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From: Deuteronomy 4:1-2, 6-8

Faithfulness to the Law: God’s Closeness to His People

(Moses said to the people:) [1] “And now, 0 Israel, give heed to the statutes and
the ordinances which I teach you, and do them; that you may live, and go in and
take possession of the land which the LORD, the God of your fathers, gives you.
[2] You shall not add to the word which I command you, nor take from it; that you
may keep the commandments of the LORD your God which I command you.

[6] Keep them and do them; for that will be your wisdom and your understanding
in the sight of the peoples, who, when they hear all these statutes will say, ‘Sure-
ly this great nation is a wise and understanding people.’ [7] For what great nation
is there that has a god so near to it as the LORD our God is to us, whenever we
call upon him? [8] And what great nation is there, that has statutes and ordinan-
ces so righteous as all this law which I set before you this day?

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

4:1-8. Having recalled the main events in Israel’s journey from Sinai-Horeb on-
wards, in which God’s special providence was evident, the text now stresses the
privileged position of the Hebrew people, chosen as they are by God from among
ll the nations of the earth, and enabled to draw near to him in a close relationship
quite beyond the experience of the Gentiles.

The passage acts as an advance exhortation to fidelity to the Law, the core of
which will be recorded later on (5:1-6; 6; 12:1-28:68); it may have been inserted
in the course of a revision of the book. The main argument it makes in favor of
keeping the Law is the fact that God is so near his people and so accessible to
them (vv. 7-8).

4:6-8. The theme of these verses is typical of Wisdom writing. The very life of Is-
rael, shaped as it is by obedience to the Law, will be an eloquent lesson for all
other nations. This message, open and out-reaching, implies a universal mission
for the chosen people, a message which looks far ahead and will find its fulfill-
ment in the future spread of the Church throughout the world.

*********************************************************************************************
Source: “The Navarre Bible: Text and Commentaries”. Biblical text from the
Revised Standard Version and New Vulgate. Commentaries by members of
the Faculty of Theology, University of Navarre, Spain.

Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and
by Scepter Publishers in the United States

From: James 1:17-18, 21b-22, 27

The Source of Temptation

[17] Every good endowment and
every perfect gift is from above, coming down from the Father of lights with whom
there is no variation or shadow due to change. [18] Of His own will He brought us
forth by the word of truth that we should be a kind of first fruits of His creatures.

Doers of the Word, Not Hearers Only (Continuation)

[21b] Receive with meekness the implanted word, which is able to save your
souls. [22] But be doers of the word, and not hearers only, deceiving yourselves.

[27] Religion that is pure and undefiled before God and the Father is this: to visit
the orphans and widows in their affliction, and to keep oneself unstained from the
world.

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

12. These words, which expand on the idea contained in verses 2-4, echo our
Lord’s own words: “Blessed are you when men revile you and persecute you and
utter all kinds of evil against you falsely on My account. Rejoice and be glad, for
your reward is great in Heaven” (Matthew 5:11-12). The simile of the crown — a
mark of victory and kingship—is used to convey the idea of definitive triumph with
Christ: the Lord will appear crowned in glory (Revelation 14:14); the Woman of
the Apocalypse, symbolizing the Church and the Blessed Virgin, is also des-
cribed as crowned (cf. Revelation 12:1); and this reward is promised to those
who stay true to God in this life (cf. Revelation 2:10; 3:11). It is also to be found
in other New Testament passages to convey the idea of the ultimate reward of
Heaven (cf. 1 Corinthians 9:25; 2 Timothy 4:8; 1 Peter 5:4).

This means that Christians should not be depressed or cowed by the difficulties
which God permits them to experience; on the contrary, they should see them
as a series of tests which with God’s help they should surmount in order to re-
ceive the reward of Heaven. “The Lord does not allow His followers to experience
these trials and temptations unless it be for their greater good,” St. John of Avila
comments. “He disposed things in this way: endurance in adversity and strug-
gle against temptation prove who His friends are. For the mark of a true friend is
not that he keeps you company when times are good, but that he stands by you
in times of trial [...]. Companions in adversity and later in the Kingdom, you
should strive to fight manfully when you meet opposition that would separate
you from God, for He is your help here on earth and your reward in Heaven” (”Au-
di, Filia”, 29).

13-18. These verses identify the source of the temptations man experiences:
they cannot come from God but are, rather, the effect of human concupiscence
(verses 16-18).

Sometimes temptation means putting a person’s faithfulness to the test; in this
sense it can be said that God “tempts” certain people, as happened in the case
of Abraham (cf. Genesis 22:1 ff). However, here the reference is to temptation in
the strict sense of incitement to sin: God never tempts anyone in this way, He
never encourages a person to do evil (cf. Sirach 15:11-20). Therefore, we cannot
attribute to God our inclination to sin, nor can it be argued that by endowing us
with freedom He is the cause of our sin. On the contrary, the natural and super-
natural gifts we have received are resources which help us act in a morally good
way.

14-15. St. James’ teaching is that the source of temptation is to be found in our
own passions. Elsewhere he says that the world (cf. 1:27; 4:4) and the devil (4:7)
are causes of temptations; but to actually commit sin the complicity of one’s own
evil inclinations is always necessary.

Concupiscence (”desire”), here as elsewhere in the New Testament (cf., e.g., Ro-
mans 1:24; 7:7 ff; 1 John 2:16), means all the disordered passions and appetites
which, as a result of original sin, have a place in men’s hearts. Concupiscence as
such is not a sin; but rather, according to the Council of Trent, “since it is left to
provide a trial, it has no power to injure those who do not consent and who, by the
grace of Jesus Christ, manfully resist”; and if it is sometimes called sin (cf. Ro-
mans 6:12 ff) it is “only because it is from sin and inclines to sin” (”De Peccato
Originali”, 5).

Using the simile of generation St. James describes the course of sin from the
stage of temptation to that of the death of the soul. When one gives in to the se-
duction of concupiscence sin is committed; this in turn leads to spiritual death,
to the soul’s losing the life of grace. This is the opposite process to the one de-
scribed earlier (cf. verses 2-12), which begins with trials (temptations in the broad
sense: cf. note on 1:2-4) and ends up in Heaven; whereas in this passage, the
process also begins with temptation but because of sin ends up with the death
of the soul. Bl. John Paul II described the process as follows: “Man also knows,
through painful experience, that by a conscious and free act of the will he can
change course and go in a direction opposed to God’s will, separating himself
from God (”aversio a Deo”), rejecting loving communion with Him, detaching him-
self from the life-principle which God is, and consequently choosing “death” (”Re-
conciliatio Et Paenitentia”, 17).

16-18. “The Father of lights”: a reference to God as Creator of the heavenly bo-
dies (cf. Genesis 1:14 ff; Psalm 136:7-9) and, in the symbolism of light, as the
source of all good things, material and, especially, spiritual. Unlike heavenly bo-
dies, which change position and cast shadows, there is no variation or shadow
in God: no evil can be attributed to Him (cf. verse 13), but only good things.

“First fruits of His creatures”: Christians, who have been recreated by God by
“the word of truth” (the Gospel) already constitute the beginning of the New Hea-
ven and the New Earth (cf. Revelation 21:1) and are a sign of hope for all mankind
and for the whole of Creation (cf. Romans 9:19-23).

19-27. In the previous verse the sacred writer referred to the effectiveness of “the
word of truth”. Now he makes the point that although the Gospel has this effec-
tiveness, it is not enough just to hear it: we need to listen to it with docility (ver-
ses 19-21) and put it into practice (verses 22-27). Further on he will emphasize
this connection between faith and works (cf. 2:14-26).

21. “First he calls”, St. Bede comments, “for the cleansing of mind and body
from vice, so that those who receive the word of salvation can live in a worthy
manner. A person who does not first turn his back on evil cannot do good” (”Su-
per Iac. Expositio, ad loc”.).

To listen docilely to the word of God one needs to try to keep evil inclinations at
bay. Otherwise, pride — deceiving itself with all sorts of false reasons — rebels
against the word of God (which it sees as a continuous reproach for a habit of
sin it is unwilling to give up).

22-25. Sacred Scripture frequently exhorts us to put the word of God into prac-
tice: “Everyone who hears these words of Mine and does not do them will be like
a man who built his house upon the sand” (Matthew 7:26; cf., e.g., Ezekiel 33:
10-11; Matthew 12:50; Romans 2:13; James 2:14-26).

The comparison of the man looking into the mirror is a very good one: the word
of God is frustrated unless it leads to examination of conscience and a firm reso-
lution to mend one’s ways. Those who are doers of the word will be “blessed”;
our Lord says the same thing when He describes as blessed those who “hear
the word of God and keep it” (Luke 11:28).

St. James’ counsels in this passage are a clear call for the consistency a Chris-
tian must seek at all times. Bl. John Paul II commented: “These are very se-
rious, very severe statements; a Christian should always be genuine, should ne-
ver be content with words alone. The mission he has received is a delicate one:
he should be leaven in society, light of the world, salt of the earth. As time goes
by, the Christian becomes more and more aware of his commitment, and the
difficulties it entails: he discovers he has to swim against the tide, he has to bear
witness to truths which are absolute, yet invisible; he has to lose his earthly life
in order to gain eternity; he needs to feel responsible not just for himself but also
for his neighbor — for whom he should light the way, and edify and save. However,
he realizes that he is not alone in all this [...]. The Christian knows that not only
did Jesus Christ, the Word of God, become man to reveal saving truth and re-
deem mankind; He has also chosen to stay with us on earth, mysteriously re-
newing the sacrifice of the Cross by means of the Eucharist and becoming spiri-
tual food for the soul and accompanying it on its journey through life” (”Homily”,
1 September 1979).

26-27. St. James now gives some examples of what doing “the word of truth”
(verse 18), that is, the Gospel, means—controlling one’s tongue, being charitable
and not letting oneself be stained by the world.

The Old Testament often refers to widows and orphans as deserving of special at-
tention (cf. Psalm 68:5; 146:9; Deuteronomy 27:19), and the first Christians made
arrangements for the care of widows in the early communities (cf. Acts 6:1ff; 9:39;
1 Timothy 5:3ff). Concern for widows and orphans is included in the works of mer-
cy (”by which the temporal or spiritual wants of our neighbor are relieved” (”St.
Pius X Catechism”, 943), which our Lord will take into account at the Last Judg-
ment (cf. Matthew 25:31-46).

“World” here has the pejorative meaning of “enemy of God and of Christians” (cf.
also 4:4; and other passages of Scripture, e.g., John 1:10; 7:7; 16:8-11; Ephe-
sians 2:2; 2 Peter 2:20); one needs to be constantly on the alert to avoid conta-
mination...

“God and the Father”: this is the literal meaning of the Greek. In New Testament
Greek the term “God” when preceded by the definite article normally means not
the divine nature but the person of the Father. In this case by adding the words
“and the Father” St. James does not mean another, distinct Divine Person: he is
simply making explicit the meaning of the term “the God”. It could also be trans-
lated by the paraphrase “before Him who is God and Father”.

*********************************************************************************************
Source: “The Navarre Bible: Text and Commentaries”. Biblical text from the
Revised Standard Version and New Vulgate. Commentaries by members of
the Faculty of Theology, University of Navarre, Spain.

Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and
by Scepter Publishers in the United States.

From: Mark 7:1-8, 14-15, 21-23

The Tradition of the Elders

[1] Now when the Pharisees gathered together to Him (Jesus), with some of the
scribes, who had come from Jerusalem, [2] they saw that some of His disciples
ate with hands defiled, that is, unwashed. [3] (For the Pharisees, and all the
Jews, do not eat unless they wash their hands, observing the tradition of the el-
ders; [4] and when they come from the market place, they do not eat unless they
purify themselves; and there are many other traditions which they observe, the
washing of cups and pots and vessels of bronze.) [5] And the Pharisees and the
scribes asked Him, “Why do Your disciples not live according to the tradition of
the elders, but eat with hands defiled?” [6] And He said to them, “Well did Isaiah
prophesy of you hypocrites, as it is written, ‘This people honors Me with their lips,
but their heart is far from Me; [7] in vain do they worship Me, teaching as doc-
trines the precepts of men.’ [8] You leave the commandment of God, and hold
fast the tradition of men.

What Defiles a Man

[14] And [Jesus] called the people to meet Him, and said to them, “Hear Me, all
of you, and understand: [15] there is nothing outside a man which by going into
him can defile him; but the things that come out of a man are what defile him.”

[21] For from within, out of the heart of man, come evil thoughts, fornication, theft,
murder, adultery, [22] coveting, wickedness, deceit, licentiousness, envy, slan-
der, pride, foolishness. [23] All these evil things come from within, and they defile
a man.

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

1-2. Hands were washed not for reasons of hygiene or good manners but be-
cause the custom had religious significance: it was a rite of purification. In Exo-
dus 30:17ff the Law of God laid down how priests should wash before offering
sacrifice. Jewish tradition had extended this to all Jews before every meal, in an
effort to give meals a religious significance, which was reflected in the blessings
which marked the start of meals. Ritual purification was a symbol of the moral
purity a person should have when approaching God (Psalm 24:3ff; 51:4 and 9);
but the Pharisees had focused on the mere external rite. Therefore Jesus re-
stores the genuine meaning of these precepts of the Law, whose purpose is to
teach the right way to render homage to God (cf. John 4:24).

3-5. We can see clearly from this text that very many of those to whom St.
Mark’s Gospel was first addressed were Christians who had been pagans and
were unfamiliar with Jewish customs. The Evangelist explains these customs in
some detail, to help them realize the significance of the events and teachings re-
ported in the Gospel story.

Similarly, Sacred Scripture needs to be preached and taught in a way which
puts it within reach of its hearers. This is why Vatican II teaches that “it is for the
bishops suitable to instruct the faithful [...] by giving them translations of the sa-
cred texts which are equipped with necessary and really adequate explanations.
Thus the children of the Church can familiarize themselves safely and profitably
with the Sacred Scriptures, and become steeped in their spirit” (”Dei Verbum”,
25).

15. Some important codices add here: “If any man has ears to hear, let him
hear,” which would form verse 16.

20-23. “In order to help us understand divine things, Scripture uses the expres-
sion ‘heart’ in its full meaning, as the summary and source, expression and ulti-
mate basis, of one’s thoughts, words and actions” (St. J. Escriva, “Christ Is Pas-
sing By”, 164).

The goodness or malice, the moral quality, of our actions does not depend on
their spontaneous, instinctive character. The Lord Himself tells us that sinful ac-
tions can come from the human heart.

We can understand how this can happen if we realize that, after original sin, man
“was changed for the worse” in both body and soul and was, therefore, prone to
evil (cf. Council of Trent, “De Peccato Originali”). Our Lord here restores morality
in all its purity and intensity.

*********************************************************************************************
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.

Readings at Mass

First reading
Deuteronomy 4:1-2,6-8 ©

Moses said to the people: ‘Now, Israel, take notice of the laws and customs that I teach you today, and observe them, that you may have life and may enter and take possession of the land that the Lord the God of your fathers is giving you. You must add nothing to what I command you, and take nothing from it, but keep the commandments of the Lord your God just as I lay them down for you. Keep them, observe them, and they will demonstrate to the peoples your wisdom and understanding. When they come to know of all these laws they will exclaim, “No other people is as wise and prudent as this great nation.” And indeed, what great nation is there that has its gods so near as the Lord our God is to us whenever we call to him? And what great nation is there that has laws and customs to match this whole Law that I put before you today?’

Psalm	Psalm 14:2-5 ©

The just will live in the presence of the Lord.

Lord, who shall dwell on your holy mountain?

He who walks without fault;

he who acts with justice

and speaks the truth from his heart;

he who does not slander with his tongue.

The just will live in the presence of the Lord.

He who does no wrong to his brother,

who casts no slur on his neighbour,

who holds the godless in disdain,

but honours those who fear the Lord.

The just will live in the presence of the Lord.

He who keeps his pledge, come what may;

who takes no interest on a loan

and accepts no bribes against the innocent.

Such a man will stand firm for ever.

The just will live in the presence of the Lord.

Second reading
James 1:17-18,21-22,27 ©

It is all that is good, everything that is perfect, which is given us from above; it comes down from the Father of all light; with him there is no such thing as alteration, no shadow of a change. By his own choice he made us his children by the message of the truth so that we should be a sort of first-fruits of all that he had created. So do away with all the impurities and bad habits that are still left in you – accept and submit to the word which has been planted in you and can save your souls. But you must do what the word tells you, and not just listen to it and deceive yourselves.

Pure, unspoilt religion, in the eyes of God our Father is this: coming to the help of orphans and widows when they need it, and keeping oneself uncontaminated by the world.

Gospel Acclamation	cf.Jn6:63,68

Alleluia, alleluia!

Your words are spirit, Lord, and they are life;

you have the message of eternal life.

Alleluia!

Or	James1:18

Alleluia, alleluia!

By his own choice the Father made us his children

by the message of the truth,

so that we should be a sort of first-fruits

of all that he created.

Alleluia!

Gospel
Mark 7:1-8,14-15,21-23 ©

The Pharisees and some of the scribes who had come from Jerusalem gathered round Jesus, and they noticed that some of his disciples were eating with unclean hands, that is, without washing them. For the Pharisees, and the Jews in general, follow the tradition of the elders and never eat without washing their arms as far as the elbow; and on returning from the market place they never eat without first sprinkling themselves. There are also many other observances which have been handed down to them concerning the washing of cups and pots and bronze dishes. So these Pharisees and scribes asked him, ‘Why do your disciples not respect the tradition of the elders but eat their food with unclean hands?’ He answered, ‘It was of you hypocrites that Isaiah so rightly prophesied in this passage of scripture:

This people honours me only with lip-service,

while their hearts are far from me.

The worship they offer me is worthless,

the doctrines they teach are only human regulations.

You put aside the commandment of God to cling to human traditions.’ He called the people to him again and said, ‘Listen to me, all of you, and understand. Nothing that goes into a man from outside can make him unclean; it is the things that come out of a man that make him unclean. For it is from within, from men’s hearts, that evil intentions emerge: fornication, theft, murder, adultery, avarice, malice, deceit, indecency, envy, slander, pride, folly. All these evil things come from within and make a man unclean.’

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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.

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St. Jean-Baptiste Vianney is the patron saint of parish priests.

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Pray a Rosary each day for our nation.

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.

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

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

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

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

Final step -- The Sign of the Cross

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

The Glorious Mysteries
(Wednesdays and Sundays)
1.The Resurrection (Matthew 28:1-8, Mark 16:1-18, Luke 24:1-12, John 20:1-29) [Spiritual fruit - Faith]
2. The Ascension (Mark 16:19-20, Luke 24:50-53, Acts 1:6-11) [Spiritual fruit - Christian Hope]
3. The Descent of the Holy Spirit (Acts 2:1-13) [Spiritual fruit - Gifts of the Holy Spirit]
4. The Assumption [Spiritual fruit - To Jesus through Mary]
5. The Coronation [Spiritual fruit - Grace of Final Perseverance]

St. Michael the Archangel

~ 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
+

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.

August Devotion -- The Immaculate Heart [of Mary]

Since the 16th century Catholic piety has assigned entire months to special devotions. The month of August is traditionally dedicated to the Immaculate Heart of Mary. The physical heart of Mary is venerated (and not adored as the Sacred Heart of Jesus is) because it is united to her person: and as the seat of her love (especially for her divine Son), virtue, and inner life. Such devotion is an incentive to a similar love and virtue.

This devotion has received new emphasis in this century from the visions given to Lucy Dos Santos, oldest of the visionaries of Fatima, in her convent in Tuy, in Spain, in 1925 and 1926. In the visions Our Lady asked for the practice of the Five First Saturdays to help make amends for the offenses given to her heart by the blasphemies and ingratitude of men. The practice parallels the devotion of the Nine First Fridays in honor of the Sacred Heart.

On October 31, 1942, Pope Pius XII made a solemn Act of Consecration of the Church and the whole world to the Immaculate Heart. Let us remember this devotion year-round, but particularly through the month of August.

INVOCATIONS

O heart most pure of the Blessed Virgin Mary, obtain for me from Jesus a pure and humble heart.

Sweet heart of Mary, be my salvation.

ACT OF CONSECRATION
Queen of the most holy Rosary, help of Christians, refuge of the human race, victorious in all the battles of God, we prostrate ourselves in supplication before thy throne, in the sure hope of obtaining mercy and of receiving grace and timely aid in our present calamities, not through any merits of our own, on which we do not rely, but only through the immense goodness of thy mother's heart. In thee and in thy Immaculate Heart, at this grave hour of human history, do we put our trust; to thee we consecrate ourselves, not only with all of Holy Church, which is the mystical body of thy Son Jesus, and which is suffering in so many of her members, being subjected to manifold tribulations and persecutions, but also with the whole world, torn by discords, agitated with hatred, the victim of its own iniquities. Be thou moved by the sight of such material and moral degradation, such sorrows, such anguish, so many tormented souls in danger of eternal loss! Do thou, O Mother of mercy, obtain for us from God a Christ-like reconciliation of the nations, as well as those graces which can convert the souls of men in an instant, those graces which prepare the way and make certain the long desired coming of peace on earth. O Queen of peace, pray for us, and grant peace unto the world in the truth, the justice, and the charity of Christ.

Above all, give us peace in our hearts, so that the kingdom of God may spread its borders in the tranquillity of order. Accord thy protection to unbelievers and to all those who lie within the shadow of death; cause the Sun of Truth to rise upon them; may they be enabled to join with us in repeating before the Savior of the world: "Glory to God in the highest, and on earth peace to men of good will."

Give peace to the nations that are separated from us by error or discord, and in a special manner to those peoples who profess a singular devotion toward thee; bring them back to Christ's one fold, under the one true Shepherd. Obtain full freedom for the holy Church of God; defend her from her enemies; check the ever-increasing torrent of immorality; arouse in the faithful a love of purity, a practical Christian life, and an apostolic zeal, so that the multitude of those who serve God may increase in merit and in number.

Finally, even as the Church and all mankind were once consecrated to the Heart of thy Son Jesus, because He was for all those who put their hope in Him an inexhaustible source of victory and salvation, so in like manner do we consecrate ourselves forever to thee also and to thy Immaculate Heart, O Mother of us and Queen of the world; may thy love and patronage hasten the day when the kingdom of God shall be victorious and all the nations, at peace with God .and with one another, shall call thee blessed and intone with thee, from the rising of the sun to its going down, the everlasting "Magnificat" of glory, of love, of gratitude to the Heart of Jesus, in which alone we can find truth, life, and peace. — Pope Pius XII

IN HONOR OF THE IMMACULATE HEART
O heart of Mary, mother of God, and our mother; heart most worthy of love, in which the adorable Trinity is ever well-pleased, worthy of the veneration and love of all the angels and of all men; heart most like to the Heart of Jesus, of which thou art the perfect image; heart, full of goodness, ever compassionate toward our miseries; deign to melt our icy hearts and grant that they may be wholly changed into the likeness of the Heart of Jesus, our divine Savior. Pour into them the love of thy virtues, enkindle in them that divine fire with which thou thyself dost ever burn. In thee let Holy Church find a safe shelter; protect her and be her dearest refuge, her tower of strength, impregnable against every assault of her enemies. Be thou the way which leads to Jesus, and the channel, through which we receive all the graces needful for our salvation. Be our refuge in time of trouble, our solace in the midst of trial, our strength against temptation, our haven in persecution, our present help in every danger, and especially) at the hour of death, when all hell shall let loose against u its legions to snatch away our souls, at that dread moment; that hour so full of fear, whereon our eternity depends. An,; then most tender virgin, make us to feel the sweetness of thy motherly heart, and the might of thine intercession with Jesus, and open to us a safe refuge in that very fountain of mercy, whence we may come to praise Him with thee in paradise, world without end. 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

Sacred Heart Of Jesus

Sacred Heart Of Jesus image

Immaculate Heart of Mary

Immaculate Heart of Mary image

Blessed be the Most Loving Heart and Sweet Name of Our Lord Jesus Christ and the most glorious Virgin Mary, His Mother, in eternity and forever. Amen.

....Only the Heart of Christ who knows the depths of his Father's love could reveal to us the abyss of his mercy in so simple and beautiful a way ----From the Catechism. P:1439

From the depth of my nothingness, I prostrate myself before Thee, O Most Sacred, Divine and Adorable Heart of Jesus, to pay Thee all the homage of love, praise and adoration in my power.
Amen. - - St. Margaret Mary Alacoque

The prayer of the Church venerates and honors the Heart of Jesus just as it invokes his most holy name. It adores the incarnate Word and his Heart which, out of love for men, he allowed to be pierced by our sins. Christian prayer loves to follow the way of the cross in the Savior's steps.-- >From the Catechism. P: 2669

The Salutation to the Heart of Jesus and Mary

An Offering of the Hearts of Jesus and Mary

Novena Prayer to Sacred Heart of Jesus

Prayer to the Wounded Heart of Jesus

Act of Consecration to the Sacred Heart

Meditation & Novena Prayer on the Sacred Heart

Beads to the Sacred Heart

Novena Prayer to the Immaculate Heart of Mary

A Solemn Act of Consecration to the Immaculate Heart of Mary

The Daily Offering to the Immaculate Heart of Mary

Exaltation of the Immaculate Heart of Mary

Prayer to the Blessed Virgin

The Holy Heart of Mary Is, After the Heart of Jesus, the Most Exalted Throne of Divine Love
Let us recollect that God has given us the feast of the most pure Heart of the Blessed Virgin so that we may render on that day all the respect, honor and praise that we possibly can. To enkindle this spirit within us let us consider our motivating obligations.

The first is that we ought to love and honor whatever God loves and honors, and that by which He is loved and glorified. Now, after the adorable Heart of Jesus there has never been either in heaven or on earth, nor ever will be, a heart which has been so loved and honored by God, or which has given Him so much glory as that of Mary, the Mother of Jesus. Never has there been, nor will there ever be a more exalted throne of divine love. In that Heart divine love possesses its fullest empire, for it ever reigns without hindrance or interruption, and with it reign likewise all the laws of God, all the Gospel maxims and every Christian virtue.

This incomparable Heart of the Mother of our Redeemer is a glorious heaven, a Paradise of delights for the Most Holy Trinity. According to St. Paul, the hearts of the faithful are the dwelling place of our Lord Jesus Christ, and Jesus Christ Himself assures us that the Father, the Son and the Holy Ghost take up Their abode in the hearts of those who love God. Who, therefore, can doubt that the Most Holy Trinity has always made His home and established the reign of His glory in an admirable and ineffable manner in the virginal Heart of her who is the Daughter of the Father, the Mother of the Son, the Spouse of the Holy Ghost, who herself loves God more than all other creatures together?

How much then are we not obliged to love this exalted and most lovable Heart?

— St. John Eudes

Today: Immaculate Heart of Mary [DEVOTIONAL]

The Immaculate Heart of Mary [Devotional] Catholic/Orthodox Caucus
Devotion to the Immaculate Heart of Mary [Catholic/Orthodox Caucus]
Saturdays and the Immaculate Heart of Mary [Catholic/Orthodox Caucus]
The Brown Scapular (Catholic Caucus)
The History of Consecration to the Immaculate Heart of Mary (Catholic Caucus)
Homilies preached by Father Robert Altier on the Feast of the Immaculate Heart of Mary
Marian Associations Unite to Celebrate Immaculate Heart
Solemnity Most Sacred Heart of Jesus and Immaculate Heart of Mary
FEAST OF THE IMMACULATE HEART OF MARY, AUGUST 22ND
Devotion to the Immaculate Heart of Mary

August 2015

Pope's Intentions

Universal: Volunteers

That volunteers may give themselves generously to the service of the needy.

Evangelization: Outreach to the marginalized

That setting aside our very selves we may learn to be neighbors to those who find themselves on the margins of human life and society.

Dail Gospel Commentary

Twenty-second Sunday in Ordinary Time - Year B

Commentary of the day
Saint Maximilian Kolbe (1894-1941), Franciscan, martyr
Unpublished spiritual conversations

"Their hearts are far from me"

The interior life is primordial… The active life is the consequence of the interior life and has no value unless it depends upon it. We should like to do everything to the best of our ability, perfectly. But if it isn’t linked to our interior life it is to no purpose. All the value of our life and activity stems from our interior life, the life of love for God and the Virgin Mary, the Immaculate: not in theories or sweetness but in the practice of a love that consists in the union of our will with the will of the Immaculate Virgin.

Above and over all we must deepen this interior life. If it is truly a case of spiritual life then supernatural means are required. Prayer, prayer, and prayer alone is what is needed to undertake the interior life and its flowering. Interior recollection is necessary.

Let us not be anxious about unnecessary things but gently, peacefully, let us try to preserve recollection of spirit and be attentive to God’s grace. That is why silence helps us.

Zenit.org

Food for the Heart

Lectio Divina: 22nd Sunday in Ordinary Time, Year B

ZENIT.org

Monsignor Francesco Follo

688 hits

Roman Rite

Dt 4, 1-2.6-8; Ps 15; Jas 1, 17-18.21-22.27; Mk 7, 1-8.14-15.21-23

Ambrosian Rite

Is 29.13 to 21; Ps 84; Heb 12.18 to 25; Jn 3.25 to 36?

First Sunday after the Martyrdom of St. John the Precursor.

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1) Pure religion.

After having proposed – divided among five Sundays- the sixth chapter of St John, the liturgy returns to read St. Mark whose Gospel accompanies us on the Sundays in Ordinary Time during Year B. In today's Gospel - 7th chapter of Mark- Jesus helps the people and the disciples to deepen the concept and the laws of purity. In this regard, we are also helped by the Letter of St. James "Religion that is pure and undefiled before God and the Father is this: to visit orphans and widows in their affliction and to keep oneself unstained from the world" (James 1:27 - Second Reading of today's Mass).

For centuries, Jews were forbidden to make contact with pagans and to eat with them in order to avoid contracting legal impurity.

Convinced that religion consisted in the external ritual of the religion coming from God, the Pharisees are scandalized that Christ’s disciples “took food with unclean hands" (Mk 7.2). Believing to obey the laws of God, these objectors of the Master did not eat unless they had washed their hands (Mk 7.3). They identified fidelity to the "God is near" (Dt 4, 7) spoken by Moses, with those "other things" that they were doing “because of traditions" (Mk 7.4).

The first thing to note is that Jesus does not teach at all to disobey the law. He teaches to fight hypocrisy and formalism, to give more importance to the dispositions of the heart rather than to the superficial gestures and rites. On one hand, Christ condemns the distance of God from the heart of men who think to honor Him with the scrupulous observance of the rules prescribed by the law. On the other hand, He shows that "purity" is not a matter of washed hands or lips purified by rituals, but is a matter of the heart.

No food that comes into a man can make him impure, because it doesn’t go to the heart but to the stomach and ends up in the sewer. Jesus says that what makes him impure is what comes out from the heart to poison human relations.

What is dirty, unclean or impure are not external things, but the bad actions and intentions that came from a heart bad and away from God. God does not exist where there is no heart because it is distracted or closed in fear.

How to return the heart to God? How to approach him?

We approach God "with the frequent purification of alms, tears and the other fruits of justice that make the heart and the body pure in order to participate in the mysteries of heaven." (St Bede the Venerable).

In short, the religion brought by Jesus cannot be reduced to external rites, a moral code or a doctrine. It is the revelation of God's face in Jesus' humanity that comes to tell us that no law, big or small, has meaning if it is not accompanied by love and if it is not consumed in love. Christ and the Gospel bring his love and his law to the human heart and recreate it.

Christian worship is not reducible to the execution of certain rites for a commemoration of past events, and not even to a particular inner experience. Essentially it is an encounter with the Risen Lord in the deep of a heart purified and attracted by a presence that freely becomes encounter and freely can be recognized.

We must understand that our salvation (we can also say our happiness, because the human reflection of salvation is happiness and the human reflection of Christ's grace is the pleasure of His grace) does not depend on good works done according to the law. Benedict XVI stressed that salvation does not depend on good works done according to the law or works as good and holy is the law (see Rom 7: 12)], but on the fact that Jesus died for all of us sinners "He loved me and gave himself for me" (Gal 2, 20)] and that He was and is risen. It is important that, like St. Paul, our heart recognizes that we are "a nothing loved by Jesus Christ." "I am nothing," St. Paul says of himself at the end of the Second Letter to the Corinthians (2 Cor 12, 11) and in the Letter to the Galatians "He loved me and gave himself for me" (Gal 2, 20). A humble and contrite heart is a pure heart and practices a pure and true religion.

2) Virgin heart[1].

True religion begins with the return to the heart, to which God speaks in solitude, see Hosea 2, 16 "I'll take you in the desert and speak to your heart."

If the desert is the place "preferred" by God to speak to us, it is important to remember that the ways of speaking of God are many (see. Hebrews 1.1). In this meditation I will underline three.

The first is nature. Heaven and earth sing the glory of God and the human being can grasp it, understand it and admire it. The first way of talking about God is reality. The world created by God- is the gift that speaks to us of the Giver.

The second are the Word, history, the Bible and Revelation, where God communicates himself directly.

The third is the talk of Christ to our hearts, in the hearts of each of us. It is the heart that rejoices, the eyes that give off light, the sweetness that we feel inside. God speaks especially to the heart, giving those feelings that make us live: feelings of joy, of light and sweetness that give direction and meaning to life.

It is important to understand what the Word that becomes Bread that becomes life is, and what the word that becomes death is. To do this we need a virgin heart. Because it is not only with intelligence that we understand the word, but also with the heart that makes us feel and love it. When one has the Word in his heart and loves it, he freely realizes it[2].

For the consecrated Virgins in the world this realization is apostolic. It is authentically apostolic not because it implies a specific "apostolate," but because it takes inspiration from the teaching and activity of the Apostles to serve the Church in the world. The Introduction to the Rite of Consecration of Virgins say: "The gift of a prophetic and eschatological virginity acquires the value of a ministry in the service of God's people and places the consecrated persons at the heart of the Church and of the world" (Introduction, 2). In the Church every gift or charisma takes the form of ministry. In the case of consecrated virginity this ministry, delivered and experienced by a public consecration, is a "work" of service, therefore ministerial, and a testimony "in the heart of the Church and the world." In the local Church the consecrated Virgins represent "Christian life as a nuptial union between Christ and the Church, which is the foundation of both the consecrated virginity that the sacrament of marriage" (Introduction, 1), namely the two vocations in which the 'love of Christ is depicted. Virginal love is “to recall the transience of earthly realities and to anticipate things to come" (Introduction, 1) in the world affairs. The consecrated Virgin is an icon of the local Church "in the world but as a pilgrim" (Introduction, 1). The consecrated Virgins are the icons of how it is possible to follow Christ, the bridegroom of whom they hear the word constantly and of whom they nourish themselves in the Eucharist. With the mind and the heart nurtured of Christ, these women live and work in the world bringing with virgin heart the Gospel of virginity, "growing in love in Jesus and in the service of others, a ministry done with dedication free, friendly and humble" ( see. Preconditions). This humility takes root on the virginity of the heart of the person that acts in a way that everything in her "is" given and everything "is" availability to Jesus.

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Patristic Reading

Golden Chain

Bede, in Marc., 2, 29: The people of the land of Gennesareth, who seemed to be unlearned men, not only come themselves, but also bring their sick to the Lord, that they may but succeed in touching the hem of His garment. But the Pharisees and Scribes, who ought to have been the teachers of the people, run together to the Lord, not to seek for healing, but to move captious questions.

Wherefore it is said, "Then there came together unto Him the Pharisees and certain of the Scribes, coming from Jerusalem; and when they saw some of His disciples eat bread with common, that is, with unwashen hands, they found fault."

Theophylact: For the disciples of the Lord, who were taught only the practice of virtue, used to eat in a simple way, without washing their hands; but the Pharisees, wishing to find an occasion of blame against them, took it up; they did not indeed blame them as transgressors of the law, but for transgressing the traditions of the elders.

Wherefore it goes on: "For the Pharisees and all the Jews, except they wash their hands oft, eat not, holding the tradition of the elders."

Bede: For taking the spiritual words of the Prophets in a carnal sense, they observed, by washing the body alone, commandments which concerned the chastening of the heart and deeds, saying, "Wash (p. 132) you, make you clean;" (Is 1,16) and again, "Be ye clean that bear the vessels of the Lord." (Is 52,11)

It is therefore a superstitious human tradition, that men who are clean already, should wash oftener because they eat bread, and that they should not eat on leaving the market, without washing. But it is necessary for those who desire to partake of the bread which comes down from heaven, often to cleanse their evil deeds by alms, by tears, and the other fruits of righteousness. It is also necessary for a man to wash thoroughly away the pollutions which he has contracted from the cares of temporal business, by being afterwards intent on good thoughts and works.

In vain, however, do the Jews wash their hands, and cleanse themselves after the market, so long as they refuse to be washed in the font of the Saviour; in vain do they observe the washing of their vessels, who neglect to wash away the filthy sins of their bodies and of their hearts.

It goes on: "Then the Scribes and Pharisees asked Him, Why walk not thy disciples after the tradition of the elders, but eat bread with common hands?"

Jerome, Hier. in Matt., 15: Wonderful is the folly of the Pharisees and Scribes; they accuse the Son of God, because He keeps not the traditions and precepts of men. But "common" is here put for unclean; for the people of the Jews, boasting that they were the portion of God, called those meats common, which all made use of.

Pseudo-Jerome: He beats back the vain words of the Pharisees with His arguments, as men drive back dogs with weapons, by interpreting Moses and Isaiah, that we too by the word of Scripture may conquer the heretics, who oppose us.

Wherefore it goes on: "Well hath Esaia prophesied of you hypocrites; as it is written, This people honoureth me with their lips, but their heart is far from me." (Is 29,13)

Pseudo-Chrys., Vict. Ant. e Cat. in Marc.: For since they unjustly accused the disciples not of trangressing the law, but the commands of the elders, He sharply confounds them, calling them hypocrites, as looking with reverence upon what was not worthy of it. He adds, however, the words of Isaiah the prophet, as spoken to them; as though He would say, As those men, of whom it is said, "that they honour God with their lips, whilst their heart is far from Him," in vain pretend to observe the dictates of piety, whilst they honour the doctrines of men, so ye also neglect your soul, of which you (p. 133) should take care, and blame those who live justly.

Pseudo-Jerome: But Pharisaical tradition, as to tables and vessels, is to be cut off, and cast away. For they often make the commands of God yield to the traditions of men.

Wherefore it continues, "For laying aside the commandments of God, ye hold to the traditions of men, as the washing of pots and cups."

Pseudo-Chrys., Vict. Ant. e Cat. in Marc.: Moreover, to convict them of neglecting the reverence due to God, for the sake of the tradition of the elders, which was opposed to the Holy Scriptures, He subjoins, "For Moses said, Honour thy father and thy mother; and, Whoso curseth father or mother, let him die the death."

Bede: The sense of the word honour in Scripture is not so much the saluting and paying court to men, as alms-giving, and bestowing gifts; "honour," says the Apostle, "widows who are widows indeed." (1Tm 5,3)

Pseudo-Chrys., Vict. Ant. e Cat. in Marc.: Notwithstanding the existence of such a divine law, and the threats against such as break it, ye lightly transgress the commandment of God, observing the traditions of the Elders.

Wherefore there follows: "But ye say, If a man shall say to his father or mother, It is Corban, that is to say, a gift, by whatsoever thou mightest be profited by me;" understand, he will be freed from the observation of the foregoing command.

Wherefore it continues, "And ye suffer him no more to do ought for his father or his mother."

Theophylact: For the Pharisees, wishing to devour the offerings, instructed sons, when their parents asked for some of their property, to answer them, what thou hast asked of me is corban, that is, a gift, I have already offered it up to the Lord; thus the parents would not require it, as being offered up to the Lord, (and in that way profitable for their own salvation). (ed. note: the words in the parenthesis are not in Theophylact)

Thus they deceived the sons into neglecting their parents, whilst they themselves devoured the offerings; with this therefore the Lord reproaches them, as transgressing the law of God for the sake of gain. Wherefore it goes on, "Making the word of God of none effect through your traditions, which ye have delivered: and many such like things do ye;" transgressing, that is, the commands of God, that ye may observe the traditions of men.

Pseudo-Chrys., Vict. Ant. e Cat. in Marc.: Or else it may be said, that the Pharisees taught young persons, that if a man offered a gift in expiation of the injury done to his (p. 134) father or mother, he was free from sin, as having given to God the gifts which are owed to a parent; and in saying this, they did not allow parents to be honoured.

Bede: The passage may in a few words have this sense, Every gift which I have to make, will go to do you good; for ye compel children, it is meant, to say to their parents, that gift which I was going to offer to God, I expend on feeding you, and does you good, oh father and mother, speaking this ironically. Thus they would be afraid to accept what had been given into the hands of God, and might prefer a life of poverty to living on consecrated property.

Pseudo-Jerome: Mystically, again, the disciples eating with unwashed hands signifies the future fellowship of the Gentiles with the Apostles. The cleaning and washing of the Pharisees is barren; but the fellowship of the Apostles, though without washing, has stretched out its branches as far as the sea.

[1] The word "heart" in the Bible is used nearly a thousand times. Rarely (about 20% of cases) is used to indicate the physical organ that beats in the body.

To the question "Why has God given us a heart?” The most common answer is "To love". In the Bible, the answer is that God has given us a heart to think and to know "Has not the Lord given you a heart to understand ... Eyes to see ... ears to hear?" (Dt 9, 3).

The first meaning of the word "heart" in the Bible is to understand, to learn and to know "Teach us to number our days that we may gain wisdom of heart" (Ps 90.12); "Some scribes thought in their hearts ... Jesus said to them, why you think so in your hearts?" (Mk. 2.6); "O foolish and slow of heart to believe the words of the prophets" (Luke 24:25)

The second meaning that the Bible gives to the word heart is memory. In the Bible heart and memory are linked and have a strong reference to the life of faith: to remember means to be faithful. "Know therefore and preserve in the heart that the Lord is God ... And there is no other god" (Dt 4.39); "These commandments that I give you today stay in your heart" (Dt 6, 6); "Mary kept all these things and pondered them in her heart" (Lk 1, 66-2, 19-2, 51).

The word heart, finally, is also used in the Bible to describe feelings, all feelings and not just love. Joy, desire, gratitude "My heart and my flesh cry out for the living God" (Ps 84,3); bitterness "It breaks my heart in my chest ... My heart cries" (Jer 23.9 to 48.36); confidence "We take heart and wait for the Lord" (Ps 27); God's love for us and our love for Him "Hear, O Israel: the Lord our God ... you shall love the Lord your God with all your heart, with all your soul, with all your strength. These commandments that I give you today stay in your heart ... "(Deut. 6.4 ff.)

For this richness of meanings often in the Bible the word heart indicates the whole person "My heart exults in the Lord ..." = "I rejoice in the Lord ..." (1 Sam 2,1)

The meaning is the same, but when the heart is highlighted, the person is seen in his interiority. Thoughts, feelings, secret projects and rationality, that is the reason by which a man chooses to live his life, for the Bible reside in the human heart. The human heart is the place where the human being is truly and totally himself, without masks or hypocrisy "I will put my law in the depths of their being, and write it on their hearts ... Then shall all know me" (Jer. 31:33 ff.). In anthropomorphic way this vision of the heart is then applied to God himself "My heart is turned within me, my pity is stirred" (Hosea 11.8).

[2] For the Sacred Scripture the heart is not only a literary image symbolizing feelings or emotions. On the contrary it is the place where all our being is focused; it is the inner part of ourselves from where our decisions originate and where our decisive experiences live.

The heart is the source of all that man is or decides to be and to do:

"Of you my heart said: seek his face ..." (Ps 27.8);

"Rend your hearts and not your garments, and return to your God" (Joel 2:13);

"This people honors me with their lips, but their heart is far from me ..." (29:13);

"Man looks at appearances, the Lord looks at the heart" (1 Samuel 16.7);

"From the heart of men proceed evil thoughts, thefts, murders, adulteries ..." (Mark 7:21);

"For where your treasure is, there your heart will be also" (Luke 12:34);

"With the heart man believeth unto righteousness" (Rom 10:10).

August 30, 2015

Twenty-second Sunday in Ordinary Time

Reading 1 Dt 4:1-2, 6-8

Responsorial Psalm Ps 15:2-3, 3-4, 4-5

Reading 2 Jas 1:17-18, 21b-22, 27

Alleluia Jas 1:18

Gospel Mk 7:1-8, 14-15, 21-23

Readings at Mass

August 2015

Pope's Intentions

Universal: Volunteers

That volunteers may give themselves generously to the service of the needy.

Evangelization: Outreach to the marginalized

That setting aside our very selves we may learn to be neighbors to those who find themselves on the margins of human life and society.

Twenty-second Sunday in Ordinary Time - Year B

Food for the Heart

August 30, 2015

Twenty-second Sunday in Ordinary Time

Reading 1 Dt 4:1-2, 6-8

Responsorial Psalm Ps 15:2-3, 3-4, 4-5

Reading 2 Jas 1:17-18, 21b-22, 27

Alleluia Jas 1:18

Gospel Mk 7:1-8, 14-15, 21-23

Readings at Mass

August 2015

Pope's Intentions

Universal: Volunteers

That volunteers may give themselves generously to the service of the needy.

Evangelization: Outreach to the marginalized That setting aside our very selves we may learn to be neighbors to those who find themselves on the margins of human life and society.

Twenty-second Sunday in Ordinary Time - Year B

Food for the Heart

Evangelization: Outreach to the marginalized

That setting aside our very selves we may learn to be neighbors to those who find themselves on the margins of human life and society.