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Catholic Caucus: Daily Mass Readings, 06-19-14, OM, St. Romuald, Abbot
USCCB.org/RNAB ^ | 06-19-14 | Revised New American Bible

Posted on 06/18/2014 9:13:10 PM PDT by Salvation

June 19, 2014

Thursday of the Eleventh Week in Ordinary Time

 

 

Reading 1 Sir 48:1-14

Like a fire there appeared the prophet Elijah
whose words were as a flaming furnace.
Their staff of bread he shattered,
in his zeal he reduced them to straits;
By the Lord’s word he shut up the heavens
and three times brought down fire.
How awesome are you, Elijah, in your wondrous deeds!
Whose glory is equal to yours?
You brought a dead man back to life
from the nether world, by the will of the LORD.
You sent kings down to destruction,
and easily broke their power into pieces.
You brought down nobles, from their beds of sickness.
You heard threats at Sinai,
at Horeb avenging judgments.
You anointed kings who should inflict vengeance,
and a prophet as your successor.
You were taken aloft in a whirlwind of fire,
in a chariot with fiery horses.
You were destined, it is written, in time to come
to put an end to wrath before the day of the LORD,
To turn back the hearts of fathers toward their sons,
and to re-establish the tribes of Jacob.
Blessed is he who shall have seen you
And who falls asleep in your friendship.
For we live only in our life,
but after death our name will not be such.
O Elijah, enveloped in the whirlwind!

Then Elisha, filled with the twofold portion of his spirit,
wrought many marvels by his mere word.
During his lifetime he feared no one,
nor was any man able to intimidate his will.
Nothing was beyond his power;
beneath him flesh was brought back into life.
In life he performed wonders,
and after death, marvelous deeds.

Responsorial Psalm Ps 97:1-2, 3-4, 5-6, 7

R. (12a) Rejoice in the Lord, you just!
The LORD is king; let the earth rejoice;
let the many isles be glad.
Clouds and darkness are round about him,
justice and judgment are the foundation of his throne.
R. Rejoice in the Lord, you just!
Fire goes before him
and consumes his foes round about.
His lightnings illumine the world;
the earth sees and trembles.
R. Rejoice in the Lord, you just!
The mountains melt like wax before the LORD,
before the Lord of all the earth.
The heavens proclaim his justice,
and all peoples see his glory.
R. Rejoice in the Lord, you just!
All who worship graven things are put to shame,
who glory in the things of nought;
all gods are prostrate before him.
R. Rejoice in the Lord, you 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 others their transgressions,
your heavenly Father will forgive you.
But if you do not forgive others,
neither will your Father forgive your transgressions.”



TOPICS: Catholic; General Discusssion; Prayer; Worship
KEYWORDS: catholic; ordinarytime; prayer; saints
For your reading, reflection, faith-sharing, comments, questions, discussion.

1 posted on 06/18/2014 9:13:10 PM PDT by Salvation
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2 posted on 06/18/2014 9:14:26 PM PDT by Salvation ("With God all things are possible." Matthew 19:26)
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To: All

From: Sirach 48:1-14

Elijah


[1] Then the prophet Elijah arose like a fire,
and his word burned like a torch.
[2] He brought a famine upon them,
and by his zeal he made them few in number.
[3] By the word of the Lord he shut up the heavens,
and also three times brought down fire.
[4] How glorious you were, O Elijah, in your wondrous deeds!
And who has the right to boast which you have?
[5] You who raised a corpse from death
and from Hades, by the word of the Most High;
[6] who brought kings down to destruction,
and famous men from their beds;
[7] who heard rebuke at Sinai
and judgments of vengeance at Horeb;
[8] who anointed kings to inflict retribution,
and prophets to succeed you.
[9] You who were taken up by a whirlwind of fire,
in a chariot with horses of fire;
[10] you who are ready at the appointed time, it is written,
to calm the wrath of God before it breaks out in fury
to turn the heart of the father to the son,
and to restore the tribes of Jacob.
[11] Blessed are those who saw you,
and those who have been adorned in love;
for we also shall surely live.

Elisha


[12] It was Elijah who was covered by the whirlwind,
and Elisha who was filled with his spirit;
in all his days he did not tremble before any ruler,
and no one brought him into subjection.
[13] Nothing was too hard for him,
and when he was dead his body prophesied.
[14] As in his life he did wonders,
so in death his deeds were marvellous.

*********************************************************************************************
Commentary:

48:1-16. This passage is a summary of the lives of the prophets Elijah and Elisha.
The author highlights Elijah’s mission to turn the heart of the father to his sons, to
placate God’s wrath (v. 10). In the New Testament these same words are applied
to John the Baptist, with reference to his mission of preparing the way of the Lord
(Lk 1:17; cf. Ma! 4:5-6). Thanks to the preaching of those prophets, Sirach re-
minds us, a remnant of the people remained faithful (v. 16), and the continuation
of the history of salvation was assured.

*********************************************************************************************
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 06/18/2014 9:24:18 PM PDT 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 trespasses.”

*********************************************************************************************
Commentary:

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 commentaries
full of poetry and wisdom. The early Christians, taught by the precepts of salvation,
and following the divine commandment, centered their prayer on this sublime 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 Fa-
ther” is a prayer which fills us with hope and consolation. Jesus fully realized 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 apo-
stolic times it has been used, along with the Creed, the Ten Commandments and
the Sacraments, as the basis of Christian catechesis. Catechumens were intro-
duced to the life of prayer by the “Our Father”, and our catechisms 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
tyrannical 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 by 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 Heaven.” (Matthew 7:21). “Anyone, then, who sincerely repeats this
petition, ‘Fiat voluntas 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
present 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 dimen-
sion to the support of life: what Christ’s disciple obtains through his own work is
also something for which he should implore God—and he should receive it grate-
fully as a gift from God. God is our support in life: by asking God to support him
and by realizing that it is God who is providing this support, the Christian avoids
being worried about material needs. Jesus does not want us to pray for wealth
or to be attached 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 re-
ference to having 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 pover-
ty nor riches; feed me with the food which is needful for me, lest I be full, and de-
ny 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
18:21:21-35).

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 forsake
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
prayers.

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
prone.

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 others, 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, haven’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 06/18/2014 9:24:58 PM PDT by Salvation ("With God all things are possible." Matthew 19:26)
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To: All
Scripture readings taken from the Jerusalem Bible, published and copyright © 1966, 1967 and 1968 by Darton, Longman & Todd

Readings at Mass


First reading

Deuteronomy 8:2-3,14-16 ©

Moses said to the people: ‘Remember how the Lord your God led you for forty years in the wilderness, to humble you, to test you and know your inmost heart – whether you would keep his commandments or not. He humbled you, he made you feel hunger, he fed you with manna which neither you nor your fathers had known, to make you understand that man does not live on bread alone but that man lives on everything that comes from the mouth of the Lord.

  ‘Do not become proud of heart. Do not forget the Lord your God who brought you out of the land of Egypt, out of the house of slavery: who guided you through this vast and dreadful wilderness, a land of fiery serpents, scorpions, thirst; who in this waterless place brought you water from the hardest rock; who in this wilderness fed you with manna that your fathers had not known.’


Psalm

Psalm 147:12-15,19-20 ©

O praise the Lord, Jerusalem!

or

Alleluia!

O praise the Lord, Jerusalem!

  Zion, praise your God!

He has strengthened the bars of your gates

  he has blessed the children within you.

O praise the Lord, Jerusalem!

or

Alleluia!

He established peace on your borders,

  he feeds you with finest wheat.

He sends out his word to the earth

  and swiftly runs his command.

O praise the Lord, Jerusalem!

or

Alleluia!

He makes his word known to Jacob,

  to Israel his laws and decrees.

He has not dealt thus with other nations;

  he has not taught them his decrees.

O praise the Lord, Jerusalem!

or

Alleluia!


Second reading

1 Corinthians 10:16-17 ©

The blessing-cup that we bless is a communion with the blood of Christ, and the bread that we break is a communion with the body of Christ. The fact that there is only one loaf means that, though there are many of us, we form a single body because we all have a share in this one loaf.

Sequence

The Sequence may be said or sung in full, or using the shorter form indicated by the asterisked verses.

Sing forth, O Zion, sweetly sing

The praises of thy Shepherd-King,

  In hymns and canticles divine;

Dare all thou canst, thou hast no song

Worthy his praises to prolong,

  So far surpassing powers like thine.

Today no theme of common praise

Forms the sweet burden of thy lays –

  The living, life-dispensing food –

That food which at the sacred board

Unto the brethren twelve our Lord

  His parting legacy bestowed.

Then be the anthem clear and strong,

Thy fullest note, thy sweetest song,

  The very music of the breast:

For now shines forth the day sublime

That brings remembrance of the time

  When Jesus first his table blessed.

Within our new King’s banquet-hall

They meet to keep the festival

  That closed the ancient paschal rite:

The old is by the new replaced;

The substance hath the shadow chased;

  And rising day dispels the night.

Christ willed what he himself had done

Should be renewed while time should run,

  In memory of his parting hour:

Thus, tutored in his school divine,

We consecrate the bread and wine;

  And lo – a Host of saving power.

This faith to Christian men is given –

Bread is made flesh by words from heaven:

  Into his blood the wine is turned:

What though it baffles nature’s powers

Of sense and sight? This faith of ours

  Proves more than nature e’er discerned.

Concealed beneath the two-fold sign,

Meet symbols of the gifts divine,

  There lie the mysteries adored:

The living body is our food;

Our drink the ever-precious blood;

  In each, one undivided Lord.

Not he that eateth it divides

The sacred food, which whole abides

  Unbroken still, nor knows decay;

Be one, or be a thousand fed,

They eat alike that living bread

  Which, still received, ne’er wastes away.

The good, the guilty share therein,

With sure increase of grace or sin,

  The ghostly life, or ghostly death:

Death to the guilty; to the good

Immortal life. See how one food

  Man’s joy or woe accomplisheth.

We break the Sacrament, but bold

And firm thy faith shall keep its hold,

Deem not the whole doth more enfold

  Than in the fractured part resides

Deem not that Christ doth broken lie,

’Tis but the sign that meets the eye,

The hidden deep reality

  In all its fullness still abides.

– – – – – –

*Behold the bread of angels, sent

For pilgrims in their banishment,

The bread for God’s true children meant,

  That may not unto dogs be given:

Oft in the olden types foreshowed;

In Isaac on the altar bowed,

And in the ancient paschal food,

  And in the manna sent from heaven.

*Come then, good shepherd, bread divine,

Still show to us thy mercy sign;

Oh, feed us still, still keep us thine;

So may we see thy glories shine

  In fields of immortality;

*O thou, the wisest, mightiest, best,

Our present food, our future rest,

Come, make us each thy chosen guest,

Co-heirs of thine, and comrades blest

  With saints whose dwelling is with thee.

Amen. Alleluia.


Gospel Acclamation

Jn6:51

Alleluia, alleluia!

I am the living bread which has come down from heaven,

says the Lord.

Anyone who eats this bread will live for ever.

Alleluia!


Gospel

John 6:51-58 ©

Jesus said to the Jews:

‘I am the living bread which has come down from heaven.

Anyone who eats this bread will live for ever;

and the bread that I shall give is my flesh,

for the life of the world.’

Then the Jews started arguing with one another: ‘How can this man give us his flesh to eat?’ they said. Jesus replied:

‘I tell you most solemnly,

if you do not eat the flesh of the Son of Man and drink his blood,

you will not have life in you.

Anyone who does eat my flesh and drink my blood

has eternal life,

and I shall raise him up on the last day.

For my flesh is real food

and my blood is real drink.

He who eats my flesh and drinks my blood

lives in me

and I live in him.

As I, who am sent by the living Father,

myself draw life from the Father,

so whoever eats me will draw life from me.

This is the bread come down from heaven;

not like the bread our ancestors ate:

they are dead,

but anyone who eats this bread will live for ever.’


5 posted on 06/18/2014 9:28:02 PM PDT by Salvation ("With God all things are possible." Matthew 19:26)
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To: All
Perpetual Novena for the Nation (Ecumenical)
6 posted on 06/18/2014 9:41:08 PM PDT by Salvation ("With God all things are possible." Matthew 19:26)
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To: All
Prayers for The Religion Forum (Ecumenical)
7 posted on 06/18/2014 9:41:34 PM PDT 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.

8 posted on 06/18/2014 9:46:14 PM PDT 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:  I BELIEVE in God, the Father almighty, Creator of heaven and earth, and in Jesus Christ, His only Son, our Lord, who was conceived by the Holy Spirit, born of the Virgin Mary, suffered under Pontius Pilate, was crucified, died, and was buried. He descended into hell; on the third day he rose again from the dead; he ascended into heaven, and is seated at the right hand of God, the Father Almighty; from there He shall come to judge the living and the dead.

I believe in the Holy Spirit, the holy catholic Church, the communion of saints, the forgiveness of sins, the resurrection of the body, and the life everlasting. Amen.

3.  The Lord's Prayer:  OUR Father, who art in heaven, hallowed be Thy name. Thy kingdom come. Thy will be done on earth as it is in heaven. Give us this day our daily bread and forgive us our trespasses as we forgive those who trespass against us. And lead us not into temptation, but deliver us from evil. Amen.

4. (3) Hail Mary:  HAIL Mary, full of grace, the Lord is with thee. Blessed art thou amongst women and blessed is the fruit of thy womb, Jesus. Holy Mary, Mother of God, pray for us sinners, now, and in the hour of our death. Amen. (Three times)

5. Glory Be:  GLORY be to the Father, and to the Son, and to the Holy Spirit. As it was in the beginning, is now, and ever shall be, world without end. Amen.

Fatima Prayer: Oh, my Jesus, forgive us our sins, save us from the fires of hell, lead all souls to heaven, especially those in most need of your mercy.

Announce each mystery, then say 1 Our Father, 10 Hail Marys, 1 Glory Be and 1 Fatima prayer.  Repeat the process with each mystery.

End with the Hail Holy Queen:

Hail, Holy Queen, Mother of Mercy, our life, our sweetness and our hope! To thee do we cry, poor banished children of Eve! To thee do we send up our sighs, mourning and weeping in this vale of tears! Turn then, most gracious advocate, thine eyes of mercy towards us; and after this, our exile, show unto us the blessed fruit of thy womb, Jesus!

O clement, O loving, O sweet Virgin Mary! Pray for us, O holy Mother of God, that we may be made worthy of the promises of Christ.

Final step -- The Sign of the Cross

 

The Mysteries of the Rosary

By tradition, Catholics meditate on these Mysteries during prayers of the Rosary.
The biblical references follow each of the Mysteries below.


The Luminous Mysteries or Mysteries of Light
(Thursdays) see Rosarium Virginis Mariae
1. Jesus' Baptism in the Jordan (II Corinthians 5:21, Matthew 3:17 and parallels) [Spiritual fruit - Gratitude for the gift of Faith]
2. Jesus' self-manifestation at the wedding of Cana (John 2:1- 12) [Spiritual fruit - Fidelity]
3. Jesus' proclamation of the Kingdom of God, with His call to conversion (Mark 1:15, Mark 2:3-13; Luke 7:47- 48, John 20:22-23) [Spiritual fruit - Desire for Holiness]
4. Jesus' Transfiguration (Luke 9:35 and parallels) [Spiritual fruit - Spiritual Courage]
5. Jesus' institution of the Eucharist, as the sacramental expression of the Paschal Mystery. (Luke 24:13-35 and parallels, 1 Corinthians 11:24-25) [Spiritual fruit - Love of our Eucharistic Lord]

9 posted on 06/18/2014 9:46:45 PM PDT by Salvation ("With God all things are possible." Matthew 19:26)
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~ PRAYER ~

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
+

10 posted on 06/18/2014 9:48:42 PM PDT by Salvation ("With God all things are possible." Matthew 19:26)
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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"

   

PLEASE JOIN US -

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.


11 posted on 06/18/2014 9:49:31 PM PDT by Salvation ("With God all things are possible." Matthew 19:26)
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June Devotion: The Sacred Heart

Since the 16th century Catholic piety has assigned entire months to special devotions. The month of June is set apart for devotion to the Sacred Heart of Jesus. "From among all the proofs of the infinite goodness of our Savior none stands out more prominently than the fact that, as the love of the faithful grew cold, He, Divine Love Itself, gave Himself to us to be honored by a very special devotion and that the rich treasury of the Church was thrown wide open in the interests of that devotion." These words of Pope Pius XI refer to the Sacred Heart Devotion, which in its present form dates from the revelations given to Saint Margaret Mary Alacoque in 1673-75.

The devotion consists in the divine worship of the human heart of Christ, which is united to His divinity and which is a symbol of His love for us. The aim of the devotion is to make our Lord king over our hearts by prompting them to return love to Him (especially through an act of consecration by which we offer to the Heart of Jesus both ourselves and all that belongs to us) and to make reparation for our ingratitude to God.

INVOCATION

O Heart of love, I put all my trust in Thee; for I fear all things from my own weakness, but I hope for all things from Thy goodness.
Saint Margaret Mary Alacoque

PRAYER TO THE SACRED HEART

Devotion to the Sacred Heart was the characteristic note of the piety of Saint Gertrude the Great (1256-1302), Benedictine nun and renowned mystic. She was, in fact, the first great exponent of devotion to the Sacred Heart. In our efforts to honor the Heart of Jesus we have this prayer as a model for our own:
Hail! O Sacred Heart of Jesus, living and quickening source of eternal life, infinite treasure of the Divinity, and burning furnace of divine love. Thou art my refuge and my sanctuary, 0 my amiable Savior. Consume my heart with that burning fire with which Thine is ever inflamed. Pour down on my soul those graces which flow from Thy love, and let my heart be so united with Thine, that our wills may be one, and mine in all things be conformed to Thine. May Thy divine will be equally the standard and rule of all my desires and of all my actions. Amen.
Saint Gertrude

FOR THE CHURCH

O most holy Heart of Jesus, shower Thy blessings in abundant measure upon Thy holy Church, upon the Supreme Pontiff and upon all the clergy; to the just grant perseverance; convert sinners; enlighten unbelievers; bless our relations, friends and benefactors; assist the dying; deliver the holy souls in purgatory; and extend over all hearts the sweet empire of Thy love. Amen.

A PRAYER OF TRUST

O God, who didst in wondrous manner reveal to the virgin, Margaret Mary, the unsearchable riches of Thy Heart, grant that loving Thee, after her example, in all things and above all things, we may in Thy Heart find our abiding home.
Roman Missal

ACT OF LOVE

Reveal Thy Sacred Heart to me, O Jesus, and show me Its attractions. Unite me to It for ever. Grant that all my aspirations and all the beats of my heart, which cease not even while I sleep, may be a testimonial to Thee of my love for Thee and may say to Thee: Yes, Lord, I am all Thine;
pledge of my allegiance to Thee rests ever in my heart will never cease to be there. Do Thou accept the slight amount of good that I do and be graciously pleased to repair all m] wrong-doing; so that I may be able to bless Thee in time and in eternity. Amen.
Cardinal Merry del Val

MEMORARE TO THE SACRED HEART
Remember, O most sweet Jesus, that no one who has had recourse to Thy Sacred Heart, implored its help, or sought its mercy was ever abandoned. Encouraged with confidence, O tenderest of hearts, we present ourselves before Thee, crushed beneath the weight of our sins. In our misery, O Sacred Heart of Jesus, despise not our simple prayers, but mercifully grant our requests. 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

Only for Love: The Sacred Heart and the Priesthood [Catholic Caucus]

Catholic Word of the Day: LITANY OF THE SACRED HEART, 10-19-09
Devotion to the Sacred Heart of Jesus
Devotion to the Sacred Heart Today
The Biblical Foundation of Devotion to the Sacred Heart of Jesus [Ecumenical]
Heart to Heart (Sacred Heart of Jesus Devotion) [St. Margaret Mary Alacoque]
(June) The Month of the Sacred Heart {Catholic/Orthodox Caucus]
First Friday Devotion to the Sacred Heart of Jesus [St. Margaret Mary Alacoque]
The Heart of the World (On the Sacred Heart of Jesus) (Catholic Caucus)
The Sacred Heart Is The Holy Eucharist(Catholic Caucus)
The Origin of the Sacred Heart Badge

Importance of Devotion to the Sacred Heart
An Awesome Homily on the Solemnity of the Sacred Heart of Jesus by Father Edmond Kline
Catholic Prayer and Devotion: June the Month of the Sacred Heart
Catholic Devotions: Sacred Heart of Jesus
Pope Urges Jesuits to Spread Sacred Heart Devotion
Homilies preached by Father Altier on the Feast of the Sacred Heart
Catholic Meditation and Devotion: The Sacred Heart of Jesus
Daily Recomendation to the Sacred Heart of Jesus powerful prayer!
The Sacred Heart and the Eucharist
The Love of the Sacred Heart

On the Sacred Heart - "We Adore God's Love of Humanity"
HAURIETIS AQUAS (On Devotion To The Sacred Heart) - Encyclical by Pope Pius XII
Solemnity Most Sacred Heart of Jesus and Immaculate Heart of Mary
Sacred Heart a Feast of God's Love, Says John Paul II
The Sacred Heart of Jesus: Symbol of Combativity and the Restoration of Christendom
Devotion to the Sacred Heart of Jesus-The Early Church, Middle Ages up to St. Margaret Mary
See this Heart
‘God Will Act and Will Reign’
About Devotion To The Sacred Heart:The Story Of Saint Margaret Mary Alacoque
Rediscover Feast of Sacred Heart, John Paul II Tells Youth

 
 

"Behold this Heart which has loved men so much, and yet men do not want to love Me in return. Through you My divine Heart wishes to spread its love everywhere on earth."

- Jesus to Saint Margaret Mary

Our Lord also made 12 promises to St. Margaret Mary for those that are devoted to His Sacred Heart.

  1. I will give them all the graces necessary for their state in life.
  2. I will give peace in their families.
  3. I will console them in all their troubles.
  4. They shall find in My Heart an assured refuge during life and especially at the hour of death.
  5. I will pour abundant blessings on all their undertakings.
  6. Sinners shall find in My Heart the source and infinite ocean of mercy.
  7. Tepid souls shall become fervent.
  8. Fervent souls shall speedily rise to great perfection.
  9. I will bless the homes in which the image of My Sacred Heart shall be exposed and honoured.
  10. I will give to priests the power to touch the most hardened hearts.
  11. Those who propagate this devotion shall have their name written in My Heart, and it shall never be effaced.
  12. The all-powerful love of My Heart will grant to all those who shall receive Communion on the First Friday of nine consecutive months the grace of final repentance; they shall not die under My displeasure, nor without receiving their Sacraments; My Heart shall be their assured refuge at the last hour.


12 posted on 06/18/2014 9:49:52 PM PDT by Salvation ("With God all things are possible." Matthew 19:26)
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June 2014 Year A

Pope's Intentions

Universal: That the unemployed may receive support and find the work they need to live in dignity.

For Evangelization: That Europe may rediscover its Christian roots through the witness of believers.

13 posted on 06/18/2014 9:50:32 PM PDT by Salvation ("With God all things are possible." Matthew 19:26)
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Daily Gospel Commentary

Thursday of the Eleventh week in Ordinary Time

Commentary of the day
Saint Teresa of Avila (1515-1582), Carmelite, Doctor of the Church
The way of perfection, ch. 36, 1-6 (trans. E. Allison Peers, alt.)

"Forgive us our debts"

"And forgive us, Lord, our debts, even as we forgive them to our debtors." Notice, sisters, that he does not say: "as we shall forgive," We are to understand that anyone who... has already yielded his own will to the will of God, must have done this already... Anyone, then, who sincerely repeats this petition, "Your will be done", must, at least in intention, have done this already.

You see now why the saints rejoiced in insults and persecutions: it was because these gave them something to present to the Lord when they prayed to him. What can a poor creature like myself do, who has had so little to forgive others and has so much to be forgiven herself? This, sisters, is something which we should consider carefully; it is such a serious and important matter that God should pardon us our sins... that we must pardon all trifling things which have been done to us. As I have so few, Lord, even of these trifling things, to offer you, your pardoning of me must be a free gift. There is abundant scope here for your mercy! Blessed are you to endure one who is so poor!...

Paying heed to little things about which we think we are being slighted, insisting on these nice points of honour, we become like children building houses of straw!... We shall get to the point of thinking we have done something wonderful because we have forgiven a person for some trifling thing, which was neither a slight nor an insult nor anything else. Then we shall ask the Lord to forgive us as people who have done something important, just because we have forgiven someone. Grant us, my God, to understand how little we understand ourselves and how empty our hands are when we come to you, and forgive us in your mercy.


14 posted on 06/18/2014 9:52:30 PM PDT by Salvation ("With God all things are possible." Matthew 19:26)
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What you do with those who beg from you is what God will do with His beggar, you! You are filled and you are empty. Fill your empty neighbor from your fullness, so that your emptiness may be filled from God's fullness.
-- Saint Augusrine of Hippo
15 posted on 06/18/2014 9:55:47 PM PDT by Salvation ("With God all things are possible." Matthew 19:26)
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Just A Minute 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.

16 posted on 06/18/2014 9:57:13 PM PDT by Salvation ("With God all things are possible." Matthew 19:26)
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The Angelus 

The Angel of the Lord declared to Mary: 
And she conceived of the Holy Spirit. 

Hail Mary, full of grace, the Lord is with thee; blessed art thou among women and blessed is the fruit of thy womb, Jesus.
Holy Mary, Mother of God, pray for us sinners, now and at the hour of our death. Amen. 

Behold the handmaid of the Lord: Be it done unto me according to Thy word. 

Hail Mary . . . 

And the Word was made Flesh: And dwelt among us. 

Hail Mary . . . 


Pray for us, O Holy Mother of God, that we may be made worthy of the promises of Christ. 

Let us pray: 

Pour forth, we beseech Thee, O Lord, Thy grace into our hearts; that we, to whom the incarnation of Christ, Thy Son, was made known by the message of an angel, may by His Passion and Cross be brought to the glory of His Resurrection, through the same Christ Our Lord.

Amen. 


17 posted on 06/18/2014 9:58:16 PM PDT by Salvation ("With God all things are possible." Matthew 19:26)
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Saint Romuald, Abbot

Saint Romuald, Abbot
Optional Memorial
June 19th

Saint Romuald (detail of Crucifixion and Saints)
Fra Angelico
1441-42
Fresco, 550 x 950 cm (full fresco)
Convento di San Marco, Florence

Saint Romuald was born in Ravenna, Italy to a family of nobility. Founder of the Camaldolese monks, he was a hermit and a reformer of the monastic custom of his time. He died after a life of prayer and rigorous penance.

Source: Daily Roman Missal, Edited by Rev. James Socías, Midwest Theological Forum, Chicago, Illinois ©2003

 

Collect:
O God, who through Saint Romuald renewed
the manner of life of hermits in your Church,
grant that, denying ourselves and following Christ,
we may merit to reach the heavenly realms on high.
Through our Lord Jesus Christ, your Son,
who lives and reigns with you in the unity of the Holy Spirit,
one God, for ever and ever. +Amen.

First Reading: Philippians 3:8-14
Indeed I count everything as loss because of the surpassing worth of knowing Christ Jesus my Lord. For His sake I have suffered the loss of all things, and count them as refuse, in order that I may gain Christ and be found in Him, not having a righteousness of my own, based on law, but that which is through faith in Christ, the righteousness from God that depends on faith; that I may know Him and the power of His resurrection, and may share His sufferings, becoming like Him in His death, that if possible I may attain the resurrection from the dead.

Not that I have already obtained this or am already perfect; but I press on to make it my own, because Christ Jesus has made me His own. Brethren, I do not consider that I have made it my own; but one thing I do, forgetting what lies behind and straining forward to what lies ahead, I press on toward the goal for the prize of the upward call of God in Christ Jesus.


Gospel Reading: Luke 14:25-33
Now great multitudes accompanied Him; and He turned and said to them, "If any one comes to Me and does not hate his own father and mother and wife and children and brothers and sisters, yes, and even his own life, he cannot be My disciple. Whoever does not bear his own cross and come after Me, cannot be My disciple. For which of you, desiring to build a tower, does not first sit down and count the cost, whether he has enough to complete it? Otherwise, when he has laid a foundation, and is not able to finish, all who see it begin to mock him, saying, 'This man began to build, and was not able to finish.' Or what king, going to encounter another king in war, will not sit down first and take counsel whether he is able with ten thousand to meet him who comes against him with twenty thousand? And if not, while the other is yet a great way off, he sends an embassy and asks terms of peace. So therefore, whoever of you does not renounce all that he has cannot be My disciple.


18 posted on 06/19/2014 6:22:23 AM PDT by Salvation ("With God all things are possible." Matthew 19:26)
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Saint Romuald, Abbot
19 posted on 06/19/2014 6:23:52 AM PDT by Salvation ("With God all things are possible." Matthew 19:26)
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Information: St. Romuald

Feast Day: June 19

Born: 950 at Ravenna, Italy

Died: 19 June 1027 at Val-di-Castro, Italy

Canonized: 1582 by Pope Gregory XIII

20 posted on 06/19/2014 6:31:17 AM PDT by Salvation ("With God all things are possible." Matthew 19:26)
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Interactive Saints for Kids

St. Romuald

Feast Day: June 19
Born: (around) 951 :: Died: 1027

Romuald, an Italian nobleman, was born at Ravenna in Italy. He spent a wild youth in luxury and laziness. Then, when he was twenty, he was shocked to see his father kill a man in a duel.

Romuald went to a Benedictine monastery with a stong wish to set his own life straight. He also wanted to do penance for his father's crime. The lifestyle at the monastery was completely new to Romuald and he was impressed by the good example of many of the monks.

He soon decided to become a monk and asked a good hermit named Marinus to teach him how to become holy. Both Marinus and Romuald tried to spend each day praising and loving God. Romuald's father Sergius came to visit and experience his son's new way of life.

Sergius was immediately struck by the simplicity and spirit of self-sacrifice. He realized that there had to be great happiness in the monastery because his son freely chose to stay there. That was all Sergius needed. He gave up his wealth and followed his son to spend the rest of his life as a monk, doing penance for his sins and living a life pleasing to God.

Romuald then began the Camaldolese Benedictine order. He traveled around Italy starting hermitages and monasteries. Wherever he went, he gave his monks a wonderful example of penance. For a whole year, all he ate each day was a bit of boiled beans. Then for three years, he ate only the little food he grew himself. Through these sacrifices Romuald grew closer to God.

Romuald died on June 19, 1027, at the monastery of Valdi-Castro. He was alone in his cell and passed away quietly, no doubt whispering his favorite prayer: "Oh, my sweet Jesus! God of my heart! Delight of pure souls! The object of all my desires!"


21 posted on 06/19/2014 6:41:25 AM PDT by Salvation ("With God all things are possible." Matthew 19:26)
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CATHOLIC ALMANAC

Thursday, June 19

Liturgical Color: Green

Today is the optional memorial of St.
Romuald. In his youth, St. Romuald
witnessed a killing causing his
conversion. He attempted to atone for the
killing by becoming a monk, spreading
the Gospel and founding monasteries
until his death in 1027.

22 posted on 06/19/2014 3:55:57 PM PDT by Salvation ("With God all things are possible." Matthew 19:26)
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Day 186 - Is it permissible to venerate relics? // What is the purpose of a pilgrimage?

Is it permissible to venerate relics?

The veneration of relics is a natural human need, a way of showing respect and reverence to the persons who are venerated. Relics of saints are properly venerated when the faithful praise God's work in people who have devoted themselves completely to God.


What is the purpose of a pilgrimage?

Someone who goes on a pilgrimage "prays with his feet" and experiences with all his senses that his entire life is one long journey to God. In ancient Israel people made pilgrimages to the Temple in Jerusalem. Christians adopted this custom. And so this developed, especially in the Middle Ages, into a regular pilgrimage movement to the holy places. Often people went on pilgrimage so as to do penance, and sometimes their actions were affected by the false notion that one had to justify oneself before God by tormenting and punishing oneself. Today pilgrimages are experiencing a unique revival. People are looking for the peace and the strength that come from those grace-filled localities. They are tired of going it alone; they want to get out of the rut of the daily routine, get rid of some ballast, and start moving toward God. (YOUCAT questions 275, 276)


Dig Deeper: CCC section (1674) and other references here.


23 posted on 06/19/2014 5:19:04 PM PDT by Salvation ("With God all things are possible." Matthew 19:26)
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Part 2: The Celebration of the Christian Mystery (1066 - 1690)

Section 2: The Seven Sacraments of the Church (1210 - 1690)

Chapter 4: Other Liturgical Celebrations (1667 - 1690)

Article 1: Sacramentals (1667 - 1679)

Popular piety

2669
2678
2688
(all)

1674

Besides sacramental liturgy and sacramentals, catechesis must take into account the forms of piety and popular devotions among the faithful. The religious sense of the Christian people has always found expression in various forms of piety surrounding the Church's sacramental life, such as the veneration of relics, visits to sanctuaries, pilgrimages, processions, the stations of the cross, religious dances, the rosary, medals,180 etc.

180.

Cf. Council of Nicaea II: DS 601; 603; Council of Trent: DS 1822.


24 posted on 06/19/2014 5:20:49 PM PDT by Salvation ("With God all things are possible." Matthew 19:26)
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Catholic Culture

 

Daily Readings for:June 19, 2014
(Readings on USCCB website)

Collect: O God, who through Saint Romuald renewed the manner of life of hermits in your Church, grant that, denying ourselves and following Christ, we may merit to reach the heavenly realms on high. Through our Lord Jesus Christ, your Son, who lives and reigns with you in the unity of the Holy Spirit, one God, for ever and ever.

RECIPES

o    Tuscan White Bean and Garlic Soup

ACTIVITIES

o    Devotion to the Saints

PRAYERS

o    June Devotion: The Sacred Heart

o    Prayer to St. Romuald

LIBRARY

o    A 'Burning Bush' and 'Father' of Spiritual Wisdom | Archbishop Cosmo Francesco Ruppi

·         Ordinary Time: June 19th

·         Optional Memorial of St. Romuald, abbot

Old Calendar: Corpus Christi ; St. Juliana of Falconieri, virgin; Saints Gervase and Protase, martyrs

St. Romuald was born in Ravenna of a noble family. Founder of the Camaldolese monks — one of the Italian branches of the Benedictines — in which the eremitical life is combined with life in community. He died in 1027, after a life of prayer and rigorous penance. In the Extraordinary Form his feast is celebrated on February 9.

According to the 1962 Missal of St. John XXIII the Extraordinary Form of the Roman Rite, today is the feast of Corpus Christi. This feast in the Ordinary Form of the Roman Rite is celebrated on Sunday, June 22. Please see this special section on Corpus Christi.

According to the 1962 Missal of Bl. John XXIII the Extraordinary Form of the Roman Rite, today is the feast of St. Juliana of Falconieri who was born in Florence in 1270. She was about fifteen when, at the end of 1284, St. Philip Benizi, General of the Servite Order, received her among the Mantellatae, the female branch of the Order. She had a great devotion to the Holy Eucharist and practiced to a rare degree the Servite devotion to the Sorrows of our Lady. She died in Florence in 1341.

Today is also the commemoration of Sts. Gervase and Protase who were martyred at Milan in the second century. St. Ambrose discovered their bodies in 386. They rest now, with the body of St. Ambrose himself on the altar of the crypt of St. Ambrose church at Milan. They are invoked in the Litany of the Saints.


St. Romuald

St. Romuald, the founder of the Camaldolese Order, could not decide for a considerable time whether to serve God in a religious life or to remain in the world. After his father killed a relative in a duel at which Romuald was forced to be present, he went to the monastery of St. Apollinaris, near Ravenna, and did penance for forty days. Later, he entered this same monastery as a monk. Then he became a follower of the hermit Marinus in Venice. In the course of time he founded an order of hermits which received its name after the most famous of his foundations, Camalduli in Tuscany.

Romuald's was one of the strictest orders for men in the West (a branch of the Benedictine Order). Members live isolated in small huts, observing strict silence and perpetual fasting, constantly praying or engaged in manual labor. Our saint enjoyed the grace of bringing sinners, particularly those of rank and power, back to God. When he died, he was a little over seventy years; he had never used a bed, had always sought out ways of practicing severe penances. 15 years later his pupil, the holy doctor of the Church, St. Peter Damian, wrote his biography.

"His greatness lies in the rigorous and austere character of his interpretation of monastic life-an approach that was quite singular and unique. In the deepest recesses of his being, Romuald was an ascetic, a monk; not perhaps, a monk of that serene peace and self-possession exemplified by St. Benedict in his life and described by him in his Rule. Nor was Romuald an organizer who through prudent legislation enabled his spirit to flourish and affect great numbers. He reminds us of the stolid figures inhabiting the Eastern deserts, men who by most rigorous mortification and severest self-inflicted penances gave a wanton world a living example of recollection and contemplation. Their very lives constituted the most powerful sermon. It is in company with men like these that St. Romuald continues to live."

Romuald was not at all a fluent reader. Whenever he made another of his many mistakes, Marinus, his teacher, beat him on his left cheek. Finally it became too much for Romuald. "But, dear master," he said modestly, "hit me on the right cheek in the future. My left ear is almost deaf." The master was surprised at such patience and thereafter acted more considerately.

The saint loved to say, "Better to pray one psalm with devotion and compunction than a hundred with distraction."

When the holy man felt his end was near, he retired to the monastery at Val di Castro. After so many journeys he was eager to begin his final pilgrimage to an eternal resting place. Before the reform of the Calendar in 1969 his feast was celebrated on February 7, the anniversary of the translation of his relics in 1481. His feast is now June 19, the day he died in 1027. In the Calendar reform the Church has tried to move the feasts of the saints to their "birthday" — referring to the day on which the saint died and celebrated his/her birth into heaven.

Excerpted from The Church's Year of Grace, Pius Parsch

Symbols: Crutch; ladder.
Often Portrayed as: Monk pointing at a ladder on which other monks are ascending to heaven indicative his founding of his Order.

Things to Do:


St. Juliana of Falconieri

Juliana was born in 1270 of the illustrious Florentine family of the Falconieri when her parents were already well advanced in years. Her uncle, the saintly Alexius Falconieri, declared to her mother that she had given birth "not to a girl but to an angel." At the age of fifteen she renounced her inheritance and was the first to receive from the hand of St. Philip Benizi the habit of a Mantellate nun. Many women followed her example; even her mother placed herself under Juliana's spiritual direction.

St. Philip Benizi commended to her care and protection the Servite Order over which he had charge. So severe were her mortifications and fastings that a grave stomach ailment developed; she could take no food, not even the sacred Host. At the point of death she asked that a consecrated Host be placed against her heart. Then occurred a miracle — the Host vanished, and Juliana died with a radiant face. After her death the picture of the Crucified, as it had been on the sacred Host, was found impressed upon her breast.

Excerpted from The Church's Year of Grace, Pius Parsch

Patron: Bodily ills; sick people; sickness.

Symbols: In the habit of the Servite Order with a Host upon her breast.


Sts. Gervase and Protase

These twin brothers died as martyrs at Milan about the year 170. They belong to the illustrious saints of the ancient Church. Little is known about their lives. The finding of their remains by St. Ambrose is well attested (386). St. Augustine, himself a witness, describes the event very dramatically in his Confessions (9, 7). St. Ambrose requested to be buried alongside the bodies of Sts. Gervase and Protase. In the year 1864 their relics were found under the high altar of the old Milan basilica in a sarcophagus of porphyry, and together with the remains of St. Ambrose were honorably re-entombed.

Excerpted from The Church's Year of Grace, Pius Parsch

Patron: Discovery of thieves; haymakers; Milan, Italy.

Symbols: holding stones; with Saint Gervase; with his father and mother; youth holding a lead-tipped scourge in one hand and a sword in the other; youth holding the palm of martyrdom.


25 posted on 06/19/2014 5:29:54 PM PDT by Salvation ("With God all things are possible." Matthew 19:26)
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To: All
The Word Among Us

Meditation: Matthew 6:7-15

Saint Romuald, Abbot

Our Father … (Matthew 6:9)

Truly, there’s no greater prayer. The Lord’s Prayer gets right to the heart of who God is—our Father—even as it gives voice to our deep dependence on him. What a privilege it is to join countless saints in praying these words that Jesus himself has taught us!

Yet, as much as we enjoy saying this prayer, God takes even greater joy in answering us. It’s easy, given all the reverence surrounding the Lord’s Prayer, to lose sight of the fact that it’s meant to be just the beginning of a conversation. No prayer—and certainly not this beautiful one—is supposed to be a monologue. The purpose of prayer is always to open a dialogue with the One who created us.

What if the next time you prayed the Our Father, you gave God a chance to respond? In fact, why not try this right now?

Take a deep breath, quiet yourself, and try to fix your mind on your heavenly Father. Take a few moments to pray the Lord’s prayer slowly and meditatively. Then, be still, and invite him to continue the conversation. Maybe he would say something like this:

“My child, every time you turn to me and say, Father, my heart is warmed with love, and I answer by calling you my son, my daughter. Sometimes, you don’t think you’re worthy of that title, but I do. Remember, I have chosen to give you an inheritance in my kingdom. I treasure you so much, in fact, that I sent my Son, Jesus, to bring you home to me!

“My child, will you work alongside me and build my kingdom today? Will you stretch out your hands to tell your neighbors that I am their Father? I promise to give you everything you need—all your daily bread—as you take up this calling. I promise to set you apart for my work by washing away your sins and protecting you from the evil one. I will always be with you, my child, not just today but every day. So come, follow me. Let’s go out into the world together and bring my love to your brothers and sisters.”

“Father, open my ears to hear your voice.”

Sirach 48:1-14; Psalm 97:1-7


26 posted on 06/19/2014 5:50:06 PM PDT by Salvation ("With God all things are possible." Matthew 19:26)
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To: All

Marriage=One Man and One Woman 'Til Death Do Us Part

Daily Marriage Tip for June 19, 2014:

Every once in a while surprise him/her with a gesture of kindness, such as a cup of coffee or help with the dishes.

27 posted on 06/19/2014 6:00:26 PM PDT by Salvation ("With God all things are possible." Matthew 19:26)
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To: All
Regnum Christi

The School of Prayer
2014-06-19
U. S. A. | SPIRITUAL LIFE | SPIRITUALITY

Matthew 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 others their transgressions, your heavenly Father will forgive you. But if you do not forgive others, neither will your Father forgive your transgressions."

Introductory Prayer: Lord, I believe in you. I believe that you love me, that you are close by my side, and that you will be walking with me throughout this day. I trust in you, Lord. I trust you more than I trust myself, because you are infinitely good and all powerful. I love you, Jesus. I love you because you died on the cross for me, to save me.

Petition: Lord, teach me to pray.

1. Absolute Trust in God’s Providence: “Your Father knows what you need before you ask him.” Christ’s words are an inexhaustible source of consolation and hope as they encourage us to turn constantly to our Father in prayer. “True piety is not so much a matter of the amount of words as of the frequency and the love with which a Christian turns toward God in all the events, great or small, of his day” (St. Matthew, The Navarre Bible, p. 72). But if our Father already knows our needs, why should we even present them to him in prayer? St. Augustine assures us that while we pray, God is molding our heart and soul so that we will be prepared to receive the good things he desires to give us in answer to our prayers.

2. The Perfect Prayer: St. Augustine affirms 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” (St. Matthew, The Navarre Bible, p. 72). The first two petitions, that God’s name be sanctified among all people, and that his Kingdom may come, should touch us in the depth of our being. We are called to be apostles of that Kingdom, to spread love for Christ among our fellow men. Our apostolic zeal should be enkindled each time we pronounce those words of the Lord’s Prayer. Asking for God’s will to be done means that we seek to conform ourselves with his will in all of our thoughts and actions.

3. Our Spiritual and Human Needs: “Give us this day our daily bread.” Even though we work to earn our daily bread with the sweat of our brow, it is still a gift from God. We ask only for what we need each day. The Church Fathers also see in this petition a request for the Eucharist, the Bread of Life. We strive to live so as to be worthy to receive the Eucharist each day. Christ then instructs us that when we ask God for forgiveness, we, too, must be willing to forgive others in the same way we ourselves are forgiven by our Father. Do I live this teaching fully in my life as a follower of Christ? Finally, we ask to be freed from temptation that is beyond our strength, and to be delivered from evil — or the Evil One. The Father is much more powerful than any temptation the devil can send against us. With what confidence and trust does Christ ask us to conclude the “Our Father!”

Conversation with Christ: Thank you, Lord, for teaching us how to pray. Thank you for the confidence and trust in our Father that your words inspire. Help me, so that the words of your own prayer may always be on my lips and in my heart.

Resolution: I will pray the “Our Father” as a colloquy with God at different moments during the day.

28 posted on 06/19/2014 6:21:33 PM PDT by Salvation ("With God all things are possible." Matthew 19:26)
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To: All

Homily of the Day

God is really great! His love is so boundless that he even taught us the best way to communicate with Him. Beautiful in its simplicity, the Lord’s Prayer is as concise as it is unmistakably clear. When expressed fervently, it allows us to articulate the ideal relationship of man with his Lord and Creator. Truly, Jesus as the incarnated Word of God that transforms us if we listen and learn. Whenever we recall the transfiguration event we hear God say: “…listen to him,” as Jesus appeared as central to understanding Moses for the Law and Elijah for the Prophets. In our first reading the power of God’s Word is manifested through the person of Elijah the prophet who spoke so powerfully on behalf of God.

Now, we find Jesus powerfully teaching us the Lord’s Prayer. The Lord’s Prayer is used as basis for a well-known acronym that has been developed to help us in our search of qualities for the most proper way to convey our thoughts and feelings to God.
There is Acclamation, where we proclaim our praise and worship of the Almighty, “Our Father, who art in heaven, hallowed be thy name.” There is Contrition, where we acknowledge remorse for our sinfulness, “Forgive us our trespasses,” and our complete willingness to share God’s pardon with others, “as we forgive those who trespass against us.” Thanksgiving, where we are grateful that

God bestows His blessings and Fatherly love unworthy though we are, “Thy kingdom come, thy will be done on earth as it is in heaven.” Supplication, where, with humility we ask for God’s help and succor to meet our needs, “Give us this day our daily bread,” and His divine protection, “Lead us not into temptation and deliver us from evil.” ACTS, acclamation, contrition, thanksgiving and supplication, four qualities to remember when praying to our Lord!


29 posted on 06/19/2014 6:40:29 PM PDT by Salvation ("With God all things are possible." Matthew 19:26)
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To: Salvation
Matthew
  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".

30 posted on 06/19/2014 6:45:11 PM PDT 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
31 posted on 06/19/2014 6:45:43 PM PDT 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

32 posted on 06/19/2014 6:46:25 PM PDT by annalex (fear them not)
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To: annalex


Madonna del Rosario

Caravaggio

1607
Oil on canvas, 364,5 x 249,5 cm
Kunsthistorisches Museum, Vienna

33 posted on 06/19/2014 6:46:54 PM PDT by annalex (fear them not)
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To: annalex


Portrait of Dürer's Father

Albrecht Dürer

1490
Oil on panel, 48 x 40 cm
Galleria degli Uffizi, Florence

34 posted on 06/19/2014 6:47:26 PM PDT by annalex (fear them not)
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To: All
One Bread, One Body

One Bread, One Body

Language: English | Español

All Issues > Volume 30, Issue 4

<< Thursday, June 19, 2014 >> St. Romuald
 
Sirach 48:1-14
View Readings
Psalm 97:1-7 Matthew 6:7-15
Similar Reflections
 

PRAYER-POWER

 
"This is how you are to pray: 'Our Father in heaven...' " —Matthew 6:9
 

Elijah's "words were as a flaming furnace" (Sir 48:1). "By God's word he shut up the heavens and three times brought down fire" (Sir 48:3). He "brought a dead man back to life" (Sir 48:5) and "sent kings down to destruction" (Sir 48:6). Elijah was awesome (Sir 48:4).

Nevertheless, "Elijah was only a man like us" (Jas 5:17). In fact, the least born into the kingdom of Jesus is greater than Elijah (Mt 11:11, 14). We can do greater by far than Elijah or even Jesus (Jn 14:12). Our prayer is "powerful indeed" (Jas 5:16) because in prayer we talk to our Father, Who loves His children more than any father ever loved his children. Our heavenly Father knows what we need before we ask Him (Mt 6:8) and loves us more than we love ourselves. Our Father even sent our older Brother Jesus to die for love of us.

So if we, with all our sins, know how to give our children what is good, how much more will our "heavenly Father give good things to anyone who asks Him" (Mt 7:11).

 
Prayer: Father, may I expect my prayer to change the world.
Promise: "If you forgive the faults of others, your heavenly Father will forgive you yours. If you do not forgive others, neither will your Father forgive you." —Mt 6:14-15
Praise: St. Romuald discerned that he should offer his life to the Lord and enter the monastery to do penance for his father, who murdered a relative in a duel.

35 posted on 06/19/2014 6:48:48 PM PDT by Salvation ("With God all things are possible." Matthew 19:26)
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To: All


Save the Children!

Support the couples who are expecting a child!

36 posted on 06/19/2014 6:50:56 PM PDT by Salvation ("With God all things are possible." Matthew 19:26)
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