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From: Isaiah 53:10-11
Fourth Song of the Servant of the Lord (Continuation)
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Commentary:
52:13-53:12. This fourth Song of the Servant is one of the most commented on
passages in the Bible, as regards both its literary structure and its content. From
the point of view of structure, it interrupts the hymn-style of chapter 52 (which is
taken up again in chapter 54); the style here is more reflective; the theme, the va-
lue of suffering. In terms of content, the song is unusual in that it shows the ser-
vant triumphing through his humiliation and suffering. Even more than that — he
makes the pains and sins of others his own, in order to heal them and set them
free. Prior to this, the idea of “vicarious expiation” was unknown in the Bible. The
passage is original even in its vocabulary: it contains forty words that are not to
be found elsewhere in the Bible.
The poem, which is very carefully composed, divides into three stanzas: the first
(52:13-15) is put on the Lord’s lips and it acts as a kind of overture to what fol-
lows — taking in the themes of the triumph of the servant (v. 13), his humiliation
and suffering (v. 14), and the stunning effect that this has on his own people and
on strangers.
The second stanza (53:1-11a) celebrates the servant’s trials, and the good effects
they produce. This is spoken in the first person plural, standing for the people and
the prophet: both feel solidarity with the servant of the Lord. This stanza has four
stages to it: first (53:1-3) it describes the servant’s noble origins (he grew up be-
fore the Lord like a young plant: cf. v. 2) and the low esteem in which he is held
as a “man of sorrows”. Then we learn that all this suffering is atonement for the
sins of others (53:4-6). Traditionally, suffering was interpreted as being a punish-
ment for sins, but here it is borne on behalf of others. This is the first lesson to
be learned by those who see him “stricken, smitten by God, and afflicted”, and
it marks the climax of the poem. Thirdly (53:7-9), the point is made, again that
he has freely accepted suffering and meekly, offers himself as a sacrifice of
atonement (he is like a lamb, like a sheep). His death is as ignominious as the
suffering that precedes it. Finally (vv. 10-11a) we are told how fruitful all this suf-
fering is: like the patriarchs of old (the text seems to imply) the servant will have
many offspring and a long life and be a man of great wisdom.
In the, third stanza (53:11b-12) the Lord speaks again, finally acknowledging that
his servant’s sacrifice is truly efficacious: he will cause many to be accounted
“righteous”, that is, he will win their salvation (v. 11) and will share in the Lord’s
spoils (v. 12).
The fourth song of the servant of the Lord was from very early on interpreted as
having a current application. When the Jews of Alexandria made the Greek trans-
lation of the Old Testament (the Septuagint) around the second century BC, they
tinkered a little with the text to indicate that the servant in the poem stood for the
people of Israel in the diaspora. Those Jews, who encountered huge obstacles in
their effort to maintain their identity in that Hellenistic and polytheistic environ-
ment, found comfort in the hope that they would emerge enhanced, just like the
servant.
Jews of Palestine identified the victorious servant with the Messiah, but they rein-
terpreted the sufferings described here to apply them to the pagan nations. The
Dead Sea Scrolls interpret this song in the light of the ignominy experienced by
the Teacher of Righteousness, the probable founder of the group that established
itself at Qumran.
Jesus revealed his redemptive mission to be that of the suffering servant prophe-
sied by Isaiah here. He referred to him on a number of occasions — in his reply to
the request made by the sons of Zebedee (”the Son of man came not to be
served but to serve, and to give his life as a ransom for many”: Mt 20:28 and par.);
at the Last Supper, when he announced his ignominious death among transgres-
sors, quoting 53:12 (Lk 22:37); in some passages in the fourth Gospel (Jn 12:32,
37-38); etc. He also seems to refer to it in his conversation with the disciples of
Emmaus (Lk 24:25ff) to explain his passion and death. Therefore, the first Chris-
tians interpreted Jesus’ death and resurrection in terms of this poem; evidence of
this is the expression “in accordance with the scriptures” in 1 Corinthians 15:3;
the words “for our trespasses” (Rom 4:25; 1 Cor 15:3-5); the Christological hymn
in the Letter to the Philippians (Phil 2:6-11); and expressions used in the First
Letter of Peter (1 Pet 2:22-25) and in other New Testament passages (Mt 8:17;
27:29; Acts 8:26-40; Rom 10:16; etc.).
Patristic tradition reads the song as a prophecy that found fulfillment in Christ
(cf. St Clement of Rome, “Ad Corinthios”, 16:1-14; St Ignatius Martyr, “Epistula
ad Polycarpum”, 1, 3; the so-called “Letter of Barnabas”, 5, 2 and “Epistula ad
Diognetuin”, 9, 2; etc.). The Church uses it in the Good Friday liturgy.
52:14. “Beyond human semblance”: this phrase sums up the description given in
53:2-3 and shows the intense pain reflected in the servant’s face: the description
is so graphic that Christian ascetical writing, with good reason, reads it as antici-
pating the passion of our Lord: “The prophet, who has rightly been called ‘the Fifth
Evangelist’, presents in this Song an image of the sufferings of the Servant with a
realism as acute as if he were seeing them with his own eyes: the eyes of the
body and of the spirit. [...] The Song of the Suffering Servant contains a descrip-
tion in which it is possible, in a certain sense, to identify the stages of Christ’s
Passion in their various details: the arrest, the humiliation, the blows, the spitting,
the contempt for the prisoner, the unjust sentence, and then the scourging, the
crowning with thorns and the mocking, the carrying of the Cross, the crucifixion
and the agony” (John Paul II, “Salvifici Doloris”, 17; cf. idem, “Dives in Misericor-
dia”, 7).
53:1. St Paul cites this verse to prove the need for preaching (Rom 10:16). The
verse also underlines the extraordinary degree of undeserved suffering endured
by the Servant. It is sometimes interpreted as a further sign of the humility of
Christ, who, being divine, took on the form of a servant: “Christ is a man of hum-
ble thought and feeling, unlike those who attack his flock. The heart of God’s ma-
jesty, the Lord Jesus Christ, did not come with loud cries of arrogance and pride;
he came in humility, as the Holy Spirit said of him: ‘Who has believed what we
have heard?’” (St Clement of Rome, “Ad Corinthios”, 16, 1-3).
53:4-5. “He has borne our griefs [or pains]”: the servant’s sufferings are not due
to his own personal sins; they are atonement for the sins of others. “The suffe-
rings of our Savior are our cure” (Theodoret of Cyrus, “De Incarnatione Domini”,
28). He suffered on account of the sins of the entire people, even though he was
not guilty of them. By bearing the penalty for those sins, he expiated the guilt in-
volved. St Matthew, after recounting some miraculous cures and the casting out
of devils, sees the words of v. 4a fulfilled in Christ (Mt 8:17). He interprets Jesus
Christ as being the servant foretold by the prophet, who will cure the physical suf-
fering of people as a sign that he is curing the root cause of all types of evil, that
is, sin, iniquity (v. 5). The miracles worked by Jesus for the sick are therefore a
sign of Redemption: “Christ’s whole life is a mystery of “redemption”. Redemp-
tion comes to us above all through the blood of his cross (cf. Eph 1:7; Col 1:13-
14; 1 Pet 1:18-19), but this mystery is at work throughout Christ’s entire life”
(”Catechism of the Catholic Church”, 517).
*********************************************************************************************
Source: “The Navarre Bible: Text and Commentaries”. Biblical text from the
Revised Standard Version and New Vulgate. Commentaries by members of
the Faculty of Theology, University of Navarre, Spain.
Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and
by Scepter Publishers in the United States.
From: Hebrews 4:14-16
Our Confidence is Based on Christ’s Priesthood
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Commentary:
14-16. The text now reverts to its main theme (cf. 2:17), that is, the priesthood
of Christ. It highlights the dignity of the new high priest, who has passed through
the heavens; and His mercy, too, for He sympathizes with our weaknesses. We
have, therefore, every reason to approach Him with confidence. “The believers
were at that time in a storm of temptation; that is why the Apostle is consoling
them, saying that our High Priest not only knows, as God, the weaknesses of
our nature: as man, He has also experienced the sufferings that affect us, al-
though He was free from sin. Since He knows our weaknesses so well, He can
give us the help we need, and when He comes to judge us, He will take that
weakness into account in His sentence” (”Interpretatio Ep. Ad Haebreos, ad loc.”).
We should respond to the Lord’s goodness by staying true to our profession of
faith. The confession or profession of faith referred to here is not simply an exter-
nal declaration: external confession is necessary but there must also be commit-
ment and a spirit of fidelity. A Christian needs to live up to all the demands of his
calling; he should be single-minded and free from doubts.
15. “If we should some time find ourselves sorely tempted by our enemies, it will
greatly help us to remember that we have on our side a high priest who is most
compassionate, for He chose to experience all kinds of temptation” (”St. Pius V
Catechism”, IV, 15, 14). In order to understand and help a sinner to get over his
falls and cope with temptation, one does not oneself need to have experience of
being tempted; in fact, only one who does not sin knows the full force of tempta-
tion, because the sinner gives in prior to resisting to the end. Christ never yielded
to temptation. He therefore experienced much more than we do (because we are
often defeated by temptation) the full rigor and violence of those temptations
which He chose to undergo as man at particular points in His life. Our Lord, then,
allowed Himself to be tempted, in order to set us an example and prevent us from
ever losing confidence in our ability to resist temptation with the help of grace (cf.
notes on Matthew 4:1-11 and paragraph).
“There is no man”, St. Jerome comments, “who can resist all tests except He
who, made in our likeness, has experienced everything but sin” (”Comm. In Ioan-
nam”, II, 46). Christ’s sinlessness, often affirmed in Sacred Scripture (Romans 8:
3; 2 Corinthians 5:21; John 8:46; 1 Peter 1:19; 2:21-24), follows logically from His
being God and from His human integrity and holiness. At the same time Christ’s
weakness, which He chose to experience out of love for us, is a kind of invitation
from God to pray for strength to resist sin. “Let us adore Christ who emptied Him-
self to assume the condition of a slave. He was tempted in every way that we are,
but did not sin. Let us turn in prayer to Him, saying, ‘You took on our human
weakness. Be the eyes of the blind, the strength of the weak, the friend of the
lonely’” (”Liturgy of the Hours”, Christmas Day, Evening Prayer I).
16. The “throne” is the symbol of Christ’s authority; He is King of the living and
the dead. But here it speaks of a “throne of grace”: through the salvation worked
by Christ, the compassionate Priest and Intercessor, God’s throne has become
a judgment seat from which mercy flows. Christ has initiated for mankind a time
of forgiveness and sanctification in which He does not yet manifest His position
as Sovereign Judge. Christ’s priesthood did not cease to operate with His death;
it continues in Heaven, where He forever pleads on our behalf, and therefore we
should have confident recourse to Him.
“What security should be ours in considering the mercy of the Lord! ‘He has but
to cry for redress, and I, the Ever-Merciful, will listen to him’ (Exodus 22:27). It is
an invitation, a promise that He will not fail to fulfill. ‘Let us then with confidence
draw near to the throne of grace, and we may receive mercy and find grace to
help in time of need’. The enemies of our sanctification will be rendered power-
less if the mercy of God goes before us. And if through our own fault and human
weakness we should fall, the Lord comes to our aid and raises us up” (St. J. Es-
criva, “Christ Is Passing By”, 7).
*********************************************************************************************
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: Mark 10:35-45
The Sons of Zebedee Make Their Request
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Commentary:
35-44. We can admire the Apostles’ humility: they do not disguise their earlier
weakness and shortcomings from the first Christians. God also has wanted the
Holy Gospel to record the earlier weaknesses of those who will become the un-
shakeable pillars of the Church. The grace of God works wonders in people’s
souls: so we should never be pessimistic in the face of our own wretchedness:
“I can do all things in Him who strengthens me” (Philippians 4:13).
38. When we ask for anything in prayer, we should be ready, always, to accept
God’s will, even if it does not coincide with our own: “His Majesty knows best
what is suitable for us; it is not for us to advise Him what to give us, for He can
rightly reply that we know not what we ask” (St. Teresa, “Mansions”, II, 8).
43-45. Our Lord’s word and example encourage in us a genuine spirit of Chris-
tian service. Only the Son of God who came down from Heaven and freely sub-
mitted to humiliation (at Bethlehem, Nazareth, Calvary, and in the Sacred Host)
can ask a person to make himself last, if he wishes to be first.
The Church, right through history, continues Christ’s mission of service to man-
kind: “Experienced in human affairs, the Church, without attempting to interfere
in any way in the politics of States, ‘seeks but a solitary goal: to carry forward
the work of Christ Himself under the lead of the befriending Spirit. And Christ en-
tered this world to give witness to the truth, to rescue and not to sit in judgment,
to serve and not to be served’ (Vatican II, “Gaudium Et Spes”, 3). Sharing the no-
blest aspirations of men and suffering when she sees them not satisfied, she wi-
shes to help them attain their full flowering, and that is why she offers men what
she possesses as her characteristic attribute: a global vision of man and of the
human race” (Paul VI, “Populorum Progressio”, 13).
Our attitude should be that of our Lord: we should seek to serve God and men
with a truly supernatural outlook, not expecting any return; we should serve even
those who do not appreciate the service we do them. This undoubtedly does not
make sense, judged by human standards. However, the Christian identified with
Christ takes “pride” precisely in serving others; by so doing he shares in Christ’s
mission and thereby attains his true dignity: “This dignity is expressed in readi-
ness to serve, in keeping with the example of Christ, who ‘came not to be served
but to serve.’ If, in the light of this attitude of Christ’s, ‘being a king’ is truly possi-
ble only by ‘being a servant’, then ‘being a servant’ also demands so much spiri-
tual maturity that it must really be described as ‘being a king.’ In order to be able
to serve others worthily and effectively we must be able to master ourselves, pos-
sess the virtues that make this mastery possible” (Bl. John Paul II, “Redemptor
Hominis”, 21). Cf. note on Matthew 20:27-28.
*********************************************************************************************
Source: “The Navarre Bible: Text and Commentaries”. Biblical text from the
Revised Standard Version and New Vulgate. Commentaries by members of
the Faculty of Theology, University of Navarre, Spain.
Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and
by Scepter Publishers in the United States.
Liturgical Colour: Green.
First reading | Isaiah 53:10-11 © |
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If he offers his life in atonement, what the Lord wishes will be done |
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Responsorial Psalm |
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Psalm 32(33):4-5,18-20,22 © |
Second reading | Hebrews 4:14-16 © |
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Our high priest is one who has been tempted in every way that we are |
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Gospel Acclamation | Jn14:6 |
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Or: | Mk10:45 |
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Gospel | Mark 10:35-45 © |
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The Son of Man came to give his life as a ransom for many |
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Alternative Gospel | Mark 10:42-45 © |
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The Son of Man came to give his life as a ransom for many |
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Mark | |||
English: Douay-Rheims | Latin: Vulgata Clementina | Greek NT: Byzantine/Majority Text (2000) | |
Mark 10 |
|||
35. | And James and John the sons of Zebedee, come to him, saying: Master, we desire that whatsoever we shall ask, thou wouldst do it for us: | Et accedunt ad eum Jacobus et Joannes filii Zebedæi, dicentes : Magister, volumus ut quodcumque petierimus, facias nobis. | και προσπορευονται αυτω ιακωβος και ιωαννης οι υιοι ζεβεδαιου λεγοντες διδασκαλε θελομεν ινα ο εαν αιτησωμεν ποιησης ημιν |
36. | But he said to them: What would you that I should do for you? | At ille dixit eis : Quid vultis ut faciam vobis ? | ο δε ειπεν αυτοις τι θελετε ποιησαι με υμιν |
37. | And they said: Grant to us, that we may sit, one on thy right hand, and the other on thy left hand, in thy glory. | Et dixerunt : Da nobis ut unus ad dexteram tuam, et alius ad sinistram tuam sedeamus in gloria tua. | οι δε ειπον αυτω δος ημιν ινα εις εκ δεξιων σου και εις εξ ευωνυμων σου καθισωμεν εν τη δοξη σου |
38. | And Jesus said to them: You know not what you ask. Can you drink of the chalice that I drink of: or be baptized with the baptism wherewith I am baptized? | Jesus autem ait eis : Nescitis quid petatis : potestis bibere calicem, quem ego bibo, aut baptismo, quo ego baptizor, baptizari ? | ο δε ιησους ειπεν αυτοις ουκ οιδατε τι αιτεισθε δυνασθε πιειν το ποτηριον ο εγω πινω και το βαπτισμα ο εγω βαπτιζομαι βαπτισθηναι |
39. | But they said to him: We can. And Jesus saith to them: You shall indeed drink of the chalice that I drink of: and with the baptism wherewith I am baptized, you shall be baptized. | At illi dixerunt ei : Possumus. Jesus autem ait eis : Calicem quidem, quem ego bibo, bibetis ; et baptismo, quo ego baptizor, baptizabimini : | οι δε ειπον αυτω δυναμεθα ο δε ιησους ειπεν αυτοις το μεν ποτηριον ο εγω πινω πιεσθε και το βαπτισμα ο εγω βαπτιζομαι βαπτισθησεσθε |
40. | But to sit on my right hand, or on my left, is not mine to give to you, but to them for whom it is prepared. | sedere autem ad dexteram meam, vel ad sinistram, non est meum dare vobis, sed quibus paratum est. | το δε καθισαι εκ δεξιων μου και εξ ευωνυμων ουκ εστιν εμον δουναι αλλ οις ητοιμασται |
41. | And the ten hearing it, began to be much displeased at James and John. | Et audientes decem, cperunt indignari de Jacobo et Joanne. | και ακουσαντες οι δεκα ηρξαντο αγανακτειν περι ιακωβου και ιωαννου |
42. | But Jesus calling them, saith to them: You know that they who seem to rule over the Gentiles, lord it over them: and their princes have power over them. | Jesus autem vocans eos, ait illis : Scitis quia hi, qui videntur principari gentibus, dominantur eis : et principes eorum potestatem habent ipsorum. | ο δε ιησους προσκαλεσαμενος αυτους λεγει αυτοις οιδατε οτι οι δοκουντες αρχειν των εθνων κατακυριευουσιν αυτων και οι μεγαλοι αυτων κατεξουσιαζουσιν αυτων |
43. | But it is not so among you: but whosoever will be greater, shall be your minister. | Non ita est autem in vobis, sed quicumque voluerit fieri major, erit vester minister : | ουχ ουτως δε εσται εν υμιν αλλ ος εαν θελη γενεσθαι μεγας εν υμιν εσται υμων διακονος |
44. | And whosoever will be first among you, shall be the servant of all. | et quicumque voluerit in vobis primus esse, erit omnium servus. | και ος εαν θελη υμων γενεσθαι πρωτος εσται παντων δουλος |
45. | For the Son of man also is not come to be ministered unto, but to minister, and to give his life a redemption for many. | Nam et Filius hominis non venit ut ministraretur ei, sed ut ministraret, et daret animam suam redemptionem pro multis. | και γαρ ο υιος του ανθρωπου ουκ ηλθεν διακονηθηναι αλλα διακονησαι και δουναι την ψυχην αυτου λυτρον αντι πολλων |
(*) "το βαπτισμα ο εγω βαπτιζομαι βαπτισθησεσθε". Amusing that it takes 11 words to translate: "with the baptism wherewith I am baptized, you shall be baptized"
Pray for Pope Francis.
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 Glorious Mysteries
(Wednesdays and Sundays)
1.The Resurrection (Matthew 28:1-8, Mark 16:1-18, Luke 24:1-12, John 20:1-29) [Spiritual fruit - Faith]
2. The Ascension (Mark 16:19-20, Luke 24:50-53, Acts 1:6-11) [Spiritual fruit - Christian Hope]
3. The Descent of the Holy Spirit (Acts 2:1-13) [Spiritual fruit - Gifts of the Holy Spirit]
4. The Assumption [Spiritual fruit - To Jesus through Mary]
5. The Coronation [Spiritual fruit - Grace of Final Perseverance]
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