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From: Hosea 2:16b, 17b, 21-22 (New American Bible)
Hosea 2:14b, 15b, 19-20 (Revised Standard Version & New Vulgate)

Restoration and a New Covenant (Continuation)

(Thus says the LORD, "I will) [14b] bring her into the wilderness, and
speak tenderly to her. [15b] And there she shall answer as in the days
of her youth, as at the time when she came out of the land of Egypt.

[19] And I will betroth you to me for ever; I will betroth you to me
in righteousness and in justice, in steadfast love, and in mercy. [20]
I will betroth you to me in faithfulness; and you shall know the LORD."

Commentary:

2:2-23. This long poem contains the key to the book of Hosea. It
explains the symbolism of the account of the poet's marriage contained
in these three chapters; and it sums up the content and form of the
oracles in the later part of the book. The poem begins (v. 2) with a
complaint by Hosea about his wife (and therefore by God about his
people); and it ends with the prospect of rehabilitation and blessing
(vv. 14-23); the second and third parts in the book also begin with a
charge laid by the Lord against his people (4:1; 12:2), and end with a
promise of salvation. The message of these verses is perfectly clear.
Like the prophet's wife, Israel has prostituted herself by worshipping
other gods. The Lord spies on her and punishes her, to get her to
return to him (vv. 2-13). But so great is his love for Israel that,
despite her infidelity, he decides to woo her all over again, to draw
her to himself, and thereby to embark on a new relationship with her
in which all will be wonderful and there will never again be
infidelity (vv. 14-23). This passage contains very rich teaching about
the nature of God: the initiative is always his; he is not indifferent
to the infidelity of his followers; if he watches what they do and
punishes them, he does so to encourage them to come back to him.
Moreover, if that does not work, he has another approach to fall back
on: he can start again from the beginning; he can renew his
relationships with his faithful and with all creation. The imagery
used to describe the rehabilitation of Israel (vv. 14-23) is very rich
and full of meaning; meditation on this passage helps the reader to
appreciate what God is really like.

The first part of the poem (vv. 2-13) begins with some words of
complaint about the unfaithful wife who has left her husband and
become a prostitute. However, the reader very soon sees that what is
being said here also applies to Israel and the Lord. From v. 8
onwards, the perspective is slightly different: the dominant theme is
the relationship between God and Israel, although the reader is also
aware of the husband-wife relationship. In this way the sacred writer
ensures that the reader can see the symbolism of the message; the
whole story, the imagery, carries a message about the Lord and his
people. The best example of the author's method is in the opening
words (vv. 2-3), which summarize the passage. They declare that the
marriage is over ("she is not my wife, and I am not her husband": v.2)
and give the reason why ("harlotry" and "adultery" in v. 2 mean the
adornments, tattoos, amulets etc. worn by prostitutes and loose women:
cf. Gen 38:15; Prov 7:10); there is also a reference to the way in
which an adulterous wife was shunned (v. 3): stripping the woman of
her garments is known to have formed part of the punishment of her
crime according to some laws in force in the ancient East (cf. Is
47:2-3; Jer 13:22; Ezek 16:37-39; etc.). But then he moves directly
onto the symbolic plane of God and Israel: the Israelites pay homage
to the Canaanite fertility gods, yet there is only one God, the
Creator of heaven and earth, who sends rain and makes things fertile.
That God is the Lord: he can turn Israel into a parched land (v. 3).
So, the faults that the prophet is condemning here are religious ones.
He reproves the Israelites for their feast days in honor of Canaanite
gods (vv. 11; 14); they think they ought to thank the Baals for bread
and water and the produce of the earth (vv. 5, 9, 12), whereas all
these things come in fact from the one God and Lord (v. 8).

The second part of the poem (vv. 14-23) speaks very directly about God
and his people. It proclaims that a time of salvation is coming which
will see the faithfulness of Old fully restored, stronger than ever.
It begins (vv. 14-15) by nostalgically recalling the secluded life
that they enjoyed together in the wilderness, during the exodus from
Egypt--depicted here as a sort of golden age in which the Lord was his
people's only God (v. 14; cf. 11:1-4; Amos 5:25). That is why it
mentions the Valley of Achor (v. 15), which, being near Jericho, was
the access route to the promised land. It was the scene of a sin of
infidelity, which God punished (cf. Josh 7:24-26); hence its name,
which means misadventure, misfortune; but because it is the only route
into the holy land, the Lord now calls it a "door of hope".

The text goes on (vv. 16-23) to describe the new Covenant that will be
made "on that day" (vv. 16, 18, 21). The passage deals with two
distinct themes: where the second person is used (vv. 16, 19-20), the
spousal covenant is being described; where it is in the third person
(vv. 17-18; 21-23), it is describing the effects that that covenant
will have on the whole land. The first condition of the spousal
covenant is that Israel will call her God "My husband" and not "My
Baal" (v. 16). Baal is a word that can mean god, and also lord or
husband. In wanting to be called "My husband", the Lord is rejecting
any type of mixing of religions: the God of Israel is not one more god
like the Baals; he is the only God there is. This exclusiveness in the
area of married love, which transfers over into the Covenant, spelt
out in vv. 19-20: it will last forever, it will be made in
"righteousness and in justice", that is; God will provide special
protection to Israel (cf. Mic 6:5; Jer 23:6), and it will be in
"steadfast love, and in mercy": the words that the text uses are
"hesed" and "rahamim", taking in, then, all the nuances of faithful
love (cf. the note on ls 49:15).

Later verses uses the third person (vv. 17-18,21-23) to describe the
consequences that will flow from this renewed Covenant: all creation
will enjoy the peace of Eden (v. 18), and the land of Israel will
benefit most of all (vv. 21-23). Perhaps the most significant thing
here is the use of the verb "to answer": when Israel "answers" (cf. v.
15) God's love, the heavens will answer the earth, and the earth will
answer its fruits (vv. 21-22). What this means is that nothing will be
barren, there will be no desire that goes unsatisfied; a proof of this
is the new change of names (v. 23): names implying indictment are
replaced by names of salvation.

Source: "The Navarre Bible: Text and Commentaries". Biblical text
taken from the Revised Standard Version and New Vulgate. Commentaries
made by members of the Faculty of Theology of the University of
Navarre, Spain. Published by Four Courts Press, Kill Lane, Blackrock,
Co. Dublin, Ireland.

From: 2 Corinthians 3:1b-6

His Letter of Recommendation (Continuation)

[1b] Or do we need, as some do, letters of recommendation to you, or
from you? [2] You yourselves are our letter of recommendation, written
on your hearts, to be known and read by all men; [3] and you show that
you are a letter from Christ delivered by us, written not with ink but
with the Spirit of the living God, not on tablets of stone but on
tablets of human hearts.

Christian Ministry is Superior to That of the Old Covenant

[4] Such is the confidence that we have through Christ toward God.
[5] Not that we are sufficient of ourselves to claim anything as
coming from us; our sufficiency is from God, [6] who has qualified us
to be ministers of a new covenant, not in a written code but in the
Spirit; for the written code kills, but the Spirit gives life.

Commentary:

3:1-6:10. St Paul is accused of pride by his opponents, who have
misinterpreted his references in letters to his apostolic journeys
(cf., e.g.1 Cor 2:7-16; 4:14-21). Because he realizes that what he
said above (cf. 2:14-16) may give rise to further charges, and before
going on to confront his adversaries directly--as he does in chapters
10-13 particularly--he begins a long exposition on apostolic ministry.
He explains the superiority of his ministry over that of the Old
Covenant (3:4-18), the authority and sincerity with which that
ministry is carried out (4:1-6), and the trials and sufferings it
involves (4:7-5:10); and he goes on to justify his own conduct and the
principles which inspire it (cf. 5:11-6:10).

1-3. Letters of recommendation were commonly used in St Paul’s time
(cf., e.g., Acts 9:2; 15:22-30). Given the ironical way he refers to
them in v. 1, it would appear that his enemies, had arrived in Corinth
with some letter of this sort. Paul can present a more eloquent and
powerful letter--the Corinthians themselves: it was his preaching that
led to their conversion. He says this, St John of Avila comments,
“because they were an adequate letter to explain who St Paul was and
how beneficial his presence bad been. And he says that this letter is
one which all can know and read, because anyone, no matter how
uncultured he be, even if he does not understand the language of
words, can understand the language of good example and virtue, whose
results he can see, and so can come greatly to esteem one who has such
fine disciples” ("Audi", "Filia", chap. 34).

This letter has been written by Christ himself. St Paul and his
co-workers have always acted as scribes, and what has been written on
the hearts of the Corinthians and on the Apostle’s own heart has been
written by the Holy Spirit himself.

These references to “tablets of stone” and “human hearts” are
connected with the history of the people of Israel. On Sinai God gave
Moses tablets of stone containing the Covenant Centuries later, at the
time of the Babylonian exile, which was a punishment from God for the
unfaithfulness of the chosen people, God, through his prophets,
promised to make a New Covenant--a Law written on their hearts (cf.
Jer 31:33), giving them a new heart and new soul, taking away their
heart of stone and giving them a heart of flesh (cf. Ezek 11:19; 36:26).

4-11. In these verses St Paul deals with a subject which he discusses
more fully in his epistles to the Romans and the Galatians--the
superiority of the New Covenant, through which Christ reconciles men
to God their Father, over the Old Covenant which God made with Moses.
Here he just outlines the superiority of the Apostles’ ministry over
that of Moses. The latter was a dispensation of death and condemnation
(vv. 6,7,9) and it was temporary (vv. 7, 11); that of the Apostles, on
the other hand, is a dispensation of life and salvation (vv. 6-9) and
it is permanent (v. 11). So, if the ministry of Moses was splendid,
that of the Apostles will be all the more splendid.

When St Paul speaks of a ministry of “death” and “condemnation” (vv.
7, 9), this does not mean that the Old Covenant was not something in
itself holy and just, but that the Law of Moses--part of that
Covenant--although it pointed the way to righteousness, was inadequate
because it did not give people the resources to conquer sin. It is in
this sense that the Old Law can be said to have involved death and
condemnation: for it made the sinner more conscious of the gravity of
his sin, thereby increasing his guilt (cf. Romans, chapter 7-8 and
corresponding notes): ‘For,” St Thomas Aquinas explains, “it is more
serious to sin against the natural law when that law is written down,
than against the natural law on its own” ("Commentary on 2 Cor, ad loc".).

5. The Magisterium of the Church quotes these words when teaching the
need for the Holy Spirit to enlighten and inspire man to enable him to
accept the truths of faith or choose some good connected with eternal
salvation (cf. Second Council of Orange, can. 7). Therefore, anyone is
foolish who thinks he can claim as his own the good deeds he does or
the apostolic results he obtains: they are in fact a gift from God. As
St Alphonsus says, “the spiritual man dominated by pride is the worst
kind of a thief because he is stealing not earthly things but the
glory that belongs to God [...]. For, as the Apostle tells us, we, on
our own, cannot do anything good or even have a good thought (cf. 2
Cor 3:5) [...]. Therefore, whenever we do something good, let us say
to the Lord, ‘We return to thee, O Lord, what we have received from
thee’ (cf. 1 Chron 29:14)” ("Treasury of Preaching Material", 11,6).

6. Taking up again the simile he has used in v.3, St Paul speaks about
the “letter” and the “Spirit” (cf. Rom 2:29; 7:6) to show the
difference between the Law of the Old Testament and that of the New.
The Law of Moses is the “letter” insofar as it simply publishes the
precepts which man must keep, without providing the grace necessary
for keeping them. The New Law, on the other hand, is the “Spirit”,
because it is the Holy Spirit himself who, through grace, spreads
charity in the hearts of the faithful (cf. Rom 5:5), and charity is
the fullness of the Law (cf. Rom 13:10). “What is predominant in the
law of the New Testament,” St Thomas Aquinas explains, “and whereon
all its efficacy is based, is the grace of the Holy Spirit, which is
given through faith in Christ. Consequently the New Law is chiefly the
grace itself of the Holy Spirit, which is given to those who believe
in Christ” ("Summa Theologiae", I-II, q. 106, a. 1). Hence the law of
the Gospel can also be called the law of the Spirit (cf. Rom 8:2), the
law of grace or the law of charity.

After pointing out how the Law of Moses laid down the death penalty
for certain sins, St John Chrysostom comments: “The Law, if it lays
hold of a murderer, puts him to death; the Gospel, if it lays hold of
a murderer, enlightens him and gives him life[...]. How lofty is the
dignity of the Spirit, seeing that his tables are better than those
former ones [the “tables” of the Law], for they do even greater things
than raising a dead man to life! For the death from which grace
delivers us is much more lamentable than physical death’ ("Hom. on
2 Cor", 6).

Source: "The Navarre Bible: Text and Commentaries". Biblical text
taken from the Revised Standard Version and New Vulgate. Commentaries
made by members of the Faculty of Theology of the University of
Navarre, Spain. Published by Four Courts Press, Kill Lane, Blackrock,
Co. Dublin, Ireland.

From: Mark 2:18-22

A Discussion on Fasting

[18] Now John's disciples and the Pharisees were fasting; and people
came and said to Him (Jesus): "Why do John's disciples and the
disciples of the Pharisees fast, but Your disciples do not fast?"
[19] And Jesus said to them, "Can the wedding guests fast while the
bridegroom is with them? As long as they have the bridegroom with
them, they cannot fast. [20] The days will come, when the bridegroom
is taken away from them, and then they will fast in that day. [21] No
one sews a piece of unshrunk cloth on an old garment; if he does, the
patch tears away from it, the new from the old, and a worse tear is
made. [22] And no one puts new wine into old wineskins; if he does,
the wine will burst the skins, and the wine is lost, and so are the
skins; but new wine is for fresh skins."

Commentary:

18-22. Using a particular case, Christ's reply tells about the
connection between the Old and New Testaments. In the Old Testament
the Bridegroom has not yet arrived; in the New Testament He is present,
in the person of Christ. With Him began the Messianic Times, a new era
distinct from the previous one. The Jewish fasts, therefore, together
with their system of religious observances, must be seen as a way of
preparing the people for the coming of the Messiah. Christ shows the
difference between the spirit He has brought and that of the Judaism of
His time. This new spirit will not be something extra, added on to the
old; it will bring to life the perennial teachings contained in the
older Revelation. The newness of the Gospel--just like new
wine--cannot fit within the molds of the Old Law.

But this passage says more: to receive Christ's new teaching people
must inwardly renew themselves and throw off the straight-jacket of old
routines.

19-20. Jesus describes Himself as the Bridegroom (cf. also Luke 12:35;
Matthew 25:1-13; John 3:29), thereby fulfilling what the Prophets had
said about the relationship between God and His people (cf. Hosea
2:18-22; Isaiah 54:5ff). The Apostles are the guests at the wedding,
invited to share in the wedding feast with the Bridegroom, in the joy
of the Kingdom of Heaven (cf. Matthew 22:1-14).

In verse 20 Jesus announces that the Bridegroom will be taken away from
them: this is the first reference He makes to His passion and death
(cf. Mark 8:31; John 2:19; 3:14). The vision of joy and sorrow we see
here epitomizes our human condition during our sojourn on earth.

Source: "The Navarre Bible: Text and Commentaries". Biblical text
taken from the Revised Standard Version and New Vulgate. Commentaries
made by members of the Faculty of Theology of the University of
Navarre, Spain. Published by Four Courts Press, Kill Lane, Blackrock,
Co. Dublin, Ireland.

Lent start this weeks on Ash Wednesday.

Sunday, February 26, 2006
Eighth Sunday in Ordinary time

First Reading:
Psalm:
Second Reading:
Gospel:

Hosea 2:16-17, 21-22
Psalm 103:1-4, 8, 10, 12-13
2 Corinthians 3:1-6
Mark 2:18-22

If there be a true way that leads to the Everlasting Kingdom, it is most certainly that of suffering, patiently endured.

-- St Colette

Work of God

Year B

- 8th Sunday in ordinary time

New wine, fresh skins

Mark 2:18-22

18 Now John's disciples and the Pharisees were fasting; and people came and said to him, "Why do John's disciples and the disciples of the Pharisees fast, but your disciples do not fast?"
19 Jesus said to them, "The wedding guests cannot fast while the bridegroom is with them, can they? As long as they have the bridegroom with them, they cannot fast.
20 The days will come when the bridegroom is taken away from them, and then they will fast on that day.
21 "No one sews a piece of unshrunk cloth on an old cloak; otherwise, the patch pulls away from it, the new from the old, and a worse tear is made.
22 And no one puts new wine into old wineskins; otherwise, the wine will burst the skins, and the wine is lost, and so are the skins; but one puts new wine into fresh wineskins." (NRSV)

Inspiration of the Holy Spirit - From the Sacred Heart of Jesus

Fasting has been a very powerful way to prepare the soul to meet the spirit. In fact I taught my apostles that some kind of evil spirits would only come out by prayer and fasting.

But fasting does not impress God if it is done publicly or if it is not accompanied by good works. Through the prophet Isaiah (58:3-7) fasting was shown to be ineffective for not being done with the proper intention. No one can expect to be heard on high simply by fasting, in fact nothing attracts my attention unless it is done with love.

I will not listen to anyone simply because they empty their stomachs, I prefer to listen to those who come to me humbly with a repentant heart and a loving disposition towards their neighbor.

My apostles did not need to fast because they were with me and I was preparing them for greater sufferings than fasting. Instead of fasting they were being purified by my words which teach you everything you need to know.

I said to them on different occasions that what I desire is mercy, not sacrifice (Mat 9:13, Mat 12:7)

However fasting is very good to obtain mastery over passions, until you can learn to fast with your eyes and with all your senses.

My teachings found a lot of opposition from the teachers of religion of the time, they could not assimilate my words because they were stuck in their old erroneous ways. They ended doing all those ritualistic things to impress each other, not God. I came to renew the world, to prepare new skins for the new wine of the kingdom of heaven.

Author: Joseph of Jesus and Mary

The Joy of Fasting

by Fr. Jerome Magat

Other Articles by Fr. Jerome Magat

The Joy of Fasting

02/25/06

With the season of Lent rapidly approaching, it is providential that this week’s Gospel discusses the issue of fasting. Jesus is questioned about why His disciples do not practice fasting as compared to the disciples of John the Baptist and the Pharisees.


In His reply, our Lord uses nuptial imagery to explain why His disciples do not fast. The use of nuptial or marriage imagery would have been very familiar to the Jesus’ hearers. Throughout the Old Testament, Israel is often likened to the bride of God, who continually calls the Jews to greater fidelity. When the Jews sinned, the prophets often likened Israel to an unfaithful wife. This theme continues in the New Testament. For example, in the Book of Revelation, St. John describes heaven as the great wedding feast of the Lamb. Utilizing this metaphor of the wedding banquet, Jesus likens Himself to the bridegroom. His disciples, who represent the Church, are likened to the wedding guests. Herein lies the reason behind why His disciples do not fast: It is because the great bridegroom, Jesus Himself, is among them. Christ’s presence among His disciples is reason for celebration — not fasting. The Incarnation has ushered in a new era in salvation history. Like a new wineskin, Jesus ushers in a new chapter in man’s relationship with God. Christianity is not Judaism-deluxe. Rather, it is an entirely new dispensation with the God-man, Jesus the Lord, at its very center. Rather than focus on the external practice of fasting, Jesus challenges those questioning Him to consider the interior disposition of joy found in the disciples who have discovered Him. With Ash Wednesday approaching, the Church presents us with the penitential season of Lent to rededicate ourselves to the spiritual value of the three traditional disciplines or works of Lent: prayer, fasting (or penance) and almsgiving (or deeds of mercy). In regards to fasting, there is an ancient and revered tradition in the Church, which was reaffirmed at the Second Vatican Council, of performing acts of penance every Friday — not just on Fridays during Lent. For some, it may mean abstaining from meat every Friday, but these penances can be substituted for pious works or extra prayers. Nevertheless, every Friday should be a day of penance for all Catholics. Of course, Fridays in Lent have a different character — these are Fridays when meat may not be eaten. This type of mortification reminds us of our mortality and frees us for spiritual growth. Self-denial strengthens us to overcome the temptation towards selfishness which always lurks in the human heart. Freed from selfishness, we can more readily reach out to those in need through deeds of mercy or almsgiving. Through fasting, we deny ourselves legitimate goods. We do not fast because sensible pleasures are to be avoided per se. Instead, we fast because when the senses are satiated, we tend to become indifferent towards spiritual goods and the value of sacrifice. Thus, all fasting should lead us to the joy in having discovered our Lord, the great bridegroom Who beckons each of us, who constitute the Church, His bride, into more perfect communion with Him. Fr. Magat is parochial vicar at St. Elizabeth of Hungary Church in Colonial Beach, VA and St. Anthony of Padua Mission in King George, Virginia. (This article courtesy of the Arlington Catholic Herald.)

What do you think about doing like Lenten mediatations or readings daily? Like a FR Lenten Retreat.

I will be doing it.

Here are a couple of links to two daily reflection threads that were posted last year. (One copied -- One hand-typed!)

http://www.freerepublic.com/focus/f-religion/1339183/posts

http://www.freerepublic.com/focus/f-religion/1337066/posts

Awakening Prayer

Office of Readings

If this is the first Hour that you are reciting today, you should precede it with the Invitatory Psalm.

O God, come to my aid.
O Lord, make haste to help me.
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. Alleluia.

A suitable hymn may be inserted at this point.

Psalm 23 (24)
The Lord comes to his temple
The Lord’s is the earth and its fullness, the world and all who live in it. He himself founded it upon the seas and set it firm over the waters. Who will climb the mountain of the Lord? Who will stand in his holy place? The one who is innocent of wrongdoing and pure of heart, who has not given himself to vanities or sworn falsely. He will receive the blessing of the Lord and be justified by God his saviour. This is the way of those who seek him, seek the face of the God of Jacob. Gates, raise your heads. Stand up, eternal doors, and let the king of glory enter. Who is the king of glory? The Lord of might and power. The Lord, strong in battle. Gates, raise your heads. Stand up, eternal doors, and let the king of glory enter. Who is the king of glory? The Lord of hosts – he is the king of glory. 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.

Psalm 23 (24)

The Lord comes to his temple

The Lord’s is the earth and its fullness, the world and all who live in it.
He himself founded it upon the seas and set it firm over the waters.

Who will climb the mountain of the Lord? Who will stand in his holy place?
The one who is innocent of wrongdoing and pure of heart,
who has not given himself to vanities or sworn falsely.
He will receive the blessing of the Lord and be justified by God his saviour.
This is the way of those who seek him, seek the face of the God of Jacob.

Gates, raise your heads. Stand up, eternal doors, and let the king of glory enter.
Who is the king of glory?
The Lord of might and power. The Lord, strong in battle.

Gates, raise your heads. Stand up, eternal doors, and let the king of glory enter.
Who is the king of glory?
The Lord of hosts – he is the king of glory.

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.

Psalm 65 (66)
Hymn for a sacrifice of thanksgiving
Cry out to God, all the earth, sing psalms to the glory of his name, give him all glory and praise. Say to God, “How tremendous your works! Faced with the greatness of your power your enemies dwindle away. Let all the earth worship you and sing your praises, sing psalms to your name”. Come and see the works of God, be awed by what he has done for the children of men. He turned the sea into dry land, and they crossed the waters on foot: therefore will we rejoice in him. In his might he will rule for all time, his eyes keep watch on the nations: no rebellion will ever succeed. Bless our God, you nations, and let the sound of your praises be heard. Praise him who brought us to life, and saved us from stumbling. For you have tested us, O Lord, you have tried us by fire, as silver is tried. You led us into the trap, heaped tribulations upon us. You set other men to rule over us – but we passed through fire and water, and you led us out to our rest. 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.

Psalm 65 (66)

Hymn for a sacrifice of thanksgiving

Cry out to God, all the earth,
sing psalms to the glory of his name,
give him all glory and praise.
Say to God, “How tremendous your works!
Faced with the greatness of your power
your enemies dwindle away.
Let all the earth worship you and sing your praises,
sing psalms to your name”.

Come and see the works of God,
be awed by what he has done for the children of men.
He turned the sea into dry land,
and they crossed the waters on foot:
therefore will we rejoice in him.
In his might he will rule for all time,
his eyes keep watch on the nations:
no rebellion will ever succeed.

Bless our God, you nations,
and let the sound of your praises be heard.
Praise him who brought us to life,
and saved us from stumbling.

For you have tested us, O Lord,
you have tried us by fire, as silver is tried.
You led us into the trap,
heaped tribulations upon us.
You set other men to rule over us –
but we passed through fire and water,
and you led us out to our rest.

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.

Psalm 65 (66)
I shall enter your house with burnt-offerings. I shall fulfil my vows to you, the vows that I made with my lips, the vows that I uttered in my troubles. I shall offer you rich burnt-offerings, the smoke of the flesh of rams; I shall offer you cattle and goats. Draw near and listen, you who fear the Lord, and I will tell all that he has done for me. I cried out aloud to him, and his praise was on my tongue. If I looked upon sin in the depths of my heart, the Lord would not hear me – but the Lord has listened, he has heard the cry of my appeal. Blessed be God, who has not spurned my prayer, who has not kept his mercy from me. 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.

Psalm 65 (66)

I shall enter your house with burnt-offerings.
I shall fulfil my vows to you,
the vows that I made with my lips,
the vows that I uttered in my troubles.
I shall offer you rich burnt-offerings,
the smoke of the flesh of rams;
I shall offer you cattle and goats.

Draw near and listen, you who fear the Lord,
and I will tell all that he has done for me.
I cried out aloud to him,
and his praise was on my tongue.
If I looked upon sin in the depths of my heart,
the Lord would not hear me –
but the Lord has listened,
he has heard the cry of my appeal.

Blessed be God, who has not spurned my prayer,
who has not kept his mercy from me.

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.

Reading	Job 1:1 - 22 ©
There was once a man in the land of Uz called Job: a sound and honest man who feared God and shunned evil. Seven sons and three daughters were born to him. And he owned seven thousand sheep, three thousand camels, five hundred yoke of oxen and five hundred she-donkeys, and many servants besides. This man was indeed a man of mark among all the people of the East. It was the custom of his sons to hold banquets in each other’s houses, one after the other, and to send and invite their three sisters to eat and drink with them. Once each series of banquets was over, Job would send for them to come and be purified, and at dawn on the following day he would offer a holocaust for each of them. ‘Perhaps’ Job would say ‘my sons have sinned and in their hearts affronted God.’ So that was what he used to do after each series. One day the Sons of God came to attend on the Lord, and among them was Satan. So the Lord said to Satan, ‘Where have you been?’ ‘Round the earth,’ he answered ‘roaming about.’ So the Lord asked him, ‘Did you notice my servant Job? There is no one like him on the earth: a sound and honest man who fears God and shuns evil.’ ‘Yes,’ Satan said ‘but Job is not God-fearing for nothing, is he? Have you not put a wall round him and his house and all his domain? You have blessed all he undertakes, and his flocks throng the countryside. But stretch out your hand and lay a finger on his possessions: I warrant you, he will curse you to your face.’ ‘Very well,’ the Lord said to Satan ‘all he has is in your power. But keep your hands off his person.’ So Satan left the presence of the Lord. On the day when Job’s sons and daughters were at their meal and drinking wine at their eldest brother’s house, a messenger came to Job. ‘Your oxen’ he said ‘were at the plough, with the donkeys grazing at their side, when the Sabaeans swept down on them and carried them off. Your servants they put to the sword: I alone escaped to tell you.’ He had not finished speaking when another messenger arrived. ‘The fire of God’ he said ‘has fallen from the heavens and burnt up all your sheep, and your shepherds too: I alone escaped to tell you.’ He had not finished speaking when another messenger arrived. ‘The Chaldaeans,’ he said ‘three bands of them, have raided your camels and made off with them. Your servants they put to the sword: I alone escaped to tell you.’ He had not finished speaking when another messenger arrived. ‘Your sons and daughters’ he said ‘were at their meal and drinking wine at their eldest brother’s house, when suddenly from the wilderness a gale sprang up, and it battered all four corners of the house which fell in on the young people. They are dead: I alone escaped to tell you.’ Job rose and tore his gown and shaved his head. Then falling to the ground he worshipped and said: ‘Naked I came from my mother’s womb, naked I shall return. The Lord gave, the Lord has taken back. Blessed be the name of the Lord!’ In all this misfortune Job committed no sin nor offered any insult to God.

Reading

Job 1:1 - 22 ©

There was once a man in the land of Uz called Job: a sound and honest man who feared God and shunned evil. Seven sons and three daughters were born to him. And he owned seven thousand sheep, three thousand camels, five hundred yoke of oxen and five hundred she-donkeys, and many servants besides. This man was indeed a man of mark among all the people of the East. It was the custom of his sons to hold banquets in each other’s houses, one after the other, and to send and invite their three sisters to eat and drink with them. Once each series of banquets was over, Job would send for them to come and be purified, and at dawn on the following day he would offer a holocaust for each of them. ‘Perhaps’ Job would say ‘my sons have sinned and in their hearts affronted God.’ So that was what he used to do after each series.
One day the Sons of God came to attend on the Lord, and among them was Satan. So the Lord said to Satan, ‘Where have you been?’ ‘Round the earth,’ he answered ‘roaming about.’ So the Lord asked him, ‘Did you notice my servant Job? There is no one like him on the earth: a sound and honest man who fears God and shuns evil.’ ‘Yes,’ Satan said ‘but Job is not God-fearing for nothing, is he? Have you not put a wall round him and his house and all his domain? You have blessed all he undertakes, and his flocks throng the countryside. But stretch out your hand and lay a finger on his possessions: I warrant you, he will curse you to your face.’ ‘Very well,’ the Lord said to Satan ‘all he has is in your power. But keep your hands off his person.’ So Satan left the presence of the Lord.
On the day when Job’s sons and daughters were at their meal and drinking wine at their eldest brother’s house, a messenger came to Job. ‘Your oxen’ he said ‘were at the plough, with the donkeys grazing at their side, when the Sabaeans swept down on them and carried them off. Your servants they put to the sword: I alone escaped to tell you.’ He had not finished speaking when another messenger arrived. ‘The fire of God’ he said ‘has fallen from the heavens and burnt up all your sheep, and your shepherds too: I alone escaped to tell you.’ He had not finished speaking when another messenger arrived. ‘The Chaldaeans,’ he said ‘three bands of them, have raided your camels and made off with them. Your servants they put to the sword: I alone escaped to tell you.’ He had not finished speaking when another messenger arrived. ‘Your sons and daughters’ he said ‘were at their meal and drinking wine at their eldest brother’s house, when suddenly from the wilderness a gale sprang up, and it battered all four corners of the house which fell in on the young people. They are dead: I alone escaped to tell you.’
Job rose and tore his gown and shaved his head. Then falling to the ground he worshipped and said:
‘Naked I came from my mother’s womb,
naked I shall return.
The Lord gave, the Lord has taken back.
Blessed be the name of the Lord!’

In all this misfortune Job committed no sin nor offered any insult to God.

Reading	St Gregory the Great's Moralia on Job
An upright and honest man who feared God and shunned evil.
Some people are so simple that they do not know what uprightness is. Theirs is not the true simplicity of the innocent: they are as far from that as they are far from rising to the virtue of uprightness. As long as they do not know how to guard their steps by walking in uprightness, they can never remain innocent merely by walking in simplicity. This is why St Paul warns his disciples I hope that you are also wise in what is good, and innocent of what is bad but also Brothers, you are not to be childish in your outlook, though you can be babies as far as wickedness is concerned. Thus Christ our Truth enjoins his disciples with the words Be cunning as serpents and yet as harmless as doves. In giving them this admonition, he had to join the two together, so that both the simplicity of the dove might be instructed by the craftiness of the serpent, and the craftiness of the serpent might be attempered by the simplicity of the dove. That is why the Holy Spirit has manifested his presence to mankind, not only in the form of a dove but also in the form of fire. For by the dove simplicity is indicated, and by fire, zeal. So he is manifested in a dove and in fire, because those who are full of the Spirit have the mildness of simplicity, but catch fire with zeal of uprightness against the offences of sinners. An upright and honest man who feared God and shunned evil. Undoubtedly whoever longs for the eternal country lives sincerely and uprightly: perfect in practice, and right in faith, sincere in the good that he does in this lower state, right in the high truths which he minds in his inner self. For there are some who are not sincere in the good actions that they do, looking not to be rewarded within themselves but to win favour from others. Hence it is well said by a certain wise man, Woe to the sinner who follows two ways. A sinner goes two ways when an action he performs belongs to God but what he aims at in his thought belongs to the world. It is well said, who feared God and shunned evil, for the holy Church of the elect starts on the path of simplicity and of uprightness from fear but completes that path in charity. When, from the love of God, she feels an unwillingness to sin, then she may shun evil. But when she is still doing good deeds from fear then she is not entirely shunning evil: the fact is that she would have sinned if she could have sinned without being punished. So then: when Job is said to have feared God, it is rightly related that he also shunned evil. Fear comes first and charity follows later; and when that has happened, the offence which is left behind in the mind is trodden underfoot by the desires of the heart.

Reading

St Gregory the Great's Moralia on Job

An upright and honest man who feared God and shunned evil.

Some people are so simple that they do not know what uprightness is. Theirs is not the true simplicity of the innocent: they are as far from that as they are far from rising to the virtue of uprightness. As long as they do not know how to guard their steps by walking in uprightness, they can never remain innocent merely by walking in simplicity. This is why St Paul warns his disciples I hope that you are also wise in what is good, and innocent of what is bad but also Brothers, you are not to be childish in your outlook, though you can be babies as far as wickedness is concerned. Thus Christ our Truth enjoins his disciples with the words Be cunning as serpents and yet as harmless as doves. In giving them this admonition, he had to join the two together, so that both the simplicity of the dove might be instructed by the craftiness of the serpent, and the craftiness of the serpent might be attempered by the simplicity of the dove.
That is why the Holy Spirit has manifested his presence to mankind, not only in the form of a dove but also in the form of fire. For by the dove simplicity is indicated, and by fire, zeal. So he is manifested in a dove and in fire, because those who are full of the Spirit have the mildness of simplicity, but catch fire with zeal of uprightness against the offences of sinners.
An upright and honest man who feared God and shunned evil. Undoubtedly whoever longs for the eternal country lives sincerely and uprightly: perfect in practice, and right in faith, sincere in the good that he does in this lower state, right in the high truths which he minds in his inner self. For there are some who are not sincere in the good actions that they do, looking not to be rewarded within themselves but to win favour from others. Hence it is well said by a certain wise man, Woe to the sinner who follows two ways. A sinner goes two ways when an action he performs belongs to God but what he aims at in his thought belongs to the world.
It is well said, who feared God and shunned evil, for the holy Church of the elect starts on the path of simplicity and of uprightness from fear but completes that path in charity. When, from the love of God, she feels an unwillingness to sin, then she may shun evil. But when she is still doing good deeds from fear then she is not entirely shunning evil: the fact is that she would have sinned if she could have sinned without being punished.
So then: when Job is said to have feared God, it is rightly related that he also shunned evil. Fear comes first and charity follows later; and when that has happened, the offence which is left behind in the mind is trodden underfoot by the desires of the heart.

Canticle	Te Deum
God, we praise you; Lord, we proclaim you! You, the Father, the eternal – all the earth venerates you. All the angels, all the heavens, every power – The cherubim, the seraphim – unceasingly, they cry: “Holy, Holy, Holy, Lord God of Hosts: heaven and earth are full of the majesty of your glory!” The glorious choir of Apostles – The noble ranks of prophets – The shining army of martyrs – all praise you. Throughout the world your holy Church proclaims you. – Father of immeasurable majesty, – True Son, only-begotten, worthy of worship, – Holy Spirit, our Advocate. You, Christ: – You are the king of glory. – You are the Father’s eternal Son. – You, to free mankind, did not disdain a Virgin’s womb. – You defeated the sharp spear of Death, and opened the kingdom of heaven to those who believe in you. – You sit at God’s right hand, in the glory of the Father. – You will come, so we believe, as our Judge. And so we ask of you: give help to your servants, whom you set free at the price of your precious blood. Number them among your chosen ones in eternal glory. Bring your people to safety, Lord, and bless those who are your inheritance. Rule them and lift them high for ever. Day by day we bless you, Lord: we praise you for ever and for ever. Of your goodness, Lord, keep us without sin for today. Have mercy on us, Lord, have mercy on us. Let your pity, Lord, be upon us, as much as we trust in you. In you, Lord, I trust: let me never be put to shame. 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.

Canticle

Te Deum

God, we praise you; Lord, we proclaim you!
You, the Father, the eternal –
all the earth venerates you.
All the angels, all the heavens, every power –
The cherubim, the seraphim –
unceasingly, they cry:
“Holy, Holy, Holy, Lord God of Hosts:
heaven and earth are full of the majesty of your glory!”

The glorious choir of Apostles –
The noble ranks of prophets –
The shining army of martyrs –
all praise you.
Throughout the world your holy Church proclaims you.
– Father of immeasurable majesty,
– True Son, only-begotten, worthy of worship,
– Holy Spirit, our Advocate.

You, Christ:
– You are the king of glory.
– You are the Father’s eternal Son.
– You, to free mankind, did not disdain a Virgin’s womb.
– You defeated the sharp spear of Death, and opened the kingdom of heaven to those who believe in you.
– You sit at God’s right hand, in the glory of the Father.
– You will come, so we believe, as our Judge.

And so we ask of you: give help to your servants, whom you set free at the price of your precious blood.
Number them among your chosen ones in eternal glory.
Bring your people to safety, Lord, and bless those who are your inheritance.
Rule them and lift them high for ever.

Day by day we bless you, Lord: we praise you for ever and for ever.
Of your goodness, Lord, keep us without sin for today.
Have mercy on us, Lord, have mercy on us.
Let your pity, Lord, be upon us, as much as we trust in you.
In you, Lord, I trust: let me never be put to shame.

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.

A concluding prayer may follow here.

Catholic Culture

Head of Christ - Caravaggio (detail - Calling of St. Matthew)

Collect:
Lord, guide the course of world events and give your Church the joy and peace of serving you in freedom. We ask this through our Lord Jesus Christ, your Son, who lives and reigns with you and the Holy Spirit, one God, for ever and ever.

Prayers:

» Ordinary Time, After Pentecost: Table Blessing 4

February 26, 2006

Eighth Sunday in Ordinary Time

The disciples of John and of the Pharisees were accustomed to fast. People came to him (Jesus) and objected, "Why do the disciples of John and the disciples of the Pharisees fast, but your disciples do not fast"? Jesus answered them, "Can the wedding guests fast while the bridegroom is with them? As long as they have the bridegroom with them they cannot fast. But the days will come when the bridegroom is taken away from them, and then they will fast on that day (Mark 18-20).

Sunday Readings
The first reading is taken from the Book of the Prophet Hosea 2:16, 17, 21-22. The prophet's theme was the disloyalty of Israel. She was Yahweh's spouse. He had led her out of the slavery of Egypt and had given her a homeland, but she played the harlot, she was unfaithful.

The second reading is from the Second Letter of St. Paul to the Corinthians 3:1-6 and is a continuation of last Sunday's reading. He is still defending his apostleship, his divine commission to preach the gospel of Christ to all nations.

The Gospel is from St. Mark 2:18-22. The Old Testament, the religion of the Jews, was a preparation for the New, the Christian religion. It had many factors which raised it far beyond and above any of the other pagan religions of that time, but nevertheless it was very imperfect. The Israelites (later called Jews) knew the true God, the God who made heaven and earth and was Lord of all, but their knowledge of him was very limited and their response to that knowledge was still more limited. They knew him as their Father and Benefactor, but the vast majority of them did not regulate their lives according to that knowledge. They looked to him for material benefits and when they had these they promptly forgot him. They called on him to win their wars for them, but in their days of peace and plenty they forgot he was there. While the essence of their religion and the reason God made them his Chosen People was to prepare for the Messiah—the one who was to come—they frequently forgot this and set their whole heart and interest in getting all they could out of the present life.

It is true that God for his own wise reasons, had revealed very little to them as regards life after death, but they did not know that their future hopes were tied up with the one who was to come. They did not know that if they served God faithfully, keeping his commandments, that he would provide for them. But their idea of God's providence, or providing, was nearly always restricted to earthly benefits. By the time the promised Messiah came, their idea of him was purely secular—he would be a political leader who would free them from the hated Roman rulers and give them an extensive worldly empire.

When Christ came there were some who were zealous for the Law. They set out to keep it strictly according to the letter, but their motive for keeping it, pride and self-glory, ruined their otherwise good deeds. They forgot God whose Law they were keeping; they despised their neighbors, their fellow-Jews, who did not observe the Law so strictly as they; they shut their eyes and their ears to Jesus' claims that he was the promised Messiah. Even more, that he was the Son of God himself. How could he be? They argued: he is friendly with sinners, his disciples don't fast as we do, he does not keep the Sabbath, he has made one of the tax-gatherers, the vilest sinners, a disciple of his?

Christ answers them in today's gospel. He is the Bridegroom of the new covenant. His new pact with those who will follow him, is a cause for joy and happiness. His coming is the culmination and crowning act of God's love for mankind. The old covenant or pact with the Chosen People was but a shadow or foretaste of the reality. The new covenant, the Christian religion is not a reparation, an amending, or a refilling of what was missing in the old—it is a new and independent entity. It is a new wedding, with new wedding garments. It is a new container capable of holding safely the new wine of mutual love between the Father and the sons he has adopted through Christ.

This is our religion, the religion formed by the bonds of divine love which bind us to the Trinity. God the Father gave us Christ to be our brother. He thereby made us his own adopted sons. The Father and Son have sent the Holy Spirit into the hearts of each one of us at Baptism to enable us to recognize that God is our Father and we his beloved children. We are no longer servants, therefore, we are no longer outsiders, we are members of God's family and our duties are not obligations imposed on us, but duties which arise from being members of God's household, duties deriving from love. We keep God's laws, then, and the laws of his Church, not as something we have to do, but as something which gives us an opportunity of showing him our love and gratitude for all he has done for us. The good Christian does not inquire how much he is obliged to do in order to go to heaven, rather he seeks extra ways and means of proving how grateful he is to God for giving him the chance of reaching heaven. He finds this life far too short to do all he would like to do for God.

If that is the criterion on which we are judged, many of us may truly say that we are not good Christians. Perhaps we have not been always good Christians, but while there is life there is hope. We can always mend our ways. Begin, today, to serve God out of love and very soon you'll find that what you looked on before as a burden will be changed by love into a privilege and a joy. God will never be outdone in generosity.

Excerpted from The Sunday Readings by Fr. Kevin O'Sullivan, O.F.M.

Regnum Christi

The Old and the New
February 26, 2006

Christ came to call us to conversion

Eighth Sunday in Ordinary Time
Father Daniel Polzer, LC

Mark 2:18-22
The disciples of John and of the Pharisees were accustomed to fast. People came to him and objected, "Why do the disciples of John and the disciples of the Pharisees fast, but your disciples do not fast?" Jesus answered them, "Can the wedding guests fast while the bridegroom is with them? As long as they have the bridegroom with them they cannot fast. But the days will come when the bridegroom is taken away from them, and then they will fast on that day. No one sews a piece of unshrunken cloth on an old cloak. If he does, its fullness pulls away, the new from the old, and the tear gets worse. Likewise, no one pours new wine into old wineskins. Otherwise, the wine will burst the skins, and both the wine and the skins are ruined. Rather, new wine is poured into fresh wineskins."

Introductory Prayer: Once again, Lord, I come to you to pray. Even though I cannot see you, I trust that you are present and very much want to instruct me in your teachings. In the same way you love me, spending this time with me, I want to express my love for you by dedicating this time to you with a spirit of faith, confidence and attention. Help me to understand clearly the meaning of the parables that you left in the Gospels for my edification.

Petition: Lord, help me to renew my life in you.

1. Why Fast? Jesus certainly did not have anything against fasting; after all, he had fasted for 40 days in the wilderness. What is at stake here is more a question of why one should fast. Jesus himself points out elsewhere that the Pharisees like to put on gloomy faces so that everyone will know that they are fasting. In the story of the Pharisee and the tax collector, the Pharisee thinks well of himself because he fasts twice a week, a reference to the common Jewish practice at the time. Jesus tells his inquisitors that the standard for fasting is not the practice of a rigorous piety, but rather the presence or absence of the bridegroom. All of our pious acts must have Christ at their center rather than a mere code of piety.

2. The New Patch and the New Wine. The meaning Christ gives to the two parables of the garment and the wineskins is quite clear. The new teachings of Christ cannot be practiced within the structure of the old Law with its detailed prescriptions of exterior piety. The spirit of Christ is a spirit of the freedom of adopted sons, whose words and actions are motivated by love for our Father. This new spirit cannot coexist with slavery to the Law. The Pharisees and John’s disciples thought that Christ should conform to the way of the pious observers of the Law. Christ shows quite clearly that the new supercedes the old.

3. How Does This Apply to Me? Christ came to call us to conversion, to put off the old man and put on the new man, to leave the life of sin behind and put on the life of grace. We must not delude ourselves into thinking that we can keep our old life of sin -- the old garment -- with its bad habits and inordinate attachments, while at the same time trying to live a life of grace by “patching the old garment” with the occasional reception of the sacraments or an occasional moment of prayer. The moments of sin and the moments of grace tear away one from another, and our efforts are rendered useless. Conversion must be a conversion of the entire person with the intention to reject entirely the old life of sin.

Dialogue with Christ: Lord, in a few days we will be starting the season of Lent. Please help me to prepare for Lent with a proper attitude toward my Lenten resolutions. I do not want my Lenten sacrifices to be new patches on an old garment. I have tried this before and I know it does not work. Help me to renew myself completely, to break with the old life of sin. Help me to keep you as the standard and center of all of my prayers and sacrifices so as not to fall into a pharisaical routine. Help me to do everything in the freedom of love for you.

Resolution: I will carefully watch over the intentions of my actions today to make sure they are directed towards Christ.

Homily of the Day

Homily of the Day

Title:	Half Measures Never Work!
Author:	Monsignor Dennis Clark, Ph.D.
Date:	Sunday, February 26, 2006

Hos 2:16-17, 21-22 / 2 Cor 3:1b-6 / Mk 2:18-22

A man was having trouble sleeping, and he knew in his heart it was his conscience that was keeping him awake. He'd been less than honest in filing his tax return, and it was getting to him. So he sent a check to the IRS with the following note:

"Dear Sirs, in filing my 1999 tax return, I did not report all my income. Therefore, I am enclosing my check for $100.

P.S. - If my conscience still troubles me, I'll send you the rest."

Guess what happened next!

+ + +

Half measures never work, but that doesn't stop us from trying.

When we look at people who've been financially very successful, we see some who made it the old fashioned way: they inherited it! But in most cases, those who've achieved outstanding success have done so because they were willing to look at things in a whole new way, and were willing to give everything to make their vision come true. "Getting by" and "making do" just aren't a part of their professional vocabulary. But what's intriguing is how many of those same people, and how many of us are willing to settle for just getting by and making do when it comes to something far more crucial than our finances, namely, our inner life, our spirituality and our learning how to love wisely and well.

Jesus' words in Sunday's gospel are aimed straight at us: "Don't try to pour new wine into old wineskins. If you do, the skins will burst and you'll lose both the wine and the skins. New wine needs new skins."

Jesus has given us 'new wine': a whole new way of looking at our lives. It starts with seeing how deeply God loves us. Seeing that awakens in us an astonished gratitude.(Why does he love me so much?) And that gratitude in turn impels us to act: To work with God to get reshaped into his likeness and to become faithful, compassionate friends to all, as the Lord is to all.

Doing that means being transformed on the inside. It's the very opposite of doing a little patching here, throwing a little holy water there, meandering through mass once a week, and sending a $100 check to the IRS. Superficial repairs like that just don't work.

If we try to get by with superficial repairs at the core of our lives, we'll crumble when hard days come, as they inevitably do for us all. But if we get serious about growing into God's likeness on the inside, if we get serious about growing into faithful, compassionate friends, then when the dark days come we'll have the right stuff, we'll hold to course, and we'll find light even in the midst of darkness.

We're not supposed to be done yet, but a serious transformation at our core should be well under way. Is it? Have we seen where we need to go? Are we going there? God wants us to be just like himself! And with his help, it can happen! How can we possibly settle for less?!

Lauds -- Morning Prayer

Morning Prayer (Lauds)

If this is the first Hour that you are reciting today, you should precede it with the Invitatory Psalm.

O God, come to my aid.
O Lord, make haste to help me.
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. Alleluia.

A suitable hymn may be inserted at this point.

Psalm 117 (118)
A cry of rejoicing and triumph
Give thanks to the Lord for he is good, and his kindness is for ever. Now let Israel say, he is good and his kindness is for ever. Now let the house of Aaron say it too: that his kindness is for ever. Now let all who fear the Lord say it too: that his kindness is for ever. In my time of trial I called out to the Lord: he listened, and led me to freedom. The Lord is with me, I will fear nothing that man can do. The Lord, my help, is with me, and I shall look down upon my enemies. It is good to seek shelter in the Lord, better than to trust in men. It is good to seek shelter in the Lord, better than to trust in the leaders of men. All the nations surrounded me, and in the Lord’s name I slew them. They crowded in and besieged me, and in the Lord’s name I slew them. They surrounded me like swarms of bees, they burned like a fire of dry thorns, and in the Lord’s name I slew them. They chased and pursued me, to make me fall, and the Lord came to my help. The Lord is my strength and my rejoicing: he has become my saviour. A cry of joy and salvation in the dwellings of the righteous: “The Lord’s right hand has triumphed! The Lord’s right hand has raised me up; the Lord’s right hand has triumphed”. I shall not die, but live, and tell of the works of the Lord. The Lord chastised me severely but did not let me die. Open the gates of righteousness: I will go in, and thank the Lord. This is the gate of the Lord; it is the upright who enter here. I will thank you, for you listened to me, and became my saviour. The stone that the builders rejected has become the corner-stone. It was the Lord who did this – it is marvellous to behold. This is the day that was made by the Lord: let us rejoice today, and be glad. Lord, keep me safe; O Lord, let me prosper! Blessed is he who comes in the name of the Lord. We bless you from the house of the Lord. The Lord is God, he shines upon us! Arrange the procession, with close-packed branches, up to the horns of the altar. You are my God, I will give thanks to you; my God, I will give you praise. Give thanks to the Lord for he is good, and his kindness is for ever. 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.

Psalm 117 (118)

A cry of rejoicing and triumph

Give thanks to the Lord for he is good,
and his kindness is for ever.

Now let Israel say, he is good
and his kindness is for ever.
Now let the house of Aaron say it too:
that his kindness is for ever.
Now let all who fear the Lord say it too:
that his kindness is for ever.

In my time of trial I called out to the Lord:
he listened, and led me to freedom.
The Lord is with me,
I will fear nothing that man can do.
The Lord, my help, is with me,
and I shall look down upon my enemies.

It is good to seek shelter in the Lord,
better than to trust in men.
It is good to seek shelter in the Lord,
better than to trust in the leaders of men.

All the nations surrounded me,
and in the Lord’s name I slew them.
They crowded in and besieged me,
and in the Lord’s name I slew them.
They surrounded me like swarms of bees,
they burned like a fire of dry thorns,
and in the Lord’s name I slew them.
They chased and pursued me, to make me fall,
and the Lord came to my help.
The Lord is my strength and my rejoicing:
he has become my saviour.

A cry of joy and salvation
in the dwellings of the righteous:
“The Lord’s right hand has triumphed!
The Lord’s right hand has raised me up;
the Lord’s right hand has triumphed”.

I shall not die, but live,
and tell of the works of the Lord.
The Lord chastised me severely
but did not let me die.
Open the gates of righteousness:
I will go in, and thank the Lord.

This is the gate of the Lord;
it is the upright who enter here.

I will thank you, for you listened to me,
and became my saviour.

The stone that the builders rejected
has become the corner-stone.
It was the Lord who did this –
it is marvellous to behold.
This is the day that was made by the Lord:
let us rejoice today, and be glad.

Lord, keep me safe;
O Lord, let me prosper!

Blessed is he who comes in the name of the Lord.
We bless you from the house of the Lord.

The Lord is God, he shines upon us!
Arrange the procession, with close-packed branches,
up to the horns of the altar.

You are my God, I will give thanks to you;
my God, I will give you praise.

Give thanks to the Lord for he is good,
and his kindness is for ever.

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.

Canticle	Daniel 3
Let every creature praise the Lord
Blessed are you, Lord God of our fathers, praised and exalted for ever. Blessed is the holy name of your glory praised above all things and exalted for ever. Blessed are you in the temple of your holy glory praised and glorious above all things for ever. Blessed are you who gaze on the depths, seated on the cherubim, praised and exalted for ever. Blessed are you in the firmament of heaven praised and glorious for ever. Bless the Lord, all his works, praise and exalt him for ever. 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.

Canticle

Daniel 3

Let every creature praise the Lord

Blessed are you, Lord God of our fathers,
praised and exalted for ever.
Blessed is the holy name of your glory
praised above all things and exalted for ever.
Blessed are you in the temple of your holy glory
praised and glorious above all things for ever.
Blessed are you who gaze on the depths,
seated on the cherubim,
praised and exalted for ever.
Blessed are you in the firmament of heaven
praised and glorious for ever.
Bless the Lord, all his works,
praise and exalt him for ever.

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.

Psalm 150
Praise the Lord
Praise the Lord in his sanctuary, praise him in his mighty firmament. Praise him for his mighty deeds, praise him for all his greatness. Praise him with trumpet-blasts, praise him with the harp and lyre, praise him with timbrel and dance, praise him with strings and pipes, praise him with cymbals resounding, praise him with cymbals of jubilation. All that breathes, praise the Lord! 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.

Psalm 150

Praise the Lord

Praise the Lord in his sanctuary,
praise him in his mighty firmament.
Praise him for his mighty deeds,
praise him for all his greatness.

Praise him with trumpet-blasts,
praise him with the harp and lyre,
praise him with timbrel and dance,
praise him with strings and pipes,
praise him with cymbals resounding,
praise him with cymbals of jubilation.

All that breathes, praise the Lord!

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.

A short Bible reading and responsory may follow here.

Canticle	Benedictus
The Messiah and his forerunner
Blessed be the Lord, the God of Israel, for he has come to his people and brought about their redemption. He has raised up the sign of salvation in the house of his servant David, as he promised through the mouth of the holy ones, his prophets through the ages: to rescue us from our enemies and all who hate us, to take pity on our fathers, to remember his holy covenant and the oath he swore to Abraham our father, that he would give himself to us, that we could serve him without fear – freed from the hands of our enemies – in uprightness and holiness before him, for all of our days. And you, child, will be called the prophet of the Most High: for you will go before the face of the Lord to prepare his path, to let his people know their salvation, so that their sins may be forgiven. Through the bottomless mercy of our God, one born on high will visit us to give light to those who walk in darkness, who live in the shadow of death; to lead our feet in the path of peace. 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.

Canticle

Benedictus

The Messiah and his forerunner

Blessed be the Lord, the God of Israel, for he has come to his people and brought about their redemption.
He has raised up the sign of salvation in the house of his servant David,
as he promised through the mouth of the holy ones, his prophets through the ages:
to rescue us from our enemies and all who hate us, to take pity on our fathers,
to remember his holy covenant and the oath he swore to Abraham our father,
that he would give himself to us, that we could serve him without fear – freed from the hands of our enemies –
in uprightness and holiness before him, for all of our days.

And you, child, will be called the prophet of the Most High: for you will go before the face of the Lord to prepare his path,
to let his people know their salvation, so that their sins may be forgiven.
Through the bottomless mercy of our God, one born on high will visit us
to give light to those who walk in darkness, who live in the shadow of death;
to lead our feet in the path of peace.

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.

Some short prayers may follow here, to offer up the day's work to God.

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 that trespass against us,
and lead us not into temptation,
but deliver us from evil.

A concluding prayer may follow here.

May the Lord bless us and keep us from all harm; and may he lead us to eternal life.

A M E N

Mk 2:18-22
#	Douay-Rheims	Vulgate
18	And the disciples of John and the Pharisees used to fast. And they come and say to him: Why do the disciples of John and of the Pharisees fast; but thy disciples do not fast?	et erant discipuli Iohannis et Pharisaei ieiunantes et veniunt et dicunt illi cur discipuli Iohannis et Pharisaeorum ieiunant tui autem discipuli non ieiunant
19	And Jesus saith to them: Can the children of the marriage fast, as long as the bridegroom is with them? As long as they have the bridegroom with them, they cannot fast.	et ait illis Iesus numquid possunt filii nuptiarum quamdiu sponsus cum illis est ieiunare quanto tempore habent secum sponsum non possunt ieiunare
20	But the days will come when the bridegroom shall be taken away from them: and then they shall fast in those days.	venient autem dies cum auferetur ab eis sponsus et tunc ieiunabunt in illa die
21	No man seweth a piece of raw cloth to an old garment: otherwise the new piecing taketh away from the old, and there is made a greater rent.	nemo adsumentum panni rudis adsuit vestimento veteri alioquin aufert supplementum novum a veteri et maior scissura fit
22	And no man putteth new wine into old bottles: otherwise the wine will burst the bottles, and both the wine will be spilled and the bottles will be lost. But new wine must be put into new bottles.	et nemo mittit vinum novellum in utres veteres alioquin disrumpet vinum utres et vinum effunditur et utres peribunt sed vinum novum in utres novos mitti debet

Eucharist in Fruit Wreath

Jan Davidsz. de Heem

1648
Oil on canvas, 138 x 125,5 cm
Kunsthistorisches Museum, Vienna

bottles

The Greek is inambiguous there: "askos", "wineskin". Kiong James has the same error.

Vespers -- Evening Prayer

Vespers (Evening Prayer)

O God, come to my aid.
O Lord, make haste to help me.
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. Alleluia.

A suitable hymn may be inserted at this point.

Psalm 109 (110)
The Messiah, king and priest
The Lord has said to my lord: “Sit at my right hand while I make your enemies into your footstool”. From Sion the Lord will give you a sceptre, and you will rule in the midst of your foes. Royal power is yours in the day of your strength, glorious and holy; from the time of your birth, before the dawn. The Lord has sworn, and he will not repent: “You are a priest for ever, a priest of the priesthood of Melchisedech”. The Lord is at your right hand, and on the day of his anger he will shatter kings. He will judge the nations, he will pile high their skulls; he will drink from the stream as he goes – he will hold his head high. 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.

Psalm 109 (110)

The Messiah, king and priest

The Lord has said to my lord: “Sit at my right hand while I make your enemies into your footstool”.

From Sion the Lord will give you a sceptre, and you will rule in the midst of your foes.
Royal power is yours in the day of your strength, glorious and holy; from the time of your birth, before the dawn.

The Lord has sworn, and he will not repent: “You are a priest for ever, a priest of the priesthood of Melchisedech”.
The Lord is at your right hand, and on the day of his anger he will shatter kings.

He will judge the nations, he will pile high their skulls;
he will drink from the stream as he goes – he will hold his head high.

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.

Psalm 111 (112)
How blessed are the just
Blessed is the man who fears the Lord and loves his commands above all things. His seed will be powerful on earth: the descendants of the just will be blessed. Glory and riches will fill his house, and his righteousness will stand firm for ever. He rises up in the darkness, a light for the upright, compassionate, generous, and just. Happy the man who takes pity and lends, who directs his affairs with wisdom – he will never be shaken. The just man will be remembered for ever, no slander will he fear. His heart is ready, hoping in the Lord; his heart is strong, it will not fear, until he looks down on his defeated enemies. He gives alms and helps the poor: his righteousness will endure for ever, his future will be glorious. The transgressor will see, and be enraged: he will grind his teeth and fade away. The desires of the wicked will perish. 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.

Psalm 111 (112)

How blessed are the just

Blessed is the man who fears the Lord and loves his commands above all things.
His seed will be powerful on earth: the descendants of the just will be blessed.
Glory and riches will fill his house, and his righteousness will stand firm for ever.

He rises up in the darkness, a light for the upright,
compassionate, generous, and just.
Happy the man who takes pity and lends, who directs his affairs with wisdom –
he will never be shaken.

The just man will be remembered for ever, no slander will he fear.
His heart is ready, hoping in the Lord; his heart is strong, it will not fear,
until he looks down on his defeated enemies.
He gives alms and helps the poor: his righteousness will endure for ever,
his future will be glorious.

The transgressor will see, and be enraged: he will grind his teeth and fade away.
The desires of the wicked will perish.

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.

Canticle	Apocalypse 19
The wedding of the Lamb
Alleluia. Salvation and glory and power belong to our God, because his judgements are true and just. Alleluia. Alleluia. Praise our God, all his servants, and you who fear him, small and great. Alleluia. Alleluia. For the Lord reigns, our God, the Almighty: let us rejoice and exult and give him glory. Alleluia. Alleluia. The marriage of the Lamb has come, and his spouse has made herself ready. Alleluia. 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.

Canticle

Apocalypse 19

The wedding of the Lamb

Alleluia.
Salvation and glory and power belong to our God, because his judgements are true and just.
Alleluia.

Alleluia.
Praise our God, all his servants, and you who fear him, small and great.
Alleluia.

Alleluia.
For the Lord reigns, our God, the Almighty: let us rejoice and exult and give him glory.
Alleluia.

Alleluia.
The marriage of the Lamb has come, and his spouse has made herself ready.
Alleluia.

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.

A short Bible reading and responsory may follow here.

Canticle	Magnificat
My soul rejoices in the Lord
My soul proclaims the greatness of the Lord, and my spirit rejoices in God, my salvation. For he has shown me such favour – me, his lowly handmaiden. Now all generations will call me blessed, because the mighty one has done great things for me. His name is holy, his mercy lasts for generation after generation for those who revere him. He has put forth his strength: he has scattered the proud and conceited, torn princes from their thrones; but lifted up the lowly. He has filled the hungry with good things; the rich he has sent away empty. He has come to the help of his servant Israel, he has remembered his mercy as he promised to our fathers, to Abraham and his children for ever. 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.

Canticle

Magnificat

My soul rejoices in the Lord

My soul proclaims the greatness of the Lord,
and my spirit rejoices in God, my salvation.
For he has shown me such favour –
me, his lowly handmaiden.
Now all generations will call me blessed,
because the mighty one has done great things for me.
His name is holy,
his mercy lasts for generation after generation
for those who revere him.

He has put forth his strength:
he has scattered the proud and conceited,
torn princes from their thrones;
but lifted up the lowly.
He has filled the hungry with good things;
the rich he has sent away empty.

He has come to the help of his servant Israel,
he has remembered his mercy as he promised to our fathers,
to Abraham and his children for ever.

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.

Some short prayers may follow here, to offer up the day's work to God.

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 that trespass against us,
and lead us not into temptation,
but deliver us from evil.

A concluding prayer may follow here.

May the Lord bless us and keep us from all harm; and may he lead us to eternal life.

A M E N