Posted on 07/27/2017 8:54:55 PM PDT by Salvation
KEYWORDS: catholic; mt13; ordinarytime; prayer;
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From: Exodus 20:1-17
The Ten Commandments
[3] “You shall have no other gods before me.
[4] “You shall not make for yourself a graven image, or any likeness of anything
that is in heaven above, or that is in the earth beneath, or that is in the water un-
der the earth; [5] you shall not bow down to them or serve them; for I the LORD
your God am a jealous God, visiting the iniquity of the fathers upon the children
to the third and the fourth generation of those who hate me, [6] but showing
steadfast love to thousands of those who love me and keep my commandments.
[7] “You shall not take the name of the Lord your God in vain; for the LORD will
not hold him guiltless who takes his name in vain.
[8] “Remember the sabbath day, to keep it holy. [9] Six days you shall labor, and
do all your work; [10] but the seventh day is a sabbath to the LORD your God; in
it you shall not do any work, you, or your son, or your daughter, your manservant,
or your maidservant, or your cattle, or the sojourner who is within your gates; [11]
for in six days the LORD made heaven and earth, the sea, and all that is in them,
and rested the seventh day; therefore the LORD blessed the sabbath day and
hallowed it.
[12] “Honor your father and your mother, that your days may be long in
the land which the LORD your God gives you.
[13] “You shall not kill.
[14] “You shall not commit adultery.
[15] “You shall not steal.
[16] “You shall not bear false witness against your neighbor.
[17] “You shall not covet your neighbor’s house; you shall not covet your neigh-
bor’s wife, or his manservant, or his maidservant, or his ox, or his ass, or any-
thing that is your neighbor’s.”
*********************************************************************************************
Commentary:
20:1-21. “Decalogue” comes from the Greek, meaning “ten words” (cf. the literal
sense of Deut 4:13). It consists of the Ten Commandments or moral code, recor-
ded here and in Deuteronomy 5:6-21. The Decalogue is dealt with in a very spe-
cial way here: for one thing, it is embedded in the account of the theophany, slot-
ted in between 19:19 and 20:18; for another, attached to the concise command-
ments (identical in Exodus and Deuteronomy) are other more elaborate command-
ments (giving reasons and explanations) which differ as between the two versions.
The fact that the Decalogue (and not any other legal code of the Pentateuch) is
repeated practically verbatim in Exodus and Deuteronomy and has from ancient
times been reproduced separately, as the Nash papyrus (2nd century BC) shows,
indicates the importance the Decalogue always had among the people of Israel
as a moral code.
On the supposition that the versions in Exodus and Deuteronomy can be reduced
to a single original text, the variations between them can be explained in terms of
the applications of the commandments to the circumstances of the period when
each version was made; the final redaction, which we have here, is the one held
to be inspired. The apodictic form (future imperative, second person: “You shall
not kill”) is that proper to biblical commandments and it differs from the casuisti-
cal type of wording that Israel shares with other Semitic people, as can be seen
from the Code of the Covenant (chaps 21-23).
The ten commandments are the core of Old Testament ethics and they retain
their value in the New Testament. Jesus often reminds people about them (cf. Lk
18:20) and he fills them out (cf. Mt 5:17ff). The Fathers and Doctors of the Church
have commented on them at length because, as St Thomas points out, all the
precepts of the natural law are contained in the Decalogue: the universal precepts,
such as “Do good and avoid evil”, “which are primary and general, are contained
therein as principles in their proximate conclusions, while conversely, those which
are mediated by the wise are contained in them as conclusions in their principles”
(”Summa Theologiae”, 1-2, 100, 3).
The commandments tend to be divided up in two different ways: thus, Jews and
many Christian confessions divide the first commandment into two—the precept
to adore only one God (vv. 2-3) and that of not making images (vv. 3-6); whereas
Catholics and Lutherans (following St Augustine) make these commandments
one and divide into two the last commandments (not to covet one’s neighbor’s
wife: the ninth; and not to covet his goods: the tenth).
There is nothing sacrosanct about these divisions (their purpose is pedagogi-
cal); whichever way the commandments are divided, the Decalogue stands. In
our commentary we follow St Augustine’s division and make reference to the
teaching of the Church, because the Ten Commandments contain the core of
Christian morality (cf. the notes on Deut 5:1-22).
20:2. Hittite peoples (some of whose political and social documents have sur-
vived) used to begin peace treaties with an historical introduction, that is, by re-
counting the victory of a king over a vassal on whom specific obligations were
being imposed. In a similar sort of way, the Decalogue begins by recalling the
Exodus. However, what we have here is something radically different from a Hit-
tite pact, because the obligation that the commandments imply is not based on
a defeat but on a deliverance. God is offering the commandments to the people
whom he has delivered from bondage, whereas human princes imposed their
codes on peoples whom they had reduced to vassalage. The commandments
are therefore an expression of the Covenant. Acceptance of them is a sign that
man has attained maturity in his freedom. “Man becomes free when he enters
into the Covenant of God? (Aphraates, “Demonstrationes”, 12). Jesus stressed
the same idea: “My yoke is easy, and my burden is light” (Mt 11:30).
20:3-6 “You shall love God above all things” is the wording of the first command-
ment given in most catechisms (cf. “Catechism of the Catholic Church”, 2083)
summarizing the teaching of Jesus (cf. Mk 12:28-31, which quotes the text of
Deuteronomy 6:4-5. In the ten commandments this precept covers two aspects
— monotheism (v. 3) and the obligation not to adore idols or images of the Lord
(vv. 4-6). Belief in the existence of only one God is the backbone of the entire
Bible message. The prophets will openly teach monotheism, holding that God
is the sovereign Lord of the universe and of time; but this ban on other gods it-
self implies the sure conviction that there is only one true God. “You shall have
no other gods before [or, besides] me”, implies a belief in one God, that is mo-
notheism.
The ban on images was something that marked Israel as different from other peo-
ples. The ban not only covered idols or images of other gods, but also represen-
tations of the Lord.
The one true God is spiritual and transcendent: he cannot be controlled or mani-
pulated (unlike the gods of Israel’s neighbors). On the basis of the mystery of the
incarnate Word Christians began to depict scenes from the Gospel and in so do-
ing they knew that this was not at odds with God’s freedom nor did it make for
idolatry. The Church venerates images because they are representations either
of Jesus who, being truly man had a body, or of saints, who as human beings
were portrayable and worthy of veneration. The Second Vatican Council recom-
mended the veneration of sacred images, while calling for sobriety and beauty:
“The practice of placing sacred images in churches so that they be venerated by
the faithful is to be maintained. Nevertheless their number should be moderate
and their relative positions should reflect right order. For otherwise the Christian
people may find them incongruous and they may foster devotion of doubtful ortho-
doxy” (”Sacrosancturn Concilium”, 125).
20:5-6. “A jealous God”: an anthropomorphism emphasizing the uniqueness of
God. Since he is the only true God, he cannot abide either the worship of other
gods (cf. 34:14) or worship of idols. Idolatry is the gravest and most condemned
sin in the Bible (cf. “Catechism of the Catholic Church”, 2113). Those in charge
of worship in the temple are described as being “jealous” for the Lord (cf. Num
25:13; 1 Kings 19:10, 14), because they have to watch to ensure that no devia-
tions occur. When expelling the money-changers from the temple (Jn 2:17), Je-
sus refers to this aspect of priests’ responsibility; “Zeal for thy house has con-
sumed me” (Ps 69:9).
On the Lord’s merciful retribution, cf. the note on Ex 34:6-7.
20:7. Respect for God’s name is respect for God himself. Hence this prohibition
on invoking the name of the Lord to gain credence for evil, be it at a trial (by com-
mitting perjury), or by swearing to do something evil, or by blasphemy (cf. Sir 23:
7-12). In ancient times, Israel’s neighbors used the names of their gods in magi-
cal conjuration; in such a situation the invoking of the Lord’s name is idolatrous.
In general, this commandment forbids any abuse, any disrespect, any irreverent
use of the name of God. And, to put it positively, “The second commandment
‘prescribes respect for the Lord’s name’. Like the first commandment, it belongs
to the virtue of religion and more particularly it governs our use of speech in sa-
cred matters” (”Catechism of the Catholic Church”, 2142).
20:8-11 Israel’s history evidently influenced the formulation of the sabbath precept,
given that the usual apodictic mode is not used and that the prescriptions concer-
ning this day are very well developed.
The commandment includes three ideas: the sabbath is a holy day, dedicated to
the Lord; work is forbidden on it; one reason for it is to imitate God, who rested
from creation on the seventh day.
The sabbath is a holy day, that is, different from ordinary days (cf. Lev 23:3) be-
cause it is dedicated to God. No special rites are prescribed but the word “rem-
ember” (different from “observe” in Deuteronomy 5:10) is a word with cultic asso-
ciations. Whatever the etymology or social origin of the sabbath was, in the Bible
it is always something holy (cf. 16:22-30).
Sabbath rest implies that there is an obligation to work on the previous six days
(v. 9). Work is the only justification for rest. The Hebrew word “sabat” actually
means “sabbath” and “rest”. But on this day rest acquires a cultic value, for no
special sacrifices or rites are prescribed for the sabbath: the whole community,
and even animals, render homage to God by ceasing from their labors.
20:12 The fourth is the first commandment to do with interpersonal relationships
(the subject of the second “table” as ancient Christian writers used to term these
commandments: cf. “Catechism of the Catholic Church”, 2197). Like the sabbath
precept, it is couched in a positive way, its direct reference is to family members.
The fact that it comes immediately after the precepts that refer to God shows its
importance. Parents, in effect, represent God within the family circle.
The commandment has to do not only with young children (cf. Prov 19:26; 20:
20; 23:22;; 30:17), who have a duty to remain subject to their parents (Deut 21:
18-21), but to all children whatever their age, because it is offenses committed
by older children that incur a curse (cf. Deut 17:16).
The promise of a long life to those who keep this commandment shows how im-
portant it is for the individual, and also the importance the family has for society.
The Second Vatican Council summed up the value of the family by calling it the
“domestic church” (”Lumen Gentium”, 11; cf. Bl. John Paul II, “Familiaris Con-
sortio”, 21).
20:13. The fifth commandment directly forbids vengeful killing of one’s enemy,
that is, murder; so it protects the sacredness of human life. The prohibition on
murder already comes across in the account of the death of Abel (cf. Gen 4:10)
and the precepts given to Noah (cf. Gen 9:6): life is something that belongs to
God alone.
Revelation and the teaching of the Church tell us more about the scope of this
precept: it is only in very specific circumstances (such as social or personal self-
defense) that a person may be deprived of his or her life. Obviously, the killing of
weaker members of society (abortion, direct euthanasia) is a particularly grave
sin.
The encyclical “Evangelium Vitae” spells out the Church’s teaching on this com-
mandment which “has absolute value when it refers to the ‘innocent person’. [...]
Therefore, by the authority which Christ conferred upon Peter and his Succes-
sors, and in communion with the Bishops of the Catholic Church, ‘I confirm that
the direct and voluntary killing of an innocent human being is always gravely im-
moral’” (Bl. John Paul II, “Evangelium Vitae”, 57).
Our Lord taught that the positive meaning of this commandment was the obliga-
tion to practise charity (cf. Mt 5:21-26): “In the Sermon on the Mount, the Lord
recalls the commandment, ‘You shall not kill’ (Mt 5:21), and adds to it the pro-
scription of anger, hatred and vengeance. Going further, Christ asks his disciples
to turn the other cheek, to love their enemies (cf. Mt 5:22-28). He did not defend
himself and told Peter to leave his sword in its sheath (cf. Mt 26:52)?” (”Cate-
chism of the Catholic Church”, 2262).
20:14. The sixth commandment is orientated to safeguarding the holiness of mar-
riage. In the Old Testament there were very severe penalties for those who com-
mitted adultery (cf. Deut 22:23ff; Lev 20:10). As Revelation progresses, it will be-
come clear that not only is adultery grave, because it damages the rights of the
other spouse, but every sexual disorder degrades the dignity of the person and is
an offense against God (cf., e.g., Prov 7:8-27; 23:27-28). Jesus Christ, by his life
and teaching, showed the positive thrust of this precept (cf. Mt 5:27-32): “Jesus
came to restore creation to the purity of its origins. In the Sermon on the Mount,
he interprets God’s plan strictly: ‘You have heard that it was said, “You shall not
commit adultery.” But I say to you that every one who looks at a woman lustfully
has already committed adultery with her in his heart’ (Mt 5:27-28). What God has
joined together, let not man put asunder (cf. Mt 19:6). The tradition of the Church
has understood the sixth commandment as encompassing the whole of human
sexuality” (”Catechism of the Catholic Church”, 2336).
20:15. Because the Decalogue is regulating inter-personal relationships, this
commandment condemns firstly the abducting of persons in order to sell them
into slavery (cf. Deut 24:7) but obviously it covers unjust appropriation of ano-
ther’s goods. The Church continues to remind us that every violation of the right
to property is unjust (cf. “Catechism of the Catholic Church”, 2409); but this is
particularly true if actions of that type lead to the enslavement of human beings,
or to depriving them of their dignity, as happens in traffic in children, trade in hu-
man embryos, the taking of hostages, arbitrary arrest or imprisonment, racial se-
gregation, concentration camps, etc. “The seventh commandment forbids acts
or enterprises that for any reason—selfish or ideological, commercial or totalita-
rian—lead to the “enslavement of human beings”, to their being bought, sold and
exchanged like merchandise, in disregard for their personal dignity. It is a sin a-
gainst the dignity of persons and their fundamental rights to reduce them by vio-
lence to their productive value or to a source of profit. St Paul directed a Chris-
tian master to treat his Christian slave ‘no longer as a slave but more than a
slave, as a beloved brother...both in the flesh and in the Lord’ (Philem 16)” (”Ca-
techism of the Catholic Church”, 24 14).
20:16. Giving false testimony in court can cause one’s neighbor irreparable da-
mage because an innocent person may be found guilty. But, given that truth and
fidelity in human relationships is the basis of social life (cf. Vatican II, “Gaudium
Et Spes”, 26), this commandment prohibits lying, defamation (cf. Sir 7:12-13),
calumny and the saying of anything that might detract from a neighbor’s dignity
(cf. Jas 3:1-12). “This moral prescription flows from the vocation of the holy peo-
ple to bear witness to their God who is the truth and wills the truth. Offenses a-
gainst the truth express by word or deed a refusal to commit oneself to moral
uprightness: they are fundamental infidelities to God and, in this sense, they un-
dermine the foundations of the covenant” (”Catechism of the Catholic Church”,
2464).
20:17. The wording of this precept is different from that in Deuteronomy: there
the distinction is made between coveting one’s neighbor’s wife and coveting his
goods (cf. Deut 5:21). “St John distinguishes three kinds of covetousness or con-
cupiscence: lust of the flesh, lust of the eyes and pride of life (cf. 1 Jn 2:16). In
the Catholic catechetical tradition, the ninth commandment forbids carnal concu-
piscence; the tenth forbids coveting another’s goods” (”Catechism of the Catholic
Church”, 2514).
*********************************************************************************************
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: Matthew 13:18-23
Meaning of the Parable of the Sower
*********************************************************************************************
Commentary:
3. Chapter 13 of St. Matthew includes as many as seven of Jesus’ parables,
which is the reason why it is usually called “the parable discourse” or the “para-
bolic discourse”. Because of their similarity of content and setting these para-
bles are often called the “Kingdom parables”, and also the “parables of the Lake”,
because Jesus taught them on the shore of Lake Gennesaret. Jesus uses these
elaborate comparisons (parables) to explain certain features of the Kingdom of
God which He has come to establish (cf. Matthew 3:2)—its tiny, humble origins;
its steady growth; its worldwide scope; its salvific force. God calls everyone to
salvation but only those attain it who receive God’s call with good dispositions
and who do not change their attitude; the value of the spiritual benefits the King-
dom brings—so valuable that one should give up everything to obtain them; the
fact that good and bad are all mixed together until the harvest time, or the time
of God’s judgment; the intimate connection between earthly and heavenly as-
pects of the Kingdom, until it reaches its point of full development at the end of
time.
On Jesus’ lips, parables are exceptionally effective. By using parables He keeps
His listeners’ attention, whether they are uneducated or not, and by means of
the most ordinary things of daily life He sheds light on the deepest supernatural
mysteries. He used the parable device in a masterly way; His parables are quite
unique; they carry the seal of His personality; through them He has graphically
shown us the riches of grace, the life of the Church, the demands of the faith
and even the mystery of God’s own inner life.
Jesus’ teaching continues to provide every generation with light and guidance on
moral conduct. By reading and reflecting on His parables one can savor the ado-
rable humanity of the Savior, who showed such kindness to the people who crow-
ded around to hear Him—and who shows the same readiness to listen to our pra-
yers, despite our dullness, and to reply to our healthy curiosity when we try to
make out His meaning.
19. He does not understand because he does not love—not because he is not
clever enough: lack of love opens the door of the soul to the devil.
*********************************************************************************************
Source: “The Navarre Bible: Text and Commentaries”. Biblical text from the
Revised Standard Version and New Vulgate. Commentaries by members of
the Faculty of Theology, University of Navarre, Spain.
Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and
by Scepter Publishers in the United States.
Liturgical Colour: Green.
First reading | Exodus 20:1-17 © |
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The Law given at Sinai |
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Responsorial Psalm |
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Psalm 18(19):8-11 © |
Gospel Acclamation | Jm1:21 |
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Or | cf.Lk8:15 |
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Gospel |
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Matthew 13:18-23 © |
Pray for Pope Francis.
Is This Bishop Right about the Rosary Conquering Boko Haram? [Catholic Caucus]
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Military evacuating girls, women rescued from Boko Haram
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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 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]
Matthew | |||
English: Douay-Rheims | Latin: Vulgata Clementina | Greek NT: Byzantine/Majority Text (2000) | |
Matthew 13 |
|||
18. | Hear you therefore the parable of the sower. | Vos ergo audite parabolam seminantis. | υμεις ουν ακουσατε την παραβολην του σπειροντος |
19. | When any one heareth the word of the kingdom, and understandeth it not, there cometh the wicked one, and catcheth away that which was sown in his heart: this is he that received the seed by the way side. | Omnis qui audit verbum regni, et non intelligit, venit malus, et rapit quod seminatum est in corde ejus : hic est qui secus viam seminatus est. | παντος ακουοντος τον λογον της βασιλειας και μη συνιεντος ερχεται ο πονηρος και αρπαζει το εσπαρμενον εν τη καρδια αυτου ουτος εστιν ο παρα την οδον σπαρεις |
20. | And he that received the seed upon stony ground, is he that heareth the word, and immediately receiveth it with joy. | Qui autem super petrosa seminatus est, hic est qui verbum audit, et continuo cum gaudio accipit illud : | ο δε επι τα πετρωδη σπαρεις ουτος εστιν ο τον λογον ακουων και ευθυς μετα χαρας λαμβανων αυτον |
21. | Yet hath he not root in himself, but is only for a time: and when there ariseth tribulation and persecution because of the word, he is presently scandalized. | non habet autem in se radicem, sed est temporalis : facta autem tribulatione et persecutione propter verbum, continuo scandalizatur. | ουκ εχει δε ριζαν εν εαυτω αλλα προσκαιρος εστιν γενομενης δε θλιψεως η διωγμου δια τον λογον ευθυς σκανδαλιζεται |
22. | And he that received the seed among thorns, is he that heareth the word, and the care of this world and the deceitfulness of riches choketh up the word, and he becometh fruitless. | Qui autem seminatus est in spinis, hic est qui verbum audit, et sollicitudo sæculi istius, et fallacia divitiarum suffocat verbum, et sine fructu efficitur. | ο δε εις τας ακανθας σπαρεις ουτος εστιν ο τον λογον ακουων και η μεριμνα του αιωνος τουτου και η απατη του πλουτου συμπνιγει τον λογον και ακαρπος γινεται |
23. | But he that received the seed upon good ground, is he that heareth the word, and understandeth, and beareth fruit, and yieldeth the one an hundredfold, and another sixty, and another thirty. | Qui vero in terram bonam seminatus est, hic est qui audit verbum, et intelligit, et fructum affert, et facit aliud quidem centesimum, aliud autem sexagesimum, aliud vero trigesimum. | ο δε επι την γην την καλην σπαρεις ουτος εστιν ο τον λογον ακουων και συνιων ος δη καρποφορει και ποιει ο μεν εκατον ο δε εξηκοντα ο δε τριακοντα |
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
+
A Prayer for PriestsO my God, help those priests who are faithful to remain faithful; to those who are falling, stretch forth Your Divine Hand that they may grasp it as their support. In the great ocean of Your mercy, lift those poor unfortunate ones who have fallen, that being engulfed therein they may receive the grace to return to Your Great Loving Heart. Amen. Precious Blood of Jesus, protect them!
The Most Precious Blood of Jesus
July is traditionally associated with the Precious Blood of Our Lord. It may be customary to celebrate the votive Mass of the Precious Blood on July 1.
The extraordinary importance of the saving Blood of Christ has ensured a central place for its memorial in the celebration of this cultic mystery: at the centre of the Eucharistic assembly, in which the Church raises up to God in thanksgiving "the cup of blessing" (1 Cor 10, 16; cf Ps 115-116, 13) and offers it to the faithful as a "real communion with the Blood of Christ" (1 Cor 10, 16); and throughout the Liturgical Year. The Church celebrates the saving Blood of Christ not only on the Solemnity of the Body and Blood of Christ, but also on many other occasions, such that the cultic remembrance of the Blood of our redemption (cf 1 Pt 1, 18) pervades the entire Liturgical Year. Hence, at Vespers during Christmastide, the Church, addressing Christ, sings: "Nos quoque, qui sancto tuo redempti sumus sanguine, ob diem natalis tui hymnum novum concinimus." In the Paschal Triduum, the redemptive significance and efficacy of the Blood of Christ is continuously recalled in adoration. During the adoration of the Cross on Good Friday the Church sings the hymn: "Mite corpus perforatur, sanguis unde profluit; terra, pontus, astra, mundus quo lavanturflumine", and again on Easter Sunday, "Cuius corpus sanctissimum in ara crucis torridum, sed et cruorem roesum gustando, Deo vivimus (194).
Catholic Word of the Day: LITANY OF THE PRECIOUS BLOOD, 09-25-12
ST. GASPAR: Founder of the Society of the Precious Blood
Mass in the Cathedral of the Most Precious Blood of Our Lord Jesus Christ (London, 9/18)
Devotion to the Drops of Blood Lost by our Lord Jesus Christ on His Way to Calvary (Prayer/Devotion)
Chaplet of the Most Precious Blood
Catholic Word of the Day: PRECIOUS BLOOD, 12-03-11
The Traditional Feast of the Most Precious Blood of Our Lord Jesus Christ (Catholic Caucus)
Devotion to the Precious Blood
DOCTRINE OF THE BLOOD OF CHRIST
,,,,,,,,,,,,,,,,,,,,And More on the Precious Blood
Litany of the Most Precious Blood of Our Lord Jesus Christ
NOTHING IS MORE POTENT AGAINST EVIL THAN PLEADING THE PRECIOUS BLOOD OF CHRIST
Litany of the Most Precious Blood of Jesus
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