Posted on 12/13/2016 9:36:08 PM PST by Salvation
KEYWORDS: advent; catholic; lk7; prayer; saints;
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From: Isaiah 45:6b-8, 18, 21b-25
Cyrus’ Mission (Continuation)
The Lord Rules Over All (Continuation)
[21b] “Who told this long ago?
Who declared it of old?
Was it not I, the Lord?
And there is no other god besides me,
a righteous God and a saviour;
there is none besides me.
[22] “Turn to me and be saved,
all the ends of the earth!
For I am God, and there is no other.
[23] “By myself I have sworn,
from my mouth has gone forth in righteousness
a word that shall not return:
‘To me every knee shall bow,
every tongue shall swear.’
[24] “Only in the Lord, it shall be said of me,
are righteousness and strength;
to him shall come and be ashamed,
all who were incensed against him.
[25] In the Lord all the offspring of Israel
shall triumph and glory.
*********************************************************************************************
Commentary:
45:6-7. When these verses were written they may have been designed to coun-
ter dualism (very prevalent among the Persians and their neighbors), which held
that two counterposed principles existed — good and evil; hence the emphasis on
the fact that the Lord is the only God, the creator of all things of light and of dark-
ness. That would explain why God is described as the maker of “weal” and “woe”,
whereas because God is infinite goodness he cannot properly be called the au-
thor of evil. However, because Christian readers could find the statement (in v. 2)
disconcerting, exegetes have commented on it. Origen, quite early on, gave this
explanation: “Evil, in the absolute sense of the word, was not created by God
[...]. If we speak of evil in a loose sense, meaning physical and natural evils, then
we can say that God created it in order to convert men by their suffering. What is
strange about this teaching? We refer to the punishments meted out by parents
and teachers, and even the prescriptions and operations carried out by doctors
and surgeons, as evils and sufferings, without blaming or condemning them. And
that is how we should read the verse: ‘I form light and create darkness, I make
weal and woe’ (Is 45:7)” (”Contra Celsum”, 6, 55-56). And St Gregory the Great
comments: “I make weal and woe: the peace of God is offered to us precisely in
the moment when created things, which are good in themselves, though not al-
ways desired or sought with rectitude of heart, become the source of suffering
and disgrace. Our union with God is broken by sin; it is fitting, therefore, that we
return to him along the path of suffering. When any created thing, which is good
in itself, causes us to suffer, it is an instrument for our conversion, so that we will
return humbly to the source of peace” (”Moralia In Job”, 3, 9, 15).
45:8. The terms translated as “righteousness” and “salvation” correspond to
three Hebrew abstract nouns. The first and third (”righteousness”) mean the
same thing. The New Vulgate translates them as “iustitia” and “salvatio”. But
the Vulgate of St Jerome interpreted the first two as adjectives — “righteous” and
“saving”, reading them as having more direct reference to the Messiah, the “Just
(One)”, the “saviour” and giving rise to a text that is used in the Advent liturgy:
“Rorate coeli desuper, et nubes pluant iustum; aperiatur terra et germinet Salva-
torem, et iustitia oriantur simul” (”Let the clouds rain down the Just One, and the
earth bring forth a saviour...”). A sermon attributed to St Augustine sees these
words as finding fulfillment in the birth of Christ: “Today this prophecy is fulfilled:
‘Shower, O heavens, from above, and let the skies rain down righteousness; let
the earth open, that salvation may sprout forth.’ The Creator became a creature,
so that the one who was lost would be found. This is what we read in the psalms:
‘Before I was brought low, I sinned. Man sinned and became a criminal; God was
made man so that the criminal could be set free. Man fell, but God descended
[from heaven]; man fell into misery, but God came down in his mercy; man fell
through his pride, God came with his grace” (”Sermones”, 128). And St Proclus
of Constantinople, reading these words as a figure of the virginal birth of Jesus,
says: “The skies rain down righteousness: the sin of Eve has been undone and
destroyed by the purity of the Virgin and by the One who was born of her, God
and man. On this day, man is set free from the prison of sin and the burden of
darkness that weighed him down is lifted from him” (”De Navitate Domini”, 1).
45:14-25. Repeatedly the point is made that the Lord is the only God, there is no
other (cf. vv. 14-15, 18, 21, 22). Only God can save. And so, all the nations are
invited to acknowledge his sovereignty and worship him on Zion (vv. 22-24). Al-
though at the start of the passage the language has resonances of war (implica-
tions of plunder and taking strong men prisoner: vv. 14-17), this is only a graphic
way of speaking, In fact, the passage has to do with liberation from idolatry and
with allowing oneself be captivated by the truth of that God who is hidden but
who is the only God and true Saviour.
The words “Truly, though art a God who hidest thyself’ (v. 15) is a prophetic re-
flection on the nature of God, a being who is unfathomable, a mystery to the
mind of man, who ordinarily acts through persons and events in history, without
letting himself be seen. This idea, which has profound and universal philosophi-
cal and theological implications, is very much in line with the historical circum-
stances — the election of Cyrus as the person God uses to advance his plans.
This whole chapter is imbued with a universalist outlook, very different from the
attitudes of the people before.
The Fathers saw in Cyrus a figure of Christ. God acted in a hidden way through
Cyrus to bring about the Godhead hidden in Jesus. The Septuagint translates
“Truly, thou art a God who hidest thyself’ as “Thou art God and we did not know
it” which some Fathers read as a reference to the divinity of Christ: “The Son of
God has always been present, though he hid who he was. When he was revealed
in his glory after the resurrection, the people confessed: ‘You are God, and we did
not know it’. And when the one who is seen according to the Law as a mere An-
gel and the captain of the Lord’s host is recognized finally as the Son of God, the
people give thanks, saying: ‘You are God, and we did not know it’. What is meant
by this is that He is the one who appeared to the patriarchs, the one who was
made man and was not recognized by men” (Ambrosiaster, “Ad Romanos”, 2,
22).
Verse 23b is reminiscent of Philippians 2:10-11, which attributes to Jesus Christ
qualities that the Old Testament applied only to God.
*********************************************************************************************
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 7:18b-23
The Mission of John the Baptist
*********************************************************************************************
Commentary:
18-23. “It was not out of ignorance that John enquired about Christ’s coming in
the flesh, for he had already clearly professed his belief, saying, ‘I have seen and
have borne witness that this is the Son of God’ (John 1:34). That is why he does
not ask, ‘Are You He who has come?’ but rather, ‘Are You He who is to come?’
thus asking about the future, not about the past. Nor should we think that the
Baptist did not know about Christ’s future passion, for it was John who said, ‘Be-
hold the Lamb of God, who takes away the sins of the world’ (John 1:29), thus
foretelling His future immolation, which other prophets had already foretold, parti-
cularly Isaiah (chapter 53) [...]. It can also be replied, with St. John Chrysostom,
that John made this enquiry not from doubt or ignorance, but because he wished
his disciples to be satisfied on this point by Christ. Therefore, Christ gave His re-
ply to instruct these disciples, by pointing to the evidence of His miracles (verse
22)” (St. Thomas Aquinas, “Summa Theologiae”, II-II, q. 2, a. 7 ad 2).
22. In His reply to these disciples of John the Baptist, Jesus points to the mira-
cles He has worked, which show that he has investigated the Kingdom of God;
He is, therefore, the promised Messiah. Along with miracles, one of the signs of
the coming of the Kingdom is the preaching of salvation to the poor. On the mea-
ning of “the poor”, see the notes on Matthew 5:3; Luke 6:20 and 6:24.
Following the Lord’s example, the Church has always taken special care of
those in need. In our own time the Popes have stressed time and again the du-
ties of Christians in regard to poverty caused by man’s injustice to man: “Selfish-
ness and domination are permanent temptations for men. Likewise an ever finer
discernment is needed, in order to strike at the roots of newly arising situations
of injustice and to establish progressively a justice which will be less and less
imperfect [...]. The Church directs her attention to these new ‘poor’ — the handi-
capped, the maladjusted, the old, various groups on the fringe of society — in or-
der to recognize them, help them, defend their place and dignity in a society har-
dened by competition and the attraction of success” (Paul VI, “Octogesima Ad-
veniens”, 15).
23. These words refer to the same thing Simeon prophesied about when he re-
ferred to Christ as a sign that is spoken against, a sign of contradiction (cf. Luke
2:34). People who reject our Lord, who are scandalized by Him, will not reach
Heaven.
*********************************************************************************************
Source: “The Navarre Bible: Text and Commentaries”. Biblical text from the
Revised Standard Version and New Vulgate. Commentaries by members of
the Faculty of Theology, University of Navarre, Spain.
Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and
by Scepter Publishers in the United States.
Liturgical Colour: White.
| First reading |
|---|
| Isaiah 45:6-8,18,21-25 © |
| Responsorial Psalm |
|---|
| Psalm 84(85):9-14(Advent) © |
| Gospel Acclamation | Is55:6 |
|---|
| Or | Is40:9-10 |
|---|
| Gospel | Luke 7:19-23 © |
|---|
Pray for Pope Francis.
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We thank you, God our Father, for those who have responded to your call to priestly ministry.
Accept this prayer we offer on their behalf: Fill your priests with the sure knowledge of your love.
Open their hearts to the power and consolation of the Holy Spirit.
Lead them to new depths of union with your Son.
Increase in them profound faith in the Sacraments they celebrate as they nourish, strengthen and heal us.
Lord Jesus Christ, grant that these, your priests, may inspire us to strive for holiness by the power of their example, as men of prayer who ponder your word and follow your will.
O Mary, Mother of Christ and our mother, guard with your maternal care these chosen ones, so dear to the Heart of your Son.
Intercede for our priests, that offering the Sacrifice of your Son, they may be conformed more each day to the image of your Son, our Lord and Savior, Jesus Christ. Amen.
Saint John Vianney, universal patron of priests, pray for us and our priests
This icon shows Jesus Christ, our eternal high priest.
The gold pelican over His heart represents self-sacrifice.
The border contains an altar and grapevines, representing the Mass, and icons of Melchizedek and St. Jean-Baptiste Vianney.
Melchizedek: king of righteousness (left icon) was priest and king of Jerusalem. He blessed Abraham and has been considered an ideal priest-king.
St. Jean-Baptiste Vianney is the patron saint of parish priests.
1. Sign of the Cross: In the name of the Father, and of the Son, and of the Holy Spirit. Amen.
2. The Apostles Creed: I BELIEVE in God, the Father almighty, Creator of heaven and earth, and in Jesus Christ, His only Son, our Lord, who was conceived by the Holy Spirit, born of the Virgin Mary, suffered under Pontius Pilate, was crucified, died, and was buried. He descended into hell; on the third day he rose again from the dead; he ascended into heaven, and is seated at the right hand of God, the Father Almighty; from there He shall come to judge the living and the dead.
I believe in the Holy Spirit, the holy catholic Church, the communion of saints, the forgiveness of sins, the resurrection of the body, and the life everlasting. Amen.
3. The Lord's Prayer: OUR Father, who art in heaven, hallowed be Thy name. Thy kingdom come. Thy will be done on earth as it is in heaven. Give us this day our daily bread and forgive us our trespasses as we forgive those who trespass against us. And lead us not into temptation, but deliver us from evil. Amen.
4. (3) Hail Mary: HAIL Mary, full of grace, the Lord is with thee. Blessed art thou amongst women and blessed is the fruit of thy womb, Jesus. Holy Mary, Mother of God, pray for us sinners, now, and in the hour of our death. Amen. (Three times)
5. Glory Be: GLORY be to the Father, and to the Son, and to the Holy Spirit. As it was in the beginning, is now, and ever shall be, world without end. Amen.
6. Fatima Prayer: Oh, my Jesus, forgive us our sins, save us from the fires of hell, lead all souls to heaven, especially those in most need of your mercy.
Announce each mystery, then say 1 Our Father, 10 Hail Marys, 1 Glory Be and 1 Fatima prayer. Repeat the process with each mystery.
End with the Hail Holy Queen:
Hail, Holy Queen, Mother of Mercy, our life, our sweetness and our hope! To thee do we cry, poor banished children of Eve! To thee do we send up our sighs, mourning and weeping in this vale of tears! Turn then, most gracious advocate, thine eyes of mercy towards us; and after this, our exile, show unto us the blessed fruit of thy womb, Jesus!
O clement, O loving, O sweet Virgin Mary! Pray for us, O holy Mother of God, that we may be made worthy of the promises of Christ.
Final step -- The Sign of the Cross
The Mysteries of the Rosary By tradition, Catholics meditate on these Mysteries during prayers of the Rosary. The biblical references follow each of the Mysteries below.
The Glorious Mysteries
(Wednesdays and Sundays)
1.The Resurrection (Matthew 28:1-8, Mark 16:1-18, Luke 24:1-12, John 20:1-29) [Spiritual fruit - Faith]
2. The Ascension (Mark 16:19-20, Luke 24:50-53, Acts 1:6-11) [Spiritual fruit - Christian Hope]
3. The Descent of the Holy Spirit (Acts 2:1-13) [Spiritual fruit - Gifts of the Holy Spirit]
4. The Assumption [Spiritual fruit - To Jesus through Mary]
5. The Coronation [Spiritual fruit - Grace of Final Perseverance]
St. Michael the Archangel
~ PRAYER ~
St. Michael, the Archangel, defend us in battle
Be our protection against the wickedness
and snares of the devil;
May God rebuke him, we humbly pray,
and do thou, O Prince of the heavenly host,
by the power of God,
Cast into hell Satan and all the evil spirits
who prowl through the world seeking the ruin of souls.
Amen
+
PLEASE JOIN US - Evening Prayer
Someone has said that if people really understood the full extent of the power we have available through prayer, we might be speechless.
Did you know that during WWII there was an advisor to Churchill who organized a group of people who dropped what they were doing every day at a prescribed hour for one minute to collectively pray for the safety of England, its people and peace?
There is now a group of people organizing the same thing here in America. If you would like to participate: Every evening at 9:00 PM Eastern Time (8:00 PM Central) (7:00 PM Mountain) (6:00 PM Pacific), stop whatever you are doing and spend one minute praying for the safety of the United States, our troops, our citizens, and for a return to a Godly nation. If you know anyone else who would like to participate, please pass this along. Our prayers are the most powerful asset we have. Please forward this to your praying friends.
December Devotion: The Immaculate Conception
Since the 16th century Catholic piety has assigned entire months to special devotions. The month of December is traditionally dedicated to the Immaculate Conception. The Blessed Virgin Mary, in the first moment of her conception, by a singular privilege of Almighty God, and in view of the merits of Jesus Christ, our Savior and hers, was preserved from all stain of original sin. This age-old belief of the Church was defined by Pope Pius IX in 1854 as an article of revealed truth.
Mary was in need of redemption and she was indeed redeemed by the Precious Blood of Jesus Christ. The manner of Mary's redemption, however, was unique. Instead of being freed from original sin after having contracted it, she was preserved from contracting it. This was a most fitting favor for the Mother of the Redeemer.
INVOCATION
O Mary, conceived without sin, pray for us who have recourse to thee.
The Immaculate Conception from the Catechism of the Catholic Church
To become the mother of the Savior, Mary “was enriched by God with gifts appropriate to such a role.” The angel Gabriel at the moment of the annunciation salutes her as “full of grace”. In fact, in order for Mary to be able to give the free assent of her faith to the announcement of her vocation, it was necessary that she be wholly borne by God’s grace.
Through the centuries the Church has become ever more aware that Mary, “full of grace” through God, was redeemed from the moment of her conception. That is what the dogma of the Immaculate Conception confesses, as Pope Pius IX proclaimed in 1854:
The most Blessed Virgin Mary was, from the first moment of her conception, by a singular grace and privilege of almighty God and by virtue of the merits of Jesus Christ, Savior of the human race, preserved immune from all stain of original sin.
The “splendor of an entirely unique holiness” by which Mary is “enriched from the first instant of her conception” comes wholly from Christ: she is “redeemed, in a more exalted fashion, by reason of the merits of her Son”. The Father blessed Mary more than any other created person “in Christ with every spiritual blessing in the heavenly places” and chose her “in Christ before the foundation of the world, to be holy and blameless before him in love”.
The Fathers of the Eastern tradition call the Mother of God “the All-Holy” (Panagia), and celebrate her as “free from any stain of sin, as though fashioned by the Holy Spirit and formed as a new creature”. By the grace of God Mary remained free of every personal sin her whole life long.
PRAYER OF POPE PIUS XII
This prayer, dedicated to Mary Immaculate, was composed by the Pope for the Marian Year (December 8, 1953-December 8, 1954), which was proclaimed to mark the centenary of the definition of the dogma of the Immaculate Conception.
Enraptured by the splendor of your heavenly beauty, and impelled by the anxieties of the world, we cast ourselves into your arms, 0 Immacuate Mother of Jesus and our Mother, Mary, confident of finding in your most loving heart appeasement of our ardent desires, and a safe harbor from the tempests which beset us on every side.
Though degraded by our faults and overwhelmed by infinite misery, we admire and praise the peerless richness of sublime gifts with which God has filled you, above every other mere creature, from the first moment of your conception until the day on which, after your assumption into heaven, He crowned you Queen of the Universe.
O crystal fountain of faith, bathe our minds with the eternal truths! O fragrant Lily of all holiness, captivate our hearts with your heavenly perfume! 0 Conqueress of evil and death, inspire in us a deep horror of sin, which makes the soul detestable to God and a slave of hell!
O well-beloved of God, hear the ardent cry which rises up from every heart. Bend tenderly over our aching wounds. Convert the wicked, dry the tears of the afflicted and oppressed, comfort the poor and humble, quench hatreds, sweeten harshness, safeguard the flower of purity in youth, protect the holy Church, make all men feel the attraction of Christian goodness. In your name, resounding harmoniously in heaven, may they recognize that they are brothers, and that the nations are members of one family, upon which may there shine forth the sun of a universal and sincere peace.
Receive, O most sweet Mother, our humble supplications, and above all obtain for us that, one day, happy with you, we may repeat before your throne that hymn which today is sung on earth around your altars: You are all-beautiful, O Mary! You are the glory, you are the joy, you are the honor of our people! Amen.
Prayer Source: Prayer Book, The by Reverend John P. O'Connell, M.A., S.T.D. and Jex Martin, M.A., The Catholic Press, Inc., Chicago, Illinois, 1954
|
Lord, have mercy on us |
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“The lame walk”
The apostle Paul wrote: “We ourselves were once foolish, disobedient, and far from true faith; we were the slaves of our passions and of pleasures of various kinds. We went our way in malice and envy, hateful ourselves and hating one another. But when the kindness and love of God our savior appeared, he saved us… because of his mercy.” (Tit 3:3-5) See the power of the “new song” (Ps 149:1) of the Word of God: he made human beings out of stone (Mt 3:9); he transformed those who behaved like wild beasts into civilized human beings; and when those who were dead, who had no part in the true and real life, heard this song, they returned to life.
He put everything in order in a measured way… in order to make the entire world a symphony… The Word of God, the descendant of the musician David who existed before David, left behind the harp and the zither, which are instruments without a soul, and through the Holy Spirit ruled the whole universe and in particular the human being who, in his body and soul, is the summary of the world. He plays on this instrument with a thousand voices in order to celebrate God, and he himself sings in harmony with that human instrument… The Lord sent his breath into the beautiful instrument, which is the human being (cf. Gen 2:7), and made him as his own image. But he himself is also a harmonious, well-tuned and holy instrument of God’s, Wisdom beyond this world and Word from on high.
So what does this instrument, the Word of God, the Lord, and his new song want? To open the eyes of the blind and the ears of the deaf, to lead the cripples or the lost to righteousness, to show God to ignorant human beings, to stop corruption, to conquer death, to reconcile disobedient sons with the Father… Don’t think that this saving song is new in the way furniture or a house are new, for it was “before the daystar,” (Ps 110:3) and “in the beginning was the Word; the Word was in God’s presence, and the Word was God.” (Jn 1:1)
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