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From: 2 Kings 17:5-8, 13-15a, 18

Samaria is invaded and its capital falls

[5] Then the king of Assyria invaded all the land and came to Samaria, and for
three years be besieged it. [6] In the ninth year of Hoshea the king of Assyria
captured Samaria, and he carried the Israelites away to Assyria, and placed
them in Halah, and on the Habor, the river of Gozan, and in the city of the
Medes.

Thoughts on the fall of Samaria

[7] And this was so because the people of Israel had sinned against the Lord
their God, who had brought them up out of the land of Egypt from under the hand
of Pharaoh king of Egypt, and had feared other gods [8] and walked in the cus-
toms of the nations whom the Lord drove out before the people of Israel, and in
the customs which the kings of Israel had introduced.

[13] Yet the Lord warned Israel and Judah by every prophet and every seer, say-
ing, “Turn from your evil ways and keep my commandments and my statutes, in
accordance with all the law which I commanded your fathers, and which I sent to
you by my servants the prophets.” [14] But they would not listen, but were stub-
born, as their fathers had been, who did not believe in the Lord their God. [15a]
They despised his statutes, and his covenant that he made with their fathers,
and the warnings which he gave them. [18] Therefore the Lord was very angry
with Israel, and removed them out of his sight; none was left but the tribe of Ju-
dah only.

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

17:5-41. The Northern kingdom comes to an end with the fall of Samaria. Un-
doubtedly that event was traumatic for the chosen people. But the sacred writer
focuses mainly on the religious aspect of the drama. For one thing, he offers an
explanation of it in terms of the overall relationship between God and his people:
the events he describes are a lesson for Judah to learn (vv. 7-23). Also, he uses
the situation created by the Assyrian takeover to show that the Samaritan popu-
lation of his own time can no longer be regarded as part of the chosen people (vv.
24-41).

17:5-6. Assyrian chronicles attribute the overrun of Samaria to Sargon II, who
succeeded Shalmaneser V in December 722 BC, and they record that 27,290
Israelites were deported, which would have been ten per cent of the population.
This would mean that the deportation took place in 721 BC. Assyria’s policy
was to deport the upper classes, who would have been best placed to orga-
nized resistance.

The date of the fall of Samaria connects with the last year of Hoshea’s reign: he
ceased to be king in 724 BC. During the three-year siege Samaria had no king.

17:7-23. The fall of Samaria is described very briefly, whereas the causes of its
downfall are reported at length. The sacred writer wants to show that sin was
the cause of the catastrophe — a very grave sin when set against the generosi-
ty of God’s gifts.

Now, only the tribe of Judah survives — not that it has proven faithful to the Lord
(vv. 18-19). For the sacred writer the fall of the Northern kingdom marks the end
of a long process which began with Jeroboam and the making of the two golden
calves (cf. 1 Kings 12:25-33). By turning their backs on the house of David, the
Northerners became estranged from the presence of God. By explaining things
in this way, the sacred writer’s message is that God has promised salvation and,
specifically, continuity of the Davidic dynasty (2 Sam 7:14). The Northern king-
dom cut itself off from the house of David, and now it has ceased to exist. But
Judah endures; even though it, too, sinned, it puts its trust in God to keep his
promise. The redactor of the books of the Kings is well aware that Jerusalem,
too, will be destroyed and that the people of Judah will be sent into exile (cf. 1
Kings 9:7-9), yet God will still be present among them: the people of Judah will
not disappear, for God is faithful to the promise he made to the house of David.

The fall of the Northern kingdom was certainly a lesson for Judah, a lesson it
failed to learn (cf. Jer 16:10-13). But it is also a lesson for all men, in all ages:
abandoning God and distancing oneself from Christ, the Son of David, puts man
in danger of eternal perdition. Commenting on the downfall of the two kingdoms,
St Macarius drew a spiritual lesson: “Alas for the soul deprived of the loving care
of Christ that causes it to bear the good fruits of the Spirit!; because, knowing
itself to be abandoned, full of thorns and thistles, instead of producing fruit, it
ends up on the bonfire. Alas for the soul in which Christ the Lord does not live!,
because, feeling abandoned, it becomes the seed-bed for all vices” (Homiliae
spirituals, 28, 2).

*********************************************************************************************
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: Matthew 7:1-5

Various Precepts: Do Not Judge

(Jesus said to His disciples,) [1] “Judge not, that you be not judged. [2] For with
the judgment you pronounce you will be judged, and the measure you give will be
the measure you get. [3] Why do you see the speck that is in your brother’s eye,
but do not notice the log that is in your own eye? [4] Or how can you say to your
brother, ‘Let me take the speck out of your eye,’ when there is the log in your own
eye? [5] You hypocrite, first take the log out of your own eye, and then you will
see clearly to take the speck out of your brother’s eye.”

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

1. Jesus is condemning any rash judgments we make maliciously or carelessly
about our brothers’ behavior or feelings or motives. “Think badly and you will not
be far wrong” is completely at odds with Jesus’ teaching.

In speaking of Christian charity St. Paul lists its main features: “Love is patient
and kind [...]. Love bears all things, believes all things, hopes all things, endures
all things” (1 Corinthians 13:4, 5, 7). Therefore, “Never think badly of anyone, not
even if the words or conduct of the person in question give you good grounds for
doing so” (St. J. Escriva, “The Way”, 442).

“Let us be slow to judge.—Each one sees things from his own point of view, as
his mind, with all its limitations, tells him, and through eyes that are often
dimmed and clouded by passion” (”ibid”., 451).

1-2. As elsewhere, the verbs in the passive voice (”you will be judged”, “the mea-
sure you will be given”) have God as their subject, even though He is not explicit-
ly mentioned: “Do not judge OTHERS, that you be not judged BY GOD”. Clearly
the judgment referred to here is always a condemnatory judgment; therefore, if
we do not want to be condemned by God, we should never condemn our neighbor.
“God measures out according as we measure out and forgives as we forgive, and
comes to our rescue with the same tenderness as He sees us having towards
others” (Fray Luis de Leon, “Exposicion Del Libro De Job”, chapter 29).

3-5. A person whose sight is distorted sees things as deformed, even though in
fact they are not deformed. St. Augustine gives this advice: “Try to acquire those
virtues which you think your brothers lack, and you will no longer see their defects,
because you will not have them yourselves” (”Enarrationes In Psalmos”, 30, 2, 7).
In this connection, the saying, “A thief thinks that everyone else is a thief” is in
line with this teaching of Jesus.

Besides: “To criticize, to destroy, is not difficult; any unskilled laborer knows how
to drive his pick into the noble and finely-hewn stone of a cathedral. To construct:
that is what requires the skill of a master” (St. J. Escriva, “The Way”, 456).

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

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

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

Readings at Mass

Liturgical Colour: Green.

First reading
2 Kings 17:5-8,13-15,18 ©

There was none left, but the tribe of Judah only

The king of Assyria invaded the whole country and, coming to Samaria, laid siege to it for three years. In the ninth year of Hoshea, the king of Assyria captured Samaria and deported the Israelites to Assyria. He settled them in Halah on the Habor, a river of Gozan, and in the cities of the Medes.

This happened because the Israelites had sinned against the Lord their God who had brought them out of the land of Egypt, out of the grip of Pharaoh king of Egypt. They worshipped other gods, they followed the practices of the nations that the Lord had dispossessed for them.

And yet through all the prophets and all the seers, the Lord had given Israel and Judah this warning, ‘Turn from your wicked ways and keep my commandments and my laws in accordance with the entire Law I laid down for your fathers and delivered to them through my servants the prophets.’ But they would not listen, they were more stubborn than their ancestors had been who had no faith in the Lord their God. They despised his laws and the covenant he had made with their ancestors, and the warnings he had given them. They pursued emptiness, and themselves became empty through copying the nations round them although the Lord had ordered them not to act as they did. For this, the Lord was enraged with Israel and thrust them away from him. There was none left but the tribe of Judah only.

Responsorial Psalm
Psalm 59(60):3-5,12-13 ©

Hear us, O Lord, and help us.

O God, you have rejected us and broken us.

You have been angry; come back to us.

Hear us, O Lord, and help us.

You have made the earth quake, torn it open.

Repair what is shattered for it sways.

You have inflicted hardships on your people

and made us drink a wine that dazed us.

Hear us, O Lord, and help us.

Will you utterly reject us, O God,

and no longer march with our armies?

Give us help against the foe:

for the help of man is vain.

Hear us, O Lord, and help us.

Gospel Acclamation	Jn17:17

Alleluia, alleluia!

Your word is truth, O Lord:

consecrate us in the truth.

Alleluia!

Or:	Heb4:12

Alleluia, alleluia!

The word of God is something alive and active:

it can judge secret emotions and thoughts.

Alleluia!

Gospel	Matthew 7:1-5 ©

Do not judge, and you will not be judged

Jesus said to his disciples: ‘Do not judge, and you will not be judged; because the judgements you give are the judgements you will get, and the amount you measure out is the amount you will be given. Why do you observe the splinter in your brother’s eye and never notice the plank in your own? How dare you say to your brother, “Let me take the splinter out of your eye,” when all the time there is a plank in your own? Hypocrite! Take the plank out of your own eye first, and then you will see clearly enough to take the splinter out of your brother’s eye.’

Matthew
	English: Douay-Rheims	Latin: Vulgata Clementina	Greek NT: Byzantine/Majority Text (2000)
	Matthew 7
1.	JUDGE not, that you may not be judged,	Nolite judicare, ut non judicemini.	μη κρινετε ινα μη κριθητε
2.	For with what judgment you judge, you shall be judged: and with what measure you mete, it shall be measured to you again.	In quo enim judicio judicaveritis, judicabimini : et in qua mensura mensi fueritis, remetietur vobis.	εν ω γαρ κριματι κρινετε κριθησεσθε και εν ω μετρω μετρειτε μετρηθησεται υμιν
3.	Any why seest thou the mote that is in thy brother's eye; and seest not the beam that is in thy own eye?	Quid autem vides festucam in oculo fratris tui, et trabem in oculo tuo non vides ?	τι δε βλεπεις το καρφος το εν τω οφθαλμω του αδελφου σου την δε εν τω σω οφθαλμω δοκον ου κατανοεις
4.	Or how sayest thou to thy brother: Let me cast the mote out of thy eye; and behold a beam is in thy own eye?	aut quomodo dicis fratris tuo : Sine ejiciam festucam de oculo tuo, et ecce trabs est in oculo tuo ?	η πως ερεις τω αδελφω σου αφες εκβαλω το καρφος απο του οφθαλμου σου και ιδου η δοκος εν τω οφθαλμω σου
5.	Thou hypocrite, cast out first the beam in thy own eye, and then shalt thou see to cast out the mote out of thy brother's eye.	Hypocrita, ejice primum trabem de oculo tuo, et tunc videbis ejicere festucam de oculo fratris tui.	υποκριτα εκβαλε πρωτον την δοκον εκ του οφθαλμου σου και τοτε διαβλεψεις εκβαλειν το καρφος εκ του οφθαλμου του αδελφου σου

1. Judge not, that you be not judged
2. For with what judgment you judge, you shall be judged: and with what measure you mete, it shall be measured to you again.

AUG. Since when these temporal things are provided beforehand against the future, it is uncertain with what purpose it is done, as it may he with a single or double mind, He opportunely subjoins, Judge not.

PSEUD-CHRYS. Otherwise; He has drawn out thus far the consequences or his injunctions of almsgiving; He now takes up those respecting prayer. And this doctrine is in a sort a continuation of that of the prayer; as though it should run, Forgive us our debts, and then should follow, Judge not, that you be not judged.

JEROME; But if He forbids us to judge, how then does Paul judge the Corinthian who had committed uncleanness? Or Peter convict Ananias and Sapphira of falsehood?

PSEUD-CHRYS. But some explain this place after a sense, as though the Lord did not herein forbid Christians to reprove others out of good will, but only intended that Christians should not despise Christians by making a show of their own righteousness, hating others often on Suspicion alone, condemning them, and pursuing private grudges under the show of piety.

CHRYS. Wherefore He does not say, 'Do not cause a sinner to cease,' but do not judge; that is, be not a bitter judge; correct him indeed, but not as an enemy seeking revenge, but as a physician applying a remedy.

PSEUD-CHRYS. But that not even this should Christians correct Christians is shown by that expression, Judge not. But if they do not thus correct, shall they therefore obtain forgiveness of their sins, because it is said, and you shall not be judged? For who obtains forgiveness of a former sin, by not adding another thereto? This we have said, desiring to show that this is not here spoken concerning not judging our neighbor who shall sin against God, but who may sin against ourselves. For who so does not judge his neighbor who has sinned against him, him shall not God judge for his sin, but will forgive him his debt even as He forgave.

CHRYS. Otherwise; He does not forbid us to judge all sin absolutely, but lays this prohibition on such as are themselves full of great evils, and judge others for very small evils. In like manner Paul does not absolutely forbid to judge those that sin, but finds fault with disciples that judged their teacher, and instructs us not to judge these that are above us.

HILARY; Otherwise; He forbids us to judge God touching His promises; for as judgments among men are founded on things uncertain, so this judgment against God is drawn from somewhat that is doubtful. And He therefore would have us put away the custom from us altogether; for it is not here as in other cases where it is sin to have given a false judgment; but here we have begun to sin if we have pronounced any judgment at all.

AUG. I suppose the command here to be no other than that we should always put the best interpretation on such actions as seem doubtful with what mind they were done. But concerning such as cannot be done with good purpose, as adulteries, blasphemies, and the like, He permits us to judge; but of indifferent actions which admit of being done with either good or bad purpose, it is rash to judge, but especially so to condemn. There are two cases in which we should be particularly on our guard against hasty judgments, when it does not appear with what mind the action was done; and when it does not yet appear, what sort of man any one may turn out, who now seems either good or bad. Wherefore we should neither blame those things of which we know with what mind they are done, nor so blame those things which are manifest, as though we despaired of recovery. Here one may think there is difficulty in what follows, with what judgment you judge you shall be judged. If we judge a hasty judgment, will God also judge us with the like? Or if we have measured with a false measure, is there with God a false measure whence it may be measured to us again? For by measure I suppose is here meant judgment. Surely this is only said, that the haste in which you punish another shall be itself your punishment. For injustice often does no harm to him who suffers the wrong; but must always hurt him who does the wrong.

ID. Some say, How is it true that Christ says, And with what measure you shall mete it shall be measured to you again, if temporal sin is to be punished by eternal suffering? They do not observe that it is not said the same measure, because of the equal space of time, but because of the equal retribution namely, that he who has done evil should suffer evil, though even in that sense it might be said of that of which the Lord spoke here, namely of judgments and condemnations. Accordingly, he that judges and condemns unjustly, if he is judged and condemned, justly receives in the same measure though not the same thing that He gave; by judgment he did what was unjust, by judgment he suffers what is just.

3. And why behold you the sliver that is in your brother's eye, but consider not the beam that is in your own eye?
4. Or how will you say to your brother, Let me pull out the sliver out of your eye; and, behold, a beam is in your own eye?
5. You hypocrite, first cast out the beam out of your own eye; and then shall you see clearly to cast out the sliver out of your brother's eye.

ID. The Lord having admonished us concerning hasty and unjust judgment; and because that they are most given to rash judgment, who judge concerning things uncertain; and they most readily find fault, who love rather to speak evil and to condemn than to cure and to correct; a fault that springs either from pride or jealousy - therefore He subjoins, Why see you the sliver in your brother's eye, and see not the beam in your own eye?

JEROME; He speaks of such as though themselves guilty of mortal sin, do not forgive a trivial fault in their brother.

AUG. As if He perhaps have sinned in anger, and you correct him with settled hate. For as great as is the difference between a beam and a mote, So great is the difference between anger and hatred. For hatred is anger become inveterate. It may be if you are angry with a man that you would have him amend, not so if you hate him.

CHRYS. Many do this, if they see a Monk having a superfluous garment, or a plentiful meal, they break out into bitter accusation, though themselves daily seize and devour, and suffer from excess of drinking.

PSEUD-CHRYS. Otherwise; This is spoken to the doctors. For every sin is either a great or a small sin according to the character of the sinner If he is a lay, it is small and a sliver in comparison of the sin of a priest, which is the beam.

HILARY; Otherwise; The sin against the Holy Spirit is to take from God power which has influences, and from Christ substance which is of eternity, through whom as God came to man, So shall man likewise come to God. As much greater then as is the beam than the sliver, so much greater is the sin against the Holy Spirit than all other sins. As when unbelievers object to others carnal sins, and secrete in themselves the burden of that sin, to wit, that they trust not the promises of God, their minds being blinded as their eye might be by a beam.

PSEUD-CHRYS. That is, with what face can you charge your brother with sin, when yourself are living in the same or a yet greater sin?

AUG. When then we are brought under the necessity of finding fault with any, let us first consider whether the sin be such as we have never had; secondly that we are yet men, and may fall into it; then, whether it be one that we have had, and are now without, and then let our common frailty come into our mind, that pity and not hate may go before correction. Should we find ourselves in the same fault, let us not reprove, but groan with the offender, and invite him to struggle with us. Seldom indeed and in cases of great necessity is reproof to be employed; and then only that the Lord may be served and not ourselves.

PSEUD-CHRYS. Otherwise; How say you to your brother; that is, with what purpose? From charity, that you may save your neighbor? Surely not, for you would first save yourself. You desire therefore not to heal others, but by good doctrine to cover bad life, and to gain praise of learning from men, not the reward of edifying from God, and you are a hypocrite; as it follows, You hypocrite, cast first the beam out of your own eye.

AUG. For to reprove sin is the duty of the good, which when the bad do, they act a part, dissembling their own character, and assuming one that does not belong to them.

CHRYS. And it is to be noted, that whenever He intends to denounce any great sin, He begins with an epithet of reproach, as below, You wicked servant, I forgave you all that debt; and so here, You hypocrite, cast out first. For each one knows better the things of himself than the things of others, and sees more the things that be great, than the things that be lesser, and loves himself more than his neighbor Therefore He bids him who is chargeable with many sins, not to be a harsh judge of another's faults, especially if they be small. Herein not forbidding to arraign and correct but forbidding to make light of our own sins, and magnify those of others. For it is necessary that you first diligently to examine how great may be your own sins, and then try those of your neighbor; whence it follows, and then shall you see clearly, to cast the sliver out of your brother's eye.

AUG. For having removed from our own eve the beam of envy, of malice, or hypocrisy, we shall see clearly to cast the beam out of our brother's eye.

Catena Aurea Matthew 7

Christ The Judge

Laurent De La Hire (1606 - 1656)
Oil on Canvas

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Pray the Rosary!

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Jesus, High Priest

We thank you, God our Father, for those who have responded to your call to priestly ministry.

Accept this prayer we offer on their behalf: Fill your priests with the sure knowledge of your love.

Open their hearts to the power and consolation of the Holy Spirit.

Lead them to new depths of union with your Son.

Increase in them profound faith in the Sacraments they celebrate as they nourish, strengthen and heal us.

Lord Jesus Christ, grant that these, your priests, may inspire us to strive for holiness by the power of their example, as men of prayer who ponder your word and follow your will.

O Mary, Mother of Christ and our mother, guard with your maternal care these chosen ones, so dear to the Heart of your Son.

Intercede for our priests, that offering the Sacrifice of your Son, they may be conformed more each day to the image of your Son, our Lord and Savior, Jesus Christ. Amen.

Saint John Vianney, universal patron of priests, pray for us and our priests

This icon shows Jesus Christ, our eternal high priest.

The gold pelican over His heart represents self-sacrifice.

The border contains an altar and grapevines, representing the Mass, and icons of Melchizedek and St. Jean-Baptiste Vianney.

Melchizedek: king of righteousness (left icon) was priest and king of Jerusalem. He blessed Abraham and has been considered an ideal priest-king.

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

Pray a Rosary each day for our nation.

1. Sign of the Cross: In the name of the Father, and of the Son, and of the Holy Spirit. Amen.

2. The Apostles Creed: I BELIEVE in God, the Father almighty, Creator of heaven and earth, and in Jesus Christ, His only Son, our Lord, who was conceived by the Holy Spirit, born of the Virgin Mary, suffered under Pontius Pilate, was crucified, died, and was buried. He descended into hell; on the third day he rose again from the dead; he ascended into heaven, and is seated at the right hand of God, the Father Almighty; from there He shall come to judge the living and the dead.

I believe in the Holy Spirit, the holy catholic Church, the communion of saints, the forgiveness of sins, the resurrection of the body, and the life everlasting. Amen.

3. The Lord's Prayer: OUR Father, who art in heaven, hallowed be Thy name. Thy kingdom come. Thy will be done on earth as it is in heaven. Give us this day our daily bread and forgive us our trespasses as we forgive those who trespass against us. And lead us not into temptation, but deliver us from evil. Amen.

4. (3) Hail Mary: HAIL Mary, full of grace, the Lord is with thee. Blessed art thou amongst women and blessed is the fruit of thy womb, Jesus. Holy Mary, Mother of God, pray for us sinners, now, and in the hour of our death. Amen. (Three times)

5. Glory Be: GLORY be to the Father, and to the Son, and to the Holy Spirit. As it was in the beginning, is now, and ever shall be, world without end. Amen.

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

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

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

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

Final step -- The Sign of the Cross

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

The 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
+

June Devotion: The Sacred Heart

Since the 16th century Catholic piety has assigned entire months to special devotions. The month of June is set apart for devotion to the Sacred Heart of Jesus. "From among all the proofs of the infinite goodness of our Savior none stands out more prominently than the fact that, as the love of the faithful grew cold, He, Divine Love Itself, gave Himself to us to be honored by a very special devotion and that the rich treasury of the Church was thrown wide open in the interests of that devotion." These words of Pope Pius XI refer to the Sacred Heart Devotion, which in its present form dates from the revelations given to Saint Margaret Mary Alacoque in 1673-75.

The devotion consists in the divine worship of the human heart of Christ, which is united to His divinity and which is a symbol of His love for us. The aim of the devotion is to make our Lord king over our hearts by prompting them to return love to Him (especially through an act of consecration by which we offer to the Heart of Jesus both ourselves and all that belongs to us) and to make reparation for our ingratitude to God.

INVOCATION

O Heart of love, I put all my trust in Thee; for I fear all things from my own weakness, but I hope for all things from Thy goodness.
Saint Margaret Mary Alacoque

PRAYER TO THE SACRED HEART

Devotion to the Sacred Heart was the characteristic note of the piety of Saint Gertrude the Great (1256-1302), Benedictine nun and renowned mystic. She was, in fact, the first great exponent of devotion to the Sacred Heart. In our efforts to honor the Heart of Jesus we have this prayer as a model for our own:
Hail! O Sacred Heart of Jesus, living and quickening source of eternal life, infinite treasure of the Divinity, and burning furnace of divine love. Thou art my refuge and my sanctuary, 0 my amiable Savior. Consume my heart with that burning fire with which Thine is ever inflamed. Pour down on my soul those graces which flow from Thy love, and let my heart be so united with Thine, that our wills may be one, and mine in all things be conformed to Thine. May Thy divine will be equally the standard and rule of all my desires and of all my actions. Amen.
Saint Gertrude

FOR THE CHURCH

O most holy Heart of Jesus, shower Thy blessings in abundant measure upon Thy holy Church, upon the Supreme Pontiff and upon all the clergy; to the just grant perseverance; convert sinners; enlighten unbelievers; bless our relations, friends and benefactors; assist the dying; deliver the holy souls in purgatory; and extend over all hearts the sweet empire of Thy love. Amen.

A PRAYER OF TRUST

O God, who didst in wondrous manner reveal to the virgin, Margaret Mary, the unsearchable riches of Thy Heart, grant that loving Thee, after her example, in all things and above all things, we may in Thy Heart find our abiding home.
Roman Missal

ACT OF LOVE

Reveal Thy Sacred Heart to me, O Jesus, and show me Its attractions. Unite me to It for ever. Grant that all my aspirations and all the beats of my heart, which cease not even while I sleep, may be a testimonial to Thee of my love for Thee and may say to Thee: Yes, Lord, I am all Thine;
pledge of my allegiance to Thee rests ever in my heart will never cease to be there. Do Thou accept the slight amount of good that I do and be graciously pleased to repair all m] wrong-doing; so that I may be able to bless Thee in time and in eternity. Amen.
Cardinal Merry del Val

MEMORARE TO THE SACRED HEART
Remember, O most sweet Jesus, that no one who has had recourse to Thy Sacred Heart, implored its help, or sought its mercy was ever abandoned. Encouraged with confidence, O tenderest of hearts, we present ourselves before Thee, crushed beneath the weight of our sins. In our misery, O Sacred Heart of Jesus, despise not our simple prayers, but mercifully grant our requests. 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

Only for Love: The Sacred Heart and the Priesthood [Catholic Caucus]

Catholic Word of the Day: LITANY OF THE SACRED HEART, 10-19-09
Devotion to the Sacred Heart of Jesus
Devotion to the Sacred Heart Today
The Biblical Foundation of Devotion to the Sacred Heart of Jesus [Ecumenical]
Heart to Heart (Sacred Heart of Jesus Devotion) [St. Margaret Mary Alacoque]
(June) The Month of the Sacred Heart {Catholic/Orthodox Caucus]
First Friday Devotion to the Sacred Heart of Jesus [St. Margaret Mary Alacoque]
The Heart of the World (On the Sacred Heart of Jesus) (Catholic Caucus)
The Sacred Heart Is The Holy Eucharist(Catholic Caucus)
The Origin of the Sacred Heart Badge

Importance of Devotion to the Sacred Heart
An Awesome Homily on the Solemnity of the Sacred Heart of Jesus by Father Edmond Kline
Catholic Prayer and Devotion: June the Month of the Sacred Heart
Catholic Devotions: Sacred Heart of Jesus
Pope Urges Jesuits to Spread Sacred Heart Devotion
Homilies preached by Father Altier on the Feast of the Sacred Heart
Catholic Meditation and Devotion: The Sacred Heart of Jesus
Daily Recomendation to the Sacred Heart of Jesus powerful prayer!
The Sacred Heart and the Eucharist
The Love of the Sacred Heart

On the Sacred Heart - "We Adore God's Love of Humanity"
HAURIETIS AQUAS (On Devotion To The Sacred Heart) - Encyclical by Pope Pius XII
Solemnity Most Sacred Heart of Jesus and Immaculate Heart of Mary
Sacred Heart a Feast of God's Love, Says John Paul II
The Sacred Heart of Jesus: Symbol of Combativity and the Restoration of Christendom
Devotion to the Sacred Heart of Jesus-The Early Church, Middle Ages up to St. Margaret Mary
See this Heart
‘God Will Act and Will Reign’
About Devotion To The Sacred Heart:The Story Of Saint Margaret Mary Alacoque
Rediscover Feast of Sacred Heart, John Paul II Tells Youth

"Behold this Heart which has loved men so much, and yet men do not want to love Me in return. Through you My divine Heart wishes to spread its love everywhere on earth."

- Jesus to Saint Margaret Mary

Our Lord also made 12 promises to St. Margaret Mary for those that are devoted to His Sacred Heart.

I will give them all the graces necessary for their state in life.
I will give peace in their families.
I will console them in all their troubles.
They shall find in My Heart an assured refuge during life and especially at the hour of death.
I will pour abundant blessings on all their undertakings.
Sinners shall find in My Heart the source and infinite ocean of mercy.
Tepid souls shall become fervent.
Fervent souls shall speedily rise to great perfection.
I will bless the homes in which the image of My Sacred Heart shall be exposed and honoured.
I will give to priests the power to touch the most hardened hearts.
Those who propagate this devotion shall have their name written in My Heart, and it shall never be effaced.
The all-powerful love of My Heart will grant to all those who shall receive Communion on the First Friday of nine consecutive months the grace of final repentance; they shall not die under My displeasure, nor without receiving their Sacraments; My Heart shall be their assured refuge at the last hour.

June, 2018

The Holy Father's Prayer Intention

June 25, 2018

Monday of the Twelfth Week in Ordinary Time

Reading 1 2 Kgs 17:5-8, 13-15a, 18

Responsorial Psalm Ps 60:3, 4-5, 12-13

Alleluia Heb 4:12

Gospel Mt 7:1-5

Readings at Mass

June, 2018

The Holy Father's Prayer Intention

Universal – Social Networks, That social networks may work towards that inclusiveness which respects others for their differences.