Transfiguration of Christ
Crete
c. 1550
Egg tempera on wood, 77 x 51 cm
Ikonen-Museum, Recklinghausen
Posted on 02/22/2019 10:56:48 PM PST by Salvation
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From: Hebrews 11:1-7
The good example of the Patriarchs
[4] By faith Abel offered to God a more acceptable sacrifice than Cain, through
which he received approval as righteousness, God bearing witness by accepting
his gifts; he died, but through his faith he is still speaking. [5] By faith Enoch was
taken up so that he should not see death; and he was not found, because God
had taken him. Now before he was taken he was attested as having pleased God.
[6] And without faith it is impossible to please him. For whoever would draw near
to God must believe that he exists and that he rewards those who seek him. [7]
By faith Noah, being warned by God concerning events as yet unseen, took heed
and constructed an ark for the saving of his household; by this he condemned the
world and became an heir of the righteousness which comes by faith.
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Commentary:
1. Although the text does not aim to provide a precise definition of faith, it does
in fact very clearly describe the essence of that virtue, linking it to hope in future
things and to certainty concerning supernatural truths. By means of faith, the be-
liever acquires certainty concerning God’s promises to man, and a firm conviction
that he will obtain access to heaven. The Latin translates as “substantia” the
word the RSV translates as “assurance”; substantia, which literally means “that
which underlies”, here refers to the solid basis provided by hope.
This verse indicates that faith, which is a type of knowledge, is different from
other types of human knowledge. Thus, man can know things by direct evidence,
by reasoned proof or by someone else’s testimony. As regards knowledge based
on information provided by someone else, that is, knowledge based on faith, we
can distinguish two types-—human faith, when it is another human being whose
word one relies on (as in the case of pupil/teacher, child/parent), and supernatu-
ral faith (when the testimony comes from God himself, who is Supreme Truth).
In this latter case the knowledge provided is most certain.
However, the object of supernatural faith, that is, what one believes in (God and
the unchanging decrees of his will), is not something that is self-evident to man,
nor is it something that can be attained by the use of unaided reason. That is
why it is necessary for God himself to bear witness to what he reveals. Faith,
then, is certain knowledge, but it is knowledge of things which are not self-evi-
dent, things which one does not see but which one can hope for.
The verse also says that faith is “conviction” concerning things not seen. It is
therefore different from opinion, suspicion or doubt (none of which implies certain-
ty). By saying that it has to do with things unseen, it is distinguishing faith from
knowledge and intuitive cognition (cf. “Summa theologiae”, II-Il, q. 4, a. 1).
Summing up, we can say that “when God makes a revelation, we are obliged to
render by faith a full submission of intellect and will. The faith, however which is
the beginning of human salvation, the Catholic Church asserts to be a supernatu-
ral virtue whereby, with the inspiration and help of God’s grace, we believe that
what he has revealed is true—not because its intrinsic truth is seen by the natu-
ral light of reason, but because of the authority of God who reveals it, of God
who can neither deceive nor be deceived” (Vatican I, “Dei Filius”, chap. 3).
It is, therefore, a feature of faith that it makes us certain about things which are
not self-evident. That is why in order to believe one must want to believe, why
the act of believing is always free and meritorious. However, faith can, with God’s
help, reach a certainty greater than any proof can provide. “This faith”, St John
of Avila comments, “is not based on reasons [. . .]; for when a person believes
on the basis of reasons, he is not believing in such a way that he is totally con-
vinced, without any doubt or scruple whatever. But the faith which God infuses is
grounded on divine Truth, and it causes one to believe more firmly than if one saw
it with one’s own eyes, and touched it with one’s hands—and to believe more cer-
tainly than he who believes that four is greater than three, the sort of thing that is
so obvious that the mind never hesitates a moment, nor can it even if it wants to”
(”Audi, Filia”, chap. 43).
The faith which God gives a person — supernatural faith — is necessarily the point
of departure for hope and charity: it is what is usually called “living faith”. When
one lives with this kind of faith it is easy to see that the three “theological” virtues
(faith, hope and charity) are bound up with one another. Faith and hope lead a per-
son to unite himself to God as the source from which all good things flow; charity
unites us to God directly, by loving affection, because God is the supreme Good.
Faith is as it were the first step: it means accepting what God says as true. We
then unite ourselves to him through hope, insofar as we rely on God’s help to at-
tain beatitude. The goal of this process is charity, the fulness of which is eternal
possession of God, the Supreme Good. “Let us grow in hope, thereby streng-
thening our faith which is truly ‘the assurance of things hoped for, the conviction
of things not seen’ (Heb 11:1). Let us grow in this virtue, let us beg our Lord to
increase his charity in us; after all, one can only really trust what one loves with
all one’s might. And it is certainly worthwhile to love our Lord” (St. J. Escrivá,
“Friends of God”, 220).
If hope in general is the conviction of being able to obtain something worthwhile in
the future, something difficult to obtain, theological hope is the conviction of being
able, with the help of God, to attain heaven. And faith is precisely what provides
certain knowledge of those two truths—that heaven is our goal and that God wants
to help us to get there (cf. “Summa theologiae”, II-II, q.17, a. 5 and 7). Therefore,
nothing should dishearten us on this road to our ultimate goal because we put our
trust in “three truths: God is all-powerful, God has a boundless love for me, God
is faithful to his promises. And it is he, the God of mercies, who enkindles this
trust within me, so that I never feel lonely or useless or abandoned but, rather, in-
volved in a plan of salvation which will one day reach its goal in Paradise” (John
Paul I, “Address”, 20 September 1978).
3. The creation of the world from nothing is one of the first articles of faith. The
text is reminiscent in a way of v. 1, in that faith gives conviction about things we
cannot see; that is how we know the origin of all created things and discover
God from things we can see.
Essentially the text is emphasizing the importance of belief in God as Creator
and in Creation as coming from nothing. This is a truth found in all the creeds
and it has been often defined by the Church Magisterium (cf., for example, Late-
ran IV and Vatican I). “We believe in one God, the Father, the Son and the Holy
Spirit, Creator of what is visible—such as this world where we live out our lives
and of the invisible — such as the pure spirits which are also called angels”
(Paul VI, “Creed of the People of God”, 8).
4. The Book of Genesis (4:3-5) tells of the offerings made to Yahweh by Cain
and Abel, the sons of Adam and Eve. God was pleased with Abel’s offering but
not with Cain’s. God said to Cain, “Why are you angry, and why has your coun-
tenance fallen? If you do well, will you not be accepted? And if you do not do
well, sin is couching at the door ready to waylay you” (Gen 4:6-7). Many Jewish
commentators saw this as meaning that Cain’s sin may have been one of mean-
ness because he did not offer the best of his crop. Additionally there would have
been a sin of envy towards Abel (Wisdom 10:3 speaks of Cain’s evil and his fra-
tricidal hatred). In contrast to Cain, the prototype of the envious, selfish, violent
and fratricidal man, Jewish literature extolled Abel as an example of generosity,
uprightness and piety.
Against this background of Jewish religious thought come the words of Jesus
(Mt 23:25) and St John (1 Jn 3:12) who describe Abel as “righteous”, that is holy
and devout. The Hebrews text stresses that what made Abel’s offering the better
one was his faith, commitment to God and generosity. That was why God bore
witness to his righteousness by accepting the victims he offered and perhaps —
according to an ancient oral Jewish tradition—sending fire down upon them to
burn them. For God “looked more to the offerer than to what he offered, because
the acceptability of an oblation is determined by the righteousness of the offerer,
in cases other than of a sacrament,” as St Thomas Aquinas says (Commentary
on Heb, ad loc.). The text says literally that “God himself bore witness to his of-
ferings”, as if to imply that he “came down” or that he “sent down fire” to con-
sume them (cf. the famous oblation of Elijah in 1 Kings 18:38; that of Moses
and Aaron in Leviticus 9:24; and that of Gideon in Judges 6:21).
“He died, but through his faith he is still speaking”: this is reminiscent of the pas-
sage in Genesis where God tells Cain that “the voice of your brother’s blood is
crying to me from the ground” (Gen 4:10). Abel is God’s witness, his “martyr”,
because he confesses God’s greatness by his faith, sacrifice and generosity.
“By leading others towards virtue, Abel proves to be an eloquent speaker. Any
words must be less effective than (the example of) this martyrdom. So, just as
heaven speaks to us by simply revealing itself to us, this great saint exhorts us
simply by impinging on our memory” (Hom. on Heb, 22).
It is comforting to know that the first example of faith in God was given by the
son of Adam and Eve, and that it took the form of a sacrifice. It is understanda-
ble therefore that Fathers have, in fact, seen Abel as a figure of Christ: he was
a shepherd, he offered an oblation pleasing to God, he shed his blood, and was
therefore a “martyr for the faith”.
When renewing Christ’s sacrifice, the Liturgy asks God to look with favour on the
offerings and accept them as once he accepted the gifts of his “servant Abel” (cf.
Roman Missal, Eucharistic Prayer I).
5. There was also quite an amount of Jewish tradition about Enoch, one of the
Patriarchs from the pre-Flood period; this stemmed from the fact that the Book
of Genesis, instead of rounding off mention of him with the usual words “and he
died” (as is the case with the other patriarchs), says that he “walked with Elohim,
and he was not, for God took him” (cf. Gen 5:21-24). This led people to think that
Enoch did not die and that therefore he was in the presence of God preparing the
way for the Messiah who would set man free: that is, he must be one of the Mes-
siah’s precursors, like Elijah, of whose death also there is no mention. The Greek
translation of the Old Testament (the Septuagint) elaborates a little on the He-
brew text of Genesis 5:23: it says, “Enoch walked with God; and he was not, for
the Lord took him”, and the RSV Genesis passage reflects this. It might also be
pointed out that the Book of Sirach mentions Enoch with great respect, proposing
him as an example to all generations; it says that “Enoch pleased the Lord, and
was taken up” (Sir 44:16), and elsewhere it adds that “no one like Enoch has
been created on earth” (Sir 49:14). In apocryphal Jewish writing Enoch came to
assume great importance: he was attributed great power as an astrologer and
described as engaging in a series of fantastic exploits to prepare the way for the
Messiah. It therefore became widely believed that Enoch would return to the
world prior to the coming of the Anointed.
The Epistle to the Hebrews uses the Sirach texts and the Greek version of Gene-
sis as its ground for stating that Enoch “was attested as having pleased God”,
and therefore it proposes Enoch as an example of faith.
The sentence “Enoch was taken up so that he should not see death” is not just
referring to his being an upright man: it connects him with the coming of the Mes-
siah and with the end of the world. The text is not saying or denying that Enoch
died, but simply that he was ‘taken up”. In view of the fact that it is decreed that
all men should die (cf. Heb 9:27), for death is a consequence of original sin (cf.
Rom 5:12), most probably the words “was taken up” should be seen as a refe-
rence to death, and the following words, “so that he should not see death,”
should he taken either in a moral sense —that is, “not experience the spiritual
death of sin” — or else as meaning that he arose immediately after our Lord’s
death, as happened in the case of some saints (cf. Mt 27:52-53).
6. Faith is a virtue which is necessary for salvation, but faith alone is insufficient;
it must be “faith working through love” (Gal 5:6). However, faith is of decisive im-
portance because it is “the beginning of man’s salvation” (St Fulgentius, “De fide
ad Petrum”, 1) and because it is “the foundation and source of all justification”
(Council of Trent, “De iustificatione, chap. 8); we are referring not only to faith in
the sense of a personal act — the act of faith — but also to faith in the sense of
a body of truths which one holds as certain. Thus, theology says that two things
are necessary — the faith by which one believes (the attitude of the believer) and
the truths of faith which have to he believed (articles of faith). The verse speaks
of both, but it dwells mainly on the second-—the content or “object” of faith –
whereas earlier (11:1) it looked more at the importance of the act as such. No
one can please God unless he draws near him; but it is not possible to do that
without faith; therefore no one can please God unless he has faith. God himself
moves us and helps us to approach him, but man needs to respond freely to
God’s action; it is by the act of faith that he does so: faith is that disposition of
soul “by which we yield our unhesitating assent to whatever the authority of our
holy Mother the Church teaches us has been revealed by God; for the faithful
cannot doubt those things of which God, who is truth itself, is the author” (St
Pius V Catechism, I, 1, 1).
That is why, among truths of faith, we distinguish those which are accessible to
human reason and those which man could never come to know on his own: the
latter are called “mysteries”. The former can be reduced to three — the existence
of God, the immortality of the soul, and the existence of a moral order estab-
lished by God.
It is clear that if one does not believe in the existence of God and in the moral or-
der established by him there is no possibility of salvation. What does the passage
mean when it says that “whoever would draw near to God must believe that he ex-
ists and that he rewards those who seek him”? We might reply, with St Thomas,
that, after original sin, no one can be saved unless he have faith in the promised
mediator (Gen 3:15). For pagans, who have received no revelation, it was and is
sufficient to believe that God rewards good and punishes evil (cf. “Commentary on
Heb”, ad loc.).
The words of the sacred writer also pose another problem: how can those be
saved who do not know Christ? The first thing to bear in mind is the absolute ne-
cessity of true and upright faith. Man has an obligation to seek truth, particularly
religious truth, and he must not content himself with just any religion, as if all re-
ligions were more or less equal (cf. Pius IX, “Syllabus of Errors”, 15 and 16). That
is why adult pagans who request Baptism when they are in danger of death or in
a situation of dire need must be given before Baptism a short instruction (adapted
to the situation and to their intellectual capacity) on the main mysteries of faith —
the Trinity and the Incarnation (cf. “Reply of the Holy Office”, 26 January 1703).
All this, however, does not mean that people who are not Christians cannot be
saved. What it means, Vatican II teaches, is that “they could not be saved who,
knowing that the Catholic Church was founded as necessary by God through
Christ, would refuse either to enter it, or to remain in it” (”Lumen Gentium”, 14).
“Those who, through no fault of their own, do not know the Gospel of Christ or
his Church, but who nevertheless seek God with a sincere heart, and, moved by
grace, try in their actions to do his will as they know it through the dictates of
their conscience—those too may achieve eternal salvation. Nor shall divine provi-
dence deny the assistance necessary for salvation to those who, without any
fault of theirs, have not yet arrived at an explicit knowledge of God, and who, not
without grace, strive to lead a good life” (”Lumen gentium”, 16).
Therefore, when in its apostolic and missionary work, the catholic Church en-
counters other religions, it “rejects nothing of what is true and holy in these reli-
gions. It has a high regard for the manner of life and conduct, the precepts and
doctrines which, although differing in many ways from its own teaching neverthe-
less often reflect a ray of that truth which enlightens all men. Yet it proclaims,
and is in duty bound to proclaim without fail, Christ who is the way, the truth and
the life (Jn 14:6). In him, in whom God reconciled all things to himself (cf. 2 Cor
5:18-19), men find the fulness of their religious life” (Vatican II, “Nostra aetate”,
2). In the last analysis, “although in many ways known to himself God can lead
those who, through no fault of their own, are ignorant of the Gospel to that faith
without which it is impossible to please him (Heb 11:6), the Church, nevertheless,
still has the obligation (cf. 1 Cor 9:16) and also the sacred right to evangelize.
And so, today as always, missionary activity retains its full force and necessity”
(Vatican II, “Ad gentes”, 7).
Similarly every Christian should always desire to seek God and have others seek
him also. “If there is someone who is going to reward us, let us do everything pos-
sible not to lose the reward that is given to virtue [. . .]. But, how can one find the
Lord? Think of how gold is found—by much effort and trouble [. . .]. So, we must
seek God in the same way as we look for something we have lost. Is it not true
that we rack our brains? Don’t we look everywhere? Don’t we look in out of the
way places? Don’t we spend money searching? If, for example, we have lost a
child, what will we not do? What regions, what seas, will we not cross? How
much more in the case of God, given that those who seek him have such need
of him!” (St John Chrysostom, “Hom. on Heb”, 22).
7. When Noah received God’s order to build the ark (cf. Gen 6-9; Mt 24:17-39; 1
Pet 3:20; 2 Pet 2:5), there was as yet no sign of a flood: in other words, he had
to rely totally on God’s word. He took heed, he acted “reveritus”, with religious
fear, that is, with a deeply religious attachment to God, an attitude which led him
to obey very exactly what God told him to do.
Noah’s faith “condemned the world” because the worldly and unbelieving men of
his time jeered at him when he was making the ark. “What do these words mean
— ‘by this he condemned the world’? They mean that he showed up the world as
deserving of punishment, because even though they saw him building (the ark)
they did not mend their ways or repent” (”Hom. on Heb”, 23, 1). By acting in line
with his faith Noah condemns, in spite of himself, the incredulity of his contem-
poraries. Today also the life of a person of faith can be a reproach to those
around him, but that should not lead him to act any differently.
*********************************************************************************************
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 9:2-13
The Transfiguration
[9] And as they were coming down the mountain, He charged them to tell no one
what they had seen, until the Son of Man should have risen from the dead. [10]
So they kept the matter to themselves, questioning what the rising from the dead
meant. [11] And they asked Him, “Why do the scribes say that first Elijah must
come?” [12] And He said to them, “Elijah does come first to restore all things;
and how is it written of the Son of Man, that He should suffer many things and be
treated with contempt? [13] But I tell you that Elijah has come, and they did to
him whatever they pleased, as it is written of him.”
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Commentary:
2-10. We contemplate in awe this manifestation of the glory of the Son of God to
three of His disciples. Ever since the Incarnation, the divinity of our Lord has usu-
ally been hidden behind His humanity. But Christ wishes to show, to these favo-
rite disciples, who will later be pillars of the Church, the splendor of His divine glo-
ry, in order to encourage them to follow the difficult way that lies ahead, fixing
their gaze on the happy goal which is awaiting them at the end. This is why, as
St. Thomas comments (cf. “Summa Theologia”, III, q. 45, a. 1), it was appropri-
ate for Him to give them an insight into His glory. The fact that the Transfiguration
comes immediately after the first announcement of His passion, and His prophe-
tic words about how His followers would also have to carry His cross, shows us
that “through many tribulations we must enter the kingdom of God” (Acts 14:22).
What happened at the Transfiguration? To understand this miraculous event in
Christ’s life, we must remember that in order to redeem us by His passion and
death our Lord freely renounced divine glory and became man, assuming flesh
which was capable of suffering and which was not glorious, becoming like us in
every way except sin (cf. Hebrew 4:15). In the Transfiguration, Jesus Christ
willed that the glory which was His as God and which His soul had from the mo-
ment of the Incarnation, should miraculously become present in His body. “We
should learn from Jesus’ attitude in these trials. During His life on earth He did
not even want the glory that belong to Him. Though He had the right to be trea-
ted as God, He took the form of a servant, a slave (cf. Philippians 2:6)” (St. J.
Escriva, “Christ Is Passing By”, 62). Bearing in mind who became man (the
divinity of the person and the glory of His soul), it was appropriate for His body
to be glorious; given the purpose of His Incarnation, it was not appropriate,
usually, for His glory to be evident. Christ shows His glory in the Transfiguration
in order to move us to desire the divine glory which will be given us so that, ha-
ving this hope, we too can understand “that the sufferings of this present time
are not worth comparing with the glory that is to be revealed to us” (Romans
8:18).
2. According to Deuteronomy (19:15), to bear witness to anything the evidence
of two or three much concur. Perhaps this is why Jesus wanted three Apostles
to be present. It should be pointed out that these three Apostles were specially
loved by Him; they were with Him also at the raising of the daughter of Jairus
(Mark 5:37) and will also be closest to Him during His agony at Gethsemane
(Mark 14:33). Cf. note on Matthew 17:1-13.
7. This is how St. Thomas Aquinas explains the meaning of the Transfiguration:
“Just as in Baptism, where the mystery of the first regeneration was proclaimed,
the operation of the whole Trinity was made manifest, because the Son Incarnate
was there, the Holy Spirit appeared under the form of a dove, and the Father
made Himself known in the voice; so also in the Transfiguration, which is the sign
of the second regeneration [the Resurrection], the whole Trinity appears — the Fa-
ther in the voice, the Son in the man, the Holy Spirit in the bright cloud; for just
as in Baptism He confers innocence, as signified by the simplicity of the dove, so
in the Resurrection will He give His elect the clarity of glory and the refreshment
from every form of evil, as signified by the bright cloud” (”Summa Theologiae”, III,
q. 45, 1.4 ad 2). For, really, the Transfiguration was in some way an anticipation
not only of Christ’s glorification but also of ours. As St. Paul says, “it is the same
Spirit Himself bearing witness with our spirit that we are children of God, and if
children, then heirs, heirs of God and fellow heirs with Christ, provided we suffer
with Him in order that we may also be glorified with Him” (Romans 8:16-17).
10. That the dead would rise was already revealed in the Old Testament (cf.
Daniel 12:2-3; 2 Maccabees 7:9; 12:43) and was believed by pious Jews (cf.
John 11:23-25). However, they were unable to understand the profound truth of
the death and Resurrection of the Lord: they expected a glorious and triumphant
Messiah, despite the prophecy that He would suffer and die (cf. Isaiah 53).
Hence the Apostles’ oblique approach; they too do not dare to directly question
our Lord about His Resurrection.
11-13. The scribes and Pharisees interpret the messianic prophecy in Malachi
(3:1-2) as meaning that Elijah will appear in person, dramatically, to be followed
by the all-triumphant Messiah, with no shadow of pain or humiliation. Jesus tells
them that Elijah has indeed come, in the person of John the Baptist (Matthew
17:13) and has prepared the way of the Messiah, a way of pain and suffering.
Verse 12 is a question which Jesus puts to His disciples, but they should really
have asked it themselves, had they realized that Christ’s Resurrection presup-
posed the Messiah’s suffering and death. Since they fail to ask it, Jesus does,
to teach them that He like Elijah (that is, John the Baptist) must experience suf-
fering before entering His glory.
*********************************************************************************************
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.
Liturgical Colour: Red.
| First reading | Hebrews 11:1-7 © |
|---|
| It is by faith that we understand that the world was created by one word from God |
|---|
| Responsorial Psalm |
|---|
| Psalm 144(145):2-5,10-11 © |
| Gospel Acclamation | Ps147:12,15 |
|---|
| Or: | cf.Mk9:6 |
|---|
| Gospel | Mark 9:2-13 © |
|---|
| Jesus was transfigured in their presence |
|---|
The letter of the Smyrnaeans or the Martyrdom of Polycarp
Translated by J.B. Lightfoot. Adapt. and mod. (c) 1990. ATHENA DATA PRODUCTS
Polycarp prologue
The church of God which sojourneth at Smyrna to the Church of God which sojourneth in Philomelium and to all the brotherhoods of the holy and universal Church sojourning in every place; mercy and peace and love from God the Father and our Lord Jesus Christ be multiplied.
Polycarp 1:1
We write unto you, brethren, an account of what befell those that suffered martyrdom and especially the blessed Polycarp, who stayed the persecution, having as it were set his seal upon it by his martyrdom. For nearly all the foregoing events came to pass that the Lord might show us once more an example of martyrdom which is conformable to the Gospel
Polycarp 1:2
For he lingered that he might be delivered up, even as the Lord did, to the end that we too might be imitators of him, not lookingonly to that which concerneth ourselves, but also to that which concerneth our neighbors. For it is the office of true and steadfast love, not only to desire that oneself be saved, but all the brethren also.
Polycarp 2:1
Blessed therefore and noble are all the martyrdoms which have taken place according to the will of God (for it behoveth us to be very scrupulous and to assign to God the power over all things).
Polycarp 2:2
For who could fail to admire their nobleness and patient endurance and loyalty to the Master? seeing that when they were so torn by lashes that the mechanism of their flesh was visible even as far as the inward veins and arteries, they endured patiently, so that the very bystanders had pity and wept; while they themselves reached such a pitch of bravery that none of them uttered a cry or a groan, thus showing to us all that at that hour the martyrs of Christ being tortured were absent from the flesh, or rather that the Lord was standing by and conversing with them.
Polycarp 2:3
And giving heed unto the grace of Christ they despised the tortures of this world, purchasing at the cost of one hour a release from eternal punishment. And they found the fire of their inhuman torturers cold: for they set before their eyes the escape from the eternal fire which is never quenched; while with the eyes of their heart they gazed upon the good things which are reserved for those that endure patiently, things which neither ear hath heard nor eye hath seen, neither have they entered into the heart of man, but were shown by the Lord to them, for they were no longer men but angels already.
Polycarp 2:4
And in like manner also those that were condemned to the wild beasts endured fearful punishments, being made to lie on sharp shells and buffeted with other forms of manifold tortures, that the devil might, if possible, by the persistence of the punishment bring them to a denial; for he tried many wiles against them.
Polycarp 3:1
But thanks be to God; for He verily prevailed against all. For the right noble Germanicus encouraged their timorousness through the constancy which was in him; and he fought with the wild beasts in a signal way. For when the proconsul wished to prevail upon him and bade him have pity on his youth, he used violence and dragged the wild beast towards him, desiring the more speedily to obtain a release from their unrighteous and lawless life.
Polycarp 3:2
So after this all the multitude, marvelling at the bravery of the God-beloved and God-fearing people of the Christians, raised a cry, ‘Away with the atheists; let search be made for Polycarp.’
Polycarp 4:1
But one man, Quintus by name, a Phrygian newly arrived from Phrygia, when he saw the wild beasts, turned coward. He it was who had forced himself and some others to come forward of their own free will. This man the proconsul by much entreaty persuaded to swear the oath and to offer incense. For this cause therefore, brethren, we praise not those who deliver themselves up, since the Gospel doth not so teach us.
Polycarp 5:1
Now the glorious Polycarp at the first, when he heard it, so far from being dismayed, was desirous of remaining in town; but the greater part persuaded him to withdraw. So he withdrew to a farm not far distant from the city; and there he stayed with a few companions, doing nothing else night and day but praying for all men and for the churches throughout the world; for this was his constant habit.
Polycarp 5:2
And while praying he falleth into a trance three days before his apprehension; and he saw his pillow burning with fire. And he turned and said unto those that were with him: ‘It must needs be that I shall be burned alive.’
Polycarp 6:1
And as those that were in search of him persisted, he departed to another farm; and forthwith they that were in search of him came up; and not finding him, they seized two slave lads, one of whom confessed under torture;
Polycarp 6:2
for it was impossible for him to lie concealed, seeing that the very persons who betrayed him were people of his own household. And the captain of the police, who chanced to have the very name, being called Herod, was eager to bring him into the stadium, that he himself might fulfill his appointed lot, being made a partaker with Christ, while they—his betrayers—underwent the punishment of Judas himself.
Polycarp 7:1
So taking the lad with them, on the Friday about the supper hour, the gendarmes and horsemen went forth with their accustomed arms, hastening as against a robber. And coming up in a body late in the evening, they found the man himself in bed in an upper chamber in a certain cottage; and though he might have departed thence to another place, he would not, saying, The will of God be done.
Polycarp 7:2
So when he heard that they were come, he went down and conversed with them, the bystanders marvelling at his age and his constancy, and wondering how there should be so much eagerness for the apprehension of an old man like him. Thereupon forthwith he gave orders that a table should be spread for them to eat and drink at that hour, as much as they desired. And he persuaded them to grant him an hour that he might pray unmolested;
Polycarp 7:3
and on their consenting, he stood up and prayed, being so full of the grace of God, that for two hours he could not hold his peace, and those that heard were amazed, and many repented that they had come against such a venerable old man.
Polycarp 8:1
But when at length he brought his prayer to an end, after remembering all who at any time had come in his way, small and great, high and low, and all the universal Church throughout the world, the hour of departure being come, they seated him on an ass and brought him into the city, it being a high Sabbath.
Polycarp 8:2
And he was met by Herod the captain of police and his father Nicetes, who also removed him to their carriage and tried to prevail upon him, seating themselves by his side and saying, ‘Why what harm is there in saying, Caesar is Lord, and offering incense’, with more to this effect, ‘and saving thyself?’ But he at first gave them no answer. When however they persisted, he said, ‘I am not going to do what ye counsel me.’
Polycarp 8:3
Then they, failing to persuade him, uttered threatening words and made him dismount with speed, so that he bruised his shin, as he got down from the carriage. And without even turning round, he went on his way promptly and with speed, as if nothing had happened to him, being taken to the stadium; there being such a tumult in the stadium that no man’s voice could be so much as heard.
Polycarp 9:1
But as Polycarp entered into the stadium, a voice came to him from heaven; ‘Be strong, Polycarp, and play the man.’ And no one saw the speaker, but those of our people who were present heard the voice. And at length, when he was brought up, there was a great tumult, for they heard that Polycarp had been apprehended.
Polycarp 9:2
When then he was brought before him, the proconsul enquired whether he were the man. And on his confessing that he was, he tried to persuade him to a denial saying, ‘Have respect to thine age,’ and other things in accordance therewith, as it is their wont to say; ‘Swear by the genius of Caesar; repent and say, Away with the atheists.’ Then Polycarp with solemn countenance looked upon the whole multitude of lawless heathen that were in the stadium, and waved his hand to them; and groaning and looking up to heaven he said, ‘Away with the atheists.’
Polycarp 9:3
But when the magistrate pressed him hard and said, ‘Swear the oath, and I will release thee; revile the Christ,’ Polycarp said, ‘Fourscore and six years have I been His servant, and He hath done me no wrong. How then can I blaspheme my King who saved me?’
Polycarp 10:1
But on his persisting again and saying, ‘Swear by the genius of Caesar,’ he answered, ‘If thou supposest vainly that I will swear by the genius of Caesar, as thou sayest, and feignest that thou art ignorant who I am, hear thou plainly, I am a Christian. But if thou wouldest learn the doctrine of Christianity, assign a day and give me a hearing.’
Polycarp 10:2
The proconsul said; ‘Prevail upon the people.’ But Polycarp said; ‘As for thyself, I should have held thee worthy of discourse; for we have been taught to render, as is meet, to princes and authorities appointed by God such honor as does us no harm; but as for these, I do not hold them worthy, that I should defend myself before them.’
Polycarp 11:1
Whereupon the proconsul said; ‘I have wild beasts here and I will throw thee to them, except thou repent’ But he said, ‘Call for them: for the repentance from better to worse is a change not permitted to us; but it is a noble thing to change from untowardness to righteousness’
Polycarp 11:2
Then he said to him again, ‘I will cause thee to be consumed by fire, if thou despisest the wild beasts, unless thou repent.’ But Polycarp said; ‘Thou threatenest that fire which burneth for a season and after a little while is quenched: for thou art ignorant of the fire of the future judgment and eternal punishment, which is reserved for the ungodly. But why delayest thou? Come, do what thou wilt.’
Polycarp 12:1
Saying these things and more besides, he was inspired with courage and joy, and his countenance was filled with grace, so that not only did it not drop in dismay at the things which were said to him, but on the contrary the proconsul was astounded and sent his own herald to proclaim three times in the midst of the stadium, ‘Polycarp hath confessed himself to be a Christian.’
Polycarp 12:2
When this was proclaimed by the herald, the whole multitude both of Gentiles and of Jews who dwelt in Smyrna cried out with ungovernable wrath and with a loud shout, ‘This is the teacher of Asia, the father of the Christians, the puller down of our gods, who teacheth numbers not to sacrifice nor worship.’ Saying these things, they shouted aloud and asked the Asiarch Philip to let a lion loose upon Polycarp. But he said that it was not lawful for him, since he had brought the sports to a close.
Polycarp 12:3
Then they thought fit to shout out with one accord that Polycarp should be burned alive. For it must needs be that the matter of the vision should be fulfilled, which was shown him concerning his pillow, when he saw it on fire while praying, and turning round he said prophetically to the faithful who were with him, ‘I must needs be burned alive.’
Polycarp 13:1
These things then happened with so great speed, quicker than words could tell, the crowds forthwith collecting from the workshops and baths timber and faggots, and the Jews more especially assisting in this with zeal, as is their wont.
Polycarp 13:2
But when the pile was made ready, divesting himself of all his upper garments and loosing his girdle, he endeavored also to take off his shoes, though not in the habit of doing this before, because all the faithful at all times vied eagerly who should soonest touch his flesh. For he had been treated with all honor for his holy life even before his gray hairs came.
Polycarp 13:3
Forthwith then the instruments that were prepared for the pile were placed about him; and as they were going likewise to nail him to the stake, he said; ‘Leave me as I am; for He that hath granted me to endure the fire will grant me also to remain at the pile unmoved, even without the security which ye seek from the nails.’
Polycarp 14:1
So they did not nail him, but tied him. Then he, placing his hands behind him and being bound to the stake, like a noble ram out of a great flock for an offering, a burnt sacrifice made ready and acceptable to God, looking up to heaven said; ‘O Lord God Almighty, the Father of Thy beloved and blessed Son Jesus Christ, through whom we have received the knowledge of Thee, the God of angels and powers and of all creation and of the whole race of the righteous, who live in Thy presence;
Polycarp 14:2
I bless Thee for that Thou hast granted me this day and hour, that I might receive a portion amongst the number of martyrs in the cup of [Thy] Christ unto resurrection of eternal life, both of soul and of body, in the incorruptibility of the Holy Spirit. May I be received among these in Thy presence this day, as a rich and acceptable sacrifice, as Thou didst prepare and reveal it beforehand, and hast accomplished it, Thou that art the faithful and true God.
Polycarp 14:3
For this cause, yea and for all things, I praise Thee, I bless Thee, I glorify Thee, through the eternal and heavenly High-priest, Jesus Christ, Thy beloved Son, through whom with Him and the Holy Spirit be glory both now [and ever] and for the ages to come. Amen.’
Polycarp 15:1
When he had offered up the Amen and finished his prayer, the firemen lighted the fire. And, a mighty flame flashing forth, we to whom it was given to see, saw a marvel, yea and we were preserved that we might relate to the rest what happened.
Polycarp 15:2
The fire, making the appearance of a vault, like the sail of a vessel filled by the wind, made a wall round about the body of the martyr; and it was there in the midst, not like flesh burning, but like [a loaf in the oven or like] gold and silver refined in a furnace. For we perceived such a fragrant smell, as if it were the wafted odor of frankincense or some other precious spice.
Polycarp 16:1
So at length the lawless men, seeing that his body could not be consumed by the fire, ordered an executioner to go up to him and stab him with a dagger. And when he had done this, there came forth [a dove and] a quantity of blood, so that it extinguished the fire; and all the multitude marvelled that there should be so great a difference between the unbelievers and the elect.
Polycarp 16:2
In the number of these was this man, the glorious martyr Polycarp, who was found an apostolic and prophetic teacher in our own time, a bishop of the holy Church which is in Smyrna. For every word which he uttered from his mouth was accomplished and will be accomplished.
Polycarp 17:1
But the jealous and envious Evil One, the adversary of the family of the righteous, having seen the greatness of his martyrdom and his blameless life from the beginning, and how he was crowned with the crown of immortality and had won a reward which none could gainsay, managed that not even his poor body should be taken away by us, although many desired to do this and to touch his holy flesh.
Polycarp 17:2
So he put forward Nicetes, the father of Herod and brother of Alce, to plead with the magistrate not to give up his body, ‘lest,’ so it was said, ‘they should abandon the crucified one and begin to worship this man’—this being done at the instigation and urgent entreaty of the Jews, who also watched when we were about to take it from the fire, not knowing that it will be impossible for us either to forsake at any time the Christ who suffered for the salvation of the whole world of those that are saved—suffered though faultless for sinners—nor to worship any other.
Polycarp 17:3
For Him, being the Son of God, we adore, but the martyrs as disciples and imitators of the Lord we cherish as they deserve for their matchless affection towards their own King and Teacher. May it be our lot also to be found partakers and fellow-disciples with them.
Polycarp 18:1
The centurion therefore, seeing the opposition raised on the part of the Jews, set him in the midst and burnt him after their custom.
Polycarp 18:2
And so we afterwards took up his bones which are more valuable than precious stones and finer than refined gold, and laid them in a suitable place;
Polycarp 18:3
where the Lord will permit us to gather ourselves together, as we are able, in gladness and joy, and to celebrate the birth-day of his martyrdom for the commemoration of those that have already fought in the contest, and for the training and preparation of those that shall do so hereafter.
Polycarp 19:1
So it befell the blessed Polycarp, who having with those from Philadelphia suffered martyrdom in Smyrna—twelve in all—is especially remembered more than the others by all men, so that he is talked of even by the heathen in every place: for he showed himself not only a notable teacher, but also a distinguished martyr, whose martyrdom all desire to imitate, seeing that it was after the pattern of the Gospel of Christ.
Polycarp 19:2
Having by his endurance overcome the unrighteous ruler in the conflict and so received the crown of immortality, he rejoiceth in company with the Apostles and all righteous men, and glorifieth the Almighty God and Father, and blesseth our Lord Jesus Christ, the savior of our souls and helmsman of our bodies and shepherd of the universal Church which is throughout the world.
Polycarp 20:1
Ye indeed required that the things which happened should be shown unto you at greater length: but we for the present have certified you as it were in a summary through our brother Marcianus. When then ye have informed yourselves of these things, send the letter about likewise to the brethren which are farther off, that they also may glorify the Lord, who maketh election from His own servants.
Polycarp 20:2
Now unto Him that is able to bring us all by His grace and bounty unto His eternal kingdom, through His only-begotten Son Jesus Christ, be glory, honor, power, and greatness for ever. Salute all the saints. They that are with us salute you, and Euarestus, who wrote the letter, with his whole house.
Polycarp 21:1
Now the blessed Polycarp was martyred on the second day of the first part of the month Xanthicus, on the seventh before the calends of March, on a great Sabbath, at the eighth hour. He was apprehended by Herodes, when Philip of Tralles was high priest, in the proconsulship of Statius Quadratus, but in the reign of the Eternal King Jesus Christ. To whom be the glory, honor, greatness, and eternal throne, from generation to generation. Amen.
Polycarp 22:1
We bid you God speed, brethren, while ye walk by the word of Jesus Christ which is according to the Gospel; with whom be glory to God for the salvation of His holy elect; even as the blessed Polycarp suffered martyrdom, in whose footsteps may it be our lot to be found in the kingdom of Jesus Christ.
Polycarp 22:2
This account Gaius copied from the papers of Irenaeus, a disciple of Polycarp. The same also lived with Irenaeus.
Polycarp 22:3
And I Socrates wrote it down in Corinth from the copy of Gaius. Grace be with all men.
Polycarp 22:4
And I Pionius again wrote it down from the aforementioned copy, having searched it out (for the blessed Polycarp showed me in a revelation, as I will declare in the sequel), gathering it together when it was now well nigh worn out by age, that the Lord Jesus Christ may gather me also with His elect into His heavenly kingdom; to whom be the glory with the Father and the Holy Spirit for ever and ever. Amen. {2*** THE THREE PROCEEDING PARAGRAPHS AS READ IN THE MOSCOW MS. ***}2 {9
Polycarp 22:2
This account Gaius copied from the papers of Irenaeus. The same lived with Irenaeus who had been a disciple of the holy Polycarp. For this Irenaeus, being in Rome at the time of the martyrdom of the bishop Polycarp, instructed many; and many most excellent and orthodox treatises by him are in circulation. In these he makes mention of Polycarp, saying that he was taught by him. And he ably refuted every heresy, and handed down the catholic rule of the Church just as he had received it from the saint. He mentions this fact also, that when Marcion, after whom the Marcionites are called, met the holy Polycarp on one occasion, and said ‘Recognize us, Polycarp,’ he said in reply to Marcion, ‘Yes indeed, I recognize the firstborn of Satan.’ The following statement also is made in the writings of Irenaeus, that on the very day and hour when Polycarp was martyred in Smyrna Irenaeus being in the city of the Romans heard a voice as of a trumpet saying, ‘ Polycarp is martyred.’
Polycarp 22:3 From these papers of Irenaeus then, as has been stated already, Gaius made a copy, and from the copy of Gaius Isocrates made another in Corinth.
Polycarp 22:4
And I Pionius again wrote it down from the copy of Isocrates, having searched for it in obedience to a revelation of the holy Polycarp, gathering it together, when it was well nigh worn out by age, that the Lord Jesus Christ may gather me also with His elect into His heavenly kingdom; to whom be the glory with the Father and the Son and the Holy Spirit for ever and ever. Amen.
| Mark | |||
| English: Douay-Rheims | Latin: Vulgata Clementina | Greek NT: Byzantine/Majority Text (2000) | |
| Mark 9 |
|||
| 2. | 9:1 AND after six days Jesus taketh with him Peter and James and John, and leadeth them up into an high mountain apart by themselves, and was transfigured before them. | 9:1 Et post dies sex assumit Jesus Petrum, et Jacobum, et Joannem, et ducit illos in montem excelsum seorsum solos, et transfiguratus est coram ipsis. | και μεθ ημερας εξ παραλαμβανει ο ιησους τον πετρον και τον ιακωβον και [τον] ιωαννην και αναφερει αυτους εις ορος υψηλον κατ ιδιαν μονους και μετεμορφωθη εμπροσθεν αυτων |
| 3. | 9:2 And his garments became shining and exceeding white as snow, so as no fuller upon earth can make white. | 9:2 Et vestimenta ejus facta sunt splendentia, et candida nimis velut nix, qualia fullo non potest super terram candida facere. | και τα ιματια αυτου εγενοντο στιλβοντα λευκα λιαν ως χιων οια γναφευς επι της γης ου δυναται λευκαναι |
| 4. | 9:3 And there appeared to them Elias with Moses; and they were talking with Jesus. | 9:3 Et apparuit illis Elias cum Moyse : et erant loquentes cum Jesu. | και ωφθη αυτοις ηλιας συν μωσει και ησαν συλλαλουντες τω ιησου |
| 5. | 9:4 And Peter answering, said to Jesus: Rabbi, it is good for us to be here: and let us make three tabernacles, one for thee, and one for Moses, and one for Elias. | 9:4 Et respondens Petrus, ait Jesu : Rabbi, bonum est nos hic esse : et faciamus tria tabernacula, tibi unum, et Moysi unum, et Eliæ unum. | και αποκριθεις ο πετρος λεγει τω ιησου ραββι καλον εστιν ημας ωδε ειναι και ποιησωμεν σκηνας τρεις σοι μιαν και μωσει μιαν και ηλια μιαν |
| 6. | 9:5 For he knew not what he said: for they were struck with fear. | 9:5 Non enim sciebat quid diceret : erant enim timore exterriti. | ου γαρ ηδει τι λαλησει ησαν γαρ εκφοβοι |
| 7. | 9:6 And there was a cloud overshadowing them: and a voice came out of the cloud, saying: This is my most beloved son; hear ye him. | 9:6 Et facta est nubes obumbrans eos : et venit vox de nube, dicens : Hic est Filius meus carissimus : audite illum. | και εγενετο νεφελη επισκιαζουσα αυτοις και ηλθεν φωνη εκ της νεφελης ουτος εστιν ο υιος μου ο αγαπητος αυτου ακουετε |
| 8. | 9:7 And immediately looking about, they saw no man any more, but Jesus only with them. | 9:7 Et statim circumspicientes, neminem amplius viderunt, nisi Jesum tantum secum. | και εξαπινα περιβλεψαμενοι ουκετι ουδενα ειδον αλλα τον ιησουν μονον μεθ εαυτων |
| 9. | 9:8 And as they came down from the mountain, he charged them not to tell any man what things they had seen, till the Son of man shall be risen again from the dead. | 9:8 Et descendentibus illis de monte, præcepit illis ne cuiquam quæ vidissent, narrarent : nisi cum Filius hominis a mortuis resurrexerit. | καταβαινοντων δε αυτων απο του ορους διεστειλατο αυτοις ινα μηδενι διηγησωνται α ειδον ει μη οταν ο υιος του ανθρωπου εκ νεκρων αναστη |
| 10. | 9:9 And they kept the word to themselves; questioning together what that should mean, when he shall be risen from the dead. | 9:9 Et verbum continuerunt apud se : conquirentes quid esset, cum a mortuis resurrexerit. | και τον λογον εκρατησαν προς εαυτους συζητουντες τι εστιν το εκ νεκρων αναστηναι |
| 11. | 9:10 And they asked him, saying: Why then do the Pharisees and scribes say that Elias must come first? | 9:10 Et interrogabant eum, dicentes : Quid ergo dicunt pharisæi et scribæ, quia Eliam oportet venire primum ? | και επηρωτων αυτον λεγοντες οτι λεγουσιν οι γραμματεις οτι ηλιαν δει ελθειν πρωτον |
| 12. | 9:11 Who answering, said to them: Elias, when he shall come first, shall restore all things; and as it is written of the Son of man, that he must suffer many things and be despised. | 9:11 Qui respondens, ait illis : Elias cum venerit primo, restituet omnia : et quomodo scriptum est in Filium hominis, ut multa patiatur et contemnatur. | ο δε αποκριθεις ειπεν αυτοις ηλιας μεν ελθων πρωτον αποκαθιστα παντα και πως γεγραπται επι τον υιον του ανθρωπου ινα πολλα παθη και εξουδενωθη |
| 13. | 9:12 But I say to you, that Elias also is come, (and they have done to him whatsoever they would,) as it is written of him. | 9:12 Sed dico vobis quia et Elias venit (et fecerunt illi quæcumque voluerunt) sicut scriptum est de eo. | αλλα λεγω υμιν οτι και ηλιας εληλυθεν και εποιησαν αυτω οσα ηθελησαν καθως γεγραπται επ αυτον |
Pray for Pope Francis.
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We thank you, God our Father, for those who have responded to your call to priestly ministry.
Accept this prayer we offer on their behalf: Fill your priests with the sure knowledge of your love.
Open their hearts to the power and consolation of the Holy Spirit.
Lead them to new depths of union with your Son.
Increase in them profound faith in the Sacraments they celebrate as they nourish, strengthen and heal us.
Lord Jesus Christ, grant that these, your priests, may inspire us to strive for holiness by the power of their example, as men of prayer who ponder your word and follow your will.
O Mary, Mother of Christ and our mother, guard with your maternal care these chosen ones, so dear to the Heart of your Son.
Intercede for our priests, that offering the Sacrifice of your Son, they may be conformed more each day to the image of your Son, our Lord and Savior, Jesus Christ. Amen.
Saint John Vianney, universal patron of priests, pray for us and our priests
This icon shows Jesus Christ, our eternal high priest.
The gold pelican over His heart represents self-sacrifice.
The border contains an altar and grapevines, representing the Mass, and icons of Melchizedek and St. Jean-Baptiste Vianney.
Melchizedek: king of righteousness (left icon) was priest and king of Jerusalem. He blessed Abraham and has been considered an ideal priest-king.
St. Jean-Baptiste Vianney is the patron saint of parish priests.
1. Sign of the Cross: In the name of the Father, and of the Son, and of the Holy Spirit. Amen.
2. The Apostles Creed: I BELIEVE in God, the Father almighty, Creator of heaven and earth, and in Jesus Christ, His only Son, our Lord, who was conceived by the Holy Spirit, born of the Virgin Mary, suffered under Pontius Pilate, was crucified, died, and was buried. He descended into hell; on the third day he rose again from the dead; he ascended into heaven, and is seated at the right hand of God, the Father Almighty; from there He shall come to judge the living and the dead.
I believe in the Holy Spirit, the holy catholic Church, the communion of saints, the forgiveness of sins, the resurrection of the body, and the life everlasting. Amen.
3. The Lord's Prayer: OUR Father, who art in heaven, hallowed be Thy name. Thy kingdom come. Thy will be done on earth as it is in heaven. Give us this day our daily bread and forgive us our trespasses as we forgive those who trespass against us. And lead us not into temptation, but deliver us from evil. Amen.
4. (3) Hail Mary: HAIL Mary, full of grace, the Lord is with thee. Blessed art thou amongst women and blessed is the fruit of thy womb, Jesus. Holy Mary, Mother of God, pray for us sinners, now, and in the hour of our death. Amen. (Three times)
5. Glory Be: GLORY be to the Father, and to the Son, and to the Holy Spirit. As it was in the beginning, is now, and ever shall be, world without end. Amen.
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 Joyful Mysteries
(Mondays and Saturdays)
1. The Annunciation (Luke 1:26-38) [Spiritual fruit - Humility]
2. The Visitation (Luke 1: 39-56) [Spiritual fruit - Love of Neighbor]
3. The Nativity (Luke 2:1-20) [Spiritual fruit - Poverty of Spirit]
4. The Presentation (Luke 2:21-38) [Spiritual fruit - Purity of mind & body]
5. The Finding of Jesus in the Temple (Luke 2:41-52) [Spiritual fruit - Obedience ]
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
+
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