Thursday of the Sixth Week in Ordinary Time

Reading 1 Jas 2:1-9

My brothers and sisters, show no partiality
as you adhere to the faith in our glorious Lord Jesus Christ.
For if a man with gold rings and fine clothes
comes into your assembly,
and a poor person with shabby clothes also comes in,
and you pay attention to the one wearing the fine clothes
and say, “Sit here, please,”
while you say to the poor one, “Stand there,” or “Sit at my feet,”
have you not made distinctions among yourselves
and become judges with evil designs?

Listen, my beloved brothers and sisters.
Did not God choose those who are poor in the world
to be rich in faith and heirs of the Kingdom
that he promised to those who love him?
But you dishonored the poor.
Are not the rich oppressing you?
And do they themselves not haul you off to court?
Is it not they who blaspheme the noble name that was invoked over you?
However, if you fulfill the royal law according to the Scripture,
You shall love your neighbor as yourself, you are doing well.
But if you show partiality, you commit sin,
and are convicted by the law as transgressors.

Responsorial Psalm 34:2-3, 4-5, 6-7

R. (7a) The Lord hears the cry of the poor.
I will bless the LORD at all times;
his praise shall be ever in my mouth.
Let my soul glory in the LORD;
the lowly will hear me and be glad.
R. The Lord hears the cry of the poor.
Glorify the LORD with me,
let us together extol his name.
I sought the LORD, and he answered me
and delivered me from all my fears.
R. The Lord hears the cry of the poor.
Look to him that you may be radiant with joy,
and your faces may not blush with shame.
When the poor one called out, the LORD heard,
and from all his distress he saved him.
R. The Lord hears the cry of the poor.

Alleluia John 6:63c, 68c

R. Alleluia, alleluia.
Your words, Lord, are Spirit and life;
you have the words of everlasting life.
R. Alleluia, alleluia.

Gospel Mk 8:27-33

Jesus and his disciples set out
for the villages of Caesarea Philippi.
Along the way he asked his disciples,
“Who do people say that I am?”
They said in reply,
“John the Baptist, others Elijah,
still others one of the prophets.”
And he asked them,
“But who do you say that I am?”
Peter said to him in reply,
“You are the Christ.”
Then he warned them not to tell anyone about him.

He began to teach them
that the Son of Man must suffer greatly
and be rejected by the elders, the chief priests, and the scribes,
and be killed, and rise after three days.
He spoke this openly.
Then Peter took him aside and began to rebuke him.
At this he turned around and, looking at his disciples,
rebuked Peter and said, “Get behind me, Satan.
You are thinking not as God does, but as human beings do.”

From: James 2:1-9

Respect for the Poor

[1] My brethren, show no partiality as you hold the faith of our Lord Jesus Christ, the Lord of glory. [2] For if a man with gold rings and in fine clothing comes into your assembly, and a poor man in shabby clothing also comes in, [3] and you pay attention to the one who wears the fine clothing and say, “Have a seat here, please,” while you say to the poor man, “Stand there,” or, “Sit at my feet,” [4] have you not made distinctions among yourselves, and become judges with evil thoughts? [5] Listen, my beloved brethren. Has not God chosen those who are poor in the world to be rich in faith and heirs of the Kingdom which He has promised to those who love Him? [6] But you have dishonored the poor man. Is it not the rich who oppress you, is it not they who drag you into court? [7] Is it not they who blaspheme that honorable name by which you are called?

[8] If you really fulfill the royal law, according to the Scripture, “You shall love your neighbor as yourself,” you do well. [9] But if you show partiality, you commit sin, and are convicted by the law as transgressors.

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Commentary:

1-13. Apparently some of the Christians to whom this letter was addressed were guilty of discriminating against people on the grounds of social standing—a clear instance of inconsistency between faith and actions, a key theme which James has already touched on (cf. 1:19-27) and will develop later (cf. 2:14-26). He may well be taking an example from something that actually happened (verses 1-4) to make the very vigorous point that discrimination is opposed to the Gospel (verses 5-7) as indeed to the Law (verses 8-11); and he makes it plain that this type of behavior will be severely punished by God when He comes to judge (verses 12-13).

1-4. God “is not partial and takes no bribe” (Deuteronomy 10:17). Discrimination among people is often condemned in the Old Testament—in the Law as well as in the Prophets and the Wisdom books (cf., e.g. Leviticus 19:15; Isaiah 5:23; Micah 3:9-11; Psalm 82:2-4). In the Gospel even our Lord’s enemies admit that He is impartial and does not make unfair distinctions (cf. Matthew 22:16).

In line with this teaching, the Church takes issue with every form of discrimination. “All men are endowed with a rational soul and are created in God’s image; they have the same nature and origin and, being redeemed by Christ, they enjoy the same divine calling and destiny; there is here a basic equality between men and it must be given ever greater recognition. Undoubtedly not all men are alike as regards physical capacity and intellectual and moral powers. But forms of social or cultural discrimination in basic personal rights on the grounds of sex, race, color, social conditions, language or religion, must be curbed and eradicated as incompatible with God’s design” (”Gaudium Et Spes”, 29).

1. “The faith of our Lord Jesus Christ, the Lord of glory”: literally “the faith of our Lord Jesus Christ of glory.” This phrase can be interpreted in slightly different ways depending on how one understands “of glory”. The most likely interpretation is that this is an instance of a Semitic genitive used in place of the adjective “glorious” or “glorified”; in which case St. James is referring to Jesus Christ who, after His ascension and resurrection, enjoys, also in His capacity as man, the highest honor and glory.

The RSV takes up the idea found in 1 Corinthians 2:8 where St. Paul calls Christ “the Lord of glory”: since in the Old Testament “glory” was the splendor of the majesty of Yahweh (cf. Exodus 24:16), by applying this divine attribute to Christ His divinity is being explicitly asserted. If this is the correct translation, it may be a form of words taken from early Christian liturgy.

Some translate it in another way which puts even greater stress on Christ’s divinity: “The faith of the glory (that is, the divinity) of our Lord Jesus Christ.”

All these translations are compatible with one another and complementary to one another.

5-7. Many of the people to whom the letter was written must have been quite poor (cf. note on 1:2-4; 1 Corinthians 1:26-29). St. James reminds them that God wants to make them rich in faith and heirs of the Kingdom of Heaven. Jesus in fact had given as a sign of His messiahship the fact that the Gospel is proclaimed to the poor (cf. Matthew 11:5; Luke 7:22) and He also taught that “Blessed are the poor in spirit, for theirs is the Kingdom of Heaven” (Matthew 5:3). “Christ was sent by the Father ‘to preach good news to the poor...to heal the contrite of heart’ (Luke 4:18), ‘to seek and to save the lost’ (Luke 19:10). Similarly, the Church encompasses with her love all those who are afflicted by human misery and she recognizes in those who are poor and who suffer, the image of her poor and suffering Founder. She does all in her power to relieve their need and in them she strives to serve Christ” (Vatican II, “Lumen Gentium”, 8).

Of the rich on the other hand, the Apostle speaks with unusual harshness. As elsewhere in Sacred Scripture, those who deserve such severe condemnation are people who are bent on building up their possession as if ownership were the only purpose in life, not minding what means they used, and oppressing and ill-treating the poor (cf. note on Luke 6:24).

Behavior of this type is so serious that it amounts to “blaspheming that honorable name by which you are called” (verse 7)—blasphemy by scandalous action rather than by words. This “name” can mean both the name “Jesus”—called down on them at Baptism—and that of “Christian”, a name already being given to those first followers of the Master (cf. Acts 11:26).

What St. James says here can in no sense be used to justify the “class struggle” which some materialistic doctrines propose. The Magisterium of the Church has often pointed out that the application of Christian principles should make for harmony and concord between the various groups in society (cf. Leo XIII, “Rerum Novarum”, 14). James’ words certainly do urge everyone to make a real effort to promote the human dignity of all: “The evil inequities and oppression of every kind which afflict millions of men and women today openly contradict Christ’s Gospel and cannot leave the conscience of any Christian indifferent” (SCDF, “Libertatis Conscientia”, 57).

8-11. The Apostle extends his argument against discrimination, recalling what is said in the Old Testament (with which his original readers would have been familiar, since many of them were Jewish converts to Christianity). As we have pointed out previously (cf. note on 2:1-4) all unjust discrimination is condemned in the Old Testament.

8. “The royal law” is spelled out in the Book of Leviticus (19:18). St. James calls it this perhaps because, in addition to commanding love of God above all things, it is the basis and root of all the other commandments (cf. Matthew 22:34-40).

Jesus corrected narrow interpretations of that law of charity (cf. Matthew 5:43-48; Luke 10:25-37) and formulated the “new commandment” at the Last Supper: “that you love one another, even as I have loved you, that you also love another” (John 13:34). In proposing this new standard (”as I have loved you”) our Lord gives new content and meaning to the precept of brotherly love. This commandment is the law of the new people of God, the Church (cf. “Lumen Gentium”, 9).

From: Mark 8:27-33

Peter’s Profession of Faith

[27] And Jesus went on with His disciples, to the villages of Caesarea Philippi; and on the way He asked His disciples, “Who do men say that I am?” [28] And they told Him, “John the Baptist; and others say, Elijah; and others one of the prophets.” [29] And He asked them, “But who do you say I am?” Peter answered Him, “You are the Christ.” [30] And He charged them to tell no one about Him.

Jesus Foretells His Passion and Resurrection. Christian Renunciation

[31] And He began to teach them that the Son of Man must suffer many things, and be rejected by the elders and the chief priests and the scribes, and be killed, and after three days rise again. [32] And He said this plainly. And Peter took Him, and began to rebuke Him. [33] But turning and seeing His disciples, He rebuked Peter, and said, “Get behind Me, Satan! For you are not on the side of God, but of men.”

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Commentary:

29. Peter’s profession of faith is reported here in a shorter form than in Matthew 16:18-19. Peter seems to go no further than say that Jesus is the Christ, the Messiah. Eusebius of Caesarea, in the fourth century, explains the Evangelist’s reserve by the fact that he was the interpreter of St. Peter, who omitted from his preaching anything which might appear to be self-praise. The Holy Spirit, when inspiring St. Mark, wanted the Gospel to reflect the preaching of the prince of the Apostles, leaving it to other evangelists to fill out certain important details to do with the episode of the confession of Peter.

The sketchiness of the narrative still show Peter’s role quite clearly: he is the first to come forward affirming the messiahship of Jesus. Our Lord’s question, “But who do you say that I am?”, shows what Jesus is asking the Apostles for—not an opinion, more or less favorable, but firm faith. It is St. Peter who expresses this faith (cf. note on Matthew 16:13-20).

31-33. This is the first occasion when Jesus tells His disciples about the sufferings and death He must undergo. He does it twice more, later on (cf. Mark 9:31 and 10:32). The Apostles are surprised, because they cannot and do not want to understand why the Master should have to suffer and die, much less that He should be so treated “by the elders and the chief priests and the scribes.” But Peter, with his usual spontaneity, immediately begins to protest. And Jesus replies to him using the same words as He addressed the devil when he tempted Him (cf. Matthew 4:10); He wants to affirm, once again, that His mission is spiritual, not earthly, and that therefore it cannot be understood by using mere human criteria: it is governed by God’s designs, which were that Jesus should redeem us through His passion and death. So too, for a Christian, suffering, united with Christ, is also a means of salvation.

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

Readings at Mass

Liturgical Colour: Green.

First reading	James 2:1-9 ©

God chose the poor but you do not respect them

My brothers, do not try to combine faith in Jesus Christ, our glorified Lord, with the making of distinctions between classes of people. Now suppose a man comes into your synagogue, beautifully dressed and with a gold ring on, and at the same time a poor man comes in, in shabby clothes, and you take notice of the well-dressed man, and say, ‘Come this way to the best seats’; then you tell the poor man, ‘Stand over there’ or ‘You can sit on the floor by my foot-rest.’ Can’t you see that you have used two different standards in your mind, and turned yourselves into judges, and corrupt judges at that?

Listen, my dear brothers: it was those who are poor according to the world that God chose, to be rich in faith and to be the heirs to the kingdom which he promised to those who love him. In spite of this, you have no respect for anybody who is poor. Isn’t it always the rich who are against you? Isn’t it always their doing when you are dragged before the court? Aren’t they the ones who insult the honourable name to which you have been dedicated? Well, the right thing to do is to keep the supreme law of scripture: you must love your neighbour as yourself; but as soon as you make distinctions between classes of people, you are committing sin, and under condemnation for breaking the Law.

Responsorial Psalm
Psalm 33(34):2-7 ©

This poor man called; the Lord heard him.

I will bless the Lord at all times,

his praise always on my lips;

in the Lord my soul shall make its boast.

The humble shall hear and be glad.

This poor man called; the Lord heard him.

Glorify the Lord with me.

Together let us praise his name.

I sought the Lord and he answered me;

from all my terrors he set me free.

This poor man called; the Lord heard him.

Look towards him and be radiant;

let your faces not be abashed.

This poor man called, the Lord heard him

and rescued him from all his distress.

This poor man called; the Lord heard him.

Gospel Acclamation	James1:18

Alleluia, alleluia!

By his own choice the Father made us his children

by the message of the truth,

so that we should be a sort of first-fruits

of all that he created.

Alleluia!

Or:	cf.Jn6:63,68

Alleluia, alleluia!

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

you have the message of eternal life.

Alleluia!

Gospel	Mark 8:27-33 ©

The way you think is not God's way, but man's

Jesus and his disciples left for the villages round Caesarea Philippi. On the way he put this question to his disciples, ‘Who do people say I am?’ And they told him. ‘John the Baptist,’ they said ‘others Elijah; others again, one of the prophets.’ ‘But you,’ he asked ‘who do you say I am?’ Peter spoke up and said to him, ‘You are the Christ.’ And he gave them strict orders not to tell anyone about him.

And he began to teach them that the Son of Man was destined to suffer grievously, to be rejected by the elders and the chief priests and the scribes, and to be put to death, and after three days to rise again; and he said all this quite openly. Then, taking him aside, Peter started to remonstrate with him. But, turning and seeing his disciples, he rebuked Peter and said to him, ‘Get behind me, Satan! Because the way you think is not God’s way but man’s.’

Mark
	English: Douay-Rheims	Latin: Vulgata Clementina	Greek NT: Byzantine/Majority Text (2000)
	Mark 8
27.	And Jesus went out, and his disciples, into the towns of Caesarea Philippi. And in the way, he asked his disciples, saying to them: Whom do men say that I am?	Et egressus est Jesus, et discipuli ejus in castella Cæsareæ Philippi : et in via interrogabat discipulos suos, dicens eis : Quem me dicunt esse homines ?	και εξηλθεν ο ιησους και οι μαθηται αυτου εις τας κωμας καισαρειας της φιλιππου και εν τη οδω επηρωτα τους μαθητας αυτου λεγων αυτοις τινα με λεγουσιν οι ανθρωποι ειναι
28.	Who answered him, saying: John the Baptist; but some Elias, and others as one of the prophets.	Qui responderunt illi, dicentes : Joannem Baptistam, alii Eliam, alii vero quasi unum de prophetis.	οι δε απεκριθησαν ιωαννην τον βαπτιστην και αλλοι ηλιαν αλλοι δε ενα των προφητων
29.	Then he saith to them: But whom do you say that I am? Peter answering said to him: Thou art the Christ.	Tunc dicit illis : Vos vero quem me esse dicitis ? Respondens Petrus, ait ei : Tu es Christus.	και αυτος λεγει αυτοις υμεις δε τινα με λεγετε ειναι αποκριθεις δε ο πετρος λεγει αυτω συ ει ο χριστος
30.	And he strictly charged them that they should not tell any man of him.	Et comminatus est eis, ne cui dicerent de illo.	και επετιμησεν αυτοις ινα μηδενι λεγωσιν περι αυτου
31.	And he began to teach them, that the Son of man must suffer many things, and be rejected by the ancients and by the high priests, and the scribes, and be killed: and after three days rise again.	Et cœpit docere eos quoniam oportet Filium hominis pati multa, et reprobari a senioribus, et a summis sacerdotibus et scribis, et occidi : et post tres dies resurgere.	και ηρξατο διδασκειν αυτους οτι δει τον υιον του ανθρωπου πολλα παθειν και αποδοκιμασθηναι απο των πρεσβυτερων και των αρχιερεων και των γραμματεων και αποκτανθηναι και μετα τρεις ημερας αναστηναι
32.	And he spoke the word openly. And Peter taking him, began to rebuke him.	Et palam verbum loquebatur. Et apprehendens eum Petrus, cœpit increpare eum.	και παρρησια τον λογον ελαλει και προσλαβομενος αυτον ο πετρος ηρξατο επιτιμαν αυτω
33.	Who turning about and seeing his disciples, threatened Peter, saying: Go behind me, Satan, because thou savorest not the things that are of God, but that are of men.	Qui conversus, et videns discipulos suos, comminatus est Petro, dicens : Vade retro me Satana, quoniam non sapis quæ Dei sunt, sed quæ sunt hominum.	ο δε επιστραφεις και ιδων τους μαθητας αυτου επετιμησεν τω πετρω λεγων υπαγε οπισω μου σατανα οτι ου φρονεις τα του θεου αλλα τα των ανθρωπων

27. And Jesus went out, arid his disciples, into the towns of Caesarea Philippi: and by the way he asked his disciples, saying to them, Whom do men say that I am?
28. And they answered, John the Baptist: but some say, Elias; and others, One of the prophets.
29. And he said to them, But whom say you that I am? And Peter answered and said to him, You are the Christ.
30. And he charged them that they should tell no man of him.
31. And he began to teach them, that the Son of man must suffer many things, and be rejected of the elders, and of the chief priests, and scribes, and be killed, and after three days rise again.
32. And he spoke that saying openly. And Peter took him, and began to rebuke him.
33. But when he had turned about and looked on his disciples, he rebuked Peter, saying, Get thee behind me, Satan: for you savor not the things that be of God, but the things that be of men.

THEOPHYL. After taking His disciples afar from the Jews He then asks them concerning himself, that they might speak the truth without fear of the Jews; wherefore it is said, And Jesus entered, and his disciples, into the towns of Caesarea Philippi.

BEDE; Philip was that brother of Herod, of whom we spoke above, who in honor of Tiberius Caesar called that town, which is now called Paneas, Caesarea Philippi. It goes on, And by the way he asked his disciples, saying to them, Whom do men say that I am?

PSEUDO-CHRYS. He asks the question with a purpose, for it was right that His disciples should praise Him better than the crowd.

BEDE; Wherefore He first asks what is the opinion of men, in order to try the faith of the disciples, lest their confession should appear to be founded on the common opinion. It goes on, And they answered, saying, Some say John the Baptist, some Elias, and others, One of the prophets.

THEOPHYL. For many thought that John had risen from the dead, as even Herod believed, and that he had performed miracles after his resurrection. After how ever having inquired into the opinion of others, He asks them what was the belief of their own minds on this point; wherefore it continues, And he said to them, But whom say you that I am?

CHRYS. From the manner, however, itself, of the question, He heads them to a higher feeling, and to higher thoughts, concerning Him, that they might not agree with the multitude. But the next words show what the head of the disciples, the mouth of the Apostles, answered; when all were asked, Peter answers and said to to him, You are the Christ.

THEOPHYL. He confesses indeed that He is the Christ announced by the Prophets; but the Evangelist Mark passes over what the Lord answered to his confession, and how He blessed him, lest by this way of relating it, he should seem, to be favoring his Master Peter; Matthew plainly goes through the whole of it.

ORIGEN; Or else, Mark and Luke, as they wrote that Peter answered, You are the Christ, without adding what is put down in Matthew, the Son of the living God, so they omitted to relate the blessing which was conferred on this confession. It goes on, And he charged them that they should tell no man of him.

THEOPHYL. For He wished in the mean time to hide His glory, lest many should be offended because of Him, and so earn a worse punishment.

CHRYS. Or else, that He might wait to fix the pure faith in their minds, till the Crucifixion, which was an offense to them, was over for after it was once perfected, about the time of His ascension, He said unto the Apostles, Go you and teach all nations.

THEOPHYL. But after the Lord had accepted the confession of the disciples, who called Him the true God, He then reveals to them the mystery of the Cross. Wherefore it goes on, And he began to teach them that the Son of man must suffer many things, and be rejected of the elders and of the chief priests, and the scribes, and be killed, and after three days rise again; and he spoke that saying openly, that is, concerning His future passion. But His disciples did not understand the order of the truth, neither could they comprehend His resurrection, but thought it better that He should not suffer.

CHRYS. The reason, however, why the Lord told them this, was to show, that after His cross and resurrection, Christ must be preached by His witnesses. Again, Peter alone, from the fervor of his disposition had the boldness to dispute about these things. Wherefore it goes on, And Peter took him up, and began to rebuke him.

BEDE; This, however, he speaks with the feelings of a man who loves and desires; as if he said, Thus cannot he, neither can my ears receive that the Son of God us to be slain.

CHRYS. But how is this, that Peter, gifted with a revelation from the Father, has so soon fallen, and become unstable? Surely, however, it was not wonderful that one who had received no revelation concerning the Passion should be ignorant of this. For that He was the Christ the Son of the living God, he had learnt by revelation, but the mystery of His cross and resurrection had not yet been revealed to him. He Himself, however, showing that He must come to His Passion, rebuked Peter; wherefore there follows, And when he had turned about and looked on his disciples, he rebuked Peter, &c.

THEOPHYL. For the Lord, wishing to show that His Passion was to take place on account of the salvation of men, and that Satan alone was unwilling that Christ should suffer, and the race of man be saved, called Peter Satan, because he savored the things that were of Satan, and, from unwillingness that Christ should suffer, became His adversary; for Satan is interpreted 'the adversary.'

PSEUDO-CHRYS. But He said not to the devil, when tempting Him, Get you behind me, but to Peter He said, Get you behind me, that is, follow Me, and resist not the design of My voluntary Passion. There follows, For you savour not the things which be of God, but which be of men.

THEOPHYL. He says that Peter savors the things which be of men, in that he in some way savored carnal affections, for Peter wished that Christ should spare Himself and riot be crucified.

Catena Aurea Mark 8

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

February Devotion: The Holy Family

Since the 16th century Catholic piety has assigned entire months to special devotions. The month of February has been primarily asociated with the Holy Family, probably due to the feast of Our Lord's presentation at the temple, celebrated on February 2. At the very outset of Christ's work on earth, God showed the world a family in which, as Pope Leo XIII teaches, "all men might behold a perfect model of domestic life, and of all virtue and holiness." The harmony, unity, and holiness which characterized this holy Family make it the model for all Christian families.

INVOCATION
Jesus, Mary, and Joseph most kind, Bless us now and in death's agony.

FOR THE PROTECTION OF THE HOLY FAMILY
Grant unto us, Lord Jesus, ever to follow the example of Thy holy Family, that in the hour of our death Thy glorious Virgin Mother together with blessed Joseph may come to meet us and we may be worthily received by Thee into everlasting dwellings: who livest and reignest world without end. Amen.
Roman Missal

CONSECRATION TO THE HOLY FAMILY
O Jesus, our most loving Redeemer, who having come to enlighten the world with Thy teaching and example, didst will to pass the greater part of Thy life in humility and subjection to Mary and Joseph in the poor home of Nazareth, thus sanctifying the Family that was to be an example for all Christian families, graciously receive our family as it dedicates and consecrates itself to Thee this day. Do Thou defend us, guard us and establish amongst us Thy holy fear, true peace, and concord in Christian love: in order that, by conforming ourselves to the divine pattern of Thy family, we may be able, all of us without exception, to attain to eternal happiness.

Mary, dear Mother of Jesus and Mother of us, by thy kindly intercession make this our humble offering acceptable in the sight of Jesus, and obtain for us His graces and blessings.

O Saint Joseph, most holy guardian of Jesus and Mary, assist us by thy prayers in all our spiritual and temporal necessities; that so we may be enabled to praise our divine Savior Jesus, together with Mary and thee, for all eternity.

Our Father, Hail Mary and Glory be, three times.

IN HONOR OF THE HOLY FAMILY
O God, heavenly Father, it was part of Thine eternal decree that Thine only-begotten Son, Jesus Christ, the Savior of the human race, should form a holy family with Mary, His blessed mother, and His foster father, Saint Joseph. In Nazareth home life was sanctified, and a perfect example was given to every Christian family. Grant, we beseech Thee, that we may fully comprehend and faithfully imitate the virtues of the Holy Family so that we may be united with them one day in their heavenly glory. Through the same Christ our Lord. Amen.

Prayer Source: Prayer Book, The by Reverend John P. O'Connell, M.A., S.T.D. and Jex Martin, M.A., The Catholic Press, Inc., Chicago, Illinois, 1954

Holy Family Chaplet

Jesus, Mary, and Joseph, I give you my heart.
Jesus, Mary, and Joseph, be with me in my last hour.
Jesus, Mary, and Joseph, may I breathe forth my soul
in peace with you.

Blessed be Jesus Christ, true God and true man.
Blessed be the great Mother of God, Mary most holy.
Blessed be St. Joseph, her most chaste spouse. Amen.

Say 3 Our Father's, 3 Hail Mary's, and 3 Glory be's.

The Holy Family Icon by Nicholas Markell

PRAYER TO
THE HOLY FAMILY
===================================================================== ================

GOD our Heavenly Father, You call all peoples to be united as one family in worshipping You as the one and true God. You willed that Your Son become man, giving Him a virgin mother and a foster father to form the Holy Family of Nazareth.

WE pray: may the Holy Family of Jesus, Mary and Joseph, image and model of every human family unit walk in the spirit of Nazareth and grow in the understanding of its particular mission in society and the Church. May our families be living cells of love, faithfulness and unity, thus reflecting God's covenant with humanity and Christ's redeeming love for His Church.

JESUS, Mary and Joseph protect our families from all evil; keep us, who are away from home, one in love with our dear ones.

Parent's Prayer

Jesus, Son of God, Son of Man, and Son of Mary, I thank you for the gift of life you have entrusted to my care. Help me be a parent both tender and wise, both loving and forgiving.

Mary, Holy Mother of our Lord and Savior Jesus Christ, and our Motherly Queen of Heaven, nourish our family with your heavenly grace. Help us to remain faithful to The Most Holy Trinity, in all our sorrows and joys.

Joseph, Earthly father to our Lord God, guardian and spouse of Mary, keep our family safe from harm. Help us in all times of discouragement or anxiety.

Holy Family of Nazareth, help our family to walk in your footsteps. May we be peace-loving and peace-giving.
Amen.

Imitating the Holy Family: Four Traits that Make It Possible
[Catholic Caucus] On the Holy Family [Angelus]
Biblical Teachings on Marriage and Family. A Homily for the Feast of the Holy Family
Feast of the Holy Family of Jesus, Mary, and Joseph
Recovering God's Plan for Marriage and Family: A Sermon on the Feast of the Holy Family

"Why were you looking for me?" (On the Feast of The Holy Family)
U.S. Postal Service Issues Holy Family Forever Stamp
On Prayer in the Life of the Holy Family
The Holy Family - held together by Love through all their problems [Ecumenical]
Feast of the Holy Family: The Christian Family is a Domestic Church
Chesterton on "The Human Family and the Holy Family"
Joseph, Mary and Jesus: A Model Family
ADVICE TO PARENTS by Saint Alphonsus Liguori (1696-1787)
The Holy Family
St. Joseph as Head of the Holy Family (Catholic/Orthodox Caucus)

Feast of the Holy Family
Feast of the Holy Family (Dom Guéranger OSB)
The Feast of the Holy Family
The Holy Family vs. The Holy Innocents: A Christmas season reflection [Catholic Caucus]
Vatican creche to place Holy Family in Joseph's carpentry workshop
The Redemption and Protection of the Family [Feast of the Holy Family]
Study Backs Tradition of Loreto House - Stones in Altar Match Those in Nazareth, It Says
Unraveling Jesus' mystery years in Egypt
Gaudi's Church of the Holy Family to be ready for worship in 2008
Imitating the Holy Family; Four Traits that Make It Possible
Lots of Graphics: Post your favorite image of the St. Mary and Child, the Holy Family...

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February 20 2020

Thursday of the Sixth Week in Ordinary Time

Reading 1 Jas 2:1-9

Responsorial Psalm 34:2-3, 4-5, 6-7

Alleluia John 6:63c, 68c

Gospel Mk 8:27-33

Readings at Mass

God chose the poor but you do not respect them

The way you think is not God's way, but man's

Pope’s Intention for February

Listen to the Migrants’ Cries

We pray that the cries of our migrant brothers and sisters, victims of criminal trafficking, may be heard and considered.