Reading 1 Jon 3:1-10

The word of the LORD came to Jonah a second time:
“Set out for the great city of Nineveh,
and announce to it the message that I will tell you.”
So Jonah made ready and went to Nineveh,
according to the LORD’s bidding.
Now Nineveh was an enormously large city;
it took three days to go through it.
Jonah began his journey through the city,
and had gone but a single day’s walk announcing,
“Forty days more and Nineveh shall be destroyed,”
when the people of Nineveh believed God;
they proclaimed a fast and all of them, great and small,
put on sackcloth.

When the news reached the king of Nineveh,
he rose from his throne, laid aside his robe,
covered himself with sackcloth, and sat in the ashes.
Then he had this proclaimed throughout Nineveh,
by decree of the king and his nobles:
“Neither man nor beast, neither cattle nor sheep,
shall taste anything;
they shall not eat, nor shall they drink water.
Man and beast shall be covered with sackcloth
and call loudly to God;
every man shall turn from his evil way
and from the violence he has in hand.
Who knows, God may relent and forgive,
and withhold his blazing wrath,
so that we shall not perish.”
When God saw by their actions how they turned from their evil way,
he repented of the evil that he had threatened to do to them;
he did not carry it out.

Responsorial Psalm PS 130:1b-2, 3-4ab, 7-8

R. (3) If you, O Lord, mark iniquities, who can stand?
Out of the depths I cry to you, O LORD
LORD, hear my voice!
Let your ears be attentive
to my voice in supplication.
R. If you, O Lord, mark iniquities, who can stand?
If you, O LORD, mark iniquities,
LORD, who can stand?
But with you is forgiveness,
that you may be revered.
R. If you, O Lord, mark iniquities, who can stand?
Let Israel wait for the LORD,
For with the LORD is kindness
and with him is plenteous redemption;
And he will redeem Israel
from all their iniquities.
R. If you, O Lord, mark iniquities, who can stand?

Alleluia Lk 11:28

R. Alleluia, alleluia.
Blessed are those who hear the word of God
and observe it.
R. Alleluia, alleluia.

Gospel Lk 10:38-42

Jesus entered a village
where a woman whose name was Martha welcomed him.
She had a sister named Mary
who sat beside the Lord at his feet listening to him speak.
Martha, burdened with much serving, came to him and said,
“Lord, do you not care
that my sister has left me by myself to do the serving?
Tell her to help me.”
The Lord said to her in reply,
“Martha, Martha, you are anxious and worried about many things.
There is need of only one thing.
Mary has chosen the better part
and it will not be taken from her.”

From: Jonah 4:1-11

Jonah’s sense of grievance

[1] But it displeased Jonah exceedingly, and he was angry. [2] And he prayed to
the Lord and said, “I pray thee, Lord, is not this what I said when I was yet in my
country? That is why I made haste to flee to Tarshish; for I knew that thou art a
gracious God and merciful, slow to anger, and abounding in steadfast love, and
repentest of evil. [3] Therefore now, O Lord, take my life from me, I beseech thee,
for it is better for me to die than to live.” [4] And the Lord said, “Do you do well
to be angry?” [5] Then Jonah went out of the city and sat to the east of the city,
and made a booth for himself there. He sat under it in the shade, till he should
see what would become of the city.

[6] And the Lord God appointed a plan, and made it come up over Jonah, that it
might be a shade over his head, to save him from his discomfort. So Jonah was
exceedingly glad because of the plant. [7] But when dawn came up the next day,
God appointed a worm which attacked the plant, so that it withered. [8] When
the sun rose, God appointed a sultry east wind, and the sun beat upon the head
of Jonah so that he was faint; and he asked that he might die, and said, “It is
better for me to die than to live.”

God corrects Jonah and justifies his taking pity on Nineveh

[9] But God said to Jonah, “Do you do well to be angry for the plant?” And he
said, “I do well to be angry, angry enough to die.” [10] And the Lord said, “You
pity the plant, for which you did not labour, nor did you make it grow, which came
into being in a night, and perished in a night. [11] And should not I pity Nineveh,
that great city, in which there are more than a hundred and twenty thousand per-
sons who do not know their right hand from their left, and also much cattle?”

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

4:1-11. The Ninevites repent, and God refrains from pursuing his course of ac-
tion. The book could end here, if its message were simply that God’s salvation
extends to the Gentiles as well. However, the dialogue that now takes place be-
tween Jonah and the Lord gives an unexpected twist to the story and enriches it
from the doctrinal point of view: it shows the full extent of God’s mercy; it tells
us why some prophetical oracles did not come true, even though they were the
utterances of genuine prophets; and it explains, in a definitive way, the reasons
behind God’s actions.

As in the rest of the book, the message lies in the characters themselves, parti-
cularly Jonah. He preached in Nineveh, but all the indications are that he did not
expect to have any effect. Indeed, even though he has seen that God has deci-
ded to forgive Nineveh, deep down he may feel that that will not last: the Nine-
vites will go back to their old ways, or God has simply delayed punishing them.
So, he takes up a position outside the city “to see what would become of (it)”
(v. 5). At first sight, Jonah’s anger (vv. 1-4, 8-9) seems almost grotesque; but
there is justification for it. To distinguish true from false prophecy, Deuteronomy
gave the following criterion: “when a prophet speaks in the name of the Lord, if
the word does not come to pass or come true, that is a word which the Lord has
not spoken; the prophet has spoken it presumptuously, you need not be afraid
of him” (Deut 18:22). Therefore, as Jonah sees things, the Lord’s decision to pu-
nish Nineveh and then his reversal of it amounted to saying that Jonah was not
a true prophet.

The question raised here is a complex one and it deserves more than a superfi-
cial reply; hence the text’s insistence on the mercy of the Lord. When Jonah
earlier fled from God, even though he knew him to be the Lord, who created the
sea and the dry land (cf. 1:9), he knew that clemency and compassion were
essential traits of the Lord (cf. Ex 34:6-7); and he knows the same now (v. 4),
but he is unwilling to experience it in real life. Therefore, God uses this “castor-
oil plant” to give him a lesson about his mercy – a practical as well as a theore-
tical lesson. The plant is, in the first place, an additional proof of god’s mercy: it
makes Jonah comfortable and soothes his anger (v. 6). But then the episode of
the plant becomes a kind of parable. If Jonah pities the plant which relieved his
discomfort (v. 10), why should God not take pity on those Ninevites? One could
think (as Jonah did) that enough was enough: a show of penance cannot dis-
guise the fact that Nineveh has always been a wicked city (cf. 1:2). And it is at
this point that the Lord gives further justification for his desire to forgive. The fact
of the matter is that the Ninevites did evil because they knew no better (they did
not know their right hand from their left: cf. Eccles 10:2) and there are more than
120,000 of them (literally, twelve times ten thousand), that is, a symbolic num-
ber suggesting that the Ninevites are more like the chosen people than Jonah
might think.

In this connexion, apropos the number of Ninevites, St John Chrysostom com-
ments: “This great number is mentioned for a particular reason: every prayer,
when it is offered in the company of many voices, has enormous power” (”De
incomprehensible Dei natura”, 3).

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

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

From: Luke 10:38-42

Martha and Mary Welcome Our Lord

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Catena Aurea Luke 10

Readings at Mass

First reading	Jonah 3:1-10 ©

The word of the Lord was addressed a second time to Jonah: ‘Up!’ he said ‘Go to Nineveh, the great city, and preach to them as I told you to.’ Jonah set out and went to Nineveh in obedience to the word of the Lord. Now Nineveh was a city great beyond compare: it took three days to cross it. Jonah went on into the city, making a day’s journey. He preached in these words, ‘Only forty days more and Nineveh is going to be destroyed.’ And the people of Nineveh believed in God; they proclaimed a fast and put on sackcloth, from the greatest to the least. The news reached the king of Nineveh, who rose from his throne, took off his robe, put on sackcloth and sat down in ashes. A proclamation was then promulgated throughout Nineveh, by decree of the king and his ministers, as follows: ‘Men and beasts, herds and flocks, are to taste nothing; they must not eat, they must not drink water. All are to put on sackcloth and call on God with all their might; and let everyone renounce his evil behaviour and the wicked things he has done. Who knows if God will not change his mind and relent, if he will not renounce his burning wrath, so that we do not perish?’ God saw their efforts to renounce their evil behaviour, and God relented: he did not inflict on them the disaster which he had threatened.

Psalm
Psalm 129:1-4,7-8 ©

If you, O Lord, should mark our guilt: Lord, who would survive?

Out of the depths I cry to you, O Lord,

Lord, hear my voice!

O let your ears be attentive

to the voice of my pleading.

If you, O Lord, should mark our guilt: Lord, who would survive?

If you, O Lord, should mark our guilt,

Lord, who would survive?

But with you is found forgiveness:

for this we revere you.

If you, O Lord, should mark our guilt: Lord, who would survive?

Because with the Lord there is mercy

and fullness of redemption,

Israel indeed he will redeem

from all its iniquity.

If you, O Lord, should mark our guilt: Lord, who would survive?

Gospel Acclamation	Jn15:15

Alleluia, alleluia!

I call you friends, says the Lord,

because I have made known to you

everything I have learnt from my Father.

Alleluia!

Or	Lk11:28

Alleluia, alleluia!

Happy are those

who hear the word of God

and keep it.

Alleluia!

Gospel	Luke 10:38-42 ©

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

Jesus, High Priest

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

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

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

Lead them to new depths of union with your Son.

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

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

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

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

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

This icon shows Jesus Christ, our eternal high priest.

The gold pelican over His heart represents self-sacrifice.

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

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

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

Pray a Rosary each day for our nation.

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

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

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

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

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

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

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

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

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

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

Final step -- The Sign of the Cross

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

The Sorrowful Mysteries

(Tuesdays and Fridays)

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

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October 6, 2015

Tuesday of the Twenty-seventh Week in Ordinary Time

Reading 1 Jon 3:1-10

Responsorial Psalm PS 130:1b-2, 3-4ab, 7-8

Alleluia Lk 11:28

Gospel Lk 10:38-42

Readings at Mass