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From: Ephesians 2:19-22

Reconciliation of Jews and Gentiles in Christ (Continuation)

[19] So then you are no longer strangers and sojourners, but you are fellow citi-
zens with the saints and members of the household of God, [20] built upon the
foundation of the apostles and prophets, Christ Jesus himself being the corner-
stone, [21] in whom the whole structure is joined together and grows into a holy
temple in the Lord; [22] in whom you also are built into it for a dwelling place of
God in the Spirit.

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Commentary:

11-22. What is the significance of the calling of the Gentiles to the Church?
Their previous situation, separated from Christ (vv. 11-12), has undergone radical
change as a result of the Redemption Christ achieved on the Cross: that action
has, on the one hand, brought the two peoples together (made peace between
them: vv. 13-15) and, on the other, it has reconciled them with God, whose ene-
my each was (vv. 16-18). The Redemption has given rise to the Church, which
St Paul here describes as a holy temple built on the foundation of the apostles
and prophets (vv. 19-22).

19. After describing the Redemption wrought by Christ and applied in the Church
by the Holy Spirit, St Paul arrives at this conclusion: the Gentiles are no longer
strangers; they belong to Christ’s Church.

In the new Israel (the Church) privileges based on race, culture or nationality
cease to apply. No baptized person, be he Jew or Greek, slave or free man, can
be regarded as an outsider or stranger in the new people of God. All have proper
citizenship papers. The Apostle explains this by using two images: The Church
is the city of saints, and God’s family or household (cf. 1 Tim 3:15). The two ima-
ges are complementary: everyone has a family, and everyone is a citizen. In the
family context, the members are united by paternal, filial and fraternal links, and
love presides; family life has a special privacy. But as a citizen one is acting in a
public capacity; public affairs and business must be conducted in a manner that
is in keeping with laws designed to ensure that justice is respected. The Church
has some of the characteristics of a family, and some of those of a polity (cf. St
Thomas Aquinas, “Commentary on Eph, ad loc.”).

The head of the Church is Christ himself, and in his Church are assembled the
children of God, who are to live as brothers and sisters, united by love. Grace,
faith, hope, charity and the action of the Holy Spirit are invisible realities which
forge the links bringing together all the members of the Church, which is more-
over something very visible, ruled by the successor of Peter and by the other
bishops (cf. Vatican II, “Lumen Gentium”, 8), and governed by laws—divine and
ecclesiastical—which are to be obeyed.

20-22. To better explain the Church, the Apostle links the image of “the house-
hold of God” to that of God’s temple and “building” (cf. 1 Cor 3:9). Up to this he
has spoken of the Church mainly as the body of Christ (v. 16). This image and
that of a building are connected: our Lord said, “Destroy this temple and in three
days I will raise it up” (Jn 2:19), and St John goes on to explain that he was
speaking “of the temple of his body” (Jn 2:21). If the physical body of Christ is
the true temple of God because Christ is the Son of God, the Church can also
be seen as God’s true temple, because it is the mystical body of Christ.

The Church is the temple of God. “Jesus Christ is, then, the foundation stone of
the new temple of God. Rejected, discarded, left to one side, and done to death
—then as now—the Father made him and continues to make him the firm immo-
vable basis of the new work of building. This he does through his glorious resur-
rection [...].

“The new temple, Christ’s body, which is spiritual and invisible, is constructed by
each and every baptized person on the living cornerstone, Christ, to the degree
that they adhere to him and ‘grow’ in him towards ‘the fullness of Christ’. In this
temple and by means of it, the ‘dwelling place of God in the Spirit’, he is glorified,
by virtue of the ‘holy priesthood’ which offers spiritual sacrifices (1 Pet 2:5), and
his kingdom is established in the world.

“The apex of the new temple reaches into heaven, while, on earth, Christ, the
cornerstone, sustains it by means of the foundation he himself has chosen and
laid down—’the apostles and prophets’ (Eph 2: 20) and their successors, that is,
in the first place, the college of bishops and the ‘rock’, Peter (Mt 16:18)” (Bl.
John Paul II, “Homily at Orcasitas, Madrid”, 3 November 1981).

Christ Jesus is the stone: this indicates his strength; and he is the cornerstone
because in him the two peoples, Jews and Gentiles, are joined together (cf. St
Thomas Aquinas, “Commentary on Eph, ad loc”.). The Church is founded on this
strong, stable bedrock; this cornerstone is what gives it its solidity. St Augustine
expresses his faith in the perennial endurance of the Church in these words:
“The Church will shake if its foundation shakes, but can Christ shake? As long
as Christ does not shake, so shall the Church never weaken until the end of
time” (”Enarrationes in Psalmos”, 103).

Every faithful Christian, every living stone of this temple of God, must stay fixed
on the solid cornerstone of Christ by cooperating in his or her own sanctification.
The Church grows “when Christ is, after a manner, built into the souls of men
and grows in them, and when souls also are built into Christ and grow in him;
so that on this earth of our exile a great temple is daily in course of building, in
which the divine majesty receives due and acceptable worship” (Pius XII, “Me-
diator Dei”, 6).

*********************************************************************************************
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: John 20:24-29

Jesus Appears to the Disciples (Continuation)

[24] Now Thomas, one of the Twelve, called the Twin, was not with them when
Jesus came. [25] So the other disciples told him, “We have seen the Lord.” But
he said to them, “Unless I see in His hands the print of the nails, and place my
finger in the mark of the nails, and place my hand in His side, I will not believe.”

[26] Eight days later, His disciples were again in the house, and Thomas was
with them. The doors were shut, but Jesus came and stood among them, and
said, “Peace be with you.” [27] Then He said to Thomas, “Put your finger here,
and see My hands; and put out your hand, and place it in My side; do not be
faithless, but believing.” [28] Thomas answered Him, “My Lord and my God!”
[29] Jesus said to him, “Have you believed because you have seen Me?
Blessed are those who have not seen and yet believe.”

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

24-28. Thomas’ doubting moves our Lord to give him special proof that His risen
body is quite real. By so doing He bolsters the faith of those who would later
on find faith in Him. “Surely you do not think”, Pope St. Gregory the Great com-
ments, “that is was a pure accident that the chosen disciple was missing; who
on his return was told about the appearance and on hearing about it doubted;
doubting, so that he might touch and believe by touching? It was not an acci-
dent; God arranged that it should happen. His clemency acted in this wonderful
way so that through the doubting disciple touching the wounds in His Master’s
body, our own wounds of incredulity might be healed. [...] And so the disciple,
doubting and touching, was changed into a witness of the truth of the Resurrec-
tion” (”In Evangelia Homiliae”, 26, 7).

Thomas’ reply is not simply an exclamation: it is an assertion, an admirable act
of faith in the divinity of Christ: “My Lord and my God!” These words are an eja-
culatory prayer often used by Christians, especially as an act of faith in the real
presence of Christ in the Blessed Eucharist.

29. Pope St. Gregory the Great explains these words of our Lord as follows:
“By St. Paul saying ‘faith is the assurance of things hoped for, the conviction of
things unseen’ (Hebrews 11:1), it becomes clear that faith has to do with things
which are not seen, for those which are seen are no longer the object of faith, but
rather of experience. Well then, why is Thomas told, when he saw and touched,
‘Because you have seen, you have believed?’ Because he saw one thing, and be-
lieved another. It is certain that mortal man cannot see divinity; therefore, he saw
the man and recognized Him as God, saying, ‘My Lord and my God.’ In conclu-
sion: seeing, he believed, because contemplating that real man he exclaimed
that He was God, whom he could not see” (”In Evangelia Homiliae”, 27, 8).

Like everyone else Thomas needed the grace of God to believe, but in addition to
this grace he was given an exceptional proof; his faith would have had more merit
had he accepted the testimony of the other Apostles. Revealed truths are normal-
ly transmitted by word, by the testimony of other people who, sent by Christ and
aided by the Holy Spirit, preach the deposit of faith (cf. Mark 16:15-16). “So faith
comes from what is heard, and what is heard comes from the preaching of Christ”
(Romans 10:17). The preaching of the Gospel, therefore, carries with it sufficient
guarantees of credibility, and by accepting that preaching man “offers the full sub-
mission of his intellect and will to God who reveals, willingly assenting to the reve-
lation given” (Vatican II, “Dei Verbum”, 5).

“What follows pleases us greatly: ‘Blessed are those who have not seen and yet
believe.’ For undoubtedly it is we who are meant, who confess with our soul Him
whom we have not seen in the flesh. It refers to us, provided we live in accordance
with the faith, for only he truly believes who practices what the believes” (”In Evan-
gelia Homiliae”, 26, 9).

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

Scripture readings from the Jerusalem Bible by Darton, Longman & Todd

Readings at Mass

Liturgical Colour: Red.

First reading
Ephesians 2:19-22 ©

In Christ you are no longer aliens, but citizens like us

You are no longer aliens or foreign visitors: you are citizens like all the saints, and part of God’s household. You are part of a building that has the apostles and prophets for its foundations, and Christ Jesus himself for its main cornerstone. As every structure is aligned on him, all grow into one holy temple in the Lord; and you too, in him, are being built into a house where God lives, in the Spirit.

Responsorial Psalm
Psalm 116(117):1-2 ©

Go out to the whole world; proclaim the Good News.

or

Alleluia!

O praise the Lord, all you nations,

acclaim him all you peoples!

Go out to the whole world; proclaim the Good News.

or

Alleluia!

Strong is his love for us;

he is faithful for ever.

Go out to the whole world; proclaim the Good News.

or

Alleluia!

Gospel Acclamation	Jn20:29

Alleluia, alleluia!

Jesus said: ‘You believe because you can see me.

Happy are those who have not seen and yet believe.’

Alleluia!

Gospel	John 20:24-29 ©

'My Lord and my God!'

Thomas, called the Twin, who was one of the Twelve, was not with them when Jesus came. When the disciples said, ‘We have seen the Lord’, he answered, ‘Unless I see the holes that the nails made in his hands and can put my finger into the holes they made, and unless I can put my hand into his side, I refuse to believe.’ Eight days later the disciples were in the house again and Thomas was with them. The doors were closed, but Jesus came in and stood among them. ‘Peace be with you’ he said. Then he spoke to Thomas, ‘Put your finger here; look, here are my hands. Give me your hand; put it into my side. Doubt no longer but believe.’ Thomas replied, ‘My Lord and my God!’ Jesus said to him:

‘You believe because you can see me.

Happy are those who have not seen and yet believe.’

John
	English: Douay-Rheims	Latin: Vulgata Clementina	Greek NT: Byzantine/Majority Text (2000)
	John 20
24.	Now Thomas, one of the twelve, who is called Didymus, was not with them when Jesus came.	Thomas autem unus ex duodecim, qui dicitur Didymus, non erat cum eis quando venit Jesus.	θωμας δε εις εκ των δωδεκα ο λεγομενος διδυμος ουκ ην μετ αυτων οτε ηλθεν ο ιησους
25.	The other disciples therefore said to him: We have seen the Lord. But he said to them: Except I shall see in his hands the print of the nails, and put my finger into the place of the nails, and put my hand into his side, I will not believe.	Dixerunt ergo ei alii discipuli : Vidimus Dominum. Ille autem dixit eis : Nisi videro in manibus ejus fixuram clavorum, et mittam digitum meum in locum clavorum, et mittam manum meam in latus ejus, non credam.	ελεγον ουν αυτω οι αλλοι μαθηται εωρακαμεν τον κυριον ο δε ειπεν αυτοις εαν μη ιδω εν ταις χερσιν αυτου τον τυπον των ηλων και βαλω τον δακτυλον μου εις τον τυπον των ηλων και βαλω την χειρα μου εις την πλευραν αυτου ου μη πιστευσω
26.	And after eight days again his disciples were within, and Thomas with them. Jesus cometh, the doors being shut, and stood in the midst, and said: Peace be to you.	Et post dies octo, iterum erant discipuli ejus intus, et Thomas cum eis. Venit Jesus januis clausis, et stetit in medio, et dixit : Pax vobis.	και μεθ ημερας οκτω παλιν ησαν εσω οι μαθηται αυτου και θωμας μετ αυτων ερχεται ο ιησους των θυρων κεκλεισμενων και εστη εις το μεσον και ειπεν ειρηνη υμιν
27.	Then he saith to Thomas: Put in thy finger hither, and see my hands; and bring hither thy hand, and put it into my side; and be not faithless, but believing.	Deinde dicit Thomæ : Infer digitum tuum huc, et vide manus meas, et affer manum tuam, et mitte in latus meum : et noli esse incredulus, sed fidelis.	ειτα λεγει τω θωμα φερε τον δακτυλον σου ωδε και ιδε τας χειρας μου και φερε την χειρα σου και βαλε εις την πλευραν μου και μη γινου απιστος αλλα πιστος
28.	Thomas answered, and said to him: My Lord, and my God.	Respondit Thomas, et dixit ei : Dominus meus et Deus meus.	και απεκριθη θωμας και ειπεν αυτω ο κυριος μου και ο θεος μου
29.	Jesus saith to him: Because thou hast seen me, Thomas, thou hast believed: blessed are they that have not seen, and have believed.	Dixit ei Jesus : Quia vidisti me, Thoma, credidisti : beati qui non viderunt, et crediderunt.	λεγει αυτω ο ιησους οτι εωρακας με πεπιστευκας μακαριοι οι μη ιδοντες και πιστευσαντες

24. But Thomas, one of the twelve, called Didymus, was not with them when Jesus came.
25. The other disciples therefore said to him, We have seen the Lord. But he said to them, Except I shall see in his hands the print of the nails, and put my finger into the print of the nails, and thrust my hand into his side, I will not believe.

CHRYS. A priest though he may have ordered well his own life, yet, if he have not exercised proper vigilance over others, is sent to hell with the evil doers. Wherefore, knowing the greatness of their danger, pay them all respect, even though they be not men of notable goodness. For they who are in rule, should not be judged by those who are under them. And their incorrectness of life will not at all invalidate what they do by commission from God. For not only cannot a priest, but not even angel or archangel, do any thing of themselves; the Father, Son, and Holy Ghost do all. The priest only furnishes the tongue, and the hand. For it were not just that the salvation of those who come to the Sacraments in faith, should be endangered by another's wickedness.

At the assembly of the disciples all were present but Thomas, who probably had not returned from the dispersion: But Thomas, one of the twelve, called Didymus, was not with them when Jesus came.

ALCUIN. Didymus, double or doubtful, because he doubted in believing: Thomas, depth, because with most sure faith he penetrated into the depth of our Lord's divinity.

GREG. It was not an accident that that particular disciple was not present. The Divine mercy ordained that a doubting disciple should, by feeling in his Master the wounds of the flesh heal in us the wounds of unbelief. The unbelief of Thomas is more profitable to our faith, than the belief of the other disciples; for, the touch by which he is brought to believe, confirming our minds in belief, beyond all question.

BEDE. But why does this Evangelist say that Thomas was absent, when Luke writes that two disciples on their return from Emmaus found the eleven assembled? We must understand that Thomas had gone out, and that in the interval of his absence, Jesus came and stood in the midst.

CHRYS. As to believe directly, and any how, is the mark of too easy a mind, so is too much inquiring of a gross one: and this is Thomas's fault. For when the Apostle said, We have seen the Lord, he did not believe, not because he discredited them, but from an idea of the impossibility of the thing itself: The other disciples therefore said to him, We have seen the Lord. But he said to them, Except I shall see in His hands the print of the nails, and put my finger into the print of the nails, and thrust my hand into His side, I will not believe. Being the grossest of all, he required the evidence of the grossest sense, viz. the touch, and would not even believe his eyes: for he does not say only, Except I shall see, but adds, and put my finger into the print of the nails, and thrust my hand into His side.

26. And after eight days again his disciples were within, and Thomas with them: then came Jesus, the doors being shut, and stood in the midst, and said, Peace be to you.
27. Then says he to Thomas, Reach hither your finger, and behold my hands; and reach hither your hand, and thrust it into my side: and be not faithless, but believing.
28. And Thomas answered and said to him, My Lord and My God.
29. Jesus says to him, Thomas, because you have seen me, you have believed: blessed are they that have not seen, and yet have believed.

CHRYS. Consider the mercy of the Lord, how for the sake; of one soul, He exhibits His wounds. And yet the disciples deserved credit, and He had Himself foretold the event. Notwithstanding, because one person, Thomas, would examine Him, Christ allowed him. But He did not appear to him immediately, but waited till the eighth day, in order that the admonition being given in the presence of the disciples, might kindle in him greater desire, and strengthen his faith for the future. And after eight days again His disciples were within, and Thomas with them: then came Jesus, the doors being shut, and stood in the midst, and said, Peace be to you.

AUG. You ask; If He entered by the shut door, where is the nature of His body? And I reply; If He walked on the sea, where is the weight of His body? The Lord did that as the Lord; and did He, after His resurrection, cease to be the Lord?

CHRYS Jesus then comes Himself, and does not wait till Thomas interrogates Him. But to show that He heard what Thomas said to the disciples, He uses the same words. And first He rebukes him; Then says He to Thomas, Reach hither your finger, and behold My hands; and reach hither your hand, and thrust it into My side: secondly, He admonishes him; And be not faithless, but believing. Note how that before they receive the Holy Ghost faith wavers, but afterward is firm. We may wonder how an incorruptible body could retain the marks of the nails. But it was done in condescension; in order that they might be sure that it was the very person Who was crucified.

AUG. He might, had He pleased, have wiped all spot and trace of wound from His glorified body; but He had reasons for retaining them. He showed them to Thomas, who would not believe except he saw and touched, and He will show them to His enemies, not to say, as He did to Thomas, Because you have seen, you have believed, but to convict them: Behold the Man whom you crucified, see the wounds which you inflicted, recognize the side which you pierced, that it was by you, and for you, that it was opened, and yet you cannot enter there.

AUG. We are, as I know not how, afflicted with such love for the blessed martyrs, that we would wish in that kingdom to see on their bodies the marks of those wounds which they have borne for Christ's sake. And perhaps we shall see them; for they will not have deformity, but dignity, and, though on the body, shine forth not with bodily, but with spiritual beauty. Nor yet, if any of the limbs of martyrs have been cut off, shall they therefore appear without them in the resurrection of the dead; for it is said, There shall not an hair of your head perish. But if it be fit that in that new world, the traces of glorious wounds should still be preserved on the immortal flesh, in the places where the limbs were cut off there, though those same limbs withal be not lost but restored, shall the wounds appear. For though all the blemishes of the body shall then be no more, yet the evidences of virtue are not to be called blemishes.

GREG. Our Lord gave that flesh to be touched which He had introduced through shut doors: wherein two wonderful, and, according to human reason, contradictory things appear, viz. that after the resurrection He had a body incorruptible, and yet palpable. For that which is palpable must be corruptible, and that which is incorruptible must be impalpable. But He showed Himself incorruptible and yet palpable, to prove that His body after His resurrection was the same in nature as before, but different in glory.

GREG. Our body also in that resurrection to glory will be subtle by means of the action of the Spirit, but palpable by its true nature, not, as Eutychius says, impalpable, and subtler than the winds and the air.

AUG. Thomas saw and touched the man, and confessed the. God whom he neither saw nor touched. By means of the one he believed the other undoubtingly: Thomas answered and said to Him, My Lord and My God.

THEOPHYL. He who had been before unbelieving, after touching the body showed himself the best divine; for he asserted the twofold nature and one Person of Christ; by saying, My Lord, the human nature by saying, My God, the divine, and by joining them both, confessed that one and the same Person was Lord and God.

Jesus says to him, Because you have seen Me, you have believed.

AUG. He says not, has touched me, but, has seen me; the sight being a kind of general sense, and put in the place often of the other four senses; as when we say, Hear, and see how well it sounds; smell, and see how sweet it smells; taste, and see how well it tastes, touch, and see how warm it is. Wherefore also our Lord says, Reach hither your finger, and behold My hands. What is this but, Touch and see? And yet he had not eyes in his finger. He refers them both to seeing and to touching, when He says, Because you have seen, you have believed. Although it might be said, that the disciple did not dare to touch, what was offered to be touched.

GREG. But when the Apostle says, Faith is the substance of things hoped for, the evidence of things not seen, it is plain that things which are seen, are objects not of faith, but of knowledge. Why then is it said to Thomas who saw and touched, Because you have seen Me, you have believed? Because he saw one thing, believed another; saw the man, confessed the God. But what follows is very gladdening; Blessed are they that have not seen, and yet have believed. In which sentence we are specially included, who have not seen Him with the eye, but retain Him in the mind, provided we only develop our faith in good works. For he only really believes, who practices what he believes.

AUG. He uses the past tense, in the future to His knowledge having already taken place by His own predestination.

CHRYS. If any one then says, Would that I had lived in those times, and seen Christ doing miracles! let him reflect, Blessed are they that have not seen, and yet have believed.

THEOPHYL. Here He means the disciples who had believed without seeing the print of the nails, and His side.

Catena Aurea John 20

The Incredulity of Saint Thomas

Caravaggio

1601–1602
Oil on canvas
107 cm × 146 cm (42 in × 57 in)
Sanssouci, Potsdam

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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.

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.

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 Sorrowful Mysteries

(Tuesdays and Fridays)

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

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
+

Most Precious Blood of Our Lord Jesus Christ

July Devotion: The Precious Blood

July Devotion: The Precious Blood

Like the Sacred Wounds of Jesus, His Precious Blood deserves special honor because of its close relation to the Sacred Passion. That honor was given to it from the beginning by the Apostles who praised its redeeming power. (Rom. 5:9 "we are justified by His blood"; Heb. 13:12 "and so Jesus also, that He might sanctify the people by His blood, suffered outside the gate"; 1 John 1:7 "and the blood of Jesus Christ, His Son, cleanses us from all sin.")

The Church has always held devotion to the Precious Blood in high esteem. We continue to recognize and publicly acknowledge the profound indebtedness of the whole human race to Christ, Priest and Victim.

Standing at the foot of the cross, we see Jesus' head, hands, feet, and side pouring out streams of precious blood. It is precious because it:

• Redeems us and atones for our sins. Through His precious blood we are reconciled to God, made one with Him. Death ceases to be death and heaven's gates are opened to us.

• Cleanses us from all sin.

• Preserves us and keeps us safe from the grasp of evil. When the Father sees us washed in the Blood of the Lamb we are spared.

• Comforts us. It is the constant reminder that Jesus - true God and true man suffered and died to save us and to open heaven to us because He loves us.

• Sanctifies us. The same blood that justifies by taking away sin, continues to work within us. Its action gives us the grace to continue on the path toward the Kingdom of God. It assists us in achieving our new nature, leading us onward in subduing sin and in following the commands of God.

Jesus shed His precious blood seven times during His life on earth. They events were:

• Jesus shed His Blood in the Circumcision

• Jesus shed His Blood whilst praying in the Garden of Olives

• Jesus shed His Blood in the scourging

• Jesus shed His Blood in the crowning with thorns

• Jesus shed His Blood while carrying His cross

• Jesus shed His Blood in the crucifixion

• Jesus shed His Blood and water when His side was pierced

The Power of the Precious Blood

"I adore You, O Precious Blood of Jesus, flower of creation, fruit of virginity, ineffable instrument of the Holy Spirit, and I rejoice at the thought that You came from the drop of virginal blood on which eternal Love impressed its movement; You were assumed by the Word and deified in His person. I am overcome with emotion when I think of Your passing from the Blessed Virgin's heart into the heart of the Word, and, being vivified by the breath of the Divinity, becoming adorable because You became the Blood of God." (St. Albert the Great)

At their recent meeting, the U.S. Conference of Catholic Bishops had continuous Adoration of the Blessed Sacrament for "healing and peace." They encouraged parishes and communities to have ongoing Adoration of the Blessed Sacrament. In these dark months of woundedness, pain and violence we need to turn to the Precious Blood of Jesus in the Eucharist, for healing, peace, and light.

"What power we have in the Precious Blood of Jesus in the Holy Eucharist! He is there to protect us, to be our refuge and our redemption. (In Exodus 12, God told Moses to have His chosen people mark their door posts with the blood of an unblemished lamb, during the first Passover. Those who did this were spared when the Angel of the death passed by). This is why Archbishop Sheen said that we must call down the Blood of the Lamb, Jesus in the Most Blessed Sacrament. For, he warned, when we stop calling down the Blood of the Lamb, we start calling down the blood of each other." (From our book Bread of Life)

"And the Lamb on the throne will shepherd them. He will lead them to springs of life-giving water" (Rev 7:17).

"In the tumultuous events of our time, it is important to look to the Eucharist: it must be at the heart of the life of priests and consecrated people; the light and strength of spouses in putting into practice their commitment to fidelity, chastity and the apostolate; the ideal in education and in training children, adolescents and young people; the comfort and support of those who are troubled, of the sick and all who are weeping in the Gethsemane of life." (Pope John Paul II)

Precious Blood of Jesus, save us!

"The only time our Lord asked the Apostles for anything was the night when He went into His agony. But as often in the history of the church since that time, evil was awake, but the disciples were asleep. That is why there came out of His anguished and lonely Heart a sigh: 'Could you not watch one hour with Me?'" (Mt 26:40). Not for an hour of activity did he plead, but for an hour of friendship (Archbishop Fulton J. Sheen).

St. Maria Goretti, Patroness of Youth & Children of Mary, Feast-July 6 St. Maria of Italy (1890-1902), couldn't wait to make her First Communion. She wanted to receive Jesus in the Holy Eucharist so that she could become more beautiful and pure like Him; she wanted Him to live in her, close to her heart. After she received Jesus in the Blessed Sacrament for the first time, she stayed in Church for a long time after Mass to talk to Him. Maria's family lived with and worked for a farmer. His son Alessandro kept trying to make Maria sin against purity. One day, when everyone else was working, Alessandro grabbed Maria and tried to make her sin. Maria kept crying out for him to stop, and each time she did, he stabbed her. Courageously, Maria resisted him and was stabbed fourteen times. St. Maria died the next day.

"Look at Maria Goretti.... Like her, be capable of defending your purity of heart and body. Be committed to the struggle against evil and sin. Always esteem and love, purity and virginity." (Pope John Paul II, 1990)

A Prayer for Priests

O my God, help those priests who are faithful to remain faithful; to those who are falling, stretch forth Your Divine Hand that they may grasp it as their support. In the great ocean of Your mercy, lift those poor unfortunate ones who have fallen, that being engulfed therein they may receive the grace to return to Your Great Loving Heart. Amen. Precious Blood of Jesus, protect them!

The Eucharist is the fruit of our Lords Passion. Jesus gave up His Body on the cross so that He may give you His Body in the Holy Eucharist. Jesus poured out His very last drop of Blood on the cross so that He may fill you with His Divine Love each time that you receive Him in Holy Communion and visit Him in Eucharistic Adoration!

"The Eucharist, in the Mass and outside of the Mass, is the Body and Blood of Jesus Christ, and is therefore deserving of the worship that is given to the living God, and to Him alone" (Pope John Paul II, September 29, 1979, Phoenix Park, Ireland)

"The bread and wine, fruit of human hands, transformed through the power of the Holy Spirit into the body and blood of Christ, become a pledge of the 'new heaven and new earth,' announced by the Church in her daily mission." "In Christ, whom we adore present in the mystery of the Eucharist, the father uttered his final word with regard to humanity and human history." "To live the Eucharist, it is necessary, as well, to spend much time in adoration in front of the Blessed Sacrament, something which I myself experience every day drawing from it strength, consolation and assistance." "How could the Church fulfill her vocation without cultivating a constant relationship with the Eucharist, without nourishing herself with this food which sanctifies, without founding her missionary activity on this indispensable support?" "To evangelize the world there is need of apostles who are 'experts' in the celebration, adoration and contemplation of the Eucharist" (Pope John Paul II, World Mission Message 2004).

The Power of the Precious Blood of Jesus in the Holy Eucharist

"The Precious Blood belongs in an especial manner to men. Much more, therefore, does God invite them to come to its heavenly baths, and receive therein, not only the cleansing of their souls, but the power of a new and amazing life. Every doctrine in theology is a call to the Precious Blood. Every ceremony in the Church tells of it . . . . Every supernatural act is a growth of it. Everything that is holy on earth is either a leaf, bud, blossom or fruit of the Blood of Jesus. To its fountains God calls the sinner, that he may be lightened of his burdens. There is no remission of him in anything else. Only there is his lost sonship to be found. The saints are no less called by God to these invigorating streams. It is out of the Precious Blood that men draw martyrdoms, vocations, celebacies, austerities, heroic charities, and all the magnificent graces of high sanctity. The secret nourishment of prayer is from those fountains" (Father Faber, The Precious Blood).

The Most Precious Blood of Jesus
July is traditionally associated with the Precious Blood of Our Lord. It may be customary to celebrate the votive Mass of the Precious Blood on July 1.

The extraordinary importance of the saving Blood of Christ has ensured a central place for its memorial in the celebration of this cultic mystery: at the centre of the Eucharistic assembly, in which the Church raises up to God in thanksgiving "the cup of blessing" (1 Cor 10, 16; cf Ps 115-116, 13) and offers it to the faithful as a "real communion with the Blood of Christ" (1 Cor 10, 16); and throughout the Liturgical Year. The Church celebrates the saving Blood of Christ not only on the Solemnity of the Body and Blood of Christ, but also on many other occasions, such that the cultic remembrance of the Blood of our redemption (cf 1 Pt 1, 18) pervades the entire Liturgical Year. Hence, at Vespers during Christmastide, the Church, addressing Christ, sings: "Nos quoque, qui sancto tuo redempti sumus sanguine, ob diem natalis tui hymnum novum concinimus." In the Paschal Triduum, the redemptive significance and efficacy of the Blood of Christ is continuously recalled in adoration. During the adoration of the Cross on Good Friday the Church sings the hymn: "Mite corpus perforatur, sanguis unde profluit; terra, pontus, astra, mundus quo lavanturflumine", and again on Easter Sunday, "Cuius corpus sanctissimum in ara crucis torridum, sed et cruorem roesum gustando, Deo vivimus (194).

Catholic Word of the Day: LITANY OF THE PRECIOUS BLOOD, 09-25-12
ST. GASPAR: Founder of the Society of the Precious Blood
Mass in the Cathedral of the Most Precious Blood of Our Lord Jesus Christ (London, 9/18)

Devotion to the Drops of Blood Lost by our Lord Jesus Christ on His Way to Calvary (Prayer/Devotion)
Chaplet of the Most Precious Blood
Catholic Word of the Day: PRECIOUS BLOOD, 12-03-11
The Traditional Feast of the Most Precious Blood of Our Lord Jesus Christ (Catholic Caucus)
Devotion to the Precious Blood
DOCTRINE OF THE BLOOD OF CHRIST
,,,,,,,,,,,,,,,,,,,,And More on the Precious Blood
Litany of the Most Precious Blood of Our Lord Jesus Christ
NOTHING IS MORE POTENT AGAINST EVIL THAN PLEADING THE PRECIOUS BLOOD OF CHRIST
Litany of the Most Precious Blood of Jesus

"Amen, amen, I say to you, unless you eat the flesh of the Son of Man and drink his blood, you do not have life within you" (Jn 6:53).

July, 2018

The Holy Father's Prayer Intention

Evangelization – Priests and their Pastoral Ministry, That priests, who experience fatigue and loneliness in their pastoral work, may find help and comfort in their intimacy with the Lord and in their friendship with their brother priests.

July 3, 2018

Feast of Saint Thomas, Apostle

Reading 1 Eph 2:19-22

Responsorial Psalm Ps 117:1bc, 2

Alleluia Jn 20:29

Gospel Jn 20:24-29

Readings at Mass

July, 2018

The Holy Father's Prayer Intention

Evangelization – Priests and their Pastoral Ministry, That priests, who experience fatigue and loneliness in their pastoral work, may find help and comfort in their intimacy with the Lord and in their friendship with their brother priests.