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Catholic Caucus: Daily Mass Readings, 02-19-13 ^ | 02-19-13 | Revised New American Bible

Posted on 02/21/2013 4:45:51 PM PST by Salvation

February 19, 2013

Tuesday of the First Week of Lent


Reading 1 Is 55:10-11

Thus says the LORD:
Just as from the heavens
the rain and snow come down
And do not return there
till they have watered the earth,
making it fertile and fruitful,
Giving seed to the one who sows
and bread to the one who eats,
So shall my word be
that goes forth from my mouth;
It shall not return to me void,
but shall do my will,
achieving the end for which I sent it.

Responsorial Psalm Ps 34:4-5, 6-7, 16-17, 18-19

R. (18b) From all their distress God rescues the just.
Glorify the LORD with me,
let us together extol his name.
I sought the LORD, and he answered me
and delivered me from all my fears.
R. From all their distress God rescues the just.
Look to him that you may be radiant with joy,
and your faces may not blush with shame.
When the poor one called out, the LORD heard,
and from all his distress he saved him.
R. From all their distress God rescues the just.
The LORD has eyes for the just,
and ears for their cry.
The LORD confronts the evildoers,
to destroy remembrance of them from the earth.
R. From all their distress God rescues the just.
When the just cry out, the LORD hears them,
and from all their distress he rescues them.
The LORD is close to the brokenhearted;
and those who are crushed in spirit he saves.
R. From all their distress God rescues the just.

Gospel Mt 6:7-15

Jesus said to his disciples:
“In praying, do not babble like the pagans,
who think that they will be heard because of their many words.
Do not be like them.
Your Father knows what you need before you ask him.

“This is how you are to pray:

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.

“If you forgive men their transgressions,
your heavenly Father will forgive you.
But if you do not forgive men,
neither will your Father forgive your transgressions.”

TOPICS: Catholic; General Discusssion; Prayer; Worship
KEYWORDS: catholic; lent; prayer
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1 posted on 02/21/2013 4:45:58 PM PST by Salvation
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To: nickcarraway; NYer; ELS; Pyro7480; livius; ArrogantBustard; Catholicguy; RobbyS; marshmallow; ...

Praise to you, Lord, Jesus Christ, King of Endless Glory Ping!

If you aren’t on this ping list NOW and would like to be on it, please Freepmail me.

2 posted on 02/21/2013 4:50:25 PM PST by Salvation ("With God all things are possible." Matthew 19:26)
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To: All

From: Isaiah 55:10-11

Epilogue: Invitation to Partake of the Banquet of the Lord’s Covenant

[10] For as the rain and the snow come down from heaven,
and return not thither but water the earth,
making it bring forth and sprout,
giving seed to the sower and bread to the eater,
[11] so shall my word be that goes forth from my mouth;
it shall not return to me empty,
but it shall accomplish that which I purpose,
and prosper in the thing for which I sent it.


55:10-11. The prophet uses comparisons that are particularly meaningful to those
who live in the arid countries of the East, to describe how very powerful the word
of God is: it actually delivers the salvation that it promises. The personified word
of God (cf. Wis 8:4; 9:9-10; 18:14-15) is a figure of the incarnation of Jesus Christ,
the eternal Word of the Father, who comes down to save mankind. “The Word of
God, he says, will not return to him empty and barren; rather, it will flourish in all
things, nourished by the good deeds of those who obey and fulfill his teachings.
The word is fulfilled when it is put into practice; if it is not put into practice, it re-
mains barren and withered and starved. Listen carefully, then, when he tells of
the food that nourishes him: ‘My food is to do the will of him who sent me’ (Jn 4:
34)” (St Bernard, “In Cantica Canticorum”, 71, 12-13).

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.

3 posted on 02/21/2013 5:36:18 PM PST by Salvation ("With God all things are possible." Matthew 19:26)
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To: All

From: Matthew 6:7-15

An Upright Intention in Almsgiving, Prayer and Fasting (Continuation)

(Jesus said to His disciples:) [7] “And in praying do not heap up empty phrases
as the Gentiles do; for they think that they will be heard for their many words.
[8] Do not be like them, for your Father knows what you need before you ask Him.
[9] Pray then like this: Our Father who art in Heaven, hallowed be Thy name. [10]
Thy kingdom come, Thy will be done, on earth as it is in Heaven. [11] Give us this
day our daily bread; [12] And forgive us our debts, as we also have forgiven our
debtors; [13] And lead us not into temptation, but deliver us from evil. [14] For if
you forgive men their trespasses, your Heavenly Father also will forgive you; [15]
but if you do not forgive men their trespasses, neither will your Father forgive your


7-8. Jesus condemns the superstitious notion that long prayers are needed to at-
tract God’s attention. True piety is not so much a matter of the amount of words
as of the frequency and the love with which the Christian turns towards God in all
the events, great or small, of his day. Vocal prayer is good, and necessary; but
the words count only if they express our inner feelings.

9-13. The “Our Father” is, without any doubt, the most commented-on passage
in all Sacred Scripture. Numerous great Church writers have left us commenta-
ries full of poetry and wisdom. The early Christians, taught by the precepts of sal-
vation, and following the divine commandment, centered their prayer on this sub-
lime and simple form of words given them by Jesus. And the last Christians, too,
will raise their hearts to say the “Our Father” for the last time when they are on
the point of being taken to Heaven. In the meantime, from childhood to death, the
“Our Father” is a prayer which fills us with hope and consolation. Jesus fully rea-
lized how helpful this prayer would be to us. We are grateful to Him for giving it to
us, to the Apostles for passing it on to us and, in the case of most Christians, to
our mothers for teaching it to us in our infancy. So important is the Lord’s Prayer
that from apostolic times it has been used, along with the Creed, the Ten Com-
mandments and the Sacraments, as the basis of Christian catechesis. Catechu-
mens were introduced to the life of prayer by the “Our Father”, and our cate-
chisms today use it for that purpose.

St. Augustine says that the Lord’s Prayer is so perfect that it sums up in a few
words everything man needs to ask God for (cf. “Sermon”, 56). It is usually seen
as being made up of an invocation and seven petitions—three to do with praise of
God and four with the needs of men.

9. It is a source of great consolation to be able to call God “our Father”; Jesus,
the Son of God, teaches men to invoke God as Father because we are indeed
His children, and should feel towards Him in that way. “The Lord [...] is not a ty-
rannical master or a rigid and implacable judge; He is our Father. He speaks to
us about our lack of generosity, our sins, our mistakes; but He also does so in
order to free us from them, to promise us His friendship and His love [...]. A child
of God treats the Lord as his Father. He is not obsequious and servile, he is not
merely formal and well-mannered; he is completely sincere and trusting” (St. J.
Escriva, “Christ Is Passing By”, 64).

“Hallowed be Thy name”: in the Bible a person’s “name” means the same as
the person himself. Here the name of God means God Himself. Why pray that
His name be hallowed, sanctified? We do not mean sanctification in the human
sense — leaving evil behind and drawing closer to God — for God is Holiness It-
self. God, rather, is sanctified when His holiness is acknowledged and honored
by His creatures — which is what this first petition of the “Our Father” means
(cf. “St. Pius Catechism”, IV, 10).

10. “Thy Kingdom come”: this brings up again the central idea of the Gospel of
Jesus Christ — the coming of the Kingdom. The Kingdom of God is so identical
with the life and work of Jesus Christ that the Gospel is referred to now as the
Gospel of Jesus Christ, now as the Gospel of the Kingdom (Matthew 9:35). On
the notion of the Kingdom of God see the commentary on Matthew 3:2 and 4:17.
The coming of the Kingdom of God is the realization of God’s plan of salvation in
the world. The Kingdom establishes itself in the first place in the core of man’s
being, raising him up to share in God’s own inner life. This elevation has, as it
were, two stages — the first, in this life, where it is brought about by grace; the
second, definitive stage in eternal life, where man’s elevation to the supernatural
level is fully completed. We for our part need to respond to God spontaneously,
lovingly and trustingly.

“Thy will be done”: this third petition expresses two desires. The first is that man
identify humbly and unconditionally with God’s will—abandonment in the arms of
his Father God. The second that the will of God be fulfilled, that man cooperate
with it in full freedom. For example, God’s will is to be found in the moral aspect
of the divine law — but this law is not forced on man. One of the signs of the co-
ming of the Kingdom is man’s loving fulfillment of God’s will. The second part of
the petition, “on earth as it is in Heaven”, means that, just as the angels and
saints in Heaven are fully at one with God’s will, so—we desire—should the same
thing obtain on earth.

Our effort to do God’s will proves that we are sincere when we say the words, “Thy
will be done.” For our Lord says, “Not every one who says to Me, ‘Lord, Lord’ shall
enter the Kingdom of Heaven, but he who does the will of My Father who is in Hea-
ven.” (Matthew 7:21). “Anyone, then, who sincerely repeats this petition, ‘Fiat vo-
luntas tua’, must, at least in intention, have done this already” (St. Teresa of Avila,
“Way of Perfection”, chapter 36).

11. In making this fourth petition, we are thinking primarily of our needs in this pre-
sent life. The importance of this petition is that it declares that the material things
we need in our lives are good and lawful. It gives a deep religious dimension to the
support of life: what Christ’s disciple obtains through his own work is also some-
thing for which he should implore God—and he should receive it gratefully as a
gift from God. God is our support in life: by asking God to support him and by rea-
lizing that it is God who is providing this support, the Christian avoids being wor-
ried about material needs. Jesus does not want us to pray for wealth or to be at-
tached to material things, but to seek and make sober use of what meets our
needs. Hence, in Matthew as well as in Luke (Luke 11:2), there is reference to ha-
ving enough food for every day. This fourth petition, then, has to do with moderate
use of food and material things — far from the extremes of opulence and misery,
as God already taught in the Old Testament “Give me neither poverty nor riches;
feed me with the food which is needful for me, lest I be full, and deny Thee, and
say, ‘Who is the Lord?’ or lest I be poor, and steal, and profane the name of my
God” (Proverbs 30:8).

The Fathers of the Church interpreted the bread asked for here not only as ma-
terial food but also as referring to the Blessed Eucharist, without which our spirit
cannot stay alive.

According to the “St. Pius V Catechism” (cf. IV, 13, 21) the Eucharist is called
our daily bread because it is offered daily to God in the Holy Mass and because
we should worthily receive it, every day if possible, as St. Ambrose advises: “If
the bread is daily, why do you take it only once a year [...]? Receive daily what
is of benefit to you daily! So live that you may deserve to receive it daily!” (”De
Sacramentis”, V, 4).

12. “Debts”: clearly, here, in the sense of sin. In the Aramaic of Jesus’ time the
same word was used for offense and debt. In this fifth petition, then, we admit
that we are debtors because we have offended God. The Old Testament is full
of references to man’s sinful condition. Even the “righteous” are sinners. Recog-
nizing our sins is the first step in every conversion to God. It is not a question of
recognizing that we have sinned in the past but of confessing our present sinful
condition. Awareness of our sinfulness makes us realize our religious need to
have recourse to the only One who can cure it. Hence the advantage of praying
insistently, using the Lord’s Prayer to obtain God’s forgiveness time and again.

The second part of this petition is a serious call to forgive our fellow-men, for we
cannot dare to ask God to forgive us if we are not ready to forgive others. The
Christian needs to realize what this prayer implies: unwillingness to forgive others
means that one is condemning oneself (see the notes on Matthew 5:23-24 and

13. “And lead us not into temptation”: “We do not ask to be totally exempt from
temptation, for human life is one continuous temptation (cf. Job 7:1). What, then,
do we pray for in this petition? We pray that the divine assistance may not for-
sake us, lest having been deceived, or worsted, we should yield to temptation;
and that the grace of God may be at hand to succor us when our strength fails,
to refresh and invigorate us in our trials” (”St. Pius V Catechism”, IV, 15, 14).

In this petition of the “Our Father” we recognize that our human efforts alone do
not take us very far in trying to cope with temptation, and that we need to have
humble recourse to God, to get the strength we need. For, “God is strong
enough to free you from everything and can do you more good than all the devils
can do you harm. All that God decrees is that you confide in Him, that you draw
near Him, that you trust Him and distrust yourself, and so be helped; and with
this help you will defeat whatever hell brings against you. Never lose hold of this
firm hope [...] even if the demons are legion and all kinds of severe temptations
harass you. Lean upon Him, because if the Lord is not your support and your
strength, then you will fall and you will be afraid of everything” (St. John of Avila,
“Sermons, 9, First Sunday of Lent”).

“But deliver us from evil”: in this petition, which, in a way, sums up the previous
petitions, we ask the Lord to free us from everything our enemy does to bring us
down; we cannot be free of him unless God Himself free us, in response to our

This sentence can also be translated as “Deliver us from the Evil One”, that is to
say, the devil, who is in the last analysis the author of all evils to which we are

In making this request we can be sure that our prayer will be heard because Je-
sus Christ, when He was on the point of leaving this world, prayed to the Father
for the salvation of all men: “I do not pray that Thou shouldst take them out of the
world, but that Thou shouldst keep them from the evil one” (John 17:15).

14-15. In verses 14 and 15 St. Matthew gives us a sort of commentary of our
Lord on the fifth petition of the “Our Father”.

A God who forgives is a wonderful God. But if God, who is thrice-holy, has mercy
on the sinner, how much more ought we to forgive others—we sinners, who know
from our own experience the wretchedness of sin. No one on earth is perfect. Just
as God loves us, even though we have defects, and forgives us, we should love o-
thers, even though they have defects, and forgive them. If we wait to love people
who have no defects, we shall never love anyone. If we wait until others mend their
ways or apologize, we will scarcely ever forgive them. But then we ourselves will
never be forgiven. “All right: that person has behaved badly towards you. But, ha-
ven’t you behaved worse towards God?” (St. J. Escriva, “The Way”, 686).

Thus, forgiving those who have offended us makes us like our Father, God: “In lo-
ving our enemies there shines forth in us some likeness to God our Father, who,
by the death of His Son, ransomed from everlasting perdition and reconciled to
Himself the human race, which before was most unfriendly and hostile to Him”
(”St. Pius V Catechism”, IV, 14, 19).

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.

4 posted on 02/21/2013 5:38:16 PM PST by Salvation ("With God all things are possible." Matthew 19:26)
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To: Salvation
Scripture readings taken from the Jerusalem Bible, published and copyright © 1966, 1967 and 1968 by Darton, Longman & Todd

Readings at Mass

First reading Isaiah 55:10-11 ©
Thus says the Lord: ‘As the rain and the snow come down from the heavens and do not return without watering the earth, making it yield and giving growth to provide seed for the sower and bread for the eating, so the word that goes from my mouth does not return to me empty, without carrying out my will and succeeding in what it was sent to do.’

Psalm Psalm 33:4-7,16-19

Gospel Acclamation Mt4:4
Praise and honour to you, Lord Jesus!
Man does not live on bread alone,
but on every word that comes from the mouth of God.
Praise and honour to you, Lord Jesus!

Gospel Matthew 6:7-15 ©
Jesus said to his disciples, ‘In your prayers do not babble as the pagans do, for they think that by using many words they will make themselves heard. Do not be like them; your Father knows what you need before you ask him. So you should pray like this:
‘Our Father in heaven,
may your name be held holy,
your kingdom come,
your will be done,
on earth as in heaven.
Give us today our daily bread.
And forgive us our debts, as we have forgiven those who are in debt to us.
And do not put us to the test,
but save us from the evil one.
‘Yes, if you forgive others their failings, your heavenly Father will forgive you yours; but if you do not forgive others, your Father will not forgive your failings either.’

5 posted on 02/21/2013 5:46:44 PM PST by Salvation ("With God all things are possible." Matthew 19:26)
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To: All
Catholic Word of the Day: PATER NOSTER, 09-20-12
Following the Truth: Don’t Take The Our Father So Personally! [Catholic and Open]
Our Father
Introduction to the Perfect Prayer (Our Father...) [Catholic Caucus]
The Hidden and Mysterious Word in the Lord’s Prayer
The Our Father: More than Words, it is a Structure for the Spiritual life

Why the Our Father is a Pro-Life Prayer, Part 3
Why the Our Father is a Pro-life Prayer, Part 2
Why the Our Father is a Pro-life Prayer, Part 1
The Essentials of the Catholic Faith. Part Four: Lord, Teach Us To Pray, The Lord’s Prayer
The Essentials of the Catholic Faith, Part Four: Lord, Teach Us To Pray, The Invocation: Our Father, Who Art in Heaven”
The Essentials of the Catholic Faith, Part Four: Lord, Teach Us To Pray; First Petition: “Hallowed Be Thy Name”
The Essentials of the Catholic Faith, Part Four: Lord,Teach Us To Pray, Second Petition: “Thy Kingdom Come”
The Essentials of the Catholic Faith, Part Four: Lord, Teach Us To Pray, Third Petition: “Thy Will Be Done on Earth as It Is in Heaven"
The Essentials of the Catholic Faith, Part Four: Lord, Teach Us To Pray, Fourth Petition: “Give Us This Day Our Daily Bread"
The Essentials of the Catholic Faith, Part Four:Lord, Teach Us To Pray, Fifth Petition: “Forgive Us Our Trespasses As We Forgive Those Who Trespass Against Us”

The Essentials of the Catholic Faith, Part Four: Lord, Teach Us To Pray, Sixth Petition: “Lead Us Not into Temptation"
The Essentials of the Catholic Faith, Part Four: Lord, Teach Us To Pray, Seventh Petition: “Deliver Us from Evil. Amen”
Our Father and Hail Mary, sung in Syriac-Aramaic, the language of Jesus Christ
Our Father
Lord, Teach Us To Pray: The Lord’s Prayer [Ecumenical]
Ontario Premier's Plan to Scrap Lord's Prayer Backfires as Groundswell Grows in Opposition
The deity that won't stay dead
THY WILL BE DONE(Catholic/Orthodox Caucus meditaion St Peter Julian Eymard)
My Will v. Thy Will Be Done
The Our Father in the Catechesis of Teens

The Lord's Prayer
Lead Us Not into Temptation . . .
Our Father - In Heaven (Dr. Scott Hahn)
Praying in Jesus' Own Language
The Mass Explained
The 'Our Father': Appropriate gestures for prayer
The “Our Father” of “La Civiltà Cattolica” - (comparison to Muslim version)
Our Father
Our Father ... in Heaven

6 posted on 02/21/2013 5:47:25 PM PST by Salvation ("With God all things are possible." Matthew 19:26)
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To: Salvation
Pray with Pope Benedict

On Ash Wednesday
On God As Creator of Heaven and Earth
On Abraham's Faith
On Christ As Mediator Between God and Man
On the Incarnation
On God the Almighty Father
Year of Faith: Indulgences and Places of Pilgrimage [Ecumenical]
On the Identity of Jesus

On the Faith of Mary, the Virgin Mother of Christ
Father Cantalamessa's 1st Advent Sermon (Catholic Caucus)
On The Unfolding of God's Self-Revelation
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

On the Desire for God
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

7 posted on 02/21/2013 5:48:48 PM PST by Salvation ("With God all things are possible." Matthew 19:26)
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To: All
Your Guide To A Catholic Lent
Following the Truth: Lent: Becoming Uncomfortable About Being Comfortable [Catholic and Open]
Following the Truth: Spiritual Exercises – Week One [of Lent] In Review
Clerical Narcissism and Lent
Content of Pope's Lenten spiritual exercises revealed
How Lent Can Make a Difference in Your Relationship with God (Ecumenical Thread)
A Call from the FSSP French District: offer up your Lent for Catholic Unity [Catholic Caucus]
A Call from the FSSP French District: offer up your Lent for Catholic Unity [Catholic Caucus]
On the 40 Days of Lent
Christians Tailor Lent Outside Catholic Traditions
Christians Tailor Lent Outside Catholic Traditions
Lent, A Time to Shoulder Our Christian Responsibilities
Consecrate this Lent to Jesus through Mary, once-in-a-lifetime opportunity [Catholic Caucus]
Opinion: Lent for Redacted [Ekoomenikal]

Ash (or Clean) Monday - Lent Begins (for some Catholics) - February 20, 2012
[Why I Am Catholic]: Lent And Holy Week (A Primer) [Catholic Caucus]
Lent, A Time to Give from the Heart [Catholic caucus}
Learning the beatitudes during Lent -- use your Rosary to learn the Beatitutdes [Catholic Caucus]
Lenten Ember Days: March 16th, 18th, and 19th, 2011 (Catholic/Orthodox Caucus)
St. Vincent Ferrer - Sermon for the First Sunday of Lent [Ecumenical]
Pope describes ‘Lenten road’ that leads to renewal
St. Andrew of Crete, Great Canon of Repentance - Tuesday's portion (Orthodox/Latin Caucus)
The Great Canon of St. Andrew of Crete (Monday's portion) [Orth/Cath Caucus]
Penance and Reparation: A Lenten Meditation(Catholic/Orthodox Caucus)
For Lent - Top 10 Bible Verses on Penance
Cana Sunday: Entrance into Great Lent
2011 Catechetical Homily on the opening of Holy and Great Lent
8 Ways to Pray During Lent [Catholic/Orthodox Caucus]
Baptists, Lent, and the Rummage Sale
So What Shall We Do during These Forty Days of Lent? [Catholic/Orthodox Caucus]
Lenten Traditions (Catholic Caucus)
Are You Scrupulous? A Lenten Homily by John Cardinal O’Connor
Blow the Trumpet! Call the Assembly! The Blessings of Fasting
Lenten Challenges

Lent and the Catholic Business Professional (Interview)
Temptations Correspond to Our Vulnerabilities: Biblical Reflection for 1st Sunday of Lent
A Lenten “Weight” Loss Program
On the Lenten Season
Lent 2010: Pierce Thou My Heart, Love Crucified [Catholic Caucus]
US seminarians begin Lenten pilgrimage to Rome's ancient churches
Conversion "is going against the current" of an "illusory way of life"[Pope Benedict XVI for Lent]
vanity] Hope you all make a good Lent [Catholic Caucus]
Lent -- Easter 2010, Reflections, Prayer, Actions Day by Day
Stational Churches (Virtually visit one each day and pray)
40 Ways to Get the Most Out of Lent!
What to Give Up (for Lent)? The List
On the Spiritual Advantages of Fasting [Pope Clement XIII]
Christ's temptation and ours (Reflection for the First Sunday of Lent)
Pope Benedict XVI Message for Lent 2010 (Feb 15 = Ash Monday & Feb 17 = Ash Wednesday)
Whatever happened to (Lenten) obligations? [Prayer, Fasting, Almsgiving]Archbishop John Vlazny
Vatican Presents Lenten Website: LENT 2009
A Scriptural Way of the Cross with Meditations by Saint Alphonsus Liguori (Lenten Prayer/Devotional)
Prayer, Fasting and Mercy by St. Peter Chrysologus, Early Church Father [Catholic Caucus]
History of Lent (Did the Church always have this time before Easter?)

Beginning of Lent
Lent (Catholic Encyclopedia - Caucus Thread)
At Lent, let us pray for the Pope (converts ask us to pray for the pope)
Daily Lenten Reflections 2009
LENTEN STATIONS [Stational Churches for Lent] (Catholic Caucus)
40 Days for Life campaign is now under way (February 25 - April 5]
This Lent, live as if Jesus Christ is indeed Lord of your life
Reconciliation, forgiveness, hope – and Lent
Intro to Fast and Abstinence 101
Lent: Why the Christian Must Deny Himself (with Scriptural references)
40 Ways to Improve Your Lent
Everything Lent (Lots of links)
The Best Kind of Fasting
Getting Serious About Lent
Lent Overview
Meditations on the Passion of Our Lord Jesus Christ [Devotional]
On Lent... and Lourdes (Benedict XVI's Angelus address)
Lent for Newbies
Lent -- 2008 -- Come and Pray Each Day
Lent: Why the Christian Must Deny Himself

Lenten Workshop [lots of ideas for all]
Lent and Reality
Forty Days (of Lent) [Devotional/Reflections]
Pope Benedict takes his own advice, plans to go on retreat for Lent
GUIDE FOR LENT - What the Catholic Church Says
Message of His Holiness Benedict XVI for Lent 2008
40 Days for Life: 2008 Campaigns [Lent Registration this week]
Vatican Web Site Focuses on Lent
Almsgiving [Lent]
Conversion Through Prayer, Fasting and Almsgiving [Lent]
Lenten Stations -- Stational Churches - visit each with us during Lent {Catholic Caucus}
Something New for Lent: Part I -- Holy Souls Saturdays
Reflections for Lent (February, March and April, 2007)
Lent 2007: The Love Letter Written by Pope Benedict
Pre-Lent through Easter Prayer and Reflections -- 2007
Stations of the Cross [Catholic/Orthodox Caucus]
For study and reflection during Lent - Mind, Heart, Soul [Catholic/Orthodox Caucus]
Ash Wednesday and the Lenten Fast-Family observance Lenten season [Catholic/Orthodox Caucus]
Pre-Lenten Days -- Family activities-Shrove Tuesday (Mardi Gras)[Catholic/Orthodox Caucus]
40 Ways to Get the Most Out of Lent! [Catholic/Orthodox Caucus]

Lenten Fasting or Feasting? [Catholic Caucus]
Pope's Message for Lent-2007
THE TRUE NATURE OF FASTING (Catholic/Orthodox Caucus)
The Triduum and 40 Days
The Three Practices of Lent: Praying, Fasting. Almsgiving
Why We Need Lent
Lent a Time for Renewal, Says Benedict XVI
Why You Should Celebrate Lent
Getting the Most Out of Lent
Lent: A Time to Fast >From Media and Criticism Says President of Pontifical Liturgical Institute
Give it up (making a Lenten sacrifice)
The History of Lent
The Holy Season of Lent -- Fast and Abstinence
The Holy Season of Lent -- The Stations of the Cross
Lent and Fasting
Mardi Gras' Catholic Roots [Shrove Tuesday]
Kids and Holiness: Making Lent Meaningful to Children
Ash Wednesday
All About Lent

8 posted on 02/21/2013 5:50:11 PM PST by Salvation ("With God all things are possible." Matthew 19:26)
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To: All
40 Days for Life: Vision and Mission, February 13 - March 24, 2013
9 posted on 02/21/2013 5:52:40 PM PST by Salvation ("With God all things are possible." Matthew 19:26)
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Comment #10 Removed by Moderator

To: All
Perpetual Novena for the Nation (Ecumenical)
11 posted on 02/21/2013 6:06:24 PM PST by Salvation ("With God all things are possible." Matthew 19:26)
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To: All
Prayers for The Religion Forum (Ecumenical)
12 posted on 02/21/2013 6:14:24 PM PST by Salvation ("With God all things are possible." Matthew 19:26)
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Prayers for Our Holy Father Benedict XVI and the Papal Conclave

Prayers for Pope Benedict XVI

Continue to Pray for Pope Benedict [Ecumenical]

13 posted on 02/21/2013 6:14:56 PM PST by Salvation ("With God all things are possible." Matthew 19:26)
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To: All
Jesus, High Priest

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.

14 posted on 02/21/2013 6:23:57 PM PST by Salvation ("With God all things are possible." Matthew 19:26)
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To: All
Pray a Rosary each day for our nation.

Pray the Rosary

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:  II 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 Sorrowful Mysteries
(Tuesdays and Fridays)
1. The Agony in the Garden (Matthew 26:36-46, Luke 22:39-46) [Spiritual fruit - God's will be done]
2. The Scourging at the Pillar (Matthew 27:26, Mark 15:15, John 19:1) [Spiritual fruit - Mortification of the senses]
3. The Crowning with Thorns (Matthew 27:27-30, Mark 15:16-20, John 19:2) [Spiritual fruit - Reign of Christ in our heart]
4. The Carrying of the Cross (Matthew 27:31-32, Mark 15:21, Luke 23:26-32, John 19:17) [Spiritual fruit - Patient bearing of trials]
5. The Crucifixion (Matthew 27:33-56, Mark 15:22-39, Luke 23:33-49, John 19:17-37) [Spiritual fruit - Pardoning of Injuries]

15 posted on 02/21/2013 6:26:06 PM PST by Salvation ("With God all things are possible." Matthew 19:26)
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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.

16 posted on 02/21/2013 6:41:07 PM PST by Salvation ("With God all things are possible." Matthew 19:26)
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To: Salvation
  English: Douay-Rheims Latin: Vulgata Clementina Greek NT: Byzantine/Majority Text (2000)
  Matthew 6
7 And when you are praying, speak not much, as the heathens. For they think that in their much speaking they may be heard. Orantes autem, nolite multum loqui, sicut ethnici, putant enim quod in multiloquio suo exaudiantur. προσευχομενοι δε μη βαττολογησητε ωσπερ οι εθνικοι δοκουσιν γαρ οτι εν τη πολυλογια αυτων εισακουσθησονται
8 Be not you therefore like to them, for your Father knoweth what is needful for you, before you ask him. Nolite ergo assimilari eis : scit enim Pater vester, quid opus sit vobis, antequam petatis eum. μη ουν ομοιωθητε αυτοις οιδεν γαρ ο πατηρ υμων ων χρειαν εχετε προ του υμας αιτησαι αυτον
9 Thus therefore shall you pray: Our Father who art in heaven, hallowed be thy name. Sic ergo vos orabitis : Pater noster, qui es in cælis, sanctificetur nomen tuum. ουτως ουν προσευχεσθε υμεις πατερ ημων ο εν τοις ουρανοις αγιασθητω το ονομα σου
10 Thy kingdom come. Thy will be done on earth as it is in heaven. Adveniat regnum tuum ; fiat voluntas tua, sicut in cælo et in terra. ελθετω η βασιλεια σου γενηθητω το θελημα σου ως εν ουρανω και επι της γης
11 Give us this day our supersubstantial bread. Panem nostrum supersubstantialem da nobis hodie, τον αρτον ημων τον επιουσιον δος ημιν σημερον
12 And forgive us our debts, as we also forgive our debtors. et dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris. και αφες ημιν τα οφειληματα ημων ως και ημεις αφιεμεν τοις οφειλεταις ημων
13 And lead us not into temptation. But deliver us from evil. Amen. Et ne nos inducas in tentationem, sed libera nos a malo. Amen. και μη εισενεγκης ημας εις πειρασμον αλλα ρυσαι ημας απο του πονηρου οτι σου εστιν η βασιλεια και η δυναμις και η δοξα εις τους αιωνας αμην
14 For if you will forgive men their offences, your heavenly Father will forgive you also your offences. Si enim dimiseritis hominibus peccata eorum : dimittet et vobis Pater vester cælestis delicta vestra. εαν γαρ αφητε τοις ανθρωποις τα παραπτωματα αυτων αφησει και υμιν ο πατηρ υμων ο ουρανιος
15 But if you will not forgive men, neither will your Father forgive you your offences. Si autem non dimiseritis hominibus : nec Pater vester dimittet vobis peccata vestra. εαν δε μη αφητε τοις ανθρωποις τα παραπτωματα αυτων ουδε ο πατηρ υμων αφησει τα παραπτωματα υμων

(*) Verse 13 ends in the original "οτι σου εστιν η βασιλεια και η δυναμις και η δοξα εις τους αιωνας αμην" -- "for Thine is the Kingdom, and the power and the glory in the ages, amen".

17 posted on 02/21/2013 8:06:31 PM PST by annalex (fear them not)
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To: annalex
7. But when you pray, use not vain repetitions, as the heathens do; for they think that they shall be heard for their much speaking.
8. Be not therefore like to them; for your Father knows what things you have need of before you ask Him.

AUG. As the hypocrites use to set themselves so as to be seen in their prayers, whose reward is to be acceptable to men, so the Ethnici (that is, the Gentiles) use to think that they shall be heard for their much speaking; therefore He adds, When you pray, do not use many words.

CASSIAN;We should indeed pray often, but in short form, lest if we be long in our prayers, the enemy that lies in wait for us, might suggest something for our thoughts.

AUG. Yet to continue long in prayer is not, as some think, what is here meant, by using many words. For much speaking is one thing, and an enduring fervency another. For of the Lord Himself it is written, that He continued a whole night in prayer, and prayed at great length, setting an example to us. The brethren in Egypt are said to use frequent prayers, but those very short, and as it were hasty ejaculations, lest that fervency of spirit, which is most necessary for us in prayer, should by longer continuance be violently broken off. Herein themselves sufficiently show, that this fervency of spirit, as it is not to be forced if it cannot last, so if it has lasted is not to be violently broken off. Let prayer then be without much speaking, but not without much entreaty, if this fervent spirit can be supported; for much speaking in prayer is to use in a necessary matter more words than necessary. But to entreat much, is to importune with enduring warmth of heart Him to whom our entreaty is made; for often is this business effected more by groans than words, by weeping more than speech.

CHRYS. Hereby, He dissuades from empty speaking in prayer, as, for example, when we ask of God things improper, as dominions, fame, overcoming of our enemies, or abundance of wealth. He commands then that our prayers should not be long - long, that is, not in time, but in multitude of words. For it is right that those who ask should persevere in their asking - being instant in prayer, as the Apostle instructs - but does not thereby enjoin us to compose a prayer of ten thousand verses, and speak it all; which He secretly hints at, when He says, Do not use many words.

GLOSS. What He condemns is many words in prayer that come of want of faith; as the Gentiles do. For a multitude of words were needful for the Gentiles, seeing the demons could not know for what they petitioned, until instructed by them; they think they shall be heard for their much speaking.

AUG. And truly all superfluity of discourse has come from the Gentiles, who labor rather to practice their tongues than to cleanse their hearts, and introduce this art of rhetoric into that wherein they need to persuade God.

GREG. True prayer consists rather in the bitter groans of repentance, than in the repetition of set forms of words.

AUG. For we use many words then when we have to instruct one who is in ignorance, what need of them to Him who is Creator of all things; Your Heavenly Father knows what you have need of before you ask Him.

JEROME; On this there starts up a heresy of certain Philosophers who taught the mistaken dogma, that if God knows for what we shall pray, and, before we ask, knows what we need, our prayer is needlessly made to One who has such knowledge. To such we shortly reply that in our prayers we do not instruct, but entreat; it is one thing to inform the ignorant, another to beg of the understanding: the first were to teach; the latter is to perform a service of duty.

CHRYS. You do not then pray in order to teach God your wants, but to move Him, that you may become His friend by the importunity of your applications to Him, that you may be humbled, that you may be reminded of your sins.

AUG. Nor ought we to use words in seeking to obtain of God what we would, but to seek with intense and fervent application of mind, with pure love, and suppliant spirit.

ID. But even with words we ought at certain periods to make prayer to God, that by these signs of things we may keep ourselves in mind, and may know what progress we have made in such desire, and may stir up ourselves more actively to increase this desire, that after it have begun to wax warm, it may not be chilled and utterly frozen up by divers cares, without our continual care to keep it alive. Words therefore are needful for us that we should be moved by them, that we should understand clearly what it is we ask, not that we should think that by them the Lord is either instructed or persuaded.

ID. Still it may be asked, what is in the use of prayer at all, whether made in words or in meditation of things, if God knows already what is necessary for us. The mental posture of prayer calms and purifies the soul, and makes it of more capacity to receive the divine gifts which are poured into it. For God does not hear us for the prevailing force of our pleadings; He is at all times ready to give us His light, but we are not ready to receive it, but prone to other things. There is then in prayer a turning of the body to God, and a purging of the inward eye, whilst those worldly things which we desired are shut out, that the eye of the mind made single might be able to bear the single light, and in it abide with that joy with which a happy life is perfected.

9. After this manner therefore pray: Our Father who art in Heaven, Hallowed be Thy name.

GLOSS. Amongst His other saving instructions and divine lessons, wherewith He counsels believers, He has set forth for us a form of prayer in few words, thus giving us confidence that that will be quickly granted, for which He would have us pray so shortly.

CYPRIAN; He who gave to us to live, taught us also to pray, to the end, that speaking to the Father in the prayer which the Son has taught, we may receive a readier hearing. It is praying like friends and familiars to offer up to God of His own. Let the Father recognize the Son's words when we offer up our prayer; and seeing we have Him when we sin for an Advocate with the Father, let us put forward the words of our Advocate, when as sinners we make petition for our offenses.

GLOSS.Yet we do not confine ourselves wholly to these words, but use others also conceived in the same sense, with which our heart is kindled.

AUG. Since in every entreaty we have first to propitiate the good favor of Him whom we entreat, and after that mention what we entreat for; and this we commonly do by saying something in praise of Him whom we entreat, and place it in the front of our petition; in this the Lord bids us say no more than only, Our Father who art in Heaven. Many things were said of them to the praise of God, yet do we never find it taught to the children of Israel to address God as 'Our Father'; He is rather set before them as a Lord over slaves. But of Christ's people the Apostle says, We have received the Spirit of adoption, whereby we cry Abba, Father (Rom 8:15), and that not of our deserving, but of grace. This then we express in the prayer when we say, Father; which name also stirs up love. For what can be dearer than sons are to a father? And a suppliant spirit, in that men should say to God Our Father. And a certain presumption that we shall obtain; for what will He not give to His sons when they ask of Him, who has given them that first that they should be sons? Lastly, how great anxiety possesses his mind, that having called God his Father, he should not be unworthy of such a Father. By this the rich and the noble are admonished when they have become Christians not to be haughty towards the poor or truly born, who like themselves may address God as Our Father; and they therefore cannot truly or piously say this unless they acknowledge such for brethren.

CHRYS. For what hurt does such kindred with those beneath us, when we are all alike kin to One above us? For who calls God Father, in that one title confesses at once the forgiveness of sins, the adoption, the heirship, the brotherhood, which he has with the Only-Begotten, and the gift of the Spirit. For none can call God Father, but he who has obtained all these blessings. In a two-fold manner, therefore, he moves the feeling of them that pray, both by the dignity of Him who is prayed to, and the greatness of those benefits which we gain by prayer.

CYPRIAN; We say not My Father, but Our Father, for the teacher of peace and master of unity would not have men pray singly and severally, since when any prays, he is not to pray for himself only. Our prayer is general and for all, and when we pray, we pray not for one person but for us all, because we all are one. So also He willed that one should pray for all, according as Himself in one did bear us all.

PSEUDO-CHRYS.To pray for ourselves it is our necessity compels us, to pray for others brotherly charity instigates.

GLOSS.Also because He is a common Father of all, we say, Our Father; not My Father which is appropriate to Christ alone, who is His Son by nature.

PSEUDO-CHRYS. Who art in heaven, is added, that we may know that we have a heavenly Father, and may blush to immerse ourselves wholly in earthly things when we have a Father in heaven.

CASSIAN. And that we should speed with strong desire thitherward where our Father dwells.

CHRYS; In heaven, not confining God's presence to that, but withdrawing the thoughts of the petitioner from earth and fixing them on things above.

AUG. Or, in heaven is among the saints and the righteous men; for God is not contained in space. For the heavens literally are the upper parts of the universe, and if God be thought to be in them, then are the birds of more desert than men, seeing they must have their habitation nearer to God. But, God is nigh, it is not said to the men of lofty stature, or to the inhabitants of the mountain tops; but, to the broken in heart (Ps 34:18). But as the sinner is called 'earth,' as earth you are, and to earth you must return (Gen 3:19), so might the righteous on the other hand be called 'the heaven.' Thus then it would be rightly said Who art in heaven, for there would seem to be as much difference spiritually between the righteous and sinners, as locally, between heaven and earth. With the intent of signifying which thing it is, that we turn our faces in prayer to the east, not as though God was there only, deserting all other parts of the earth; but that the mind may be reminded to turn itself to that nature which is more excellent, that is to God, when his body, which is of earth, is turned to the more excellent body which is of heaven. For it is desirable that all, both small and great, should have right conceptions of God, and therefore for such as cannot fix their thoughts on spiritual natures, it is better that they should think of God as being in heaven than in earth.

AUG. Having named Him to whom prayer is made and where He dwells, let us now see what things they are for which we ought to pray. But the first of all the things that are prayed for is, Hallowed be Thy name, not implying that the name of God is not holy, but that it may be held sacred of men - that is, that God may be so known that nothing may be esteemed more holy.

CHRYS. Or, He bids us in praying beg that God may he glorified in our life; as if we were to say, Make us to live so that all things may glorify You through us. For Hallowed signifies the same as glorified. It is a petition worthy to be made by man to God, to ask nothing before the glory of the Father, but to postpone all things to His praise.

CYPRIAN; Otherwise, we say this not as wishing for God to be made holy by our prayers, but asking of Him for His name to be kept holy in us. For seeing He Himself has said, Be you Holy, for I also am holy (Lev. 20:7), it is this that we ask and request that we who have been sanctified in Baptism, may persevere such as we have begun.

AUG. But why is this perseverance asked of God, if, as the Pelagians say, it is not given by God? Is it not a mocking petition to ask of God what we know is not given by Him, but is in the power of man himself to attain?

CYPRIAN; For this we daily make petition, since we need a daily sanctification, in order that we who sin day by day, may cleanse afresh our offenses by a continual sanctification.

10a. Thy kingdom come.

GLOSS. It follows suitably, that after our adoption as sons, we should ask a kingdom which is due to sons.

AUG. This is not so said as though God did not now reign on earth, or had not reigned over it always. Come, must therefore be taken for be manifested to men. For none shall then be ignorant of His kingdom, when His Only-Begotten not in understanding only, but in visible shape shall come to judge the quick and dead. This day of judgment the Lord teaches shall then come, when the Gospel shall have been preached to all nations; which thing pertains to the hallowing of God's name.

JEROME; Either it is a general prayer for the kingdom of the whole world that the reign of the Devil may cease; or for the kingdom in each of us that God may reign there, and that sin may not reign in our mortal body.

CYPRIAN; Or, it is that kingdom which was promised to us by God, and bought with Christ's blood, that we who before in the world have been servants, may afterwards reign under the dominion of Christ.

AUG. For the kingdom of God will come whether we desire it or not. But herein we kindle our desires towards that kingdom, that it may come to us, and that we may reign in it.

CASSIAN; Or, because the Saint knows by the witness of his conscience, that when the kingdom of God shall appear, he shall be partaker therein.

JEROME; But be it noted, that it comes of high confidence, and of an unblemished conscience only, to pray for the kingdom of God, and not to fear the judgment.

CYPRIAN; The kingdom of God may stand for Christ Himself, whom we day by day wish to come, and for whose advent we pray that it may be quickly manifested to us. As He is our resurrection, because in Him we rise again, so may He be called the kingdom of God, because we are to reign in Him. Rightly we ask for God's kingdom, that is, for the heavenly, because there is a kingdom of this earth beside. He, however, who has renounced the world, is superior to its honors and to its kingdom; and hence he who dedicates himself to God and to Christ, longs not for the kingdom of earth, but for the kingdom of Heaven.

AUG. When they pray, Let thy kingdom come, what else do they pray for who are already holy, but that they may persevere in that holiness they now have given to them? For no otherwise will the kingdom of God come, than as it is certain it will come to those that persevere to the end.

10b. Thy will be done on earth as it is in Heaven.

ID. In that kingdom of blessedness the happy life will be made perfect in the Saints as it now is in the heavenly Angels; and therefore after the petition, Thy kingdom come, follows, Thy will be done as in heaven, so on earth. That is, as by the Angels who are in Heaven Your will is done so as that they have fruition of You, no error clouding their knowledge, no pain marring their blessedness; so may it be done by Your Saints who are on earth, and who, as to their bodies, are made of earth. So that, Thy will be done, is rightly understood as, 'Your commands be obeyed' in heaven, so in earth, that is, as by Angels, so by men; not that they do what God would have them do, but they do because He would have them do it; that is, they do after His will.

CHRYS. See how excellently this follows; having taught us to desire heavenly things by that which He said, Thy kingdom come, before we come to Heaven He bids us make this earth into Heaven, in that saying, Thy will be done as in heaven, so on earth.

JEROME. Let them be put to shame by this text who falsely affirm that there are daily falls in Heaven.

AUG. Or, as by the righteousness, so by sinners; as if He had said, As the righteous do Your will so also may sinners; either by turning to You, or in receiving every man his just reward, which shall be in the last judgment. Or, by the heaven and the earth we may understand the spirit and the flesh. As the Apostle says, In my mind I obey the law of God (Rom 7:25), we see the will of God done in the spirit. But in that change which is promised to the righteous there, Let Thy will be done as in heaven, so on earth; that is, as the spirit does not resist God, so let the body not resist the spirit. Or, as in heaven, so on earth, as in Christ Jesus Himself, so in His Church; as in the Man who did His Father's will, so in the woman who is espoused of Him. And heaven and earth may be suitably understood as husband and wife, seeing it is of the heaven that the earth brings forth her fruits.

CYPRIAN; We ask not that God may do His own will, but that we may be enabled to do what He wills should be done by us; and that it may be done in us we stand in need of that will, that is, of God's aid and protection; for no man is strong by his own strength, but is safe in the indulgence and pity of God.

CHRYS. For virtue is not of our own efforts, but of grace from above. Here again is enjoined on each one of us prayer for the whole world, inasmuch as we are not to say, Thy will be done in me, or in us, but throughout the earth that error may cease, truth be planted, malice be banished, and virtue return, and thus the earth not differ from heaven.

AUG. From this passage is clearly shown against the Pelagians that the beginning of faith is God's gift, when Holy Church prays for unbelievers that they may begin to have faith. Moreover, seeing it is done already in the Saints, why do they yet pray that it may be done, but that they pray that they may persevere in that they have begun to be?

PSEUDO-CHRYS These words, As in heaven so on earth, must be taken as common to all three preceding petitions. Observe also how carefully it is worded: He said not, "Father, hallow Your name in us, Let Your kingdom come on us, Do Your will in us" - nor again, "Let us hallow Your name, Let us enter into Your kingdom, Let us do Your will" - that it should not seem to be either God's doing only, or man's doing only. But He used a middle form of speech, and the impersonal verb; for as man can do nothing good without God's aid, so neither does God work good in man unless man wills it.

11. Give us this day our daily bread.

AUG. These three things therefore which have been asked in the foregoing petitions, are begun here on earth, and according to our proficiency are increased in us; but in another life, as we hope, they shall be everlastingly possessed in perfection. In the four remaining petitions we ask for temporal blessings which are necessary to obtaining the eternal; the bread, which is accordingly the next petition in order, is a necessary.

JEROME; The Greek word here which we render 'supersubstantialis,' is. The LXX often make use of the word by which we find, on reference to the Hebrew, they always render the word sogola. Symmachus translates it that is, 'chief' or 'excellent,' though in one place he has interpreted 'peculiar.' When then we pray God to give us our 'peculiar' or 'chief' read, we made Him who says in the Gospel, I am the living bread which came down from heaven.

CYPRIAN; For Christ is the bread of life, and this bread belongs not to able men, but to us. This bread we pray that be given us day by day, lest we who are in Christ, and who daily receive the Eucharist for food of salvation, should by the admission of any grievous crime, and our being therefore forbidden the heavenly bread, be separated from the body of Christ. Hence then we pray, that we who abide in Christ, may not draw back from His sanctification and His body.

AUG. Here then the saints ask for perseverance of God, when they pray that they may be separated from the body of Christ, but may abide in that holiness, committing no crime.

PSEUDO-CHRYS. Or by 'supersubstantialis' may be intended 'daily.'

CASSIAN; In that He says, this day, He shows that it is to be daily taken, and that this prayer should be offered at all seasons, seeing there is no day on which we have not need, by the receiving of this bread, to confirm the heart of the inward man.

AUG. There is here a difficulty created by the circumstance of there being many in the East, who do not daily communicate in the Lord's Supper. And they defend their practice on the ground of ecclesiastical authority, that they do this without offense, and are not forbidden by those who preside over Churches. But not to pronounce anything concerning them in either way, this ought certainly to occur to our thoughts, that we have here received of the Lord a rule for prayer which we ought not to transgress. Who then will dare to affirm that we ought to use this prayer only once? Or if twice or thrice, yet only up to that hour at which we communicate on the Lord's body? For after that we cannot say, Give us this day that which we have already received. Or will anyone on this account be able to compel us to celebrate this sacrament at the close of the day?

CASSIAN; Though the expression today may be understood of this present life; thus, Give us this bread while we abide in this world.

JEROME; We may also interpret the word 'supersubstantialis' otherwise, as that which is above all other substances and more excellent than all creatures, to wit, the body of the Lord.

AUG. Or by daily we may understand spiritual, namely the divine precepts which we ought to meditate and work.

GREG. We call it our bread, yet pray that it may be given us, for it is God's to give, and is made ours by our receiving it.

JEROME. Others understand it literally according to that saying of the Apostle, Having food and raiment let us therewith be content, that the saints should have care only of present food as it follows, Take no thought for the morrow.

AUG. So that herein we ask for a sufficiency of all things necessary under the one name of bread.

PSEUDO-CHRYS. We pray, Give us this day our daily bread, not only that we may have what to eat, which is common to both righteous and sinners, but that what we eat we may receive at the hand of God, which belongs only to the saints. For to him God gives bread who earns it by righteous means; but to him who earns it by sin, the Devil it is that gives. Or that inasmuch as it is given by God, it is received sanctified; and therefore He adds our, that is, such bread as we have prepared for us, that do You give us, that by You giving it may be sanctified. Like as the Priest taking bread of the laic, sanctifies it, and then offers it to him, the bread indeed is his that brought it in offering, but that it is sanctified is the benefit from the Priest. He says Our for two reasons. First, because all things that God gives us He gives through us to others, that of what we receive of Him we may impart to the helpless. Whoever then of what he gains by his own toil bestows nothing on others, eats not his own bread only, but others' bread also. Secondly, he who eats bread got righteously, eats his own bread; but he who eats breath got with sin, eats others' bread.

AUG. Someone may perhaps find a difficulty in our here praying that we may obtain necessaries of this life, such as food and raiment, when the Lord has instructed us, Be not careful what you shall eat, of wherewithal you shall be clothed. But it is impossible not to be careful about that for the obtaining which we pray.

ID. But to wish for the necessaries of life and no more, is not improper; for such sufficiency is not sought for its own sake, but for the health of the body, and for such garb and appliances of the person as may make us to be not disagreeable to those with whom we have to live in all good reputation. For these things we may pray that they may be had when we are in want of them, that they may be kept when we have them.

CHRYS. It should be thought upon how when He had delivered to us this petition, Your will be done as in heaven so in earth, then because He spoke to men in the flesh, and not like angelic natures without passion or appetite, He now descends to the needs of our bodies. And he teaches us to pray not for money or the gratification of lust but for daily bread; and as yet further restriction He adds this day, that we should not trouble ourselves with thought for the coming day.

PSEUDO-CHRYS. And these words at first sight might seem to forbid our having it prepared for the morrow, or after the morrow, If this were so this prayer could only suit a few; such as the Apostles whom traveled here and there teaching - or perhaps none among us. Yet ought we so to adapt Christ's doctrine, that all men may profit in it.

CYPRIAN. Justly therefore does the disciple of Christ make petition for today's provision, without indulging excessive longings in his prayer. It were self-contradicting and incompatible thing for us who pray that the kingdom of God may quickly come, to be looking to long life in the world below.

PSEUDO-CHRYS. Or, He adds, daily, that a man may eat so much only as natural reason requires, not as the lust of the flesh urges. For if you expend one banquet as much as would suffice you for a hundred days, you are not eating today's provision, but that of many days.

JEROME; in the Gospel, entitled The Gospel according to the Hebrews, 'supersubstantialis' is rendered 'mohar,' that is' tomorrow's'; so that the sense would be, Give us today tomorrow's bread - i.e., for the time to come.

12. And forgive us our debts, as we forgive our debtors.

CYPRIAN; After supply of food, next pardon of sin is asked for, that he who is fed of God may live in God, and not only the present and passing life be provided for, but the eternal also; whereunto we may come, if we receive the pardon of our sins, to which the Lord gives the name of debts, as he speaks further on, I forgave you all that debt, because you desired me. How well is it for our need, how provident and saving a thing, to be reminded that we are Sinners compelled to make petition for our offenses, so that in claiming God's indulgence, the mind is recalled to a recollection of its guilt. That no man may plume himself with the pretense of innocence, and perish more wretchedly through self-exaltation, he is instructed that he commits sin every day by being commanded to pray for his sins.

AUG. With this weapon the Pelagian heretics received their death blow, who dare to say that a righteous man is free altogether from sin in this life, and that of such is at this present time composed a Church, having neither spot nor wrinkle.

CHRYS. That this prayer is meant for the faithful, both the laws of the Church teach, and the beginning of the prayer which instructs us to call God Father. In thus bidding the faithful pray for forgiveness of sin, He shows that even after baptism sin can be remitted (against the Novatians).

CYPRIAN. He then who taught us to pray for our sins, has promised us that His fatherly mercy and pardon shall ensue. But He has added a rule besides, binding us under the fixed condition and responsibility, that we are to ask for our sins to be forgiven in such sort as we forgive them that are in debt to us.

GREG. That good which in our penitence we ask of God, we should first turn and bestow on our neighbor.

AUG. This is not said of debts of money only, but of all things in which any sins against us, and among these also of money, because that he sins against you, who does not return money due to you, when he has whence he can return it. Unless you forgive this sin you cannot say, Forgive us our debts, as we forgive our debtors.

PSEUDO-CHRYS With what hope then does he pray, who cherishes hatred against another by whom he has been wronged? As he prays with a falsehood on his lips, When he says, I forgive, and does not forgive, so he asks indulgence of God, but no indulgence is granted him. There are many who, being unwilling to forgive those that trespass against them, will not use this prayer. How foolish! First, because he who does not pray in the manner Christ taught, is not Christ's disciple; and secondly, because the Father does not readily hear any prayer which the Son has not dictated; for the Father knows the intention and the words of the Son, nor will He entertain such petitions as human presumption has suggested, but only those which Christ's wisdom has set forth. Forasmuch as this so great goodness, namely to forgive debts and to love our enemies, cannot be possessed by so great a number as we suppose to be heard in the use of this prayer; without doubt the terms of this stipulation are fulfilled, though one have not attained to such proficiency as to love his enemy; yet if when he is requested by one, who has trespassed against him, that he would forgive him, he do forgive him from his heart; for he himself desires to be forgiven then at least when he asks forgiveness. And if one have been moved by a sense of his sin to ask forgiveness of him against whom he has sinned, he is no more to be thought on as an enemy, that there should be anything hard in loving him, as there was when he was in active enmity.

13a. And lead us not into temptation.

PSEUDO-CHRYS. As He had above put many high things into men's mouths, teaching Him to call God their Father, to pray that His kingdom might come; so now He adds a lesson of humility when He says, and lead us not into temptation.

AUG. Some copies read, Carry us not, an equivalent word, both being a translation of one Greek word. Many in interpreting say, 'Suffer us not to be led into temptation,' as being what is implied in the word lead. For God does not of Himself lead a man, but suffer him to be led from whom He has withdrawn Hi aid.

CYPRIAN; Herein it is shown that the adversary can nothing avail against us, unless God first permit him; so that all our fear and devotion ought to be addressed to God.

AUG. But it is one thing to be led into temptation, another to be tempted; for without temptation none can be approved, either to himself or to another; but every man is fully known to God before all trial. Therefore we do not here pray that we may not be tempted, but that we may not be led into temptation. As if one who was to be burnt alive should pray not that he should not be touched by fire, but that he should not be burnt. For we are then led into temptation when such temptations befall us as we are not able to resist.

AUG. When then we say, Lead us not into temptation, what we ask is, that we may not, deserted by His aid, either consent through the subtle snares, or yield to the forcible might, of any temptation.

CYPRIAN; And in so praying we are cautioned of our own infirmity and weakness, host any presumptuously exalt himself; that while a humble and submissive confession comes first, and all is referred to God, whatever we suppliantly apply for may by His gracious, favor be supplied.

AUG. When the Saints pray, Lead us not into temptation, what else do they pray for than that they may persevere in their sanctity. This once granted - and that it is God's gift this, that of Him we ask it, shows - none of the Saints but holds to the end his abiding holiness; for none ceases to hold on his Christian profession, till he be first overtaken of temptation. Therefore we seek not to be led into temptation that this may not happen to us; and if; it does not happen, it is God that does not permit it to happen; for there is nothing done, but what He either does, or suffers to be done. He is therefore able to turn our wills from evil to good, to raise the fallen and to direct him into the way that is pleasing to Himself, to whom not in vain we plead, Lead us not in to temptation. For whoso is not led into temptation of his own evil will, is free of all temptation; for, each man is tempted of his own lust. God would have us pray to Him that we may not be led into temptation, though he could have granted it without our prayer, that we might be kept in mind who it is from whom we receive all benefits. Let the Church therefore observe our daily prayers; she prays that the unbelieving may believe, therefore it is God that turns men to the faith; she prays that the believers may persevere; God gives them perseverance even to the end.

13b. But deliver us from evil. Amen.

AUG. We ought to pray not only that we may not be led into evil from which we are at present free; but further that we may be set free from that into which we have already been led. Therefore it follows, Deliver us from evil.

CYPRIAN; After all these proceeding petitions at the conclusion of the prayer comes a sentence, comprising shortly and collectively the whole of our petitions and desires. For there remains nothing beyond for us to ask for, after petition made for God's protections from evil; for that gained, we stand secure and safe against all things that the Devil and the world work against us. What fear has he from this life, who has God through life for his guardian?

AUG. This petition with which the Lord's Prayer concludes is of such extent, that a Christian man in whatever tribulation cast, will in this petition utter groans, in this shed tears, here begin and here end his prayer. And therefore follows Amen, by which is expressed the strong desire of him that prays.

JEROME; Amen, which appears here at the close, is the seal of the Lord's Prayer. Aquila rendered 'faithfully' - we may perhaps 'truly'.

CYPRIAN; We need not wonder, dearest brethren that this is God's prayer, seeing how His instruction comprises all our petitioning, in one saving sentence. This had already been prophesied by Isaiah the Prophet, A short word will God make in the whole earth. For when Lord Jesus Christ came to all, and gathering together the learned alike and the unlearned, did to every sex and age set forth the precepts of salvation, He made a full compendium of His instructions, that the memory of the scholars might not labor in the heavenly discipline, but accept with readiness whatsoever was necessary into a simple faith.

AUG. And whatever other words we may use either introductory to quicken the affections, or in conclusion to add to them, we say nothing more than is contained in the Lord's Prayer if you pray rightly and connectedly. For he who says, Glorify yourself in all nations, as you are glorified among us, what else does he say than, Hallowed be your name? He who prays, Show your face and it shall be safe, what is it but to say, Let your kingdom come? To say, Direct my steps according to your word, what is it more than, Your will be done? To say, Give me neither poverty nor riches, what else is it than, Give us this day our daily bread? Lord, remember David and all his mercifulness! and, If I have returned evil for evil, what else but, Forgive us our debts even as we forgive our debtor? He who says, Remove far from me all greediness of belly, what else does he say, but Lead us not into temptation? He who says, Save me, O my God, from my enemies, what else does he say but Deliver us from evil? And if you thus go through all the words of the holy prayers, you will find nothing that is not contained in the Lord's Prayer. Whoever then speaks such words as have no relation to this evangelical prayer, prays carnally; and such prayer I know not why we should not pronounce unlawful, seeing the Lord instructs those who are born again only to pray spiritually. But whoso in prayer says, Lord, increase my riches add to my honors; and that from desire of such things not with a view to doing men service after God's will by such things; I think that he finds nothing in the Lord's Prayer on which he may build such petitions. Let such an one then be withheld by shame from praying for, if not from desire such things. But if he have shame at the desire, yet desire overcomes, he will do better to pray for deliverance from the evil of desire to Him to whom we say, Deliver us from evil.

ID. This number of petitions seems to answer to the seven-fold number of the beatitudes. If it is the fear of God by which are made blessed the poor in spirit, for theirs is the kingdom of heaven, let us ask that the name of God be hallowed among men, a reverent fear abiding for ever and ever. If it be piety by which the meek are blessed, let us pray that His kingdom may come, that we may become meek, and not resist Him. If it be knowledge by which they that mourn are blessed, let us pray that His will may be done as in heaven so in earth; for my the body consent with the spirit as does earth with heaven, we shall not mourn. If fortitude be that by which they that hunger are blessed, let us pray that one daily bread be this day given us, by which we may come to full saturity. If it is counsel by which blessed are the merciful, for they shall obtain mercy, let us forgive debts, that our debts may be forgiven us. If it be understanding by which they of pure heart are blessed, let us pray that we be not led into temptation, lest we have a double heart in the pursuit of temporal and earthly things which are for our probation. If it be wisdom by which blessed are the peacemakers, for they shall be called the sons of God, let us pray to be delivered from evil; for that very deliverance will make us free as sons of God.

CHRYS. Having made us anxious by the mention of our enemy, in this that He has said Deliver us from evil, he again restores confidence by that which is added in some copies, For yours is the kingdom, and the power, and the glory, since if His be the kingdom, none need fear, since even he who fights against us, must be His subject. But since His power and glory are infinite, He cannot only deliver them evil, but also make glorious.

PSEUD-CHRYS. This is also connected with the foregoing. Yours is the kingdom has reference to Your kingdom come, that none should therefore say, God has no kingdom on earth. The power, answers to Your will be done, as in earth so in heaven, that none should say thereon that God cannot perform whatever He would. And the glory, answers to all that follows, in which God's glory is shown forth.

14. For if you forgive men their trespasses, your heavenly Father will also forgive you:
15. But if you forgive not men their trespasses, neither will your Father forgive your trespasses.

RABAN. By the word Amen, He shows that without doubt the Lord will bestow all things that are rightly asked, and by those that do not fail in observing the annexed condition, For if you forgive men their desires, your heavenly Father will also forgive you your sins.

AUG. Here we should not overlook that of all the petitions enjoined by the Lord, He judged that most worthy of further enforcement, which relates to forgiveness of sins, in which He would have us merciful; which is the only means of escaping misery.

PSEUD-CHRYS. He does not say that God will first forgive us, and that we should after forgive our debtors. For God knows how treacherous the heart of man is, and that though they should have received forgiveness themselves, yet they do not forgive their debtors; therefore He instructs us first to forgive, and we shall be forgiven after.

AUG. Whoever does not forgive him that in true sorrow seeks forgiveness let him not suppose that his sins are by any means forgiven of the Lord.

CYPRIAN; For no excuse will abide you in the day of judgment, when you will be judged by your own sentence, and as you have dealt towards others, will be dealt with yourself.

JEROME; But if that which is written, I said, are gods, but you shall die like men, is said to those who for their sins deserve to become men instead of gods, then they to whom sins are forgiven are rightly called men,

CHRYS. He mentions heaven and the Father to claim our attention, for nothing so likens you to God, as to forgive him who has injured you. And it were indeed unmeet should the Soul of such a Father become a slave, and should one who has a heavenly vocation live as of this earth, and of this life only.

Catena Aurea Matthew 6
18 posted on 02/21/2013 8:07:02 PM PST by annalex (fear them not)
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To: annalex

Portrait of a Man with a Rosary

Jan Gossart

c. 1528
Oil on oak panel, 69 x 49 cm
National Gallery, London

19 posted on 02/21/2013 8:07:39 PM PST by annalex (fear them not)
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To: All

A Prayer for our Free Nation Under God
God Save Our Country web site (prayer warriors)
Prayer Chain Request for the United States of America
Pray for Nancy Pelosi
Prayer and fasting will help defeat health care reform (Freeper Prayer Thread)
Prayer Campaign Started to Convert Pro-Abortion Catholic Politicians to Pro-Life
[Catholic Caucus] One Million Rosaries
Non-stop Rosary vigil to defeat ObamaCare

From an Obama bumper sticker on a car:

"Pray for Obama.  Psalm 109:8"



Evening Prayer
Someone has said that if people really understood the full extent of the power we have available through prayer, we might be speechless.
Did you know that during WWII there was an advisor to Churchill who organized a group of people who dropped what they were doing every day at a prescribed hour for one minute to collectively pray for the safety of England, its people and peace?  

There is now a group of people organizing the same thing here in America. If you would like to participate: Every evening at 9:00 PM Eastern Time (8:00 PM Central) (7:00 PM Mountain) (6:00 PM Pacific), stop whatever you are doing and spend one minute praying for the safety of the United States, our troops, our citizens, and for a return to a Godly nation. If you know anyone else who would like to participate, please pass this along. Our prayers are the most powerful asset we have.    Please forward this to your praying friends.

20 posted on 02/21/2013 10:11:37 PM PST by Salvation ("With God all things are possible." Matthew 19:26)
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