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From: Sirach 3:17-18, 20, 28-29
Humility
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Commentary:
3:1-16:23. Throughout the book each doctrinal passage is followed by a section
to do with practical applications, sapiential thoughts on moral conduct, eulogies
of virtues and sapiential advice on where to seek things that are truly good, etc.
This is the first such section. In it the reader will find an exhortation to prudence
in all its various forms.
3:17-29. In line with scholastic custom, the author addresses the reader as a
teacher would his pupil: “My son” (v. 17; cf. Prov 1:8; etc.). He is about to deal
with a virtue essential for a lover of wisdom â the humility of recognizing one’s
shortcomings and being ready to learn from others. At the same time Ben Si-
rach wrote his work, Greek philosophy and new learning were proving very influ-
ential. Some Jews turned their backs on the Law of God and the traditional tea-
ching of Israel, to follow foreign teachers. Reason, in its pride, thought it could
find the answer to everything — which made it difficult to accept in all simplicity
truths that God put within the reach of those who sincerely sought true wisdom.
Part of the legacy of the Old Testament is the idea that God shows his favour to
the humble (Prov. 3:34; Ps 25:14). In the New Testament the Blessed Virgin ex-
periences this, and her joy overflows in the Magnificat. She considers herself the
humble handmaid of the Lord, and proclaims that God “has regarded her low
estate” (cf. Lk 1:48) and uses her to bring salvation to his people. Very much in
line with what Ben Sirach says here, great thinkers such as St Bonaventure have
seen that humble devotion is necessary for getting to the truth of things: “Spiri-
tual reading without repentance is not sufficient; nor knowledge without devotion;
nor inquiry without the capacity to be surprised; nor prudence without openness
to joy; nor any activity devoid of a religious spirit; nor wisdom without charity, in-
telligence without humility; study without divine grace, or reflection without the
wisdom inspired by God” (Itinerarium mentis in Deum, prol., 4).
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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: Hebrews 12:18-19, 22-24a
Striving for Peace; Purity; Reverent Worship (Continuation)
[22] But you have come to Mount Zion and to the city of the living God, the hea-
venly Jerusalem, and to innumerable angels in festal gathering, [23] and to the
assembly of the first-born who are enrolled in heaven, and to a judge who is God
of all, and to the spirits of just men made perfect, [24a] and to Jesus, the media-
tor of a new covenant, and to the sprinkled blood that speaks more graciously
than the blood of Abel.
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Commentary:
18-21. The text recalls in detail all the physical signs which accompanied the ma-
nifestation of God on the heights of Sinai (cf. Ex 19:12-16; 20:18), and to these it
adds other things taken from Jewish oral tradition.
All this helps to inspire feelings of religious reverence and fear, which explains
why the people begged God not to speak further, for they were afraid they would
die. To assert his transcendence God forbade anyone to put foot on the moun-
tain (Ex 19:12, 21); this was a way of showing this as yet uncivilized people the
difference between the true God and idols.
There is no mention in the Pentateuch of Moses being frightened of the vision he
saw when God manifested himself on Sinai; when his fear is mentioned (Deut 9:
19) it is in the context of the second time he went up the mountain to be given re-
placements for the tables he had broken in a fit of rage (Deut 9:15-18; Ex 32:19-
20). His fear was that God would punish with death those who had adored the gol-
den calf. When telling (cf. Acts 7:32) the story of God’s first revelation to Moses
in the burning bush, St Stephen says that “Moses trembled and did not dare to
look”: thus, the presence of divinity provokes in him the deepest feelings of re-
verence and fear (cf. the attitude of Abraham: Gen 15:12; of Zechariah: Lk 1:12;
of Isaiah: Is 6:4-5; of Jeremiah: Jer 1:6; of Gideon: Judg 6:22-23; etc.).
22-24. The sacred text dramatically contrasts two scenes—that of the establish-
ment of the Covenant on Sinai, and the vision of the heavenly city, the dwelling-
place of the angels and saints. The comparison implies a rhetorical question: if
the setting of the Old Covenant was so solemn and awesome, and if the Cove-
nant itself was so supernatural and divine, what must not be said of the New Co-
venant?
We have therefore overwhelming reasons for staying faithful: what awaits us is
not an austere and vengeful God but, rather, the joy and splendor of the heavenly
city. For the Hebrew people Mount Sinai was the most important symbol of their
special connection with God, reminding them that the Almighty was also the Su-
preme Judge who claimed their exclusive devotion and who abominated idolatry.
Similarly, another mountain, Mount Zion, on which the Temple was built, repre-
sented God’s protective presence in the midst of his people. Both mountains, Si-
nai and Zion, prefigured the mountain from which the Messiah-King would reign
and towards which all peoples would flock to worship the true God (cf. Ps 2:6;
Is 2:2).
The vision which Judaism, on the basis of Scripture, had elaborated of heaven as
the “new Jerusalem” is now extended: not only is it the holy mountain, the source
of the light and glory of Yahweh (cf. Is 8:18; 28:16; 60: 1-11; Ps 50:2; 74:2; Joel 3:
17), the city of peace (cf. Is 33:20); it is the city where the angels and saints dwell
and rejoice, the demesne of the living God and of Jesus—the heavenly and everlas-
ting Jerusalem, which is also illustrated in the Book of Revelation (cf. Rev 21:15-
17; 22:1-5).
The text once more recalls the Exodus (cf. Heb 3:16-18; 4:1-2; 9:18-20; 10:19-22).
Christians are making their way to heaven, their lasting homeland, their true place
of rest, just as the ancient Israelites made their way out of Egypt and crossed the
desert to reach the land promised to their forefathers.
However, despite this parallel there are differences: the Old Covenant, although it
did include expressions and promises of joy and jubilation, was set in an atmo-
sphere of religious fear and trembling; whereas the New Covenant is full of joy and
exultation, although in the midst of suffering.
“It is a question [...] of the glorious and supernatural joy, prophesied for the new
Jerusalem redeemed from the exile and loved with a mystical love by God himself
[...]. Through the course of many centuries and in the midst of most terrible trials,
these promises wonderfully sustained the mystical hope of ancient Israel. And it
is ancient Israel that transmitted them to the Church of Jesus Christ, in such a
way that we are indebted to ancient Israel for some of the purest expressions of
our hymn of joy. And yet, according to faith and the Christian experience of the
Holy Spirit, this peace which is given by God and which spreads out like an over-
flowing torrent when the time of ‘consolation’ comes, is linked to the coming and
presence of Christ” (Paul VI, “Gaudete In Domino”, 2-3).
22. The mention of Zion recalls the other mountain on which the Covenant was
made (Sinai), as also the many prophetical texts which proclaimed that the Mes-
siah’s reign would begin on Zion, his holy mountain (cf. Ps 2:6; Is 2:2-4:25:6;
Zech 14:4). Thus, Mount Zion, the city of the living God, and the heavenly Jeru-
salem all mean the Church in triumph in heaven.
St Thomas emphasizes that part of eternal happiness in heaven consists in the
vision of the heavenly assembly: “for in the glory of heaven there are two things
which most cause the blessed to rejoice enjoyment of the Godhead and the fel-
lowship of the saints” (”Commentary on Heb., ad loc.”).
“Proceeding from the love of the eternal Father (cf. Titus 3:4), the Church was
founded by Christ in time and gathered into one by the Holy Spirit (cf. Eph 1:3,
5, 6, 13-14, 23). It has a saving and eschatological purpose which can be fully at-
tained only in the next life. But it is now present here on earth and is composed
of men; they, the members of the earthly city, are called to form the family of the
children of God in this present history of mankind and to increase it continually
until the Lord comes” (Vatican II, “Gaudium Et Spes”, 40).
23. “The assembly of the first-born who are enrolled in heaven”: the blessed, in-
cluding the righteous of the Old Testament, the Apostles and all Christians who
have attained the beatific vision. They are called first-born because, as in the
case of the Patriarchs, they were the first to have faith; because, as in the case
of the Apostles, it was they who received Christ’s call initially, to pass it on to
others; and, finally, because, as in the case of faithful Christians, they were cho-
sen by God from among the pagans (cf. Rom 8:29; Phil 3:20; Col 1:18; Rev 1:5;
14:4). Their names are written in heaven (cf. Lk 10:20; Rev 2:17; 3:5; 13:8; 17:8).
24. As Incarnate Word and High Priest, Jesus is the mediator of the New Cove-
nant (cf. Heb 8:6; 9:15; 1 Tim 2:5; cf. Heb 2:17; 13:1; 7:25). The letter focuses
for a moment on the most significant point in the alliance—the shedding of our
Lord’s blood, which ratifies the Covenant and cleanses mankind (cf. Ex 24:8; Heb
9:12-14, 20; 10:19, 28-29; 13:20; 1 Pet 1:2). This blood “speaks more graciously
an the blood of Abel”, “for the shedding of Christ’s blood was represented figura-
tively by the shedding of the blood of all the just there have been since the begin-
ning of the world [...]. Therefore, the spilling of Abel’s blood was a sign of this new
spilling of blood. But the blood of Christ is more eloquent than that of Abel, be-
cause Abel’s called for vengeance whereas the blood of Christ claims forgiveness”
(St Thomas Aquinas, “Commentary On Heb., ad loc.”). The confidence the blood
of Christ gives us makes us feel happy to be sinners who, repentant, take refuge
in his wounds.
“Sinners, says the Epistle, you are fortunate indeed, for after you sin you have re-
course to the crucified Jesus, who shed all his blood so that he might stand as
mediator to make peace between God and sinners, and win you forgiveness from
him. If your evildoing shouts against you, the Redeemer’s blood cries aloud in
your favor, and divine justice cannot but listen to what this blood says” (St Al-
phonsus, “The Love of Jesus Christ Reduced to Practice”, 3).
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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: Luke 14:1, 7-11
Jesus Speaks to the Invited Guests
A Lesson About Humility
Attitude to the Poor
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Commentary:
11. Humility is necessary for salvation that Jesus takes every opportunity to
stress its importance. Here He uses the attitudes of people at banquet to remind
us again that it is God who assigns the places at the Heavenly banquet. “Toge-
ther with humility, the realization of the greatness of man’s dignity — and of the
overwhelming fact that, by grace, we are made children of God — forms a single
attitude. It is not our own efforts that save us and gives us life; it is the grace of
God. This is a truth which must never be forgotten” (St. J. Escriva, “Christ Is
Passing By”, 133).
14. A Christian acts in the world in the same way anyone else does; but his dea-
lings with his colleagues and others should not be based on pursuit of reward or
vainglory: the first thing he should seek is God’s glory, desiring Heaven as his on-
ly reward (cf. Luke 6:32-34).
*********************************************************************************************
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: Green.
First reading |
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Ecclesiasticus 3:19-21,30-31 © |
Behave humbly, and you will find favour with the Lord |
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Responsorial Psalm |
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Psalm 67(68):4-7,10-11 © |
Second reading |
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Hebrews 12:18-19,22-24 © |
You have come to Mount Zion and to the city of the living God |
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Gospel Acclamation | Jn14:23 |
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Or: | Mt11:29 |
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Gospel | Luke 14:1,7-14 © |
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Everyone who exalts himself shall be humbled |
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Luke | |||
English: Douay-Rheims | Latin: Vulgata Clementina | Greek NT: Byzantine/Majority Text (2000) | |
Luke 14 |
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1. | AND it came to pass, when Jesus went into the house of one of the chief of the Pharisees, on the sabbath day, to eat bread, that they watched him. | Et factum est cum intraret Jesus in domum cujusdam principis pharisæorum sabbato manducare panem, et ipsi observabant eum. | και εγενετο εν τω ελθειν αυτον εις οικον τινος των αρχοντων των φαρισαιων σαββατω φαγειν αρτον και αυτοι ησαν παρατηρουμενοι αυτον |
[...] | |||
7. | And he spoke a parable also to them that were invited, marking how they chose the first seats at the table, saying to them: | Dicebat autem et ad invitatos parabolam, intendens quomodo primos accubitus eligerent, dicens ad illos : | ελεγεν δε προς τους κεκλημενους παραβολην επεχων πως τας πρωτοκλισιας εξελεγοντο λεγων προς αυτους |
8. | When thou art invited to a wedding, sit not down in the first place, lest perhaps one more honourable than thou be invited by him: | Cum invitatus fueris ad nuptias, non discumbas in primo loco, ne forte honoratior te sit invitatus ab illo. | οταν κληθης υπο τινος εις γαμους μη κατακλιθης εις την πρωτοκλισιαν μηποτε εντιμοτερος σου η κεκλημενος υπ αυτου |
9. | And he that invited thee and him, come and say to thee, Give this man place: and then thou begin with shame to take the lowest place. | Et veniens is, qui te et illum vocavit, dicat tibi : Da huic locum : et tunc incipias cum rubore novissimum locum tenere. | και ελθων ο σε και αυτον καλεσας ερει σοι δος τουτω τοπον και τοτε αρξη μετ αισχυνης τον εσχατον τοπον κατεχειν |
10. | But when thou art invited, go, sit down in the lowest place; that when he who invited thee, cometh, he may say to thee: Friend, go up higher. Then shalt thou have glory before them that sit at table with thee. | Sed cum vocatus fueris, vade, recumbe in novissimo loco : ut, cum venerit qui te invitavit, dicat tibi : Amice, ascende superius. Tunc erit tibi gloria coram simul discumbentibus : | αλλ οταν κληθης πορευθεις αναπεσε εις τον εσχατον τοπον ινα οταν ελθη ο κεκληκως σε ειπη σοι φιλε προσαναβηθι ανωτερον τοτε εσται σοι δοξα ενωπιον των συνανακειμενων σοι |
11. | Because every one that exalteth himself, shall be humbled; and he that humbleth himself, shall be exalted. | quia omnis, qui se exaltat, humiliabitur : et qui se humiliat, exaltabitur. | οτι πας ο υψων εαυτον ταπεινωθησεται και ο ταπεινων εαυτον υψωθησεται |
12. | And he said to him also that had invited him: When thou makest a dinner or a supper, call not thy friends, nor thy brethren, nor thy kinsmen, nor thy neighbours who are rich; lest perhaps they also invite thee again, and a recompense be made to thee. | Dicebat autem et ei, qui invitaverat : Cum facis prandium, aut cnam, noli vocare amicos tuos, neque fratres tuos, neque cognatos, neque vicinos divites : ne forte te et ipsi reinvitent, et fiat tibi retributio ; | ελεγεν δε και τω κεκληκοτι αυτον οταν ποιης αριστον η δειπνον μη φωνει τους φιλους σου μηδε τους αδελφους σου μηδε τους συγγενεις σου μηδε γειτονας πλουσιους μηποτε και αυτοι σε αντικαλεσωσιν και γενηται σοι ανταποδομα |
13. | But when thou makest a feast, call the poor, the maimed, the lame, and the blind; | sed cum facis convivium, voca pauperes, debiles, claudos, et cæcos : | αλλ οταν ποιης δοχην καλει πτωχους αναπηρους χωλους τυφλους |
14. | And thou shalt be blessed, because they have not wherewith to make thee recompense: for recompense shall be made thee at the resurrection of the just. | et beatus eris, quia non habent retribuere tibi : retribuetur enim tibi in resurrectione justorum. | και μακαριος εση οτι ουκ εχουσιν ανταποδουναι σοι ανταποδοθησεται γαρ σοι εν τη αναστασει των δικαιων |
Pray for Pope Francis.
50 Boko Haram Islamic Radicals Killed; 1,000 Hostages, Women and Children, Rescued in Nigeria
Nigeria: In the Face of Ongoing Islamist Attacks, the Faith is Growing
US Promises to Help Nigeria Exterminate Boko Haram
Is This Bishop Right about the Rosary Conquering Boko Haram? [Catholic Caucus]
Why Boko Haram and ISIS Target Women
Report reveals scale of Boko Haram violence inflictef on Nigerian Catholics
Military evacuating girls, women rescued from Boko Haram
Echos of Lepanto Nigerian bishop says rosary will bring down Boko Harm
After vision of Christ, Nigerian bishop says rosary will bring down Boko Haram (Catholic Caucus)
Nigerian Bishop Says Christ Showed Him How to Beat Islamic Terror Group
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 Glorious Mysteries
(Wednesdays and Sundays)
1.The Resurrection (Matthew 28:1-8, Mark 16:1-18, Luke 24:1-12, John 20:1-29) [Spiritual fruit - Faith]
2. The Ascension (Mark 16:19-20, Luke 24:50-53, Acts 1:6-11) [Spiritual fruit - Christian Hope]
3. The Descent of the Holy Spirit (Acts 2:1-13) [Spiritual fruit - Gifts of the Holy Spirit]
4. The Assumption [Spiritual fruit - To Jesus through Mary]
5. The Coronation [Spiritual fruit - Grace of Final Perseverance]
St. Michael the Archangel
~ PRAYER ~
St. Michael, the Archangel, defend us in battle
Be our protection against the wickedness
and snares of the devil;
May God rebuke him, we humbly pray,
and do thou, O Prince of the heavenly host,
by the power of God,
Cast into hell Satan and all the evil spirits
who prowl through the world seeking the ruin of souls.
Amen
+
Sea of Sorrow
Oh! on what a sea of sorrow
Was the Virgin-Mother cast,
When her eyes with tears o'erflowing
Gazed upon her Son aghast,
From the bloodstained gibbet taken,
Dying in her arms at last.
In her bitter desolation,
His sweet mouth, His bosom too,
Then His riven side beloved,
Then each hand, both wounded through,
Then His feet, with blood encrimsoned,
Her maternal tears bedew.
She, a hundred times and over,
Strains Him closely to her breast
Heart to Heart, arms arms enfolding,
Are His wounds on her impressed:
Thus, in sorrow's very kisses,
Melts her anguished soul to rest.
Oh, dear Mother! we beseech thee,
By the tears thine eyes have shed,
By the cruel death of Jesus
And His wounds' right royal red,
Make our hearts o'erflow with sorrow
From thy heart's deep fountainhead.
To the Father, Son, and Spirit,
Now we bend on equal knee:
Glory, sempiternal glory,
To the Most High Trinity;
Yea! perpetual praise and honor
Now and through all ages be.
Novena Prayer To Our Sorrowful Mother
Most Blessed and afflicted Virgin, Queen of Martyrs, who didst stand generously beneath the cross, beholding the agony of thy dying Son; by the sword of sorrow which then pierced thy soul, by the sufferings of thy sorrowful life, by the unutterable joy which now more than repays thee for them; look down with a mother's pity and tenderness, as I kneel before thee to compassionate thy sorrows, and to lay my petition with childlike confidence in thy wounded heart. I beg of thee, O my Mother, to plead continually for me with thy Son, since He can refuse thee nothing, and through the merits of His most sacred Passion and Death, together with thy own sufferings at the foot of the cross, so to touch His Sacred Heart, that I may obtain my request,
For to whom shall I fly in my wants and miseries, if not to thee, O Mother of mercy, who, having so deeply drunk the chalice of thy Son, canst most pity us poor exiles, still doomed to sigh in this vale of tears? Offer to Jesus but one drop of His Precious Blood, but one pang of His adorable Heart; remind Him that thou art our life, our sweetness, and our hope, and thou wilt obtain what I ask, through Jesus Christ our Lord. Amen.
Hail Mary
Virgin Most Sorrowful, pray for us
(Seven times each)
Mary, most holy Virgin and Queen of Martyrs, accept the sincere homage of my filial affection. Into thy Heart, pierced by so many swords, do thou welcome my poor soul. Receive it as the companion of thy sorrows at the foot of the Cross, on which Jesus died for the redemption of the world. With thee, O sorrowful Virgin, I will gladly suffer all the trials, contradictions, and infirmities which it shall please Our Lord to send me. I offer them all to thee in memory of thy sorrows, so that: every thought of my mind and every beat of my heart may be an act of compassion and of love for thee. And do thou, sweet Mother, have pity on me, reconcile me to thy Divine Son, Jesus; keep me in His grace and assist me in my last agony, so that I may be able to meet thee in Heaven and sing thy glories.
Most holy Virgin and Mother, whose soul was pierced by a sword of sorrow in the Passion of thy Divine Son, and who in His glorious Resurrection wast filled with never ending joy at His triumph, obtain for us who call upon thee, so to be partakers in the adversities of Holy Church and the Sorrows of the Sovereign Pontiff, as to be found worthy to rejoice with them in the consolations for which we pray, in the charity and peace of the same Christ our Lord. Amen.
Litany of the Seven Sorrows
Lord, have mercy on us. Lord, have mercy on us. Christ, hear us. Christ, graciously hear us. God, the Father of heaven, God the Son, Redeemer of the world, . God the Holy Ghost, Holy Mary, Mother of God, Holy Virgin of virgins, Mother of the Crucified, Sorrowful Mother, Mournful Mother, Sighing Mother, Afflicted Mother, Foresaken Mother, . Desolate Mother, Mother most sad, Mother set around with anguish, Mother overwhelmed by grief, Mother transfixed by a sword, Mother crucified in thy heart, Mother bereaved of thy Son, Sighing Dove, Mother of Dolors, Fount of tears, Sea of bitterness, Field of tribulation, Mass of suffering, Mirror of patience, Rock of constancy, Remedy in perplexity, Joy of the afflicted, Ark of the desolate, Refuge of the abandoned,. Shiled of the oppressed, Conqueror of the incredulous, Solace of the wretched, Medicine of the sick, Help of the faint, Strength of the weak, Protectress of those who fight, Haven of the shipwrecked, Calmer of tempests, Companion of the sorrowful, Retreat of those who groan, Terror of the treacherous, Standard-bearer of the Martyrs, Treasure of the Faithful, Light of Confessors, Pearl of Virgins, . Comfort of Widows, . Joy of all Saints, Queen of thy Servants, Holy Mary, who alone art unexampled, Pray for us, most Sorrowful Virgin, |
Christ, have mercy on us. Christ, graciously hear us. |
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Let us pray, --- O God, in whose Passion, according to the prophecy of Simeon, a sword of grief pierced through the most sweet soul of Thy glorious Blessed Virgin Mother Mary: grant that we, who celebrate the memory of her Seven Sorrows, may obtain the happy effect of Thy Passion, Who lives and reigns world without end, Amen. |
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The Seven Sorrows of Our Lady 1. The Prophecy of Simeon 2. The Flight into Egypt . 3. The Loss of Jesus in the Temple 4. Mary meets Jesus Carrying the Cross 5. The Crucifixion 6. Mary Receives the Dead Body of Her Son 7. The Burial of Her Son and Closing of the Tomb. |
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Consecration to Our Lady of Sorrows Most holy Virgin and Queen of Martyrs, Mary, would that I could be in Heaven, there to contemplate the honors rendered to thee by the Most Holy Trinity and by the whole Heavenly Court! But since I am still a pilgrim in this vale of tears, receive from me, thy unworthy servant and a poor sinner, the most sincere homage and the most perfect act of vassalage a human creature can offer thee. In thy Immaculate Heart, pierced with so many swords of sorrow, I place today my poor soul forever; receive me as a partaker in thy dolors, and never suffer that I should depart from that Cross on which thy only begotten Son expired for me. With thee, O Mary, I will endure all the sufferings, contradictions, infirmities, with which it will please thy Divine Son to visit me in this life. All of them I offer to thee, in memory of the Dolors which thou didst suffer during thy life, that every thought of my mind, every beating of my heart may henceforward be an act of compassion to thy Sorrows, and of complacency for the glory thou now enjoyest in Heaven. Since then, O Dear Mother, I now compassionate thy Dolors, and rejoice in seeing thee glorified, do thou also have compassion on me, and reconcile me to thy Son Jesus, that I may become thy true and loyal son (daughter); come on my last day and assist me in my last agony, even as thou wert present at the Agony of thy Divine Son Jesus, that from this painful exile I may go to Heaven, there to be made partaker of thy glory. Amen. |
Litany of Sorrows
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Prayer To Our Lady of Sorrows, by St. Bridget
O Blessed Virgin Mary, Immaculate Mother of God, who didst endure a martyrdom of love and grief beholding the sufferings and sorrows of Jesus! Thou didst cooperate in the benefit of my redemption by thine innumerable afflictions and by offering to the Eternal Father His only begotten Son as a holocaust and victim of propitiation for my sins. I thank thee for the unspeakable love which led thee to deprive thyself of the Fruit of thy womb, Jesus, true God and true Man, to save me, a sinner. Oh, make use of the unfailing intercession of thy sorrows with the Father and the Son, that I may steadfastly amend my life and never again crucify my loving Redeemer by new sins, and that, persevering till death in His grace. I may obtain eternal life through the merits of His Cross and Passion. Amen.
Mother of love, of sorrow and of mercy, pray for us.
Saint Alphonsus Liguori's Prayer To The Mother Of Sorrows
O, my Blessed Mother, it is not one sword only with which I have pierced thy heart, but I have done so with as many as are the sins which I have committed. O, Lady, it is not to thee, who art innocent, that sufferings are due, but to me, who am guilty of so many crimes. But since thou hast been pleased to suffer so much for me, by thy merits, obtain me great sorrow for my sins, and patience under the trials of this life, which will always be light in comparison with my demerits; for I have often deserved Hell.
Amen.
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