Posted on 02/06/2013 8:30:18 PM PST by Salvation
From: Hebrews 12:18-19, 21-24
Striving for Peace; Purity; Reverent Worship (Continuation)
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Commentary:
18-21. The text recalls in detail all the physical signs which accompanied the ma-
nifestation of God on the heights of Sinai (cf. Ex 19:12-16; 20:18), and to these it
adds other things taken from Jewish oral tradition.
All this helps to inspire feelings of religious reverence and fear, which explains
why the people begged God not to speak further, for they were afraid they would
die. To assert his transcendence God forbade anyone to put foot on the moun-
tain (Ex 19:12, 21); this was a way of showing this as yet uncivilized people the
difference between the true God and idols.
There is no mention in the Pentateuch of Moses being frightened of the vision he
saw when God manifested himself on Sinai; when his fear is mentioned (Deut 9:
19) it is in the context of the second time he went up the mountain to be given
replacements for the tables he had broken in a fit of rage (Deut 9:15-18; Ex 32:
19-20). His fear was that God would punish with death those who had adored the
golden calf. When telling (cf. Acts 7:32) the story of God’s first revelation to Mo-
ses in the burning bush, St Stephen says that “Moses trembled and did not dare
to look”: thus, the presence of divinity provokes in him the deepest feelings of re-
verence and fear (cf. the attitude of Abraham: Gen 15:12; of Zechariah: Lk 1:12;
of Isaiah: Is 6:4-5; of Jeremiah: Jer 1:6; of Gideon: Judg 6:22-23; etc.).
22-24. The sacred text dramatically contrasts two scenes—that of the establish-
ment of the Covenant on Sinai, and the vision of the heavenly city, the dwelling-
place of the angels and saints. The comparison implies a rhetorical question: if
the setting of the Old Covenant was so solemn and awesome, and if the Cove-
nant itself was so supernatural and divine, what must not be said of the New
Covenant?
We have therefore overwhelming reasons for staying faithful: what awaits us is
not an austere and vengeful God but, rather, the joy and splendor of the heaven-
ly city. For the Hebrew people Mount Sinai was the most important symbol of
their special connection with God, reminding them that the Almighty was also
the Supreme Judge who claimed their exclusive devotion and who abominated
idolatry. Similarly, another mountain, Mount Zion, on which the Temple was built,
repre- sented God’s protective presence in the midst of his people. Both moun-
tains, Sinai and Zion, prefigured the mountain from which the Messiah-King
would reign and towards which all peoples would flock to worship the true God
(cf. Ps 2:6; Is 2:2).
The vision which Judaism, on the basis of Scripture, had elaborated of heaven
as the “new Jerusalem” is now extended: not only is it the holy mountain, the
source of the light and glory of Yahweh (cf. Is 8:18; 28:16; 60: 1-11; Ps 50:2;
74:2; Joel 3: 17), the city of peace (cf. Is 33:20); it is the city where the angels
and saints dwell and rejoice, the demesne of the living God and of Jesus—the
heavenly and everlasting Jerusalem, which is also illustrated in the Book of
Revelation (cf. Rev 21:15-17; 22:1-5).
The text once more recalls the Exodus (cf. Heb 3:16-18; 4:1-2; 9:18-20; 10:19-
22). Christians are making their way to heaven, their lasting homeland, their true
place of rest, just as the ancient Israelites made their way out of Egypt and
crossed the desert to reach the land promised to their forefathers.
However, despite this parallel there are differences: the Old Covenant, although
it did include expressions and promises of joy and jubilation, was set in an at-
mosphere of religious fear and trembling; whereas the New Covenant is full of joy
and exultation, although in the midst of suffering.
“It is a question [...] of the glorious and supernatural joy, prophesied for the new
Jerusalem redeemed from the exile and loved with a mystical love by God him-
self [...]. Through the course of many centuries and in the midst of most terrible
trials, these promises wonderfully sustained the mystical hope of ancient Israel.
And it is ancient Israel that transmitted them to the Church of Jesus Christ, in
such a way that we are indebted to ancient Israel for some of the purest expres-
sions of our hymn of joy. And yet, according to faith and the Christian expe-
rience of the Holy Spirit, this peace which is given by God and which spreads
out like an overflowing torrent when the time of ‘consolation’ comes, is linked to
the coming and presence of Christ” (Paul VI, “Gaudete In Domino”, 2-3).
22. The mention of Zion recalls the other mountain on which the Covenant was
made (Sinai), as also the many prophetical texts which proclaimed that the Mes-
siah’s reign would begin on Zion, his holy mountain (cf. Ps 2:6; Is 2:2-4:25:6;
Zech 14:4). Thus, Mount Zion, the city of the living God, and the heavenly Jeru-
salem all mean the Church in triumph in heaven.
St Thomas emphasizes that part of eternal happiness in heaven consists in the
vision of the heavenly assembly: “for in the glory of heaven there are two things
which most cause the blessed to rejoice enjoyment of the Godhead and the
fellowship of the saints” (”Commentary on Heb., ad loc.”).
“Proceeding from the love of the eternal Father (cf. Titus 3:4), the Church was
founded by Christ in time and gathered into one by the Holy Spirit (cf. Eph 1:3,
5, 6, 13-14, 23). It has a saving and eschatological purpose which can be fully
attained only in the next life. But it is now present here on earth and is composed
of men; they, the members of the earthly city, are called to form the family of the
children of God in this present history of mankind and to increase it continually
until the Lord comes” (Vatican II, “Gaudium Et Spes”, 40).
23. “The assembly of the first-born who are enrolled in heaven”: the blessed, in-
cluding the righteous of the Old Testament, the Apostles and all Christians who
have attained the beatific vision. They are called first-born because, as in the
case of the Patriarchs, they were the first to have faith; because, as in the case
of the Apostles, it was they who received Christ’s call initially, to pass it on to
others; and, finally, because, as in the case of faithful Christians, they were cho-
sen by God from among the pagans (cf. Rom 8:29; Phil 3:20; Col 1:18; Rev 1:5;
14:4). Their names are written in heaven (cf. Lk 10:20; Rev 2:17; 3:5; 13:8; 17:8).
24. As Incarnate Word and High Priest, Jesus is the mediator of the New Cove-
nant (cf. Heb 8:6; 9:15; 1 Tim 2:5; cf. Heb 2:17; 13:1; 7:25). The letter focuses
for a moment on the most significant point in the alliance—the shedding of our
Lord’s blood, which ratifies the Covenant and cleanses mankind (cf. Ex 24:8; Heb
9:12-14, 20; 10:19, 28-29; 13:20; 1 Pet 1:2). This blood “speaks more graciously
than the blood of Abel”, “for the shedding of Christ’s blood was represented figura-
tively by the shedding of the blood of all the just there have been since the begin-
ning of the world [...]. Therefore, the spilling of Abel’s blood was a sign of this new
spilling of blood. But the blood of Christ is more eloquent than that of Abel, be-
cause Abel’s called for vengeance whereas the blood of Christ claims forgiveness”
(St Thomas Aquinas, “Commentary On Heb., ad loc.”). The confidence the blood
of Christ gives us makes us feel happy to be sinners who, repentant, take refuge
in his wounds.
“Sinners, says the Epistle, you are fortunate indeed, for after you sin you have
recourse to the crucified Jesus, who shed all his blood so that he might stand as
mediator to make peace between God and sinners, and win you forgiveness from
him. If your evildoing shouts against you, the Redeemer’s blood cries aloud in
your favor, and divine justice cannot but listen to what this blood says” (St Al-
phonsus, “The Love of Jesus Christ Reduced to Practice”, 3).
*********************************************************************************************
Source: “The Navarre Bible: Text and Commentaries”. Biblical text from the
Revised Standard Version and New Vulgate. Commentaries by members of
the Faculty of Theology, University of Navarre, Spain.
Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and
by Scepter Publishers in the United States.
From: Mark 6:7-13
The Mission of the Twelve
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Commentary:
7. Cf. note on Mk 1:27; 3:14-19.
[The note on Mk 1:27 states:
27. The same authority that Jesus showed in His teaching (1:22) is now to be
seen in His actions. His will is His command: He has no need of long prayers
or incantations. Jesus’ words and actions already have a divine power which
provokes wonder and fear in those who hear and see Him.
Jesus continues to impress people in this way (Mark 2:12; 5:20-42; 7:37; 15:39;
Luke 19:48; John 7:46). Jesus of Nazareth is the long-awaited Savior. He knows
this Himself and He lets it be known by His actions and by His words; according
to the gospel accounts (Mark 1:38-39; 2:10-11; 4:39) there is complete continui-
ty and consistency between what He says and He does. As Vatican II teaches
(”Dei Verbum”, 2) Revelation is realized by deeds and words intimately connec-
ted with each other: the words proclaim the deeds and clarify the mystery con-
tained in them; the deeds confirm the teaching. In this way Jesus progressively
reveals the mystery of His Person: first the people sense His exceptional autho-
rity; later on, the Apostles, enlightened by God’s grace, recognize the deepest
source of this authority: “You are the Christ, the Son of the living God” (Matthew
16:16).]
[The note on Mk 3:14-19 states:
14-19. The Twelve chosen by Jesus (cf. 3:14) receive a specific vocation to be
“people sent out”, which is what the word “apostles” means. Jesus chooses
them for a mission which He will give them later (6:6-13) and to enable them to
perform this mission He gives them part of His power. The fact that He chooses
“twelve” is very significant. This is the same number as the twelve Patriarchs of
Israel, and the Apostles represent the new people of God, the Church founded
by Christ. Jesus sought in this way to emphasize the continuity that exists be-
tween the Old and New Testaments. The Twelve are the pillars on which Christ
builds His Church (cf. Gal 2:9); their mission to make disciples of the Lord (to
teach) all nations, sanctifying and governing the believers (Mt 28:16-20; Mk 16:
15; Lk 24:45-48; Jn 20:21-23).]
8-9. Jesus requires them to be free of any form of attachment if they are to
preach the Gospel. A disciple, who has the mission of bringing the Kingdom of
God to souls through preaching, should not rely on human resources but on
God’s Providence. Whatever he does not in order to live with dignity as a herald
of the Gospel, he must obtain from those who benefit from his preaching, for the
laborer deserves his maintenance (cf. Mt 10:10).
“The preacher should so trust in God that he is convinced that he will have every-
thing he needs to support life, even if he cannot himself obtain it; for he should
not neglect eternal things worrying about temporal things” (St Bede, “In Marci
Evangelium Expositio, in loc.”). “By these instructions the Lord did not mean
that the evangelists should not seek to live in any other way than by depending
on what was offered to them by those to whom they preached the Gospel; other-
wise this very Apostle (St Paul) would have acted contrary to this precept when
he earned his living by the labors of his own hands” (St Augustine, “De Consen-
su Evangelistarum”, II, 30).
13. St Mark is the only evangelist who speaks of anointing the sick with oil. Oil
was often used for treating wounds (cf. Is 1:6; Lk 10:34), and the Apostles also
use it for the miraculous cure of physical illnesses by virtue of the power given
them by Jesus. Hence the use of oil as the matter of the sacrament of the Anoin-
ting of the Sick, which cures wounds of the soul and even, if appropriate, bodily
diseases. As the Council of Trent teaches—”Doctrina De Sacramento Extremae
Unctionis”, chap. 1—in this verse of St Mark there can be seen a “hint” of the sa-
crament of the Anointing of the Sick, which our Lord will institute and which later
on “is recommended and promulgated to the faithful by St James the Apostle”
(cf. Jas 5:14ff).
*********************************************************************************************
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 | Hebrews 12:18-19,21-24 © |
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Psalm | Psalm 47:2-4,9-11 © |
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Gospel Acclamation | Jn15:15 |
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Or | Mk1:15 |
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Gospel | Mark 6:7-13 © |
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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.
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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.
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 February has been primarily asociated with the Holy Family, probably due to the feast of Our Lord's presentation at the temple, celebrated on February 2. At the very outset of Christ's work on earth, God showed the world a family in which, as Pope Leo XIII teaches, "all men might behold a perfect model of domestic life, and of all virtue and holiness." The harmony, unity, and holiness which characterized this holy Family make it the model for all Christian families.
INVOCATION
Jesus, Mary, and Joseph most kind, Bless us now and in death's agony.
FOR THE PROTECTION OF THE HOLY FAMILY
Grant unto us, Lord Jesus, ever to follow the example of Thy holy Family, that in the hour of our death Thy glorious Virgin Mother together with blessed Joseph may come to meet us and we may be worthily received by Thee into everlasting dwellings: who livest and reignest world without end. Amen.
Roman Missal
CONSECRATION TO THE HOLY FAMILY
O Jesus, our most loving Redeemer, who having come to enlighten the world with Thy teaching and example, didst will to pass the greater part of Thy life in humility and subjection to Mary and Joseph in the poor home of Nazareth, thus sanctifying the Family that was to be an example for all Christian families, graciously receive our family as it dedicates and consecrates itself to Thee this day. Do Thou defend us, guard us and establish amongst us Thy holy fear, true peace, and concord in Christian love: in order that, by conforming ourselves to the divine pattern of Thy family, we may be able, all of us without exception, to attain to eternal happiness.
Mary, dear Mother of Jesus and Mother of us, by thy kindly intercession make this our humble offering acceptable in the sight of Jesus, and obtain for us His graces and blessings.
O Saint Joseph, most holy guardian of Jesus and Mary, assist us by thy prayers in all our spiritual and temporal necessities; that so we may be enabled to praise our divine Savior Jesus, together with Mary and thee, for all eternity.
Our Father, Hail Mary and Glory be, three times.
IN HONOR OF THE HOLY FAMILY
O God, heavenly Father, it was part of Thine eternal decree that Thine only-begotten Son, Jesus Christ, the Savior of the human race, should form a holy family with Mary, His blessed mother, and His foster father, Saint Joseph. In Nazareth home life was sanctified, and a perfect example was given to every Christian family. Grant, we beseech Thee, that we may fully comprehend and faithfully imitate the virtues of the Holy Family so that we may be united with them one day in their heavenly glory. Through the same Christ our Lord. 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
Holy Family Chaplet
Jesus, Mary, and Joseph, I give you my heart.
Jesus, Mary, and Joseph, be with me in my last hour.
Jesus, Mary, and Joseph, may I breathe forth my soul
in peace with you.
Blessed be Jesus Christ, true God and true man.
Blessed be the great Mother of God, Mary most holy.
Blessed be St. Joseph, her most chaste spouse. Amen.
Say 3 Our Father's, 3 Hail Mary's, and 3 Glory be's.
PRAYER TO
THE HOLY FAMILY
=====================================================================================
GOD our Heavenly Father, You call all peoples to be united as one family in worshipping You as the one and true God. You willed that Your Son become man, giving Him a virgin mother and a foster father to form the Holy Family of Nazareth.
WE pray: may the Holy Family of Jesus, Mary and Joseph, image and model of every human family unit walk in the spirit of Nazareth and grow in the understanding of its particular mission in society and the Church. May our families be living cells of love, faithfulness and unity, thus reflecting God's covenant with humanity and Christ's redeeming love for His Church.
JESUS, Mary and Joseph protect our families from all evil; keep us, who are away from home, one in love with our dear ones.
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Thursday, February 07, 2013 St. Colette of Corbie, Virgin (Memorial) |
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Just A Minute (Listen) Some of EWTN's most popular hosts and guests in a collection of one minute inspirational messages. A different message each time you click. |
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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.
Amen. |
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