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From: Hebrews 11:1-7

The good example of the Patriarchs

[1] Now faith is the assurance of things hoped for, the conviction of things not
seen. [2] For by it the men of old received divine approval. [3] By faith we under-
stand that the world was created by the word of God, so that what is seen was
made out of things which do not appear.

[4] By faith Abel offered to God a more acceptable sacrifice than Cain, through
which he received approval as righteousness, God bearing witness by accepting
his gifts; he died, but through his faith he is still speaking. [5] By faith Enoch was
taken up so that he should not see death; and he was not found, because God
had taken him. Now before he was taken he was attested as having pleased God.
[6] And without faith it is impossible to please him. For whoever would draw near
to God must believe that he exists and that he rewards those who seek him. [7]
By faith Noah, being warned by God concerning events as yet unseen, took heed
and constructed an ark for the saving of his household; by this he condemned the
world and became an heir of the righteousness which comes by faith.

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

1. Although the text does not aim to provide a precise definition of faith, it does
in fact very clearly describe the essence of that virtue, linking it to hope in future
things and to certainty concerning supernatural truths. By means of faith, the be-
liever acquires certainty concerning God’s promises to man, and a firm conviction
that he will obtain access to heaven. The Latin translates as “substantia” the
word the RSV translates as “assurance”; substantia, which literally means “that
which underlies”, here refers to the solid basis provided by hope.

This verse indicates that faith, which is a type of knowledge, is different from
other types of human knowledge. Thus, man can know things by direct evidence,
by reasoned proof or by someone else’s testimony. As regards knowledge based
on information provided by someone else, that is, knowledge based on faith, we
can distinguish two types-—human faith, when it is another human being whose
word one relies on (as in the case of pupil/teacher, child/parent), and supernatu-
ral faith (when the testimony comes from God himself, who is Supreme Truth).
In this latter case the knowledge provided is most certain.

However, the object of supernatural faith, that is, what one believes in (God and
the unchanging decrees of his will), is not something that is self-evident to man,
nor is it something that can be attained by the use of unaided reason. That is
why it is necessary for God himself to bear witness to what he reveals. Faith,
then, is certain knowledge, but it is knowledge of things which are not self-evi-
dent, things which one does not see but which one can hope for.

The verse also says that faith is “conviction” concerning things not seen. It is
therefore different from opinion, suspicion or doubt (none of which implies certain-
ty). By saying that it has to do with things unseen, it is distinguishing faith from
knowledge and intuitive cognition (cf. “Summa theologiae”, II-Il, q. 4, a. 1).

Summing up, we can say that “when God makes a revelation, we are obliged to
render by faith a full submission of intellect and will. The faith, however which is
the beginning of human salvation, the Catholic Church asserts to be a supernatu-
ral virtue whereby, with the inspiration and help of God’s grace, we believe that
what he has revealed is true—not because its intrinsic truth is seen by the natu-
ral light of reason, but because of the authority of God who reveals it, of God
who can neither deceive nor be deceived” (Vatican I, “Dei Filius”, chap. 3).

It is, therefore, a feature of faith that it makes us certain about things which are
not self-evident. That is why in order to believe one must want to believe, why
the act of believing is always free and meritorious. However, faith can, with God’s
help, reach a certainty greater than any proof can provide. “This faith”, St John
of Avila comments, “is not based on reasons [. . .]; for when a person believes
on the basis of reasons, he is not believing in such a way that he is totally con-
vinced, without any doubt or scruple whatever. But the faith which God infuses is
grounded on divine Truth, and it causes one to believe more firmly than if one saw
it with one’s own eyes, and touched it with one’s hands—and to believe more cer-
tainly than he who believes that four is greater than three, the sort of thing that is
so obvious that the mind never hesitates a moment, nor can it even if it wants to”
(”Audi, Filia”, chap. 43).

The faith which God gives a person — supernatural faith — is necessarily the point
of departure for hope and charity: it is what is usually called “living faith”. When
one lives with this kind of faith it is easy to see that the three “theological” virtues
(faith, hope and charity) are bound up with one another. Faith and hope lead a per-
son to unite himself to God as the source from which all good things flow; charity
unites us to God directly, by loving affection, because God is the supreme Good.
Faith is as it were the first step: it means accepting what God says as true. We
then unite ourselves to him through hope, insofar as we rely on God’s help to at-
tain beatitude. The goal of this process is charity, the fulness of which is eternal
possession of God, the Supreme Good. “Let us grow in hope, thereby streng-
thening our faith which is truly ‘the assurance of things hoped for, the conviction
of things not seen’ (Heb 11:1). Let us grow in this virtue, let us beg our Lord to
increase his charity in us; after all, one can only really trust what one loves with
all one’s might. And it is certainly worthwhile to love our Lord” (St. J. Escrivá,
“Friends of God”, 220).

If hope in general is the conviction of being able to obtain something worthwhile in
the future, something difficult to obtain, theological hope is the conviction of being
able, with the help of God, to attain heaven. And faith is precisely what provides
certain knowledge of those two truths—that heaven is our goal and that God wants
to help us to get there (cf. “Summa theologiae”, II-II, q.17, a. 5 and 7). Therefore,
nothing should dishearten us on this road to our ultimate goal because we put our
trust in “three truths: God is all-powerful, God has a boundless love for me, God
is faithful to his promises. And it is he, the God of mercies, who enkindles this
trust within me, so that I never feel lonely or useless or abandoned but, rather, in-
volved in a plan of salvation which will one day reach its goal in Paradise” (John
Paul I, “Address”, 20 September 1978).

3. The creation of the world from nothing is one of the first articles of faith. The
text is reminiscent in a way of v. 1, in that faith gives conviction about things we
cannot see; that is how we know the origin of all created things and discover
God from things we can see.

Essentially the text is emphasizing the importance of belief in God as Creator
and in Creation as coming from nothing. This is a truth found in all the creeds
and it has been often defined by the Church Magisterium (cf., for example, Late-
ran IV and Vatican I). “We believe in one God, the Father, the Son and the Holy
Spirit, Creator of what is visible—such as this world where we live out our lives
and of the invisible — such as the pure spirits which are also called angels”
(Paul VI, “Creed of the People of God”, 8).

4. The Book of Genesis (4:3-5) tells of the offerings made to Yahweh by Cain
and Abel, the sons of Adam and Eve. God was pleased with Abel’s offering but
not with Cain’s. God said to Cain, “Why are you angry, and why has your coun-
tenance fallen? If you do well, will you not be accepted? And if you do not do
well, sin is couching at the door ready to waylay you” (Gen 4:6-7). Many Jewish
commentators saw this as meaning that Cain’s sin may have been one of mean-
ness because he did not offer the best of his crop. Additionally there would have
been a sin of envy towards Abel (Wisdom 10:3 speaks of Cain’s evil and his fra-
tricidal hatred). In contrast to Cain, the prototype of the envious, selfish, violent
and fratricidal man, Jewish literature extolled Abel as an example of generosity,
uprightness and piety.

Against this background of Jewish religious thought come the words of Jesus
(Mt 23:25) and St John (1 Jn 3:12) who describe Abel as “righteous”, that is holy
and devout. The Hebrews text stresses that what made Abel’s offering the better
one was his faith, commitment to God and generosity. That was why God bore
witness to his righteousness by accepting the victims he offered and perhaps —
according to an ancient oral Jewish tradition—sending fire down upon them to
burn them. For God “looked more to the offerer than to what he offered, because
the acceptability of an oblation is determined by the righteousness of the offerer,
in cases other than of a sacrament,” as St Thomas Aquinas says (Commentary
on Heb, ad loc.). The text says literally that “God himself bore witness to his of-
ferings”, as if to imply that he “came down” or that he “sent down fire” to con-
sume them (cf. the famous oblation of Elijah in 1 Kings 18:38; that of Moses
and Aaron in Leviticus 9:24; and that of Gideon in Judges 6:21).

“He died, but through his faith he is still speaking”: this is reminiscent of the pas-
sage in Genesis where God tells Cain that “the voice of your brother’s blood is
crying to me from the ground” (Gen 4:10). Abel is God’s witness, his “martyr”,
because he confesses God’s greatness by his faith, sacrifice and generosity.
“By leading others towards virtue, Abel proves to be an eloquent speaker. Any
words must be less effective than (the example of) this martyrdom. So, just as
heaven speaks to us by simply revealing itself to us, this great saint exhorts us
simply by impinging on our memory” (Hom. on Heb, 22).

It is comforting to know that the first example of faith in God was given by the
son of Adam and Eve, and that it took the form of a sacrifice. It is understanda-
ble therefore that Fathers have, in fact, seen Abel as a figure of Christ: he was
a shepherd, he offered an oblation pleasing to God, he shed his blood, and was
therefore a “martyr for the faith”.

When renewing Christ’s sacrifice, the Liturgy asks God to look with favour on the
offerings and accept them as once he accepted the gifts of his “servant Abel” (cf.
Roman Missal, Eucharistic Prayer I).

5. There was also quite an amount of Jewish tradition about Enoch, one of the
Patriarchs from the pre-Flood period; this stemmed from the fact that the Book
of Genesis, instead of rounding off mention of him with the usual words “and he
died” (as is the case with the other patriarchs), says that he “walked with Elohim,
and he was not, for God took him” (cf. Gen 5:21-24). This led people to think that
Enoch did not die and that therefore he was in the presence of God preparing the
way for the Messiah who would set man free: that is, he must be one of the Mes-
siah’s precursors, like Elijah, of whose death also there is no mention. The Greek
translation of the Old Testament (the Septuagint) elaborates a little on the He-
brew text of Genesis 5:23: it says, “Enoch walked with God; and he was not, for
the Lord took him”, and the RSV Genesis passage reflects this. It might also be
pointed out that the Book of Sirach mentions Enoch with great respect, proposing
him as an example to all generations; it says that “Enoch pleased the Lord, and
was taken up” (Sir 44:16), and elsewhere it adds that “no one like Enoch has
been created on earth” (Sir 49:14). In apocryphal Jewish writing Enoch came to
assume great importance: he was attributed great power as an astrologer and
described as engaging in a series of fantastic exploits to prepare the way for the
Messiah. It therefore became widely believed that Enoch would return to the
world prior to the coming of the Anointed.

The Epistle to the Hebrews uses the Sirach texts and the Greek version of Gene-
sis as its ground for stating that Enoch “was attested as having pleased God”,
and therefore it proposes Enoch as an example of faith.

The sentence “Enoch was taken up so that he should not see death” is not just
referring to his being an upright man: it connects him with the coming of the Mes-
siah and with the end of the world. The text is not saying or denying that Enoch
died, but simply that he was ‘taken up”. In view of the fact that it is decreed that
all men should die (cf. Heb 9:27), for death is a consequence of original sin (cf.
Rom 5:12), most probably the words “was taken up” should be seen as a refe-
rence to death, and the following words, “so that he should not see death,”
should he taken either in a moral sense —that is, “not experience the spiritual
death of sin” — or else as meaning that he arose immediately after our Lord’s
death, as happened in the case of some saints (cf. Mt 27:52-53).

6. Faith is a virtue which is necessary for salvation, but faith alone is insufficient;
it must be “faith working through love” (Gal 5:6). However, faith is of decisive im-
portance because it is “the beginning of man’s salvation” (St Fulgentius, “De fide
ad Petrum”, 1) and because it is “the foundation and source of all justification”
(Council of Trent, “De iustificatione, chap. 8); we are referring not only to faith in
the sense of a personal act — the act of faith — but also to faith in the sense of
a body of truths which one holds as certain. Thus, theology says that two things
are necessary — the faith by which one believes (the attitude of the believer) and
the truths of faith which have to he believed (articles of faith). The verse speaks
of both, but it dwells mainly on the second-—the content or “object” of faith –
whereas earlier (11:1) it looked more at the importance of the act as such. No
one can please God unless he draws near him; but it is not possible to do that
without faith; therefore no one can please God unless he has faith. God himself
moves us and helps us to approach him, but man needs to respond freely to
God’s action; it is by the act of faith that he does so: faith is that disposition of
soul “by which we yield our unhesitating assent to whatever the authority of our
holy Mother the Church teaches us has been revealed by God; for the faithful
cannot doubt those things of which God, who is truth itself, is the author” (St
Pius V Catechism, I, 1, 1).

That is why, among truths of faith, we distinguish those which are accessible to
human reason and those which man could never come to know on his own: the
latter are called “mysteries”. The former can be reduced to three — the existence
of God, the immortality of the soul, and the existence of a moral order estab-
lished by God.

It is clear that if one does not believe in the existence of God and in the moral or-
der established by him there is no possibility of salvation. What does the passage
mean when it says that “whoever would draw near to God must believe that he ex-
ists and that he rewards those who seek him”? We might reply, with St Thomas,
that, after original sin, no one can be saved unless he have faith in the promised
mediator (Gen 3:15). For pagans, who have received no revelation, it was and is
sufficient to believe that God rewards good and punishes evil (cf. “Commentary on
Heb”, ad loc.).

The words of the sacred writer also pose another problem: how can those be
saved who do not know Christ? The first thing to bear in mind is the absolute ne-
cessity of true and upright faith. Man has an obligation to seek truth, particularly
religious truth, and he must not content himself with just any religion, as if all re-
ligions were more or less equal (cf. Pius IX, “Syllabus of Errors”, 15 and 16). That
is why adult pagans who request Baptism when they are in danger of death or in
a situation of dire need must be given before Baptism a short instruction (adapted
to the situation and to their intellectual capacity) on the main mysteries of faith —
the Trinity and the Incarnation (cf. “Reply of the Holy Office”, 26 January 1703).

All this, however, does not mean that people who are not Christians cannot be
saved. What it means, Vatican II teaches, is that “they could not be saved who,
knowing that the Catholic Church was founded as necessary by God through
Christ, would refuse either to enter it, or to remain in it” (”Lumen Gentium”, 14).
“Those who, through no fault of their own, do not know the Gospel of Christ or
his Church, but who nevertheless seek God with a sincere heart, and, moved by
grace, try in their actions to do his will as they know it through the dictates of
their conscience—those too may achieve eternal salvation. Nor shall divine provi-
dence deny the assistance necessary for salvation to those who, without any
fault of theirs, have not yet arrived at an explicit knowledge of God, and who, not
without grace, strive to lead a good life” (”Lumen gentium”, 16).

Therefore, when in its apostolic and missionary work, the catholic Church en-
counters other religions, it “rejects nothing of what is true and holy in these reli-
gions. It has a high regard for the manner of life and conduct, the precepts and
doctrines which, although differing in many ways from its own teaching neverthe-
less often reflect a ray of that truth which enlightens all men. Yet it proclaims,
and is in duty bound to proclaim without fail, Christ who is the way, the truth and
the life (Jn 14:6). In him, in whom God reconciled all things to himself (cf. 2 Cor
5:18-19), men find the fulness of their religious life” (Vatican II, “Nostra aetate”,
2). In the last analysis, “although in many ways known to himself God can lead
those who, through no fault of their own, are ignorant of the Gospel to that faith
without which it is impossible to please him (Heb 11:6), the Church, nevertheless,
still has the obligation (cf. 1 Cor 9:16) and also the sacred right to evangelize.
And so, today as always, missionary activity retains its full force and necessity”
(Vatican II, “Ad gentes”, 7).

Similarly every Christian should always desire to seek God and have others seek
him also. “If there is someone who is going to reward us, let us do everything pos-
sible not to lose the reward that is given to virtue [. . .]. But, how can one find the
Lord? Think of how gold is found—by much effort and trouble [. . .]. So, we must
seek God in the same way as we look for something we have lost. Is it not true
that we rack our brains? Don’t we look everywhere? Don’t we look in out of the
way places? Don’t we spend money searching? If, for example, we have lost a
child, what will we not do? What regions, what seas, will we not cross? How
much more in the case of God, given that those who seek him have such need
of him!” (St John Chrysostom, “Hom. on Heb”, 22).

7. When Noah received God’s order to build the ark (cf. Gen 6-9; Mt 24:17-39; 1
Pet 3:20; 2 Pet 2:5), there was as yet no sign of a flood: in other words, he had
to rely totally on God’s word. He took heed, he acted “reveritus”, with religious
fear, that is, with a deeply religious attachment to God, an attitude which led him
to obey very exactly what God told him to do.

Noah’s faith “condemned the world” because the worldly and unbelieving men of
his time jeered at him when he was making the ark. “What do these words mean
— ‘by this he condemned the world’? They mean that he showed up the world as
deserving of punishment, because even though they saw him building (the ark)
they did not mend their ways or repent” (”Hom. on Heb”, 23, 1). By acting in line
with his faith Noah condemns, in spite of himself, the incredulity of his contem-
poraries. Today also the life of a person of faith can be a reproach to those
around him, but that should not lead him to act any differently.

*********************************************************************************************
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.

4 posted on 02/17/2017 8:53:20 PM PST by Salvation ("With God all things are possible." Matthew 19:26)

From: Mark 9:2-13

The Transfiguration

[2] And after six days Jesus took with Him Peter and James and John, and led
them up a high mountain apart by themselves; and He was transfigured before
them, [3] and His garments became glistening, intensely white, as no fuller on
earth bleach them. [4] And there appeared to them Elijah with Moses; and they
were talking to Jesus. [5] And Peter said to Jesus, “Master, it is well that we are
here; let us make three booths, one for You and one for Moses and one for Eli-
jah.” [6] For he did not know what to say, for they were exceedingly afraid. [7]
And a cloud overshadowed them, and a voice came out of the cloud, “This is My
beloved Son; listen to Him.” [8] And suddenly looking around they no longer saw
any one with them but Jesus only.

[9] And as they were coming down the mountain, He charged them to tell no one
what they had seen, until the Son of Man should have risen from the dead. [10]
So they kept the matter to themselves, questioning what the rising from the dead
meant. [11] And they asked Him, “Why do the scribes say that first Elijah must
come?” [12] And He said to them, “Elijah does come first to restore all things;
and how is it written of the Son of Man, that He should suffer many things and be
treated with contempt? [13] But I tell you that Elijah has come, and they did to
him whatever they pleased, as it is written of him.”

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

2-10. We contemplate in awe this manifestation of the glory of the Son of God to
three of His disciples. Ever since the Incarnation, the divinity of our Lord has usu-
ally been hidden behind His humanity. But Christ wishes to show, to these favo-
rite disciples, who will later be pillars of the Church, the splendor of His divine glo-
ry, in order to encourage them to follow the difficult way that lies ahead, fixing
their gaze on the happy goal which is awaiting them at the end. This is why, as
St. Thomas comments (cf. “Summa Theologia”, III, q. 45, a. 1), it was appropri-
ate for Him to give them an insight into His glory. The fact that the Transfiguration
comes immediately after the first announcement of His passion, and His prophe-
tic words about how His followers would also have to carry His cross, shows us
that “through many tribulations we must enter the kingdom of God” (Acts 14:22).

What happened at the Transfiguration? To understand this miraculous event in
Christ’s life, we must remember that in order to redeem us by His passion and
death our Lord freely renounced divine glory and became man, assuming flesh
which was capable of suffering and which was not glorious, becoming like us in
every way except sin (cf. Hebrew 4:15). In the Transfiguration, Jesus Christ
willed that the glory which was His as God and which His soul had from the mo-
ment of the Incarnation, should miraculously become present in His body. “We
should learn from Jesus’ attitude in these trials. During His life on earth He did
not even want the glory that belong to Him. Though He had the right to be trea-
ted as God, He took the form of a servant, a slave (cf. Philippians 2:6)” (St. J.
Escriva, “Christ Is Passing By”, 62). Bearing in mind who became man (the
divinity of the person and the glory of His soul), it was appropriate for His body
to be glorious; given the purpose of His Incarnation, it was not appropriate,
usually, for His glory to be evident. Christ shows His glory in the Transfiguration
in order to move us to desire the divine glory which will be given us so that, ha-
ving this hope, we too can understand “that the sufferings of this present time
are not worth comparing with the glory that is to be revealed to us” (Romans
8:18).

2. According to Deuteronomy (19:15), to bear witness to anything the evidence
of two or three much concur. Perhaps this is why Jesus wanted three Apostles
to be present. It should be pointed out that these three Apostles were specially
loved by Him; they were with Him also at the raising of the daughter of Jairus
(Mark 5:37) and will also be closest to Him during His agony at Gethsemane
(Mark 14:33). Cf. note on Matthew 17:1-13.

7. This is how St. Thomas Aquinas explains the meaning of the Transfiguration:
“Just as in Baptism, where the mystery of the first regeneration was proclaimed,
the operation of the whole Trinity was made manifest, because the Son Incarnate
was there, the Holy Spirit appeared under the form of a dove, and the Father
made Himself known in the voice; so also in the Transfiguration, which is the sign
of the second regeneration [the Resurrection], the whole Trinity appears — the Fa-
ther in the voice, the Son in the man, the Holy Spirit in the bright cloud; for just
as in Baptism He confers innocence, as signified by the simplicity of the dove, so
in the Resurrection will He give His elect the clarity of glory and the refreshment
from every form of evil, as signified by the bright cloud” (”Summa Theologiae”, III,
q. 45, 1.4 ad 2). For, really, the Transfiguration was in some way an anticipation
not only of Christ’s glorification but also of ours. As St. Paul says, “it is the same
Spirit Himself bearing witness with our spirit that we are children of God, and if
children, then heirs, heirs of God and fellow heirs with Christ, provided we suffer
with Him in order that we may also be glorified with Him” (Romans 8:16-17).

10. That the dead would rise was already revealed in the Old Testament (cf.
Daniel 12:2-3; 2 Maccabees 7:9; 12:43) and was believed by pious Jews (cf.
John 11:23-25). However, they were unable to understand the profound truth of
the death and Resurrection of the Lord: they expected a glorious and triumphant
Messiah, despite the prophecy that He would suffer and die (cf. Isaiah 53).
Hence the Apostles’ oblique approach; they too do not dare to directly question
our Lord about His Resurrection.

11-13. The scribes and Pharisees interpret the messianic prophecy in Malachi
(3:1-2) as meaning that Elijah will appear in person, dramatically, to be followed
by the all-triumphant Messiah, with no shadow of pain or humiliation. Jesus tells
them that Elijah has indeed come, in the person of John the Baptist (Matthew
17:13) and has prepared the way of the Messiah, a way of pain and suffering.

Verse 12 is a question which Jesus puts to His disciples, but they should really
have asked it themselves, had they realized that Christ’s Resurrection presup-
posed the Messiah’s suffering and death. Since they fail to ask it, Jesus does,
to teach them that He like Elijah (that is, John the Baptist) must experience suf-
fering before entering His glory.

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

5 posted on 02/17/2017 8:53:54 PM PST by Salvation ("With God all things are possible." Matthew 19:26)

Scripture readings from the Jerusalem Bible by Darton, Longman & Todd

Readings at Mass

Liturgical Colour: Green.

First reading	Hebrews 11:1-7 ©

Only faith can guarantee the blessings that we hope for, or prove the existence of the realities that at present remain unseen. It was for faith that our ancestors were commended.

It is by faith that we understand that the world was created by one word from God, so that no apparent cause can account for the things we can see.

It was because of his faith that Abel offered God a better sacrifice than Cain, and for that he was declared to be righteous when God made acknowledgement of his offerings. Though he is dead, he still speaks by faith.

It was because of his faith that Enoch was taken up and did not have to experience death: he was not to be found because God had taken him. This was because before his assumption it is attested that he had pleased God. Now it is impossible to please God without faith, since anyone who comes to him must believe that he exists and rewards those who try to find him.

It was through his faith that Noah, when he had been warned by God of something that had never been seen before, felt a holy fear and built an ark to save his family. By his faith the world was convicted, and he was able to claim the righteousness which is the reward of faith.

Responsorial Psalm
Psalm 144(145):2-5,10-11 ©

I will bless your name for ever, O Lord.

I will bless you day after day

and praise your name for ever.

The Lord is great, highly to be praised,

his greatness cannot be measured.

I will bless your name for ever, O Lord.

Age to age shall proclaim your works,

shall declare your mighty deeds,

shall speak of your splendour and glory,

tell the tale of your wonderful works.

I will bless your name for ever, O Lord.

All your creatures shall thank you, O Lord,

and your friends shall repeat their blessing.

They shall speak of the glory of your reign

and declare your might, O God.

I will bless your name for ever, O Lord.

Gospel Acclamation	Ps147:12,15

Alleluia, alleluia!

O praise the Lord, Jerusalem!

He sends out his word to the earth.

Alleluia!

Or	cf.Mk9:6

Alleluia, alleluia!

The heavens opened and the Father’s voice resounded

‘This is my Son, the Beloved. Listen to him.’

Alleluia!

Gospel	Mark 9:2-13 ©

Jesus took with him Peter and James and John and led them up a high mountain where they could be alone by themselves. There in their presence he was transfigured: his clothes became dazzlingly white, whiter than any earthly bleacher could make them. Elijah appeared to them with Moses; and they were talking with Jesus. Then Peter spoke to Jesus: ‘Rabbi,’ he said ‘it is wonderful for us to be here; so let us make three tents, one for you, one for Moses and one for Elijah.’ He did not know what to say; they were so frightened. And a cloud came, covering them in shadow; and there came a voice from the cloud, ‘This is my Son, the Beloved. Listen to him.’ Then suddenly, when they looked round, they saw no one with them any more but only Jesus.

As they came down from the mountain he warned them to tell no one what they had seen, until after the Son of Man had risen from the dead. They observed the warning faithfully, though among themselves they discussed what ‘rising from the dead’ could mean. And they put this question to him, ‘Why do the scribes say that Elijah has to come first?’ ‘True,’ he said ‘Elijah is to come first and to see that everything is as it should be; yet how is it that the scriptures say about the Son of Man that he is to suffer grievously and be treated with contempt? However, I tell you that Elijah has come and they have treated him as they pleased, just as the scriptures say about him.’

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Pray for Pope Francis.

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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.

13 posted on 02/17/2017 9:05:30 PM PST by Salvation ("With God all things are possible." Matthew 19:26)

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 Joyful Mysteries

(Mondays and Saturdays)

1. The Annunciation (Luke 1:26-38) [Spiritual fruit - Humility]
2. The Visitation (Luke 1: 39-56) [Spiritual fruit - Love of Neighbor]
3. The Nativity (Luke 2:1-20) [Spiritual fruit - Poverty of Spirit]
4. The Presentation (Luke 2:21-38) [Spiritual fruit - Purity of mind & body]
5. The Finding of Jesus in the Temple (Luke 2:41-52) [Spiritual fruit - Obedience ]

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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
+

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February Devotion: The Holy Family

Since the 16th century Catholic piety has assigned entire months to special devotions. The month of February has been primarily asociated with the Holy Family, probably due to the feast of Our Lord's presentation at the temple, celebrated on February 2. At the very outset of Christ's work on earth, God showed the world a family in which, as Pope Leo XIII teaches, "all men might behold a perfect model of domestic life, and of all virtue and holiness." The harmony, unity, and holiness which characterized this holy Family make it the model for all Christian families.

INVOCATION
Jesus, Mary, and Joseph most kind, Bless us now and in death's agony.

FOR THE PROTECTION OF THE HOLY FAMILY
Grant unto us, Lord Jesus, ever to follow the example of Thy holy Family, that in the hour of our death Thy glorious Virgin Mother together with blessed Joseph may come to meet us and we may be worthily received by Thee into everlasting dwellings: who livest and reignest world without end. Amen.
Roman Missal

CONSECRATION TO THE HOLY FAMILY
O Jesus, our most loving Redeemer, who having come to enlighten the world with Thy teaching and example, didst will to pass the greater part of Thy life in humility and subjection to Mary and Joseph in the poor home of Nazareth, thus sanctifying the Family that was to be an example for all Christian families, graciously receive our family as it dedicates and consecrates itself to Thee this day. Do Thou defend us, guard us and establish amongst us Thy holy fear, true peace, and concord in Christian love: in order that, by conforming ourselves to the divine pattern of Thy family, we may be able, all of us without exception, to attain to eternal happiness.

Mary, dear Mother of Jesus and Mother of us, by thy kindly intercession make this our humble offering acceptable in the sight of Jesus, and obtain for us His graces and blessings.

O Saint Joseph, most holy guardian of Jesus and Mary, assist us by thy prayers in all our spiritual and temporal necessities; that so we may be enabled to praise our divine Savior Jesus, together with Mary and thee, for all eternity.

Our Father, Hail Mary and Glory be, three times.

IN HONOR OF THE HOLY FAMILY
O God, heavenly Father, it was part of Thine eternal decree that Thine only-begotten Son, Jesus Christ, the Savior of the human race, should form a holy family with Mary, His blessed mother, and His foster father, Saint Joseph. In Nazareth home life was sanctified, and a perfect example was given to every Christian family. Grant, we beseech Thee, that we may fully comprehend and faithfully imitate the virtues of the Holy Family so that we may be united with them one day in their heavenly glory. Through the same Christ our Lord. 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

Holy Family Chaplet

Jesus, Mary, and Joseph, I give you my heart.
Jesus, Mary, and Joseph, be with me in my last hour.
Jesus, Mary, and Joseph, may I breathe forth my soul
in peace with you.

Blessed be Jesus Christ, true God and true man.
Blessed be the great Mother of God, Mary most holy.
Blessed be St. Joseph, her most chaste spouse. Amen.

Say 3 Our Father's, 3 Hail Mary's, and 3 Glory be's.

The Holy Family Icon by Nicholas Markell

PRAYER TO
THE HOLY FAMILY
===================================================================== ================

GOD our Heavenly Father, You call all peoples to be united as one family in worshipping You as the one and true God. You willed that Your Son become man, giving Him a virgin mother and a foster father to form the Holy Family of Nazareth.

WE pray: may the Holy Family of Jesus, Mary and Joseph, image and model of every human family unit walk in the spirit of Nazareth and grow in the understanding of its particular mission in society and the Church. May our families be living cells of love, faithfulness and unity, thus reflecting God's covenant with humanity and Christ's redeeming love for His Church.

JESUS, Mary and Joseph protect our families from all evil; keep us, who are away from home, one in love with our dear ones.

Parent's Prayer

Jesus, Son of God, Son of Man, and Son of Mary, I thank you for the gift of life you have entrusted to my care. Help me be a parent both tender and wise, both loving and forgiving.

Mary, Holy Mother of our Lord and Savior Jesus Christ, and our Motherly Queen of Heaven, nourish our family with your heavenly grace. Help us to remain faithful to The Most Holy Trinity, in all our sorrows and joys.

Joseph, Earthly father to our Lord God, guardian and spouse of Mary, keep our family safe from harm. Help us in all times of discouragement or anxiety.

Holy Family of Nazareth, help our family to walk in your footsteps. May we be peace-loving and peace-giving.
Amen.

Imitating the Holy Family: Four Traits that Make It Possible
[Catholic Caucus] On the Holy Family [Angelus]
Biblical Teachings on Marriage and Family. A Homily for the Feast of the Holy Family
Feast of the Holy Family of Jesus, Mary, and Joseph
Recovering God's Plan for Marriage and Family: A Sermon on the Feast of the Holy Family

"Why were you looking for me?" (On the Feast of The Holy Family)
U.S. Postal Service Issues Holy Family Forever Stamp
On Prayer in the Life of the Holy Family
The Holy Family - held together by Love through all their problems [Ecumenical]
Feast of the Holy Family: The Christian Family is a Domestic Church
Chesterton on "The Human Family and the Holy Family"
Joseph, Mary and Jesus: A Model Family
ADVICE TO PARENTS by Saint Alphonsus Liguori (1696-1787)
The Holy Family
St. Joseph as Head of the Holy Family (Catholic/Orthodox Caucus)

Feast of the Holy Family
Feast of the Holy Family (Dom Guéranger OSB)
The Feast of the Holy Family
The Holy Family vs. The Holy Innocents: A Christmas season reflection [Catholic Caucus]
Vatican creche to place Holy Family in Joseph's carpentry workshop
The Redemption and Protection of the Family [Feast of the Holy Family]
Study Backs Tradition of Loreto House - Stones in Altar Match Those in Nazareth, It Says
Unraveling Jesus' mystery years in Egypt
Gaudi's Church of the Holy Family to be ready for worship in 2008
Imitating the Holy Family; Four Traits that Make It Possible
Lots of Graphics: Post your favorite image of the St. Mary and Child, the Holy Family...

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February2017

Pope's Intention

Universal: Comfort for the Afflicted, That all those who are afflicted, especially the poor, refugees, and marginalized, may find welcome and comfort in our communities.

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Daily Gospel Commentary

Saturday of the Sixth week in Ordinary Time

Commentary of the day
Anastasius of Sinai (? – after 700), monk
Homily on the Transfiguration

The mystery of the crucifixion and the beauty of God’s reign

The mountain of the Transfiguration is the place of mysteries, the place of ineffable realities, the rock of hidden secrets, the summit of the heavens. Here the symbols of the future kingdom were revealed: the mystery of the crucifixion, the beauty of God’s reign, Christ’s descent at his second coming in glory. On this mountain, the luminous cloud covered the splendor of the righteous; the future good was already realized. The cloud enveloping this mountain prefigures the carrying away of the righteous on the clouds; it shows us already today what we will look like in the future, our configuration with Christ…

While he walked with his disciples, Jesus told them about his reign and his second coming in glory. But perhaps because they were not sure enough about what he had told them concerning his reign, he wanted them to end up being very firmly convinced in the depth of their heart, and he wanted present events to help them to believe in the future events. That is why he let them see that marvelous divine manifestation on Mount Tabor as a prefigurative image of the kingdom of heaven. It was as if he were telling them: “So that your gaze might not bring forth incredulity in you, soon, even now ‘I assure you, among those standing here’ and listening to me ‘there are some who will not experience death before they see the Son of Man come in his kingship.’” (Mt 16:28) “Six days later Jesus took Peter, James, and his brother John and led them up on a high mountain by themselves. He was transfigured before their eyes.” …

“How awesome is this place! This is nothing else but an abode of God, and this is the gateway to heaven!” (Gen 28:17) We must hasten to this gateway.

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'A time to rend, and a time to sew. A time to keep silence, and a time to speak.'

Ecclesiastes 3:7

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The Angelus

The Angel of the Lord declared to Mary:
And she conceived of the Holy Spirit.

Hail Mary, full of grace, the Lord is with thee; blessed art thou among women and blessed is the fruit of thy womb, Jesus. Holy Mary, Mother of God, pray for us sinners, now and at the hour of
our death. Amen.

Behold the handmaid of the Lord: Be it done unto me according to Thy word.

Hail Mary . . .

And the Word was made Flesh: And dwelt among us.

Hail Mary . . .

Pray for us, O Holy Mother of God, that we may be made worthy of the promises of Christ.

Let us pray:

Pour forth, we beseech Thee, O Lord, Thy grace into our hearts; that we, to whom the incarnation of Christ, Thy Son, was made known by the message of an angel, may by His Passion and Cross be brought to the glory of His Resurrection, through the same Christ Our Lord.

Amen.

"Hail, full of grace, the Lord is with you" (Lk 1:28)

"Blessed are you among women,
and blessed is the fruit of your womb"
(Lk 1:42).

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February 18, 2017

Saturday of the Sixth Week in Ordinary Time

Reading 1 Heb 11:1-7

Responsorial Psalm Ps 145:2-3, 4-5, 10-11

Alleluia Mk 9:6

Gospel Mk 9:2-13

Readings at Mass

February2017

Pope's Intention

Universal: Comfort for the Afflicted, That all those who are afflicted, especially the poor, refugees, and marginalized, may find welcome and comfort in our communities.

Saturday of the Sixth week in Ordinary Time