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From: Ezekiel 1:2-5, 24-28c
Ezekiel’s vision of the glory of the Lord
 And when they went, I heard the sound of their wings like the sound of ma-
ny waters, like the thunder of the Almighty, a sound of tumult like the sound of
a host; when they stood still, they let down their wings.  And there came a
voice from above the firmament over their heads; when they stood still, they let
down their wings.
 And above the firmament over their heads there was the likeness of a throne,
in appearance like sapphire; and seated above the likeness of a throne was a like-
ness as it were of a human form.  And upward from what had the appearance
of his loins I saw as it were gleaming bronze, like the appearance of fire enclosed
round about; and downward from what had the appearance of his loins I saw as it
were the appearance of fire, and there was brightness round about him.  Like
the appearance of the bow that is in the cloud on the day of rain, so was the ap-
pearance of the brightness round about.
Such was the appearance of the likeness of the glory of the Lord.
1:1-3. As is usual in the prophetical books, the heading identifies the author and
indicates when and where he exercised his ministry. Ezekiel was a priest, and
there is evidence of this throughout the book — for example, in the stress he puts
on precepts to do with divine worship and in his frequent use of the teaching tech-
niques used by people who held temple positions.
“The thirtieth year”: this seems to provide the key to dating Ezekiel’s ministry,
but it is not easy to decide how this should be interpreted. It could be a reference
to the prophet’s age at the start of his mission, as if he were to say, “when I was
thirty years old,” or it could be a reference to when the theophany that he is about
to describe (vv. 2-3) occurred. Since that in fact happened in 593 BC (see below),
the thirty years would refer to the period of time that had elapsed since that event.
He could mean that he had the visions thirty years after the finding of the book of
Deuteronomy in 622 BC, in the time of King Josiah (cf. 2 Kings 22:1-23:30), or
that he was thirty. From Origen onwards (”Homilae in Ezechielem”, 1, 4), most
scholars take it that the reference is to the age of Ezekiel at the time. Thirty was
an important age for a priest, because that was when he began to exercise a
priest’s duties in the temple (cf. Num 4:23, 30), and it is probable that that was
the point when Ezekiel received the word of the Lord and began his prophetical
ministry. Jesus, too, was “about thirty years of age” (Lk 3:23) when he began his
public ministry; and the Fathers point out the parallel: “When he was thirty years
old, the heavens were opened and Ezekiel the prophet saw visions of God on the
banks of the river Chebar. When he was thirty years old, our Lord travelled to the
Jordan; the heavens were opened and the Spirit descended in the form of a dove,
and a voice cried out from heaven, saying: This is my beloved Son, in whom I am
well pleased” (St Gregory the Great, “Homiliae in Ezechielem prophetam”, 1,2, 5).
Verses 2-3 are in the third person, unlike the rest of the passage, which is in the
first person singular. They specify the date of the start of Ezekiel’s ministry, “the
first year of the exile of King Jehoiachin”, that is, 593 BC, for that first deportation
took place in 597 (cf. 2 Kings 24:10-17). These two verses giving the prophet’s
name and the year when his ministry began were probably added by a later au-
The Chebar is a tributary of the Euphrates; archaeological remains have been
discovered on its banks which show that there was a Jewish settlement there
from the sixth century BC on. By mentioning the location twice, the text wants
to make it clear that the theophany or vision took place outside the land of Is-
rael, in Babylon, and that, therefore, the Lord had remained with his followers
even when they were living among the Gentiles, in a pagan and unclean land.
The fact that Ezekiel has a prophet’s role is conveyed by the use of two wor-
dings. The first, “the word of the Lord came to (him)”, occurs in many other pro-
phetical books (Hos 1:1; Joel 1:1; etc.); the second, “the hand of the Lord was
upon him” (cf. 3:22; 8:1; 33:22; 37:1; 40:1) is used more in connexion with the
early non-writer prophets, specifically those in the time of Elijah (1 Kings 18:46).
Thus, Ezekiel is being depicted as a person of great importance, a priest by de-
scent, a true defender of the faith like Elijah, and a prophet like his immediate
1:4-3:27. This fairly homogenous section introduces the two protagonists of the
book — God and the prophet. God reveals himself in all his majesty in a remark-
able theophany: Ezekiel is able to see the splendour of his glory (1:4-28). The
prophet is depicted as the person entrusted with the Lord’s words and charged
with passing them on to the people (2:1-3:15). Ezekiel is made a watchman; he
must warn the people and look out for them at all times, no matter what it takes:
“What did Ezekiel do to prompt my admiration? Having been ordered to accuse
Jerusalem of her sins, he set his heart wholly on obedience to the Lord’s com-
mand and paid no heed to the persecution he might encounter because of his
preaching” (Origen, “Homiliae in Ezechielem”, 6, 1).
1:4-28. This is an awesome vision. The prophet watches in amazement as he
sees the throne arrive (v. 26), on which is seated “a likeness as it were of a hu-
man form”, which becomes “the likeness of the glory of the Lord” (v. 28). The
“glory of the Lord” is something that cannot be described. What can one say?
It is like “gleaming bronze” (v. 4), “like burning coals of fire, like torches” (v. 13),
“like sapphire” (v. 26) etc.; human language is at a complete loss to describe
the grandeur of God’s glory. The account of the vision shows that God stands
above everything; he is ineffable. St Cyril of Jerusalem puts it this way: “Do you
want to know why it is impossible to understand the nature of God? [...] Tell me
about the cherubim [...]. In so far as it is possible, the prophet Ezekiel offered
a description of them: each one had four faces: the faces of a man, of a lion, of
an eagle, and of a bull [...]. If we cannot form a clear idea of the cherubim, even
with the help of this prophetic description; if we cannot make out the image of
the throne as the prophet has described it, how can we expect to understand
the one seated on the throne, the invisible and ineffable God? It is impossible for
us to comprehend who God is; but by seeing all his works, it is possible for us
to praise and worship him” (Catecheses ad illuminandos, 9, 3).
The various elements in the account leave us in no doubt as to the splendour of
the vision, but the details given about each are difficult to understand. Many com-
mentators think that the details were added much later, in an attempt to adapt
the vision to the traditions of divine worship — for example, to identify the throne
of the glory of the Lord with the carriage that was used for bearing the ark of the
Covenant solemn processions. Certainly, each piece of the vision must have a
meaning, though it may sometimes escape us.
Wind, cloud and fire (cf. v. 4) accompany great theophanies, such that of Sinai
(Ex 19:16-20; Ps 18:9-15, 29:3-10); here they serve to emphasize the heavenly
nature of the vision (”the heavens were opened”: v. 1).
“The likeness of four living creatures” (v. 5): the Hebrew word hayot, used for
these, indicates that they are not domestic animals or wild beasts, but mytho-
logical beings of the sort often represented in Assyrian art. In Ezekiel the num-
ber four means fullness (the idea must derive from the four cardinal points—north,
south, east, west): the four creatures have four wings each, and four faces, and
each of them has a wheel so that they can move in any four directions (vv. 15-
17). The creatures are unlike any known creature, for sometimes they are trea-
ted masculine, and sometimes as feminine; sometimes the verb is in the singu-
lar, sometimes in the plural. In some way, they symbolize all living things, hu-
mans and beasts, created to show, in what they are and what they do, the glo-
ry of God in all its splendour. Almost from the beginning, Christian exegesis (cf.
St lrenaeus, “Adversus haereses”, 3, 11, 18) interpreted the four animals (cf. v.
10) as symbolizing the four evangelists: “Because he begins his Gospel with an
account of the human genealogy [of the Lord], Matthew is symbolized by the
man; Mark is symbolized by the lion because he begins with a loud cry in the
desert: Luke is symbolized by the bull because his book begins with a sacrifice;
John is the eagle because his first focus is on the divinity of the Word [... ]: in
trying to see into the heart of the divine he is like the eagle that stares into the
sun” (St Gregory the Great, “Homiliae in Ezechielem prophetam”, 1, 4, 1).
The “wheels” (vv. 15-21) suggest a war chariot, but they have extraordinary fea-
tures and operate as if they were alive: they are “full of eyes” (v. 18) and “the spi-
rit of the living creatures was in (them)” (v. 20). They symbolize all inanimate cre
ation — a dimension of creation which, like man, is designed to reveal the great-
ness of the glory of God. The “firmament” (v. 22), in Semitic cosmology, was a
huge, solid plate separating the upper waters from those below; rain resulted
when God opened trapdoors in this plate (cf. Gen 1:6-8). But the firmament also
acted as a divide between heaven and earth; below it, creatures lived their lives;
above it, God lived his. Therefore, the things depicted here as being above the fir-
mament (vv. 24-28) have to do with God: the voice, the sapphire throne, the fire,
etc. are all manifestations of divine majesty.
The “glory of God” forms the centre of the vision: all the other details are meant
to underscore the splendour of that glory. In Ezekiel, as in the Priestly tradition
(cf. Ex 13:22; 24:16; 40:35; Lev 9:23-24), the “glory of God” means the presence
of God, who rules over all that he has created and is active among them. When
the glory of God is present, the people are safe, and things go well; when it is
withdrawn, it is a sign that the very worst will happen. Ezekiel records that the
vision comes to him as a “likeness” (”demut” in the Hebrew, as in Genesis 1:26)
of the glory of God. So, St Cyril of Jerusalem makes the point that “The prophet
saw the likeness of the glory of God (Ezek 1:28); he did not see the Lord, but
only the likeness of his glory; he did not even see the glory itself, as it really is,
but only its likeness. And yet, though he saw only the likeness of the glory of
the Lord, the prophet was so moved that he fell to the ground. If so great a man
as the prophet falls to the ground and trembles in the presence of the likeness
of the Lord’s glory, any man who tries to see God as he really is will surely die.
And Scripture tells us so: No man shall see the face of God and live” (Cateche-
sis ad lluminandos, 9, 1).
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 17:22-27
Second Prophecy of the Passion; the Temple Tax
 When they came to Capernaum, the collectors of the half-shekel tax went
up to Peter and said, “Does not your Teacher pay the tax?” 25] He said, “Yes.”
And when he came home, Jesus spoke to him first, saying, “What do you think,
Simon? From whom do kings of the earth take toll or tribute? From their sons
or from others?”  And when he said, “From others,” Jesus said to him,
“Then the sons are free.  However, not to give offense to them, go to the sea
and cast a hook, and take the first fish that comes up, and when you open its
mouth you will find a shekel; take that and give to them for Me and for yourself.”
24-27. “Half-shekel”, or “didrachma”: a coin equal in value to the annual contribu-
tion every Jew had to make for the upkeep of the temple—a day’s wage of a labo-
rer. The shekel or stater which our Lord refers to in verse 27 was a Greek coin
worth two didrachmas.
Jesus uses things great and small to get His teaching across to His disciples.
Peter, who is to be the rock on which He will found His Church (Matthew 16:18-
19), He prepares by letting him see His dramatic Transfiguration (17:1-8); now
He gives Peter another inkling of His divinity through an apparently unimportant
miracle. We should take note of Jesus’ teaching method: after His second an-
nouncement of His passion, His disciples are downhearted (Matthew 17:22-23);
here He lifts Peter’s spirits with this friendly little miracle.
26. This shows how conscientiously our Lord fulfilled His civic duties. Although
the half-shekel tax had to do with religion, given the theocratic structure of Israel
at the time, payment of this tax also constituted a civic obligation.
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.
|Ezekiel 1:2-5,24-28 ©|
|Ezekiel's vision of the glory of the Lord|
|Psalm 148:1-2,11-14 ©|
|Matthew 17:22-27 ©|
|'They will put the Son of Man to death'|
Two men died for the faith after harsh treatment and exhaustion in the mines of Sardinia. One had been pope for five years, the other an antipope for 18. They died reconciled.
Pontian. Pontian was a Roman who served as pope from 230 to 235. During his reign he held a synod in Alexandria which confirmed the excommunication of the great theologian Origen. Pontian was banished to exile by the Roman emperor in 235, and resigned so that a successor could be elected in Rome. He was sent to the unhealthy island of Sardinia, where he died that same year of harsh treatment. With him was Hippolytus with whom he was reconciled. The bodies of both were brought back to Rome and buried as martyrs with solemn rites.
Hippolytus. As a priest in Rome, Hippolytusthe name means a horse turned loosewas at first holier than the Church. He censured the pope for not coming down hard enough on a certain heresycalling him a tool in the hands of one Callistus, a deaconand coming close to advocating the opposite heresy himself. When Callistus was elected pope, Hippolytus accused him of being too lenient with penitents, and had himself elected antipope by a group of followers. He felt that the Church must be composed of pure souls uncompromisingly separated from the world: Hippolytus evidently thought that his group fitted the description. He remained in schism through the reigns of three popes. In 235, he also was banished to the island of Sardinia. Shortly before or after this event, he was reconciled to the Church, and died in exile with Pope Pontian.
Hippolytus was a rigorist, a vehement and intransigent man for whom even orthodox doctrine and practice were not purified enough. He is, nevertheless, the most important theologian and prolific religious writer before the age of Constantine. His writings are the fullest source of our knowledge of the Roman liturgy and the structure of the Church in the second and third centuries. His works include many Scripture commentaries, polemics against heresies, and a history of the world. A marble statue dating from the third century, representing the saint sitting in a chair, was found in 1551. On one side is inscribed his table for computing the date of Easter; on the other, a list of how the system works out until the year 224. Pope John XXIII installed the statue in the Vatican library.
|English: Douay-Rheims||Latin: Vulgata Clementina||Greek NT: Byzantine/Majority Text (2000)|
|22.||17:21 And when they abode together in Galilee, Jesus said to them: The Son of man shall be betrayed into the hands of men:||17:21 Conversantibus autem eis in Galilæa, dixit illis Jesus : Filius hominis tradendus est in manus hominum :||αναστρεφομενων δε αυτων εν τη γαλιλαια ειπεν αυτοις ο ιησους μελλει ο υιος του ανθρωπου παραδιδοσθαι εις χειρας ανθρωπων|
|23.||17:22 And they shall kill him, and the third day he shall rise again. And they were troubled exceedingly.||17:22 et occident eum, et tertia die resurget. Et contristati sunt vehementer.||και αποκτενουσιν αυτον και τη τριτη ημερα εγερθησεται και ελυπηθησαν σφοδρα|
|24.||17:23 And when they were come to Capharnaum, they that recieved the didrachmas, came to Peter and said to him: Doth not your master pay the didrachmas?||17:23 Et cum venissent Capharnaum, accesserunt qui didrachma accipiebant ad Petrum, et dixerunt ei : Magister vester non solvit didrachma ?||ελθοντων δε αυτων εις καπερναουμ προσηλθον οι τα διδραχμα λαμβανοντες τω πετρω και ειπον ο διδασκαλος υμων ου τελει τα διδραχμα|
|25.||17:24 He said: Yes. And when he was come into the house, Jesus prevented him, saying: What is thy opinion, Simon? The kings of the earth, of whom do they receive tribute or custom? of their own children, or of strangers?||17:24 Ait : Etiam. Et cum intrasset in domum, prævenit eum Jesus, dicens : Quid tibi videtur Simon ? reges terræ a quibus accipiunt tributum vel censum ? a filiis suis, an ab alienis ?||λεγει ναι και οτε εισηλθεν εις την οικιαν προεφθασεν αυτον ο ιησους λεγων τι σοι δοκει σιμων οι βασιλεις της γης απο τινων λαμβανουσιν τελη η κηνσον απο των υιων αυτων η απο των αλλοτριων|
|26.||17:25 And he said: Of strangers. Jesus said to him: Then the children are free.||17:25 Et ille dixit : Ab alienis. Dixit illi Jesus : Ergo liberi sunt filii.||λεγει αυτω ο πετρος απο των αλλοτριων εφη αυτω ο ιησους αραγε ελευθεροι εισιν οι υιοι|
|27.||17:26 But that we may not scandalize them, go to the sea, and cast in a hook: and that fish which shall first come up, take: and when thou hast opened its mouth, thou shalt find a stater: take that, and give it to them for me and thee.||17:26 Ut autem non scandalizemus eos, vade ad mare, et mitte hamum : et eum piscem, qui primus ascenderit, tolle : et aperto ore ejus, invenies staterem : illum sumens, da eis pro me et te.||ινα δε μη σκανδαλισωμεν αυτους πορευθεις εις την θαλασσαν βαλε αγκιστρον και τον αναβαινοντα πρωτον ιχθυν αρον και ανοιξας το στομα αυτου ευρησεις στατηρα εκεινον λαβων δος αυτοις αντι εμου και σου|
Pray for Pope Francis.
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We thank you, God our Father, for those who have responded to your call to priestly ministry.
Accept this prayer we offer on their behalf: Fill your priests with the sure knowledge of your love.
Open their hearts to the power and consolation of the Holy Spirit.
Lead them to new depths of union with your Son.
Increase in them profound faith in the Sacraments they celebrate as they nourish, strengthen and heal us.
Lord Jesus Christ, grant that these, your priests, may inspire us to strive for holiness by the power of their example, as men of prayer who ponder your word and follow your will.
O Mary, Mother of Christ and our mother, guard with your maternal care these chosen ones, so dear to the Heart of your Son.
Intercede for our priests, that offering the Sacrifice of your Son, they may be conformed more each day to the image of your Son, our Lord and Savior, Jesus Christ. Amen.
Saint John Vianney, universal patron of priests, pray for us and our priests
This icon shows Jesus Christ, our eternal high priest.
The gold pelican over His heart represents self-sacrifice.
The border contains an altar and grapevines, representing the Mass, and icons of Melchizedek and St. Jean-Baptiste Vianney.
Melchizedek: king of righteousness (left icon) was priest and king of Jerusalem. He blessed Abraham and has been considered an ideal priest-king.
St. Jean-Baptiste Vianney is the patron saint of parish priests.
1. Sign of the Cross: In the name of the Father, and of the Son, and of the Holy Spirit. Amen.
2. The Apostles Creed: I BELIEVE in God, the Father almighty, Creator of heaven and earth, and in Jesus Christ, His only Son, our Lord, who was conceived by the Holy Spirit, born of the Virgin Mary, suffered under Pontius Pilate, was crucified, died, and was buried. He descended into hell; on the third day he rose again from the dead; he ascended into heaven, and is seated at the right hand of God, the Father Almighty; from there He shall come to judge the living and the dead.
I believe in the Holy Spirit, the holy catholic Church, the communion of saints, the forgiveness of sins, the resurrection of the body, and the life everlasting. Amen.
3. The Lord's Prayer: OUR Father, who art in heaven, hallowed be Thy name. Thy kingdom come. Thy will be done on earth as it is in heaven. Give us this day our daily bread and forgive us our trespasses as we forgive those who trespass against us. And lead us not into temptation, but deliver us from evil. Amen.
4. (3) Hail Mary: HAIL Mary, full of grace, the Lord is with thee. Blessed art thou amongst women and blessed is the fruit of thy womb, Jesus. Holy Mary, Mother of God, pray for us sinners, now, and in the hour of our death. Amen. (Three times)
5. Glory Be: GLORY be to the Father, and to the Son, and to the Holy Spirit. As it was in the beginning, is now, and ever shall be, world without end. Amen.
6. Fatima Prayer: Oh, my Jesus, forgive us our sins, save us from the fires of hell, lead all souls to heaven, especially those in most need of your mercy.
Announce each mystery, then say 1 Our Father, 10 Hail Marys, 1 Glory Be and 1 Fatima prayer. Repeat the process with each mystery.
End with the Hail Holy Queen:
Hail, Holy Queen, Mother of Mercy, our life, our sweetness and our hope! To thee do we cry, poor banished children of Eve! To thee do we send up our sighs, mourning and weeping in this vale of tears! Turn then, most gracious advocate, thine eyes of mercy towards us; and after this, our exile, show unto us the blessed fruit of thy womb, Jesus!
O clement, O loving, O sweet Virgin Mary! Pray for us, O holy Mother of God, that we may be made worthy of the promises of Christ.
Final step -- The Sign of the Cross
The Mysteries of the Rosary By tradition, Catholics meditate on these Mysteries during prayers of the Rosary. The biblical references follow each of the Mysteries below.
The Joyful Mysteries
(Mondays and Saturdays)
1. The Annunciation (Luke 1:26-38) [Spiritual fruit - Humility]
2. The Visitation (Luke 1: 39-56) [Spiritual fruit - Love of Neighbor]
3. The Nativity (Luke 2:1-20) [Spiritual fruit - Poverty of Spirit]
4. The Presentation (Luke 2:21-38) [Spiritual fruit - Purity of mind & body]
5. The Finding of Jesus in the Temple (Luke 2:41-52) [Spiritual fruit - Obedience ]
St. Michael the Archangel
~ PRAYER ~
St. Michael, the Archangel, defend us in battle
Be our protection against the wickedness
and snares of the devil;
May God rebuke him, we humbly pray,
and do thou, O Prince of the heavenly host,
by the power of God,
Cast into hell Satan and all the evil spirits
who prowl through the world seeking the ruin of souls.
Since the 16th century Catholic piety has assigned entire months to special devotions. The month of August is traditionally dedicated to the Immaculate Heart of Mary. The physical heart of Mary is venerated (and not adored as the Sacred Heart of Jesus is) because it is united to her person: and as the seat of her love (especially for her divine Son), virtue, and inner life. Such devotion is an incentive to a similar love and virtue.
This devotion has received new emphasis in this century from the visions given to Lucy Dos Santos, oldest of the visionaries of Fatima, in her convent in Tuy, in Spain, in 1925 and 1926. In the visions Our Lady asked for the practice of the Five First Saturdays to help make amends for the offenses given to her heart by the blasphemies and ingratitude of men. The practice parallels the devotion of the Nine First Fridays in honor of the Sacred Heart.
On October 31, 1942, Pope Pius XII made a solemn Act of Consecration of the Church and the whole world to the Immaculate Heart. Let us remember this devotion year-round, but particularly through the month of August.
O heart most pure of the Blessed Virgin Mary, obtain for me from Jesus a pure and humble heart.
Sweet heart of Mary, be my salvation.
ACT OF CONSECRATION
Queen of the most holy Rosary, help of Christians, refuge of the human race, victorious in all the battles of God, we prostrate ourselves in supplication before thy throne, in the sure hope of obtaining mercy and of receiving grace and timely aid in our present calamities, not through any merits of our own, on which we do not rely, but only through the immense goodness of thy mother's heart. In thee and in thy Immaculate Heart, at this grave hour of human history, do we put our trust; to thee we consecrate ourselves, not only with all of Holy Church, which is the mystical body of thy Son Jesus, and which is suffering in so many of her members, being subjected to manifold tribulations and persecutions, but also with the whole world, torn by discords, agitated with hatred, the victim of its own iniquities. Be thou moved by the sight of such material and moral degradation, such sorrows, such anguish, so many tormented souls in danger of eternal loss! Do thou, O Mother of mercy, obtain for us from God a Christ-like reconciliation of the nations, as well as those graces which can convert the souls of men in an instant, those graces which prepare the way and make certain the long desired coming of peace on earth. O Queen of peace, pray for us, and grant peace unto the world in the truth, the justice, and the charity of Christ.
Above all, give us peace in our hearts, so that the kingdom of God may spread its borders in the tranquillity of order. Accord thy protection to unbelievers and to all those who lie within the shadow of death; cause the Sun of Truth to rise upon them; may they be enabled to join with us in repeating before the Savior of the world: "Glory to God in the highest, and on earth peace to men of good will."
Give peace to the nations that are separated from us by error or discord, and in a special manner to those peoples who profess a singular devotion toward thee; bring them back to Christ's one fold, under the one true Shepherd. Obtain full freedom for the holy Church of God; defend her from her enemies; check the ever-increasing torrent of immorality; arouse in the faithful a love of purity, a practical Christian life, and an apostolic zeal, so that the multitude of those who serve God may increase in merit and in number.
Finally, even as the Church and all mankind were once consecrated to the Heart of thy Son Jesus, because He was for all those who put their hope in Him an inexhaustible source of victory and salvation, so in like manner do we consecrate ourselves forever to thee also and to thy Immaculate Heart, O Mother of us and Queen of the world; may thy love and patronage hasten the day when the kingdom of God shall be victorious and all the nations, at peace with God .and with one another, shall call thee blessed and intone with thee, from the rising of the sun to its going down, the everlasting "Magnificat" of glory, of love, of gratitude to the Heart of Jesus, in which alone we can find truth, life, and peace. Pope Pius XII
IN HONOR OF THE IMMACULATE HEART
O heart of Mary, mother of God, and our mother; heart most worthy of love, in which the adorable Trinity is ever well-pleased, worthy of the veneration and love of all the angels and of all men; heart most like to the Heart of Jesus, of which thou art the perfect image; heart, full of goodness, ever compassionate toward our miseries; deign to melt our icy hearts and grant that they may be wholly changed into the likeness of the Heart of Jesus, our divine Savior. Pour into them the love of thy virtues, enkindle in them that divine fire with which thou thyself dost ever burn. In thee let Holy Church find a safe shelter; protect her and be her dearest refuge, her tower of strength, impregnable against every assault of her enemies. Be thou the way which leads to Jesus, and the channel, through which we receive all the graces needful for our salvation. Be our refuge in time of trouble, our solace in the midst of trial, our strength against temptation, our haven in persecution, our present help in every danger, and especially) at the hour of death, when all hell shall let loose against u its legions to snatch away our souls, at that dread moment; that hour so full of fear, whereon our eternity depends. An,; then most tender virgin, make us to feel the sweetness of thy motherly heart, and the might of thine intercession with Jesus, and open to us a safe refuge in that very fountain of mercy, whence we may come to praise Him with thee in paradise, world without end. 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
Sacred Heart Of Jesus
Immaculate Heart of Mary
Blessed be the Most Loving Heart and Sweet Name of Our Lord Jesus Christ and the most glorious Virgin Mary, His Mother, in eternity and forever. Amen.
....Only the Heart of Christ who knows the depths of his Father's love could reveal to us the abyss of his mercy in so simple and beautiful a way ----From the Catechism. P:1439
From the depth of my nothingness, I prostrate myself before Thee, O Most Sacred, Divine and Adorable Heart of Jesus, to pay Thee all the homage of love, praise and adoration in my power.
The prayer of the Church venerates and honors the Heart of Jesus just as it invokes his most holy name. It adores the incarnate Word and his Heart which, out of love for men, he allowed to be pierced by our sins. Christian prayer loves to follow the way of the cross in the Savior's steps.-- >From the Catechism. P: 2669
The first is that we ought to love and honor whatever God loves and honors, and that by which He is loved and glorified. Now, after the adorable Heart of Jesus there has never been either in heaven or on earth, nor ever will be, a heart which has been so loved and honored by God, or which has given Him so much glory as that of Mary, the Mother of Jesus. Never has there been, nor will there ever be a more exalted throne of divine love. In that Heart divine love possesses its fullest empire, for it ever reigns without hindrance or interruption, and with it reign likewise all the laws of God, all the Gospel maxims and every Christian virtue.
This incomparable Heart of the Mother of our Redeemer is a glorious heaven, a Paradise of delights for the Most Holy Trinity. According to St. Paul, the hearts of the faithful are the dwelling place of our Lord Jesus Christ, and Jesus Christ Himself assures us that the Father, the Son and the Holy Ghost take up Their abode in the hearts of those who love God. Who, therefore, can doubt that the Most Holy Trinity has always made His home and established the reign of His glory in an admirable and ineffable manner in the virginal Heart of her who is the Daughter of the Father, the Mother of the Son, the Spouse of the Holy Ghost, who herself loves God more than all other creatures together?
How much then are we not obliged to love this exalted and most lovable Heart?
St. John Eudes
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