From: Galatians 1:13-24

God’s Call (Continuation)

[13] For you have heard of my former life in Judaism, how I persecuted the
church of God violently and tried to destroy it; [14] and I advanced in Judaism
beyond many of my own age among my people, so extremely zealous was I for
the traditions of my fathers. [15] But when he who had set me apart before I was
born, and had called me through his grace, [16] was pleased to reveal his Son
to me, in order that I might preach him among the Gentiles, I did not confer with
flesh and blood, [17] nor did I go up to Jerusalem to those who were apostles be-
fore me, but I went away into Arabia; and again I returned to Damascus.

[18] Then after three years I went up to Jerusalem to visit Cephas, and remained
with him fifteen days. [19] But I saw none of the other apostles except James the
Lord’s brother. [20] (In what I am writing to you, before God, I do not lie!) [21] Then
I went into the regions of Syria and Cilicia. [22] And I was still not known by sight
to the churches of Christ in Judea; [23] they only heard it said, “He who once per-
secuted us is now preaching the faith he once tried to destroy; [24] And they glo-
rified God because of me.

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Commentary:

13-14. The Acts of the Apostles tell us about Paul’s religious zeal; a Pharisee,
he had studied under Gamaliel (cf. Acts 22:3; Phil 3:5) and had consented to and
been present at the martyrdom of Stephen (cf. Acts 7:58; 8:1). Saul had stood
out as a persecutor of Christians, so keen was he to seek them out and imprison
them, even going beyond Judea to do so (cf. Acts 9:1-2). Clearly he had been a
man convinced of his Jewish faith, a zealous keeper of the Law, and proud to be
a Jew (cf. Rom 11:1 ; 2 Cor 11:22). Such was the fear the early Christians had
of him that they could not bring themselves to believe in his conversion (cf. Acts
9:26). However, this same fervor and passion, to use St Augustine’s comparison
(cf. “Contra Faustum”, XXII, 70) was like a dense jungle — a serious obstacle and
yet an indication of immensely fertile soil. Our Lord sowed the seed of the Gos-
pel in that soil and it produced a very rich crop.

Everyone, no matter how irregular his life may have been, can produce good re-
sults like this — with the help of grace, which does not displace nature but heals
and purifies it, and then raises and perfects it: Courage! You...can! Don’t you see
what God’s grace did with sleepy-headed Peter, the coward who had denied him
..., and with Paul, his fierce and relentless persecutor?” (St. J. Escriva, “The
Way”, 483).

15-16. More than once in Scripture we read about God choosing certain people
for special missions even when they were still in their mother’s womb (cf. Jer 1:5;
Is 49:1-5; Lk 1:15; etc.). This emphasizes the fact that God makes a gratuitous
choice: there is no question of the person’s previous merits contributing to God’s
decision. Vocation is a supernatural divine gift, which God has planned from all
eternity. When God made his will known on the road to Damascus (cf. Acts 9:
3-6), St Paul “did not confer with flesh and blood”, that is, did not seek advice
from anyone, because he was absolutely sure that God himself had called him.
Nor did he consent to the prudence of the flesh, seeking to “play safe”: his self-
surrender was immediate, total and unconditional. When the Apostles heard Je-
sus inviting them to follow him, they “immediately left their nets” (Mt 4:20, 22;
Mk 1:18) and followed the Master, leaving everything behind (cf. Lk 5:11). We
see the same thing happening in Saul’s case: he responds immediately. If he
makes his way to Ananias, he does so on the explicit instructions of Jesus —
in order to receive instruction and Baptism and to discover what his mission is
to be (Acts 9:15-16).

God’s call, therefore, should receive an immediate response. “Consider the faith
and obedience of the Apostles”, St John Chrysostom says. “They are in the
midst of their work (and you know how attractive fishing is!). When they hear his
command, they do not vacillate or lose any time: they do not say, ‘Let’s go home
and say goodbye to our parents.’ No, they leave everything and follow him [...].
That is the kind of obedience Christ asks of us — not to delay even a minute, no
matter how important the things that might keep us” (”Hom. on St Matthew”, 14,
2). And St Cyril of Alexandria comments: “For Jesus also said, ‘No one who puts
his hand to the plough and looks back is fit for the Kingdom of God’, and he loo-
ked back who asked permission to return home and speak to his parents. But
we see that the holy Apostles did not act in that way; rather they followed Jesus,
immediately leaving the boat and their parents behind. Paul also acted immedia-
tely. He ‘did not confer with flesh and blood’. That is how those who want to fol-
low Christ must act” (”Commentarium in Lucam”, 9).

A person has a duty to follow Christ even if his relatives are opposed to his doing
so or want him to delay making a final decision, perhaps because they feel that
would be the more (humanly) prudent course: “A person should honor his parents,
but God he should obey. We should love the one who has begotten us, but the
first place should be given to him who created us”, St Augustine says, not min-
cing words (”Sermon 100”).

Even if we are unsure as to whether we are strong enough to persevere, this
should not delay us or concern us: it should simply lead us to pray confidently
for God’s help, because, as Vatican II teaches, when God calls a person, he
“must reply without taking counsel with flesh and blood and must give himself
fully to the work of the Gospel. However, such an answer can only be given with
the encouragement and help of the Holy Spirit [...]. Therefore, he must be pre-
pared to remain faithful to his vocation for life, to renounce himself and everything
that up to this he possessed as his own, and to make himself ‘all things to all
men’ (1 Cor 9:22)” (”Ad Gentes”, 24).

17-20. After a period of time devoted to penance and prayer, St Paul made his
way to Jerusalem (cf. Acts 9:26-30) to see Cephas, that is, Peter. His stay of
two weeks is an important indication of Paul’s recognition of and veneration for
Peter, chosen as he had been as the foundation stone of the Church.

In subsequent generations, right down the centuries, Christians have shown their
love for Peter and his successors, traveling to Rome often at great personal effort
and sometimes, even, risk. “Catholic, apostolic, “Roman”! I want you to be very
Roman. And to be anxious to make your ‘path to Rome’, “videre Petrum” — to
see Peter (St. J. Escriva, “The Way”, 520). Solidarity with and veneration for the
Pope is, then, a clear, practical sign of good Christian spirit.

“James the Lord’s brother” (cf. notes on Mt 12:46-47 and 13:55) is, most com-
mentators think, James the Less (cf. Mk 15:40), also called the son of Alphaeus
(cf. Lk 6:15) and author of the letter which bears his name (cf. Jas 1:1).

*********************************************************************************************
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: Luke 10:38-42

Martha and Mary Welcome Our Lord

[38] Now as they went on their way, He (Jesus) entered a village; and a woman
named Martha received Him into her house. [39] And she had a sister called Ma-
ry, who sat at the Lord’s feet and listened to His teaching. [40] But Martha was
distracted with much serving; and she went to Him and said, “Lord, do you not
care that my sister has left me to serve alone? Tell her then to help me.” [41]
But the Lord answered her, “Martha, Martha, you are anxious and troubled a-
bout many things; [42] one thing is needful. Mary has chosen the good position,
which shall not be taken away from her.”

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

38-42. Our Lord was heading for Jerusalem (Luke 9:51) and His journey took Him
through Bethany, the village where Lazarus, Martha and Mary lived — a family for
whom He had a special affection, as we see in other passages of the Gospel (cf.
John 11:1-14; 12:1-9).

St. Augustine comments on this scene as follows: “Martha, who was arranging
and preparing the Lord’s meal, was busy doing many things, whereas Mary pre-
ferred to find her meal in what the Lord was saying. In a way she deserted her
sister, who was very busy, and sat herself down at Jesus’ feet and just listened
to His words. She was faithfully obeying what the Psalm said: ‘Be still and know
that I am God’ (Psalm 46:10). Martha was getting annoyed, Mary was feasting;
the former coping with many things, the latter concentrating on one. Both occu-
pations were good” (”Sermon”, 103).

Martha has come to be, as it were, the symbol of the active life, and Mary that
of the contemplative life. However, for most Christians, called as they are to sanc-
tify themselves in the middle of the world, action and contemplation cannot be re-
garded as two opposite ways of practising the Christian faith: an active life forget-
ful of union with God is useless and barren; but an apparent life of prayer which
shows no concern for apostolate and the sanctification of ordinary things also
fails to please God. The key lies in being able to combine these two lives, with-
out either harming the other. Close union between action and contemplation can
be achieved in very different ways, depending on the specific vocation each per-
son is given by God.

Far from being an obstacle, work should be a means and an occasion for a
close relationship with our Lord, which is the most important thing in our life.

Following this teaching of the Lord, the ordinary Christian should strive to attain
an integrated life — an intense life of piety and external activity, orientated to-
wards God, practised out of love for Him and with an upright intention, which ex-
presses itself in apostolate, in everyday work, in doing the duties of one’s state
in life. “You must understand now more clearly that God is calling you to serve
Him in and from the ordinary, material and secular activities of human life. He
waits for us every day, in the laboratory, in the operating room, in the army bar-
racks, in the university chair, in the factory, in the workshop, in the fields, in the
home and in all the immense panorama of work. Understand this well: there is
something holy, something divine, hidden in the most ordinary situations, and it
is up to each of you to discover it [...]. There is no other way. Either we learn to
find our Lord in ordinary, everyday life, or else we shall never find Him. That is
why I can tell you that our age needs to give back to matter and to the most tri-
vial occurrences and situations their noble and original meaning. It needs to re-
store them to the service of the Kingdom of God, to spiritualize them, turning
them into a means and an occasion for a continuous meeting with Jesus Christ”
(St. J. Escriva,”Conversations”, 114).

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
Galatians 1:13-24 ©

God called me through his grace and chose to reveal his Son in me

You must have heard of my career as a practising Jew, how merciless I was in persecuting the Church of God, how much damage I did to it, how I stood out among other Jews of my generation, and how enthusiastic I was for the traditions of my ancestors.

Then God, who had specially chosen me while I was still in my mother’s womb, called me through his grace and chose to reveal his Son in me, so that I might preach the Good News about him to the pagans. I did not stop to discuss this with any human being, nor did I go up to Jerusalem to see those who were already apostles before me, but I went off to Arabia at once and later went straight back from there to Damascus. Even when after three years I went up to Jerusalem to visit Cephas and stayed with him for fifteen days, I did not see any of the other apostles; I only saw James, the brother of the Lord, and I swear before God that what I have just written is the literal truth. After that I went to Syria and Cilicia, and was still not known by sight to the churches of Christ in Judaea, who had heard nothing except that their one-time persecutor was now preaching the faith he had previously tried to destroy; and they gave glory to God for me.

Responsorial Psalm
Psalm 138(139):1-3,13-15 ©

Lead me, O Lord, in the path of life eternal.

O Lord, you search me and you know me,

you know my resting and my rising,

you discern my purpose from afar.

You mark when I walk or lie down,

all my ways lie open to you.

Lead me, O Lord, in the path of life eternal.

For it was you who created my being,

knit me together in my mother’s womb.

I thank you for the wonder of my being,

for the wonders of all your creation.

Lead me, O Lord, in the path of life eternal.

Already you knew my soul,

my body held no secret from you

when I was being fashioned in secret

and moulded in the depths of the earth.

Lead me, O Lord, in the path of life eternal.

Gospel Acclamation	Jn15:15

Alleluia, alleluia!

I call you friends, says the Lord,

because I have made known to you

everything I have learnt from my Father.

Alleluia!

Or:	Lk11:28

Alleluia, alleluia!

Happy are those

who hear the word of God

and keep it.

Alleluia!

Gospel	Luke 10:38-42 ©

Martha works; Mary listens

Jesus came to a village, and a woman named Martha welcomed him into her house. She had a sister called Mary, who sat down at the Lord’s feet and listened to him speaking. Now Martha who was distracted with all the serving said, ‘Lord, do you not care that my sister is leaving me to do the serving all by myself? Please tell her to help me.’ But the Lord answered: ‘Martha, Martha,’ he said ‘you worry and fret about so many things, and yet few are needed, indeed only one. It is Mary who has chosen the better part; it is not to be taken from her.’

Luke
	English: Douay-Rheims	Latin: Vulgata Clementina	Greek NT: Byzantine/Majority Text (2000)
	Luke 10
38.	Now it came to pass as they went, that he entered into a certain town: and a certain woman named Martha, received him into her house.	Factum est autem, dum irent, et ipse intravit in quoddam castellum : et mulier quædam, Martha nomine, excepit illum in domum suam,	εγενετο δε εν τω πορευεσθαι αυτους και αυτος εισηλθεν εις κωμην τινα γυνη δε τις ονοματι μαρθα υπεδεξατο αυτον εις τον οικον αυτης
39.	And she had a sister called Mary, who sitting also at the Lord's feet, heard his word.	et huic erat soror nomine Maria, quæ etiam sedens secus pedes Domini, audiebat verbum illius.	και τηδε ην αδελφη καλουμενη μαρια η και παρακαθισασα παρα τους ποδας του ιησου ηκουεν τον λογον αυτου
40.	But Martha was busy about much serving. Who stood and said: Lord, hast thou no care that my sister hath left me alone to serve? speak to her therefore, that she help me.	Martha autem satagebat circa frequens ministerium : quæ stetit, et ait : Domine, non est tibi curæ quod soror mea reliquit me solam ministrare ? dic ergo illi ut me adjuvet.	η δε μαρθα περιεσπατο περι πολλην διακονιαν επιστασα δε ειπεν κυριε ου μελει σοι οτι η αδελφη μου μονην με κατελειπεν διακονειν ειπε ουν αυτη ινα μοι συναντιλαβηται
41.	And the Lord answering, said to her: Martha, Martha, thou art careful, and art troubled about many things:	Et respondens dixit illis Dominus : Martha, Martha, sollicita es, et turbaris erga plurima,	αποκριθεις δε ειπεν αυτη ο ιησους μαρθα μαρθα μεριμνας και τυρβαζη περι πολλα
42.	But one thing is necessary. Mary hath chosen the best part, which shall not be taken away from her.	porro unum est necessarium. Maria optimam partem elegit, quæ non auferetur ab ea.	ενος δε εστιν χρεια μαρια δε την αγαθην μεριδα εξελεξατο ητις ουκ αφαιρεθησεται απ αυτης

38. Now it came to pass, as they went, that he entered into a certain village: and a certain woman named Martha received him into her house.
39. And she had a sister called Mary, which also sat at Jesus' feet, and heard his word.
40. But Martha was cumbered about much serving and came to him, and said, Lord, do you not care that my sister has left me to serve alone, bid her therefore that she help me.
41. And Jesus answered and said to her, Martha, Martha, you are careful and troubled about many things:
42. But one thing is needful: and Mary has chosen that good part, which shall not be taken away from her.

THEOPHYL; The love of God and our neighbor, which was contained above in words and parables, is here set forth in very deed and reality; for it is said, Now it came to pass, as they went, that he entered into a certain village.

ORIGEN. The name of which village Luke indeed here omits, but John mentions, calling it Bethany.

AUG. But the Lord, who came to his own, and his own received him not, was received as a guest, for it follows, And a certain woman named Martha received him into her house, &c. as strangers are accustomed to be received. But still a servant received her Lord, the sick her Savior, the creature her Creator. But if any should say, "O blessed are they who have been thought worthy to receive Christ into their houses," grieve not you, for He says, For inasmuch as you have done it to the least of my brethren, you have done it to me. But taking the form of a servant, He wished therein to be fed by servants, by reason of His condescension, not His condition. He had a body in which He was hungry and thirsty, but when He was hungry in the desert, Angels ministered to Him. In wishing therefore to be led, He came Himself to the feeder.

Martha then, setting about and preparing to feed our Lord, was occupied in serving, but Mary her sister chose rather to be fed by the Lord, for it follows, And she had a sister called Mary, which also sat at Jesus' feet, and heard his word.

CHRYS. It is not said of Mary simply that she sat near Jesus, but at His feet, to show her diligence, steadfastness, and zeal, in hearing, and the great reverence which she had for our Lord.

AUG. Now as was her humility in sitting at His feet, so much the more did she receive from him. For the waters pour down to the lowest part of the valley, but flow away from the rising of the hill.

BASIL; Now every work and word of our Savior is a rule of piety and virtue For to this end did He put on our body, that as much as we can we might imitate His conversation.

CYRIL; By His own example then He teaches His disciples how they ought to behave in the houses of those who receive them, namely, when they come to a house, they should not remain idle, but rather fill the minds of those who receive them with sacred and divine teaching. But let those who make ready the house, go to meet their guests gladly and earnestly, for two reasons. First, indeed, they will be edified by the teaching of those whom they receive; nest also they will receive the reward of charity. And hence it follows here, But Martha was cumbered about much serving, &c.

AUG. Martha was as well engaged in ministering to the bodily wants or wishes of our Lord, as of one who was mortal, but He who was clothed in mortal flesh, in the beginning was the Word. Behold then what Mary heard, The Word was made flesh. Behold then Him to whom Martha ministered. The one was laboring, the other at rest. But yet Martha, when much troubled in her occupation and business of serving, interrupted our Lord, and complained of her sister. For it follows, And said, Lord, do you not care that my sister has left me to serve alone? For Mary was absorbed in the sweetness of our Lord's words; Martha was as preparing a feast for our Lord, in whose feast Mary was now rejoicing. While then she was listening with delight to those sweet words, and was feeding on them with the deepest affection, our Lord was interrupted by her sister. What must we suppose was her alarm, lest the Lord should say to her, "Rise, and help your sister?"

Our Lord therefore, who was not at a loss, for He had shown He was the Lord, answered as follows, And Jesus answered and said to her, Martha, Martha. The repetition of the name is a mark of love, or perhaps of drawing the attention, that she should listen more earnestly. When twice called, she hears, You are troubled about many things. that is, you art busied about many things. For man wishes to meet with something when he is serving, and can not; and thus between seeking what is wanting and preparing what is at hand, the mind is distracted. For if Martha had been sufficient of herself, she would not have required the aid of her sister.

There are many, there are diverse things, which are carnal, temporal, but one is preferred to many. For one is not from many, but many from one. Hence it follows, But one thing is needful. Mary wished to be occupied about one, according to that, It is good for me to cling close to the Lord. The Father, the Son, the Holy Spirit, are one. To this one he does not bring us, unless we being many have one heart.

CYRIL; Or else, when certain brethren have received God, they will not be anxious about much service, nor ask for those things which are not in their hands, and are beyond their needs. For every where and in every thing that which is superfluous is burdensome. For it begets weariness in those who are wishing to bestow it, while the guests feel that they are the cause of trouble.

BASIL; It is foolish also to take food for the support of the body, and thereby in return to hurt the body, and to hinder it in the performance of the divine command. If then a poor man come, let him receive a model and example of moderation in food, and let us not prepare our own tables for their sakes, who wish to live luxuriously. For the life of the Christian is uniform, ever tending to one object, namely, the glory of God. But the life of those who are without is manifold and vacillating, changed about at will. And how in truth can you, when you set your table before your brother with profusion of meats, and for the pleasure of feasting sake, accuse him of luxury, and revile him as a glutton, censuring his indulgence in that which you yourself afford him? Our Lord did not commend Martha when busied about much serving.

AUG. What then? Must we think that blame was cast upon the service of Martha, who was engaged in the cares of hospitality, and rejoiced in having so great a guest? If this be true, let men give up ministering to the needy; in a word, let them be at leisure, intent only upon getting wholesome knowledge, taking no care what stranger is in the village in want of bread; let works of mercy be unheeded, knowledge only be cultivated.

THEOPHYL. Our Lord does not then forbid hospitality, but the troubling about many things, that is to say, hurry and anxiety. And mark the wisdom of our Lord, in that at first He said nothing to Martha, but when she sought to tear away her sister from hearing, then the Lord took occasion to reprove her. For hospitality is ever honored as long as it keeps us to necessary things. But when it begins to hinder us from attending to what is of more importance, then it is plain that the hearing of the divine word is the more honorable.

AUG. Our Lord then does not blame the actions, but distinguishes between the duties. For it follows, Mary has chosen that good part, &c. Not yours a bad one, but hers a better. Why a better? because it shall not be taken away from her. From you the necessary burden of business shall one time be taken away. For when you come into that country, you will find no stranger to receive with hospitality. But for your good it shall be taken away, that what is better may be given you. Trouble shall be taken away, that rest may be given. You are yet at sea; she is in port. For the sweetness of truth is eternal, yet in this life it is increased, and in the next it will be made perfect, never to be taken away.

AMBROSE; May you then like Mary be influenced by the desire of wisdom. For this is the greater, this the more perfect work. Nor let the care of ministering to others turn your mind from the knowledge of the heavenly word, nor reprove or think indolent those whom you see seeking after wisdom.

AUG. Now mystically, by Martha's receiving our Lord into her house is represented the Church which now receives the Lord into her heart. Mary her sister, who sat at Jesus' feet and heard His word, signifies the same Church, but in a future life, where ceasing from labor, and the ministering to her wants, she shall delight in Wisdom alone. But by her complaining that her sister did not help her, occasion is given for that sentence of our Lord, in which he shows that Church to be anxious and troubled about much service, when there is but one thing needful, which is yet attained through the merits of her service; but He says that Mary has chosen the good part, for through the one the other is reached, which shall not be taken away.

GREG. Or by Mary who sat and heard our Lord's words, is signified the contemplative life; by Martha engaged in more outward services, the active life. Now Martha's care is not blamed, but Mary is praised, for great are the rewards of an active life, but those of a contemplative are far better. Hence Mary's part it is said will never be taken away from her, for the works of an active life pass away with the body, but the joys of the contemplative life the rather begin to increase from the end.

Catena Aurea Luke 10

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 Sorrowful Mysteries

(Tuesdays and Fridays)

1. The Agony in the Garden (Matthew 26:36-46, Luke 22:39-46) [Spiritual fruit - God's will be done]
2. The Scourging at the Pillar (Matthew 27:26, Mark 15:15, John 19:1) [Spiritual fruit - Mortification of the senses]
3. The Crowning with Thorns (Matthew 27:27-30, Mark 15:16-20, John 19:2) [Spiritual fruit - Reign of Christ in our heart]
4. The Carrying of the Cross (Matthew 27:31-32, Mark 15:21, Luke 23:26-32, John 19:17) [Spiritual fruit - Patient bearing of trials]
5. The Crucifixion (Matthew 27:33-56, Mark 15:22-39, Luke 23:33-49, John 19:17-37) [Spiritual fruit - Pardoning of Injuries]

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