictures placed side by side because they are closely connec-
ted: in each the same enemy, the devil, does battle with God’s plans and with
those whom God uses to carry them out.
1-2. The mysterious figure of the woman has been interpreted ever since the time
of the Fathers of the Church as referring to the ancient people of Israel, or the
Church of Jesus Christ, or the Blessed Virgin. The text supports all of these inter-
pretations but in none do all the details fit. The woman can stand for the people
of Israel, for it is from that people that the Messiah comes, and Isaiah compares
Israel to “a woman with child, who writhes and cries out in her pangs when she
is near her time” (Is 26:17).
She can also stand for the Church, whose children strive to overcome evil and to
bear witness to Jesus Christ (cf. v. 17). Following this interpretation St Gregory
wrote: “The sun stands for the light of truth, and the moon for the transitoriness
of temporal things; the holy Church is clothed like the sun because she is pro-
tected by the splendor of supernatural truth, and she has the moon under her
feet because she is above all earthly things” (”Moralia”, 34, 12).
The passage can also refer to the Virgin Mary because it was she who truly and
historically gave birth to the Messiah, Jesus Christ our Lord (cf. v. 5). St Bernard
comments: “The sun contains permanent color and splendor; whereas the moon’s
brightness is unpredictable and changeable, for it never stays the same. It is quite
right, then, for Mary to be depicted as clothed with the sun, for she entered the
profundity of divine wisdom much further than one can possibly conceive” (”De
B. Virgine”, 2).
In his account of the Annunciation, St Luke sees Mary as representing the faithful
remnant of Israel; the angel greets her with the greeting given in Zephaniah 3:15 to
the daughter of Zion (cf. notes on Lk 1:26-31). St Paul in Galatians 4:4 sees a wo-
man as the symbol of the Church, our mother; and non-canonical Jewish literature
contemporary with the Book of Revelation quite often personifies the community
as a woman. So, the inspired text of the Apocalypse is open to interpreting this
woman as a direct reference to the Blessed Virgin who, as mother, shares in the
pain of Calvary (cf. Lk 2:35) and who was earlier prophesied in Isaiah 7:14 as a
“sign” (cf. Mt 1:22-23). At the same time the woman can be interpreted as stan-
ding for the people of God, the Church, whom the figure of Mary represents.
The Second Vatican Council has solemnly taught that Mary is a “type” or sym-
bol of the Church, for “in the mystery of the Church, which is itself rightly called
mother and virgin, the Blessed Virgin stands out in eminent and singular fashion
as exemplar both of virgin and mother. Through her faith and obedience she gave
birth on earth to the very Son of the Father, not through the knowledge of man
but by the overshadowing of the Holy Spirit, in the manner of a new Eve who
placed her faith, not in the serpent of old but in God’s messenger, without wave-
ring in doubt. The Son whom she brought forth is he whom God placed as the
first-born among many brethren (cf. Rom 8:29), that is, the faithful, in whose ge-
neration and formation she cooperates with a mother’s love” (Vatican II, “Lumen
Gentium”, 63).
The description of the woman indicates her heavenly glory, and the twelve stars
of her victorious crown symbolize the people of God—the twelve patriarchs (cf.
Gen 37:9) and the twelve apostles. And so, independently of the chronological
aspects of the text, the Church sees in this heavenly woman the Blessed Virgin,
“taken up body and soul into heavenly glory, when her earthly life was over, and
exalted by the Lord as Queen over all things, that she might be the more fully
conformed to her Son, the Lord of lords (cf. Rev 19:16) and conqueror of sin and
death” (”Lumen Gentium”, 59). The Blessed Virgin is indeed the great sign, for,
as St Bonaventure says, “God could have made none greater. He could have
made a greater world and a greater heaven; but not a woman greater than his
own mother” (”Speculum”, 8).
3-4. In his description of the devil (cf. v. 9), St John uses symbols taken from the
Old Testament. The dragon or serpent comes from Genesis 3:1-24, a passage
which underlies all the latter half of this book. Its red color and seven heads with
seven diadems show that it is bringing its full force to bear to wage this war. The
ten horns in Daniel 7:7 stand for the kings who are Israel’s enemies; in Daniel a
horn is also mentioned to refer to Antiochus IV Epiphanes, of whom Daniel also
says (to emphasize the greatness of Antiochus’ victories) that it cast stars down
from heaven onto the earth (cf. Dan 8:10). Satan drags other angels along with
him, as the text later recounts (Rev 12:9). All these symbols, then, are designed
to convey the enormous power of Satan. “The devil is described as a serpent”,
St Cyprian writes, “because he moves silently and seems peaceable and comes
by easy ways and is so astute and so deceptive [...] that he tries to have night
taken for day, poison taken for medicine. So, by deceptions of this kind, he tries
to destroy truth by cunning. That is why he passes himself off as an angel of
light” (”De Unitate Ecclesiae”, I-III).
After the fall of our first parents war broke out between the serpent and his seed
and the woman and hers: “I will put enmity between you and the woman, be-
tween your seed and her seed; he shall bruise your head, and you shall bruise
his heel” (Gen 3:15). Jesus Christ is the woman’s descendant who will obtain vic-
tory over the devil (cf. Mk 1:23-26; Lk 4:31-37; etc.). That is why the power of evil
concentrates all his energy on destroying Christ (cf. Mt 2:13-18) or to deflecting
him from his mission (cf. Mt 4:1-11 and par.). By relating this enmity to the be-
ginnings of the human race St. John paints a very vivid picture.
5. The birth of Jesus Christ brings into operation the divine plan announced by
the prophets (cf. Is 66:7) and by the Psalms (cf. Ps 2:9), and marks the first step
in ultimate victory over the devil. Jesus’ life on earth, culminating in his passion,
resurrection and ascension into heaven, was the key factor in achieving this victo-
ry. St John emphasizes the triumph of Christ as victor, who, as the Church con-
fesses, “sits at the right hand of the Father” (”Nicene-Constantinopolitan Creed”).
6. The figure of the woman reminds us of the Church, the people of God. Israel
took refuge in the wilderness to escape from Pharaoh, and the Church does the
same after the victory of Christ. The wilderness stands for solitude and intimate
union with God. In the wilderness God took personal care of his people, setting
them free from their enemies (cf. Ex 17:8-16) and nourishing them with quail and
manna (cf. Ex 16:1-36). The Church is given similar protection against the powers
of hell (cf. Mt 16:18) and Christ nourishes it with his body and his word all the
while it makes its pilgrimage through the ages; it has a hard time (like Israel in
the wilderness) but there will be an end to it: it will take one thousand two hun-
dred and sixty days (cf. notes on 11:3).
Although the woman, in this verse, seems to refer directly to the Church, she
also in some way stands for the particular woman who gave birth to the Messiah,
the Blessed Virgin. As no other creature has done, Mary has enjoyed a very
unique type of union with God and very special protection from the powers of evil,
death included. Thus, as the Second Vatican Council teaches, “in the meantime
[while the Church makes its pilgrim way on earth], the Mother of Jesus in the glo-
ry which she possesses in body and soul in heaven is the image and beginning
of the Church as it is to be perfected in the world to come. Likewise she shines
forth on earth, until the day of the Lord shall come (cf. 2 Pet 3:10), a sign of
certain hope and comfort to the pilgrim people of God” (”Lumen Gentium”, 68).
10-12. With the ascension of Christ into heaven the Kingdom of God is estab-
lished and so all those who dwell in heaven break out into a song of joy. The
devil has been deprived of his power over man in the sense that the redemptive
action of Christ and man’s faith enable man to escape from the world of sin. The
text expresses this joyful truth by saying that there is now no place for the accu-
ser, Satan whose name means and whom the Old Testament teaches to be the
accuser of men before God: cf. Job 1:6-12; 2:1-10). Given what God meant crea-
tion to be, Satan could claim as his victory anyone who, through sinning, disfi-
gured the image and likeness of God that was in him. However, once the Re-
demption has taken place, Satan no longer has power to do this, for, as St John
writes, “if any one does sin, we have an advocate with the Father, Jesus Christ
the righteous; and he is the expiation for our sins, and not for ours only but also
for the sins of the whole world” (Jn 2:1-2). Also, on ascending into heaven, Christ
sent us the Holy Spirit as “Intercessor and Advocate, especially when man, that
is, mankind, find themselves before the judgment of condemnation by that ‘accu-
ser’ about whom the Book of Revelation says that ‘he accuses them day and
night before our God”’ (Bl. John Paul II, “Dominum Et Vivificantem”, 67).
Although Satan has lost this power to act in the world, he still has time left, be-
tween the resurrection of our Lord and the end of history, to put obstacles in
man’s way and frustrate Christ’s action. And so he works ever more frenetically,
as he sees time run out, in his effort to distance everyone and society itself from
the plans and commandments of God.
The author of the Book of Revelation uses this celestial chant to warn the Church
of the onset of danger as the End approaches.
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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: Luke 1:26-38
The Annunciation and Incarnation of the Son of God
[30] And the angel said to her, “Do not be afraid, Mary, for you have found favor
with God. [31] And behold, you will conceive in your womb and bear a son, and
you shall call His name Jesus. [32] He will be great, and will be called the Son
of the Most High; and the Lord God will give to Him the throne of His father David,
[33] and He will reign over the house of Jacob for ever; and of His Kingdom there
will be no end.”
[34] And Mary said to the angel, “How can this be, since I have no husband?”
[35] And the angel said to her, “The Holy Spirit will come upon you, and the po-
wer of the Most High will overshadow you; therefore the child to be born will be
called holy, the Son of God. [36] And behold, your kinswoman Elizabeth in her
old age has also conceived a son; and this is the sixth month with her who was
called barren. [37] For with God nothing will be impossible.” [38] And Mary said,
“Behold, I am the handmaid of the Lord; let it be done to me according to your
word.” And the angel departed from her.
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Commentary:
26-38. Here we contemplate our Lady who was “enriched from the first instant of
her conception with the splendor of an entirely unique holiness; [...] the virgin of
Nazareth is hailed by the heralding angel, by divine command, as ‘full of grace’
(cf. Luke 1:28), and to the heavenly messenger she replies, ‘Behold the hand-
maid of the Lord, be it done unto me according to thy word’ (Luke 1:38). Thus
the daughter of Adam, Mary, consenting to the word of God, became the Mother
of Jesus. Committing herself wholeheartedly to God’s saving will and impeded
by no sin, she devoted herself totally, as a handmaid of the Lord, to the person
and work of her Son, under and with Him, serving the mystery of Redemption,
by the grace of Almighty God. Rightly, therefore, the Fathers (of the Church)
see Mary not merely as passively engaged by God, but as freely cooperating
in the work of man’s salvation through faith and obedience” (Vatican II, “Lumen
Gentium”, 56).
The annunciation to Mary and incarnation of the Word constitute the deepest
mystery of the relationship between God and men and the most important event
in the history of mankind: God becomes man, and will remain so forever, such is
the extent of His goodness and mercy and love for all of us. And yet on the day
when the Second Person of the Blessed Trinity assumed frail human nature in
the pure womb of the Blessed Virgin, it all happened quietly, without fanfare of
any kind.
St. Luke tells the story in a very simple way. We should treasure these words
of the Gospel and use them often, for example, practising the Christian custom
of saying the Angelus every day and reflecting on the five Joyful Mysteries of the
Rosary.
27. God chose to be born of a virgin; centuries earlier He disclosed this through
the prophet Isaiah (cf. Isaiah 7:14; Matthew 1:22-23). God, “before all ages made
choice of, and set in her proper place, a mother for His only-begotten Son from
whom He, after being made flesh, should be born in the blessed fullness of time:
and He continued His persevering regard for her in preference to all other crea-
tures, to such a degree that for her alone He had singular regard” (Pius IX, “Inef-
fabilis Deus,” 2). This privilege granted to our Lady of being a virgin and a mother
at the same time is a unique gift of God. This was the work of the Holy Spirit
“who at the conception and the birth of the Son so favored the Virgin Mother as
to impart fruitfulness to her while preserving inviolate her perpetual virginity” (”St.
Pius V Catechism,” I, 4, 8). Paul VI reminds us of this truth of faith: “We believe
that the Blessed Mary, who ever enjoys the dignity of virginity, was the Mother of
the incarnate Word, of our God and Savior Jesus Christ” (”Creed of the People of
God”, 14).
Although many suggestions have been made as to what the name Mary means,
most of the best scholars seem to agree that Mary means “lady”. However, no
single meaning fully conveys the richness of the name.
28. “Hail, full of grace”: literally the Greek text reads “Rejoice!”, obviously referring
to the unique joy over the news which the angel is about to communicate.
“Full of grace”: by this unusual form of greeting the archangel reveals Mary’s
special dignity and honor. The Fathers and Doctors of the Church “taught that
this singular, solemn and unheard-of-greeting showed that all the divine graces
reposed in the Mother of God and that she was adorned with all the gifts of the
Holy Spirit”, which meant that she “was never subject to the curse”, that is, was
preserved from all sin. These words of the archangel in this text constitute one
of the sources which reveal the dogma of Mary’s Immaculate Conception (cf.
Pius IX, “Ineffabilis Deus”; Paul VI, “Creed of the People of God”).
“The Lord is with you!”: these words are not simply a greeting (”the Lord be with
you”) but an affirmation (”the Lord is with you”), and they are closely connected
with the Incarnation. St. Augustine comments by putting these words on the
archangel’s lips: “He is more with you than He is with me: He is in your heart,
He takes shape within you, He fills your soul, He is in your womb” (”Sermo De
Nativitate Domini”, 4).
Some important Greek manuscripts and early translations add at the end of the
verse: “Blessed are you among women!”, meaning that God will exalt Mary over
all women. She is more excellent than Sarah, Hannah, Deborah, Rachel, Judith,
etc., for only she has the supreme honor of being chosen to be the Mother of
God.
29-30. Our Lady is troubled by the presence of the archangel and by the confu-
sion truly humble people experience when they receive praise.
30. The Annunciation is the moment when our Lady is given to know the voca-
tion which God planned for her from eternity. When the archangel sets her mind
at ease by saying, “Do not be afraid, Mary,” he is helping her to overcome that
initial fear which a person normally experiences when God gives him or her a
special calling. The fact that Mary felt this fear does not imply the least trace
of imperfection in her: hers is a perfectly natural reaction in the face of the super-
natural. Imperfection would arise if one did not overcome this fear or rejected the
advice of those in a position to help — as St. Gabriel helped Mary.
31-33. The archangel Gabriel tells the Blessed Virgin Mary that she is to be the
Mother of God by reminding her of the words of Isaiah which announced that the
Messiah would be born of a virgin, a prophecy which will find its fulfillment in Mary
(cf. Matthew 1:22-23; Isaiah 7:14).
He reveals that the Child will be “great”: His greatness comes from His being
God, a greatness He does not lose when He takes on the lowliness of human
nature. He also reveals that Jesus will be the king of the Davidic dynasty sent by
God in keeping with His promise of salvation; that His Kingdom will last forever,
for His humanity will remain forever joined to His divinity; that “He will be called
Son of the Most High”, that is that He really will be the Son of the Most High
and will be publicly recognized as such, that is, the Child will be the Son of God.
The archangel’s announcement evokes the ancient prophecies which foretold
these prerogatives. Mary, who was well-versed in Sacred Scripture, clearly rea-
lized that she was to be the Mother of God.
34-38. Commenting on this passage, Bl. John Paul II said: “’Virgo fidelis’, the
faithful Virgin. What does this faithfulness of Mary mean? What are the dimen-
sions of this faithfulness? The first dimension is called search. Mary was faithful
first of all when she began, lovingly, to seek the deep sense of God’s plan in her
and for the world. ‘Quomodo fiet?’ How shall this be?, she asked the Angel of the
Annunciation [...].”
“The second dimension of faithfulness is called reception, acceptance. The ‘quo-
modo fiet?’ is changed, on Mary’s lips, to a ‘fiat’: Let it be done, I am ready, I ac-
cept. This is the crucial moment of faithfulness, the moment in which man per-
ceives that he will never completely understand the ‘how’: that there are in God’s
plan more areas of mystery than of clarity; that is, however he may try, he will
never succeed in understanding it completely [...].”
“The third dimension of faithfulness is consistency to live in accordance with what
one believes; to adapt one’s own life to the object of one’s adherence. To accept
misunderstanding, persecutions, rather than a break between what one practises
and what one believes: this is consistency[...].”
“But all faithfulness must pass the most exacting test, that of duration. Therefore,
the fourth dimension of faithfulness is constancy. It is easy to be consistent for a
day or two. It is difficult and important to be consistent for one’s whole life. It is
easy to be consistent in the hour of enthusiasm, it is difficult to be so in the hour
of tribulation. And only a consistency that lasts throughout the whole life can be
called faithfulness. Mary’s ‘fiat’ in the Annunciation finds its fullness in the silent
‘fiat’ that she repeats at the foot of the Cross” (”Homily in Mexico City Cathedral”,
26 January 1979).
34. Mary believed in the archangel’s words absolutely; she did not doubt as Ze-
chariah had done (cf. 1:18). Her question, “How can this be?”, expresses her
readiness to obey the will of God even though at first sight it implied a contradic-
tion: on the one hand, she was convinced that God wished her to remain a virgin;
on the other, here was God also announcing that she would become a mother.
The archangel announces God’s mysterious design, and what had seemed im-
possible, according to the laws of nature, is explained by a unique intervention
on the part of God.
Mary’s resolution to remain a virgin was certainly something very unusual, not in
line with the practice of righteous people under the Old Covenant, for, as St. Au-
gustine explains, “particularly attentive to the propagation and growth of the peo-
ple of God, through whom the Prince and Savior of the world might be prophesied
and be born, the saints were obliged to make use of the good of matrimony” (”De
Bono Matrimonii”, 9, 9). However, in the Old Testament, there were some who, in
keeping with God’s plan, did remain celibate — for example, Jeremiah, Elijah, Eli-
seus and John the Baptist. The Blessed Virgin, who received a very special inspi-
ration of the Holy Spirit to practise virginity, is a first-fruit of the New Testament,
which will establish the excellence of virginity over marriage while not taking from
the holiness of the married state, which it raises to the level of a sacrament (cf.
“Gaudium Et Spes”, 48).
35. The “shadow” is a symbol of the presence of God. When Israel was journe-
ying through the wilderness, the glory of God filled the Tabernacle and a cloud co-
vered the Ark of the Covenant (Exodus 40:34-36). And when God gave Moses the
tablets of the Law, a cloud covered Mount Sinai (Exodus 24:15-16); and also, at
the Transfiguration of Jesus the voice of God the Father was heard coming out of
a cloud (Luke 9:35).
At the moment of the Incarnation the power of God envelops our Lady — an ex-
pression of God’s omnipotence. The Spirit of God — which, according to the ac-
count in Genesis (1:2), moved over the face of the waters, bringing things to life
— now comes down on Mary. And the fruit of her womb will be the work of the Ho-
ly Spirit. The Virgin Mary, who herself was conceived without any stain of sin (cf.
Bl. Pius IX, “Ineffabilis Deus”) becomes, after the Incarnation, a new tabernacle
of God. This is the mystery we recall every day when saying the Angelus.
38. Once she learns of God’s plan, our Lady yields to God’s will with prompt obe-
dience, unreservedly. She realizes the disproportion between what she is going
to become — the Mother of God — and what she is — a woman. However, this is
what God wants to happen and for Him nothing is impossible; therefore no one
should stand in His way. So Mary, combining humility and obedience, responds
perfectly to God’s call: “Behold, I am the handmaid of the Lord; let it be done ac-
cording to your word.”
“At the enchantment of this virginal phrase, the Word became flesh” (St. J. Escri-
va, “Holy Rosary”, first joyful mystery). From the pure body of Mary, God shaped
a new body, He created a soul out of nothing, and the Son of God united Himself
with this body and soul: prior to this He was only God; now He is still God but al-
so man. Mary is now the Mother of God. This truth is a dogma of faith, first defined
by the Council of Ephesus (431). At this point she also begins to be the spiritual
Mother of all mankind. What Christ says when He is dying — ‘Behold, your son...,
behold, your mother” (John 19:26-27) — simply promulgates what came about si-
lently at Nazareth. “With her generous ‘fiat’ (Mary) became, through the working
of the Spirit, the Mother of God, but also the Mother of the living, and, by receiving
into her womb the one Mediator, she became the true Ark of the Covenant and
true Temple of God” (Paul VI, “Marialis Cultus”, 6).
The Annunciation shows us the Blessed Virgin as perfect model of “purity” (the
RSV “I have no husband” is a euphemism); of “humility” (”Behold, I am the hand-
maid of the Lord”); of “candor” and “simplicity” (”How can this be?”); of “obedi-
ence” and “lively faith” (”Let it be done to me according to your word”). “Following
her example of obedience to God, we can learn to serve delicately without being
slavish. In Mary, we don’t find the slightest trace of the attitude of the foolish vir-
gins, who obey, but thoughtlessly. Our Lady listens attentively to what God wants,
ponders what she doesn’t fully understand and asks about what she doesn’t know.
Then she gives herself completely to doing the divine will: ‘Behold, I am the hand-
maid of the Lord; let it be done to me according to your word’. Isn’t that marvel-
lous? The Blessed Virgin, our teacher in all we do, shows us here that obedience
to God is not servile, does not bypass our conscience. We should be inwardly
moved to discover the ‘freedom of the children of God’ (cf. Romans 8:21)” (St. J.
Escriva, “Christ Is Passing By”, 173).
*********************************************************************************************
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 1:39-47
The Visitation
The Magnificat
*********************************************************************************************
Commentary:
39-56. We contemplate this episode of our Lady’s visit to her cousin St. Eliza-
beth in the Second Joyful Mystery of the Rosary: “Joyfully keep Joseph and Ma-
ry company ... and you will hear the traditions of the House of David.... We walk
in haste towards the mountains, to a town of the tribe of Judah (Luke 1:39).
“We arrive. It is the house where John the Baptist is to be born. Elizabeth grate-
fully hails the Mother of her Redeemer: Blessed are you among women, and
blessed is the fruit of your womb. Why should I be honored with a visit from the
mother of my Lord? (Luke 1:42-43).
“The unborn Baptist quivers...(Luke 1:41). Mary’s humility pours forth in the “Mag-
nificat”.... And you and I, who are proud—who were proud—promise to be humble”
(St. J. Escriva, “Holy Rosary”).
39. On learning from the angel that her cousin St. Elizabeth is soon to give birth
and is in need of support, our Lady in her charity hastens to her aid. She has no
regard for the difficulties this involves. Although we do not know where exactly
Elizabeth was living (it is now thought to be Ain Karim), it certainly meant a jour-
ney into the hill country which at that time would have taken four days.
From Mary’s visit to Elizabeth Christians should learn to be caring people. “If we
have this filial contact with Mary, we won’t be able to think just about ourselves
and our problems. Selfish personal problems will find no place in our mind” (St.
J. Escriva, “Christ Is Passing By,” 145)
42. St. Bede comments that Elizabeth blesses Mary using the same words as
the archangel “to show that she should be honored by angels and by men and
why she should indeed be revered above all other women” (”In Lucae Evangelium
Expositio, in loc.”).
When we say the “Hail Mary” we repeat these divine greetings, “rejoicing with
Mary at her dignity as Mother of God and praising the Lord, thanking Him for ha-
ving given us Jesus Christ through Mary” (”St. Pius X Catechism”, 333).
43. Elizabeth is moved by the Holy Spirit to call Mary “the mother of my Lord”,
thereby showing that Mary is the Mother of God.
44. Although he was conceived in sin—original sin—like other men, St. John the
Baptist was born sinless because he was sanctified in his mother’s womb by the
presence of Jesus Christ (then in Mary’s womb) and of the Blessed Virgin. On
receiving this grace of God St. John rejoices by leaping with joy in his mother’s
womb — thereby fulfilling the archangel’s prophecy (cf. Luke 1:15).
St. John Chrysostom comments on this scene of the Gospel: “See how new
and how wonderful this mystery is. He has not yet left the womb but he speaks
by leaping; he is not yet allowed to cry out but he makes himself heard by his ac-
tions [...]; he has not yet seen the light but he points out the Sun; he has not yet
been born and he is keen to act as Precursor. The Lord is present, so he cannot
contain himself or wait for nature to run its course: he wants to break out of the
prison of his Mother’s womb and he makes sure he witnesses to the fact that the
Savior is about to come” (”Sermo Apud Metaphr., Mense Julio”).
45. Joining the chorus of all future generations, Elizabeth, moved by the Holy
Spirit, declares the Lord’s Mother to be blessed and praises her faith. No one
ever had faith to compare with Mary’s; she is the model of the attitude a creature
should have towards its Creator—complete submission, total attachment. Through
her faith, Mary is the instrument chosen by God to bring about the Redemption;
as Mediatrix of all graces, she is associated with the redemptive work of her Son:
“This union of the Mother with the Son in the work of salvation is made manifest
from the time of Christ’s virginal conception up to His death; first when Mary, ari-
sing in haste to go to visit Elizabeth, is greeted by her as blessed because of her
belief in the promise of salvation and the Precursor leaps with joy in the womb of
his mother [...]. The Blessed Virgin advanced in her pilgrimage of faith and faith-
fully persevered in her union with her Son unto the cross, where she stood (cf.
John 19:25), in keeping with the Divine Plan, enduring with her only-begotten Son
the intensity of His suffering, associating herself with His sacrifice in her mother’s
heart, and lovingly consenting to the immolation of this Victim which was born of
her” (Vatican II, “Lumen Gentium”, 57f).
The new Latin text gives a literal rendering of the original Greek when it says
“quae credidit” (RSV “she who has believed”) as opposed to the Vulgate “quae
credidisti” (”you who have believed”) which gave more of the sense than a literal
rendering.
46-55. Mary’s “Magnificat” canticle is a poem of singular beauty. It evokes cer-
tain passages of the Old Testament with which she would have been very fami-
liar (especially 1 Samuel 2:1-10).
Three stanzas may be distinguished in the canticle: in the first (verses 46-50)
Mary glorifies God for making her the Mother of the Savior, which is why future
generations will call her blessed; she shows that the Incarnation is a mysterious
expression of God’s power and holiness and mercy. In the second (verses 51-53)
she teaches us that the Lord has always had a preference for the humble, resis-
ting the proud and boastful. In the third (verses 54-55) she proclaims that God, in
keeping with His promise, has always taken care of His chosen people — and
now does them the greatest honor of all by becoming a Jew (cf. Romans 1:3).
“Our prayer can accompany and imitate this prayer of Mary. Like her, we feel
the desire to sing, to acclaim the wonders of God, so that all mankind and all
creation may share our joy” (St. J. Escriva, “Christ Is Passing By”, 144).
46-47. “The first fruits of the Holy Spirit are peace and joy. And the Blessed Vir-
gin had received within herself all the grace of the Holy Spirit” (St. Basil, “In Psal-
mos Homilae”, on Psalm 32). Mary’s soul overflows in the words of the Magnificat.
God’s favors cause every humble soul to feel joy and gratitude. In the case of the
Blessed Virgin, God has bestowed more on her than on any other creature. “Vir-
gin Mother of God, He whom the heavens cannot contain, on becoming man, en-
closed Himself within your womb” (”Roman Missal”, Antiphon of the Common of
the Mass for Feasts of Our Lady). The humble Virgin of Nazareth is going to be
the Mother of God; the Creator’s omnipotence has never before manifested itself
in as complete a way as this.
*********************************************************************************************
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 | Isaiah 40:25-31 © |
|---|
| Psalm | Psalm 102:1-4,8,10 © |
|---|
| Gospel Acclamation |
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| Or |
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| Gospel | Matthew 11:28-30 © |
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On the Beauty of God's Plan of Salvation
On Bearing Witness to the Christian Faith
On the Splendor of God's Truth
On the Knowledge of God
Archbishop Chaput says Year of Faith holds solution to relativism
Following the Truth: The Year Of Faith – 10 Things You Should Know [Catholic Caucus]
Papal Encyclical on Faith Announced
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On the Ecclesial Nature of Faith
On the Nature of Faith
Catechism's benefits explained for Year of Faith (Catholic Caucus)
A Life of Faith: Papal Theologian Speaks on the Grace of Faith
ASIA/LAOS - "Year of Faith" amid the persecutions of Christians forced to become "animists"
From no faith to a mountain-top of meaning: Father John Nepil (Catholic Caucus)
Living the Year of Faith: How Pope Benedict Wants You to Begin [Catholic Caucus]
Share Your Faith in This Year of Faith: Two keys to help you do it.
On A New Series of Audiences for The Year of Faith
Pope will deliver year-long teaching series on restoring faith
Pope Benedict XVI Grants Plenary Indulgence to Faithful [Catholic Caucus]
Pope, at Marian shrine, entrusts Year of Faith, synod to Mary (Catholic Caucus)
Catholic Church Calls for Public Prayers in Offices on Fridays
Highlights in the Plan for Year of Faith: Traditional Events Will Take on Special Perspective
Catholic Church calls for public prayers in offices on Fridays
Vatican Unveils Logo for Year of Faith [Catholic Caucus]
Miami Prelate Recalls Pope's Visit to Cuba, Looks to Year of Faith [Catholic Caucus]
The World-Changing Year of Faith [Catholic Caucus]
Vatican to Issue Recommendations for Celebrating Year of Faith
Father Cantalamessa's 2nd Advent Sermon, "The Christian Response to Secularism"
Evangelization Needs Belief in Eternity, Says Preacher, Father Cantalamessa Gives Advent Sermon to Pope and Curia
Father Corapi: How Do We Prepare Well for the Coming of the Lord
Father Cantalamessa's 1st Advent Sermon: "The Christian Answer to Atheist Scientism"
A Simple Way to Pray around the Advent Wreath: Prayers for Every Day During Advent
Advent 2010 -- Day by Day
History, Customs and Folklore of Advent [Catholic/Orthodox Caucus]
Ready or Not: Here Advent Comes
The Journey To Bethlehem is Not Comfortable! (Last week of Advent)
Humble Praise and Joyful Anticipation: Fourth Sunday of Advent
Celebrating Advent in a Culture of Fear
Grave of the Craving (Do We Embrace our Dependence on God during Advent?)
Advent -- A Season of Hope
A New Holiday Tradition -- Construct a Jesse Tree with your family during Advent
Pope on Advent: With Jesus, there is no life without meaning
Advent: Awaiting God's Justice -- Pope Benedict XVI
St. Andrew: Lighting the way for Advent
Advent Reflections for 2008
Bringing our fallen-away relations back to Church during Advent
History and Symbolism of the Advent Wreath
Rediscovering Advent in the (St.) Nick of Time
Catholic Traditions for Advent and Christmas
Mary's Gift of Self Points the Way, "The Blessed Mother and Advent", Part 1 of 4
The Perfect Faith of the Blessed Virgin "The Blessed Mother and Advent", Part 2 of 4
Theotokos sums up all that Mary is: "The Blessed Mother and Advent", Part 3 of 4
Reclaiming the Mystery of Advent, Part One: The Meaning of Advent
Renewing the Mystery of Advent, Part Two: The Witness of John the Baptist
Why “Gaudete?”, Part Three (Third Sunday of Advent)
Sunday before Nativity
Holy Mary and the Death of Sin - "The Blessed Mother and Advent", Part 4 of 4
Catholic Liturgy - Rose-Colored Vestments on Gaudete Sunday
Advent through Christmas -- 2007
Immaculate Conception Novena -- starts November 30th [Catholic/Orthodox Caucus]
Advent 2007 -- Day by Day
Making Advent a Reality (the seasons are out of whack)
The Advent Workshop -- lots of information and activities
Jesse Trees (genealogy of Jesus activity for families)
Advent Wreath & Candles (Prayers for the Family)
Advent Overview
Reclaiming the Mystery of Advent, Part One: The Meaning of Advent
Celebrating Christ’s Advent [Archbishop Raymond Burke]
Praying through Advent -- 2006
The Paradox of Advent
Experience the Joy of Advent
Advent: the Reason for the Season
The Advent Wreath
Advent Activity - The Jesse Tree
That incredible shrinking Advent-Christmas season (Christmas should start, not end, Dec. 25)
Advent Thoughts: Some of the Church Fathers on the Divinity of Christ
The Relationship Between Advent and the Change in the Seasons (Dom Guéranger)
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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.
Soul of Christ, sanctify me.
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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, and in Jesus Christ, His only Son, our Lord, who was conceived by the Holy Spirit, born of the Virgin Mary, suffered under Pontius Pilate, was crucified, died, and was buried. He descended into hell; on the third day he rose again from the dead; he ascended into heaven, and is seated 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 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 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.
Amen
+
From an Obama bumper sticker on a car:
"Pray for Obama. Psalm 109:8"
PLEASE JOIN US -
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Since the 16th century Catholic piety has assigned entire months to special devotions. The month of December is traditionally dedicated to the Immaculate Conception. The Blessed Virgin Mary, in the first moment of her conception, by a singular privilege of Almighty God, and in view of the merits of Jesus Christ, our Savior and hers, was preserved from all stain of original sin. This age-old belief of the Church was defined by Pope Pius IX in 1854 as an article of revealed truth.
Mary was in need of redemption and she was indeed redeemed by the Precious Blood of Jesus Christ. The manner of Mary's redemption, however, was unique. Instead of being freed from original sin after having contracted it, she was preserved from contracting it. This was a most fitting favor for the Mother of the Redeemer.
INVOCATION
O Mary, conceived without sin, pray for us who have recourse to thee.
The Immaculate Conception from the Catechism of the Catholic Church
To become the mother of the Savior, Mary “was enriched by God with gifts appropriate to such a role.” The angel Gabriel at the moment of the annunciation salutes her as “full of grace”. In fact, in order for Mary to be able to give the free assent of her faith to the announcement of her vocation, it was necessary that she be wholly borne by God’s grace.
Through the centuries the Church has become ever more aware that Mary, “full of grace” through God, was redeemed from the moment of her conception. That is what the dogma of the Immaculate Conception confesses, as Pope Pius IX proclaimed in 1854:
The most Blessed Virgin Mary was, from the first moment of her conception, by a singular grace and privilege of almighty God and by virtue of the merits of Jesus Christ, Savior of the human race, preserved immune from all stain of original sin.
The “splendor of an entirely unique holiness” by which Mary is “enriched from the first instant of her conception” comes wholly from Christ: she is “redeemed, in a more exalted fashion, by reason of the merits of her Son”. The Father blessed Mary more than any other created person “in Christ with every spiritual blessing in the heavenly places” and chose her “in Christ before the foundation of the world, to be holy and blameless before him in love”.
The Fathers of the Eastern tradition call the Mother of God “the All-Holy” (Panagia), and celebrate her as “free from any stain of sin, as though fashioned by the Holy Spirit and formed as a new creature”. By the grace of God Mary remained free of every personal sin her whole life long.
PRAYER OF POPE PIUS XII
This prayer, dedicated to Mary Immaculate, was composed by the Pope for the Marian Year (December 8, 1953-December 8, 1954), which was proclaimed to mark the centenary of the definition of the dogma of the Immaculate Conception.Enraptured by the splendor of your heavenly beauty, and impelled by the anxieties of the world, we cast ourselves into your arms, 0 Immacuate Mother of Jesus and our Mother, Mary, confident of finding in your most loving heart appeasement of our ardent desires, and a safe harbor from the tempests which beset us on every side.
Though degraded by our faults and overwhelmed by infinite misery, we admire and praise the peerless richness of sublime gifts with which God has filled you, above every other mere creature, from the first moment of your conception until the day on which, after your assumption into heaven, He crowned you Queen of the Universe.
O crystal fountain of faith, bathe our minds with the eternal truths! O fragrant Lily of all holiness, captivate our hearts with your heavenly perfume! 0 Conqueress of evil and death, inspire in us a deep horror of sin, which makes the soul detestable to God and a slave of hell!
O well-beloved of God, hear the ardent cry which rises up from every heart. Bend tenderly over our aching wounds. Convert the wicked, dry the tears of the afflicted and oppressed, comfort the poor and humble, quench hatreds, sweeten harshness, safeguard the flower of purity in youth, protect the holy Church, make all men feel the attraction of Christian goodness. In your name, resounding harmoniously in heaven, may they recognize that they are brothers, and that the nations are members of one family, upon which may there shine forth the sun of a universal and sincere peace.
Receive, O most sweet Mother, our humble supplications, and above all obtain for us that, one day, happy with you, we may repeat before your throne that hymn which today is sung on earth around your altars: You are all-beautiful, O Mary! You are the glory, you are the joy, you are the honor of our people! Amen.
Prayer Source: Prayer Book, The by Reverend John P. O'Connell, M.A., S.T.D. and Jex Martin, M.A., The Catholic Press, Inc., Chicago, Illinois, 1954
Litany of the Blessed Virgin Lord, have mercy on us
Christ, have mercy on us
Lord, have mercy on us
Christ, hear us
Christ, graciously hear us
God the Father of heaven, have mercy on us God the Son, Redeemer of the World, have mercy on us God the Holy Spirit, ...
Holy Trinity, one God, ...
Holy Mary, pray for us
Holy Mother of God, pray for us
Holy Virgin of virgins, ...
Mother of Christ, ...
Mother of Divine Grace, ...
Mother most pure, ...
Mother most chaste, ...
Mother inviolate, ...
Mother undefiled, ...
Mother most amiable, ...
Mother most admirable, ...
Mother of good counsel, ...
Mother of our Creator, ...
Mother of our Saviour, ...
Virgin most prudent, ...
Virgin most venerable, ...
Virgin most renowned, ...
Virgin most powerful, ...
Virgin most merciful, ...
Virgin most faithful, ...
Mirror of justice, ...
Seat of wisdom, ...
Cause of our joy, ...
Spiritual vessel, ...
Vessel of honour, ...
Singular vessel of devotion, ...
Mystical rose, ...
Tower of David, ...
Tower of ivory, ...
House of gold, ...
Ark of the covenant, ...
Gate of heaven, ...
Morning star, ...
Health of the sick, ...
Refuge of sinners, ...
Comforter of the afflicted, ...
Help of Christians, ...
Queen of Angels, ...
Queen of Patriarchs, ...
Queen of Prophets, ...
Queen of Apostles, ...
Queen of Martyrs, ...
Queen of Confessors, ...
Queen of Virgins, ...
Queen of all Saints, ...
Queen conceived without original sin, ...
Queen assumed into heaven, ...
Queen of the most holy Rosary, ...
Queen of Peace, ...
Lamb of God, who takes away the sins of the world, spare us, O Lord, Lamb of God, who takes away the sins of the world, graciously hear us, O Lord, Lamb of God, who takes away the sins of the world, have mercy on us.
Grant we beseech Thee, O Lord God,
that we, Thy servants, may enjoy perpetual health of mind and body: and, by the glorious intercession of the blessed Mary, ever Virgin, be delivered from present sorrow and enjoy eternal gladness.
Through Christ, our Lord.
Amen.
Why Catholics Believe in the Immaculate Conception
IMMACULATE CONCEPTION NOVENA [Prayer]
Essays for Lent: The Immaculate Conception
"I Am The Immaculate Conception"
The Corona of the Immaculate Conception [Catholic Caucus]
Catholic Caucus: Immaculate Conception Novena Prayer Thread
New chapel dedicated to Our Lady of Lebanon at National Shrine of the Immaculate Conception
Feast of the The Conception by St. Anna of the Most Holy Theotokos December 9th
On the Immaculate Conception
Immaculate Mary: "Trust Jesus, he will save you" (Catholic Caucus)
I Love that Woman! My Unworthy Reflections on The Immaculate Conception
LAND OF MARY IMMACULATE [Ecumenical]
Mary as the New Eve - St. Irenaeus
Mary - the Immaculate Ark of the New Covenant [Catholic Caucus]
THE LIFE OF BLESSED JOHN DUNS SCOTUS, Defender of the Immaculate Conception [Catholic Caucus]
An Unfathomable Marian Richness [Catholic Caucus]
Catholic Biblical Apologetics: The Immaculate Conception of Mary
History of the Feast of the Immaculate Conception - December 8 [Catholic Caucus]
Preserved Sinless from the Moment of Humanity (Dogma of the Immaculate Conception) [Catholic Caucus]
I Love that Woman! My Unworthy Reflections on The Immaculate Conception [Catholic Caucus]
Father Marquette's Devotion to the Immaculate Conception (Catholic Caucus)
St. John Neumann and the Doctrine of the Immaculate Conception (Catholic Caucus)
Our Jewish Roots: The Immaculate Conception [Ecumenical]
And It Was Night. The Real Story of Original Sin [Ecumenical]
I Love that Woman! My Unworthy Reflections on The Immaculate Conception
Mary Immaculate: Patroness of the United States [Catholic/Orthodox Caucus]
Catholic/Orthodox Caucus: The Immaculate Conception: A Marvelous Theme - Novena Starts Nov. 30
THE IMMACULATE CONCEPTION - Satan's Mighty Foe(Catholic Caucus)
Ark of the new covenant
Historian reveals how Pius IX decided to proclaim dogma of Immaculate Conception (Catholic Caucus)
The Immaculate Vs. the Proud
Immaculate Conception Novena -- starts November 30th [Catholic/Orthodox Caucus]
Blessed John Duns Scotus Champion Of Mary's Immaculate Conception (CATHOLIC CAUCUS)
The Crusade of Mary Immaculate - St. Maximilian Kolbe (Catholic Caucus)
The Early Church Fathers on the Immaculate Conception - Catholic/Orthodox Caucus
Three Reasons the Church’s Enemies Hate The Immaculate Conception
Her saving grace - the origins of the Immaculate Conception
Mary Is a Model Who Works With Us and in Us
U.S. Catholic bishops to renew consecration of nation to Immaculate Conception
Catholic Meditation: To the Immaculate Conception on this Election Day
Saint Bernadette of Lourdes (Sermon from 1934)
My visit to the National Shrine of the Immaculate Conception
On Solemnity of Immaculate Conception - "In Mary Shines the Eternal Goodness of the Creator"
The Belief of Catholics concerning the Blessed Virgin: the Second Eve
Pope makes pilgrimage to Mary statue in Rome, marking the feast of the Immaculate Conception
Pope: Mary the Immaculate Conception... (text of BXVI speech)
"Tota pulchra es, Maria, et macula originalis non est in te" (The Immaculate Conception)
The Immaculate Conception — Essential to the Faith
"Who Are You, Immaculate Conception?"
TURKEY Ephesus: The Feast of the Immaculate Conception at Mary’s House
Coming Dec 8th. Feast of the "Immaculate Conception"
Why the Immaculate Conception?
Catholic Encyclopedia: Immaculate Conception (The Doctrine and Its Roots)
The Immaculate Conception of Our Lady December 8
Mary's Immaculate Conception: A Memorable Anniversary
Ineffabilis Deus: 8 December 1854 (Dogma of the Immaculate Conception)
Why do we believe in the Immaculate Conception?
John Paul II goes to Lourdes; reflections on the Immaculate Conception
Your Praises We Sing--on the Dogma of the Proclamation of the Immaculate Conception, Dec. 8th
Eastern Christianity and the Immaculate Conception (Q&A From EWTN)
Memorandum on the Immaculate Conception [Newman]
December 2012
Pope's intentions
General Intention: That migrants throughout the world may be welcomed with generosity and authentic love, especially by Christian communities.
Missionary Intention: Christ, light for all humanity. That Christ may reveal himself to all humanity with the light that shines forth from Bethlehem and is reflected in the face of his Church.
| Wednesday, December 12, 2012 Our Lady of Guadalupe (Feast) |
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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." 
