Healing the blind man of Jericho
c. 980-993
Germany
Posted on 11/18/2018 7:57:46 PM PST by Salvation
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From: Revelation: 1:1-4; 2:1-5
Prologue
Address and Greeting
Letter to the Church of Ephesus
[2] “’I know your works, your toil and your patient endurance, and how you can-
not bear evil men but have tested those who call themselves apostles but are
not, and found them to be false; [3] I know you are enduring patiently and bea-
ring up for my name’s sake, and you have not grown weary. [4] But I have this
against you, that you have abandoned the love you had at first. [5] Remember
then from what you have fallen, repent and do the works you did at first. If not,
I will come to you and remove your lampstand from its place, unless you repent.
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Commentary:
1-20. After a brief prologue (vv. 1-3) and a letter-style greeting (vv. 4-8), St John
describes a vision which acts as an introduction to the entire book; in it the risen
Christ is depicted with features identifying his divinity and his position as Lord
and Savior of the churches.
In the course of the book Jesus Christ will also appear as God’s envoy, sent to
teach Christians of the time, and subsequent generations (chaps. 2-3), and to
console them in the midst of persecution by proclaiming God’s design for the
future of the world and of the Church (chaps. 4-22).
1-3. Despite its brevity this prologue conveys the scope of the book, its authority
and the effect it hopes to have on its readers.
The “content” of the letter is a revelation made by Jesus Christ about contem-
porary and future events (cf. 1:19; 4:1). Its author, John, gives it its “authority”:
Christ’s revelation has been communicated to him in a supernatural manner, and
he bears faithful witness to everything revealed to him. The book’s “purpose” is to
have the reader prepare for his or her definitive encounter with Christ by obeying
what is written in the book: blessed are those who read it and take it to heart and
do what it says.
God made known his salvific purpose through everything Jesus did and said. How-
ever, after his resurrection Christ continues to speak to his Church by means of
revelations such as that contained in this book and those made to St Paul (cf.
Gal 1:15-16; etc.). These bring the Christian revelation to completion and apply
the saving action of Jesus to concrete situations in the life of the Church. When
revelations reach us through an inspired writer they have universal validity, that is,
they are “public” revelation and are part and parcel of the message of salvation
entrusted by Christ to his Apostles to proclaim to all nations (cf. Mt 28:18-20 and
par.; Jn 17:18; 20:21). Public divine Revelation ceased with the death of the last
Apostle (cf. Vatican II, “Dei Verbum”, 4).
1. “The revelation of Jesus Christ”: The word in Greek is “apocalypses”, hence
the name often given to this book of Sacred Scripture. Revelation always implies
the unveiling of something previously hidden — in this case, future events. The
future is known to God the Father (the Greek text uses the definite article, “the
God”, which is how the New Testament usually refers to God the Father); and
Jesus Christ, being the Son, shares in this knowledge which is being communi-
cated to the author of the book. It speaks of “the revelation of Jesus Christ” not
only because it has come to John from Christ but also because our Lord is the
main subject, the beginning and end, of this revelation: he occupies the central
position in all these great visions in which the veils concealing the future are
torn to allow Light (Jesus Christ himself: cf. Rev 21:23; 22:5) to dispel the dark-
ness.
“Soon”: as regards how imminent or not all those events are, one needs to
remember that the notion of time in Sacred Scripture, particularly in the Apoca-
lypse, is not quite the same as ours: it is more qualitative than quantitative. Here
indeed “with the Lord one day is as a thousand years, and a thousand years as
one day” (2 Pet 3:8). So, when Scripture says that something is about to happen
it is not necessarily referring to a date in the near future: it is simply saying that
it will happen and even in some sense is happening already. Finally, one needs
to bear in mind that if events are proclaimed as being imminent, this would have
a desired effect of fortifying those who are experiencing persecution and would
give them hope and consolation.
3. The Book of Revelation is a pressing call to commitment in fidelity to every-
thing our Lord has chosen to reveal to us in the New Testament, in this instance
from the pen of St John.
The book seems to be designed for liturgical assemblies, where someone reads
it aloud and the others listen. This is the preferential place for Sacred Scripture,
as Vatican II indicates: “The Church has always venerated the divine Scriptures
as she venerated the Body of the Lord, in so far as she never ceases, particular-
ly in the sacred liturgy, to partake of the bread of life and to offer it to the faithful
from the one table of the Word of God and the Body of Christ” (”Dei Verbum”,
21).
“Sacred Scripture is of the greatest importance in the celebration of the liturgy.
For it is from it that lessons are read and explained in the homily, and psalms
are sung. It is from the scriptures that the prayers, collects, and hymns draw
their inspiration and their force, and that actions and signs derive their meaning”
(Vatican II, “Sacrosanctum Concilium”, 24).
The situation when St John was writing called for just the sort of exhortations
and warnings this text contains. Its words call for a prompt, committed response
which leaves no room for any kind of doubt or hesitation. They are also a dire
warning to those who try to hinder the progress of the Kingdom of God, a King-
dom which must inexorably come about and which in some way is already with
us.
4-8. Following the prologue (vv. 1-3), a short reflection (vv. 4-8) introduces the
series of seven letters which form the first part of the book (1:4 - 3:22). This in-
troduction begins with a salutation to the seven churches of Asia Minor, located
in the west of the region known at the time as ‘proconsular Asia’, the capital of
which was Ephesus.
The salutation is in the usual New Testament style: it sends good wishes of
grace and peace on behalf of God and Jesus Christ (vv. 4-5, cf. 1 Thess 1:1; 2
Thess 1:2; etc.); it depicts our Lord and his work of salvation (vv. 5-8) and pro-
jects that work onto the panorama of world history.
4. Even though there were other churches in Asia Minor, John addresses only
seven, a number which stands for “totality”, as an early ecclesiastical writer,
Primasius, explains. “He writes to the seven churches, that is, to the one and
only Church symbolized by these seven” (”Commentariorum Super Apoc.”, 1,
1).
Grace and peace are the outstanding gifts of the messianic era (cf. Rom 1:7).
This form of salutation embodies the normal forms of greeting used by Greeks
(”jaire”, grace) and Jews (”shalom”, peace); but here the words mean the grace,
forgiveness and peace extended to men by the redemptive action of Jesus
Christ. Thus, St John is wishing these gifts on behalf of God, the seven spirits
and Jesus Christ.
The description of God as he “who is and who was and who is to come” is an
elaboration of the name of “Yahweh” (”I AM WHO I AM”) which was revealed to
Moses (cf. Ex 3:14), and underlines the fact that God is the Lord of history, of
the past, the present and the future, and that he is at all times acting to effect
salvation.
The “seven spirits” stand for God’s power and omniscience and intervention in
the events of history. In Zechariah 4:10 divine power is symbolized by the seven
“eyes of the Lord, which range the whole earth”. Further on in the Apocalypse
(5:6), St John tells us that the seven spirits of God sent out into all the earth are
the seven eyes of the Lamb, that is, Christ. This symbolism (also found in the
Old Testament: cf. Is 11:2ff) is used to show that God the Father acts through
his Spirit and that this Spirit has been communicated to Christ and by him to
mankind. So, when St John wishes grace and peace from the seven spirits of
God it is the same as saying “from the Holy Spirit”, who is sent to the Church
after the death and resurrection of Christ. Patristic tradition was in fact interpre-
ted the seven spirits as meaning the septiform Spirit with his seven gifts as de-
scribed in Isaiah 11:1-2 in St Jerome’s translation, the Vulgate.
2:1-3:22. These chapters, which form the first part of the book, contain seven
letters to the churches already mentioned (cf. 1:11), each represented by an
angel to whom the letter is addressed. In these letters Christ (who is referred
to in various ways) and the Holy Spirit speak: hence the warning at the end of
each, “he who has an ear, let him hear what the Spirit says to the churches.”
The first part of that formula is reminiscent of things our Lord said in the Gos-
pels (cf., e.g., Mt 11:15; 13:9, 43; Mk 9:23), while the second part underlines
the influence of the Holy Spirit on the churches: one needs to belong to the
Church, to “feel with” the Church, if one is to understand what the Spirit says
and what is being committed to writing in this book. The book, therefore, must
be taken as the true word of God. All Sacred Scripture needs to be approached
in this way: “Since all that the inspired authors, or sacred writers, affirm should
be regarded as affirmed by the Holy Spirit, we must acknowledge that the books
of Scripture, firmly, faithfully and without error, teach that truth which God, for
the sake of our salvation, wished to see confided to the sacred Scriptures. Thus
‘all scripture is inspired by God, and profitable for teaching, for reproof, for correc-
tion and for training in righteousness, so that the man of God may be complete,
equipped for every good work’ (2 Tim 3:16-17)” (Vatican II, “Dei Verbum”, 11).
Although the letters are different from one another, they all have the same basic
structure: there is reference to the past, which is contrasted with the present;
various warnings are given and promises made; then there is an exhortation to
repentance and conversion, a reminder that the end, and Christ’s definitive vic-
tory, will soon come.
1. Ephesus, with its great harbor and commercial importance, was the leading
city of Asia Minor at the time. It was also the center of the cult of the goddess
Artemis or Diana (cf. Acts 19:23ff).
St Paul spent three years preaching in Ephesus and had considerable success
there: St Luke tells us that “the word of the Lord grew (there) and prevailed migh-
tily” (Acts 19:20). In ancient times it was the most important Christian city in the
whole region, especially after the fall of Jerusalem in the year 70. St John spent
the last years of his life in Ephesus, where his burial place is still venerated.
In these letters in the Book of Revelation, Christ is depicted with attributes con-
nected in some way with the circumstances of each church at the time. In the
case of Ephesus the symbols described in the vision in 1:12, 16 appear again.
The seven stars in his right hand signify his dominion over the whole Church, for
he is the one who has power to instruct the angels who rule the various commu-
nities. His walking among the lampstands shows his loving care and vigilance
for the churches (the lampstand symbolizing their prayer and liturgical life). Be-
cause the Church in Ephesus was the foremost of the seven, Christ is depicted
to it as Lord of all the churches.
2-3. In these verses the church of Ephesus is praised for its endurance and for
the resistance it has shown to false apostles. These two attributes — endurance
or constancy, and holy intransigence — are basic virtues every Christian should
have. Endurance means doggedly pursuing good and holding one’s ground
against evil influences; this virtue makes Christians “perfect and complete, lac-
king in nothing” (Jas 1:4). Indeed, St Paul asserts, “we rejoice in our sufferings,
knowing that suffering produces endurance, and endurance produces character,
and character produces hope” (Rom 5:3-4). In the Epistle to the Hebrews we
read, “For you have need of endurance, so that you may do the will of God and
receive what is promised” (10:36). Endurance, patience, is also the first mark of
charity identified by St Paul (cf. 1 Cor 13:4) and one of the features of the true
apostle (cf. 2 Cor 6:4; 12:12). Our Lord has told us that by endurance we will
gain our lives, will save our souls (cf. Lk 21:19). As St Cyprian puts it, patience
“is what gives our faith its firmest basis; it enables our hope to grow to the grea-
test heights; it guides our actions so as to enable us to stay on Christ’s path
and make progress with his help; it makes us persevere as children of God”
(”De Bono Patientiae”, 20).
Another virtue of the church of Ephesus (mentioned again in v. 6) is firm rejection
of false apostles. We know from other New Testament writings especially those
of St Paul (cf. 2 Cor 3:1; Gal 1:7; Col 2:8; etc.) and St John (cf. 1 Jn 2:19; etc.)
that some people were falsifying the Christian message by distorting its meaning
and yet seeming to be very devout and concerned about the poor. Reference is
made here to the Nicolaitans, a heretical sect difficult to identify. However, the
main thing to notice is the resolute way the Christians of Ephesus rejected that
error. If one fails to act in this energetic way, one falls into a false kind of tole-
rance, “a sure sign of not possessing the truth. When a man gives way in mat-
ters of ideals, of honor or of faith, that man is a man without ideals, without
honor and without faith” (St. J. Escriva, “The Way”, 394).
4. “He does not say that he was without charity, but only that it was not such
as in the beginning; that is, that it was not now prompt, fervent, growing in love,
or fruitful: as we are wont to say of him who from being bright, cheerful and blithe,
becomes sad, heavy and sullen, that he is not now the same man he was” (St
Francis de Sales, “Treatise on the Love of God”, 4, 2). This is why our Lord com-
plains that their early love has grown cold.
To avoid this danger, to which all of us are prone, we need to be watchful and
correct ourselves every day and return again and again to God our Father. Love
of God, charity, should never be allowed to die down; it should always be kept
ardent; it should always be growing.
5. This is a call to repentance, to a change of heart which involves three stages.
The first is recognizing that one is at fault — having the humility to admit one is a
poor sinner: “To acknowledge one’s sin, indeed — penetrating still more deeply in-
to the consideration of one’s own personhood — to recognize oneself as being a
sinner, capable of sin and inclined to commit sin, is the essential first step in re-
turning to God” (Bl. John Paul II, “Reconciliatio Et Paenitentia”, 13). Then comes
“love-sorrow” or contrition, which leads us to mend our ways. This is followed by
acts of penance which enable us to draw closer to God and live in intimacy with
him.
Evangelization is always calling us to repent. “To evoke conversion and penance
in man’s heart and to offer him the gift of reconciliation is the specific mission of
the Church as she continues the redemptive work of her divine Founder” (”ibid.”,
23). The church of Ephesus is given a warning that if it does not change its
course it will lose its leading position and possibly disappear altogether.
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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 18:35-43
The Cure of the Blind Man of Jericho
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Commentary:
35-43. The blind man of Jericho is quick to use the opportunity presented by
Christ’s presence. We should not neglect the Lord’s graces, for we do not know
whether He will offer us them again. St. Augustine described very succinctly the
urgency with which we should respond to God’s gift, to His passing us on the
road: “’Timeo Jesum praetereuntem et non redeuntem’: I fear Jesus may pass
by and not come back.” For, at least on some occasion, in some way, Jesus
passes close to everyone.
The blind man of Jericho acclaims Jesus as the Messiah—he gives Him the
messianic title of Son of David—and asks Him to meet his need, to make him
see. His is an active faith; he shouts out, he persists, despite the people get-
ting in his way. And he manages to get Jesus to hear him and call him. God
wanted this episode to be recorded in the Gospel, to teach us how we should
believe and how we should pray — with conviction, with urgency, with constancy,
in spite of the obstacles, with simplicity, until we manage to get Jesus to listen
to us.
“Lord, let me receive my sight”: this simple ejaculatory prayer should be often
on our lips, flowing from the depths of our heart. It is a very good prayer to use
in moments of doubt and vacillation, when we cannot understand the reason be-
hind God’s plans, when the horizon of our commitment becomes clouded. It is
even a good prayer for people who are sincerely trying to find God but who do
not yet have the great gift of faith.
*********************************************************************************************
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 |
|---|
| Apocalypse 1:1-4,2:1-5 © |
| Think what you were before you fell, and repent |
|---|
| Responsorial Psalm | Psalm 1:1-4,6 © |
|---|
| Gospel Acclamation | Jn8:12 |
|---|
| Gospel | Luke 18:35-43 © |
|---|
| 'Son of David, have pity on me' |
|---|
| Luke | |||
| English: Douay-Rheims | Latin: Vulgata Clementina | Greek NT: Byzantine/Majority Text (2000) | |
| Luke 18 |
|||
| 35. | Now it came to pass, when he drew nigh to Jericho, that a certain blind man sat by the way side, begging. | Factum est autem, cum appropinquaret Jericho, cæcus quidam sedebat secus viam, mendicans. | εγενετο δε εν τω εγγιζειν αυτον εις ιεριχω τυφλος τις εκαθητο παρα την οδον προσαιτων |
| 36. | And when he heard the multitude passing by, he asked what this meant. | Et cum audiret turbam prætereuntem, interrogabat quid hoc esset. | ακουσας δε οχλου διαπορευομενου επυνθανετο τι ειη τουτο |
| 37. | And they told him, that Jesus of Nazareth was passing by. | Dixerunt autem ei quod Jesus Nazarenus transiret. | απηγγειλαν δε αυτω οτι ιησους ο ναζωραιος παρερχεται |
| 38. | And he cried out, saying: Jesus, son of David, have mercy on me. | Et clamavit, dicens : Jesu, fili David, miserere mei. | και εβοησεν λεγων ιησου υιε δαυιδ ελεησον με |
| 39. | And they that went before, rebuked him, that he should hold his peace: but he cried out much more: Son of David, have mercy on me. | Et qui præibant, increpabant eum ut taceret. Ipse vero multo magis clamabat : Fili David, miserere mei. | και οι προαγοντες επετιμων αυτω ινα σιωπηση αυτος δε πολλω μαλλον εκραζεν υιε δαυιδ ελεησον με |
| 40. | And Jesus standing, commanded him to be brought unto him. And when he was come near, he asked him, | Stans autem Jesus jussit illum adduci ad se. Et cum appropinquasset, interrogavit illum, | σταθεις δε ο ιησους εκελευσεν αυτον αχθηναι προς αυτον εγγισαντος δε αυτου επηρωτησεν αυτον |
| 41. | Saying: What wilt thou that I do to thee? But he said: Lord, that I may see. | dicens : Quid tibi vis faciam ? At ille dixit : Domine, ut videam. | λεγων τι σοι θελεις ποιησω ο δε ειπεν κυριε ινα αναβλεψω |
| 42. | And Jesus said to him: Receive thy sight: thy faith hath made thee whole. | Et Jesus dixit illi : Respice, fides tua te salvum fecit. | και ο ιησους ειπεν αυτω αναβλεψον η πιστις σου σεσωκεν σε |
| 43. | And immediately he saw, and followed him, glorifying God. And all the people, when they saw it, gave praise to God. | Et confestim vidit, et sequebatur illum magnificans Deum. Et omnis plebs ut vidit, dedit laudem Deo. | και παραχρημα ανεβλεψεν και ηκολουθει αυτω δοξαζων τον θεον και πας ο λαος ιδων εδωκεν αινον τω θεω |
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 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 ]
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
+
(For if he had not hoped that they that were slain should rise again, it would have seemed superfluous and vain to pray for the dead,) And because he considered that they who had fallen asleep with godliness, had great grace laid up for them. It is therefore a holy and wholesome thought to pray for the dead, that they may be loosed from sins." II Maccabees 12
Since the 16th century Catholic piety has assigned entire months to special devotions. As a reminder of our duty to pray for the suffering faithful in Purgatory, the Church has dedicated the month of November to the Holy Souls. The Holy Souls are those who have died in the state of grace but who are not yet free from all punishment due to their unforgiven venial sins and all other sins already forgiven for which satisfaction is still to be made. They are certain of entering Heaven, but first they must suffer in Purgatory. The Holy Souls cannot help themselves because for them the night has come, when no man can work (John 9:4). It is our great privilege of brotherhood that we can shorten their time of separation from God by our prayers, good works, and, especially, the Holy Sacrifice of the Mass.
To Help the Holy Souls in Purgatory:
1. Have the Holy Sacrifice of the Mass offered up for them.
2. Pray the Rosary and or the Chaplet of Divine Marcy for them, or both.
3. Pray the Stations of the Cross.
4. Offer up little sacrifices and fasting.
5. Spread devotion to them, so that others may pray for them.
6. Attend Eucharistic Adoration and pray for them.
7. Gain all the indulgences you can, and apply them to the Holy Souls
8. Visit to a Cemetery
The just shall be in everlasting remembrance; He shall not fear the evil hearing. V. Absolve, O Lord, the souls of the faithful departed from every bond of sin, R. And by the help of Thy gracemay they be enabled to escape the avenging judgment, and to enjoy the happiness of eternal life. Because in Thy mercy are deposited the souls that departed in an inferior degree of grace,Lord, have mercy.Because their present suffering is greatest in the knowledge of the pain that their separation from Thee is causing Thee,Lord, have mercy. Because of their present inability to add to Thy accidental glory, Lord, have mercy.Not for our consolation, O Lord; not for their release from purgative pain, O God; but for Thy joy and the greater accidental honour of Thy throne, O Christ the King,Lord, have mercy.For the souls of our departed friends, relations and benefactors, grant light and peace, O Lord. For those of our family who have fallen asleep in Thy bosom, O Jesus, grant light and peace, O Lord. For those who have gone to prepare our place,grant light and peace, O Lord. (For those who were our brothers [or sisters] in Religion,)grant light and peace, O Lord. For priests who were our spiritual directors,grant light and peace, O Lord. For men or women who were our teachers in school,grant light and peace, O Lord. For those who were our employers (or employees),grant light and peace, O Lord. For those who were our associates in daily toil,grant light and peace, O Lord. For any soul whom we ever offended,grant light and peace, O Lord. For our enemies now departed,grant light and peace, O Lord. For those souls who have none to pray for them,grant light and peace, O Lord. For those forgotten by their friends and kin,grant light and peace, O Lord. For those now suffering the most,grant light and peace, O Lord. For those who have acquired the most merit,grant light and peace, O Lord. For the souls next to be released from Purgatory,grant light and peace, O Lord. For those who, while on earth, were most devoted to God the Holy Ghost, to Jesus in the Most Blessed Sacrament, to the holy Mother of God,grant light and peace, O Lord. For all deceased popes and prelates,grant light and peace, O Lord. For all deceased priests, seminarians and religious, grant light and peace, O Lord. For all our brethren in the Faith everywhere, grant light and peace, O Lord. For all our separated brethren who deeply loved Thee, and would have come into Thy household had they known the truth,grant light and peace, O Lord. For those souls who need, or in life asked, our prayers,grant light and peace, O Lord. For those, closer to Thee than we are, whose prayers we need,grant light and peace, O Lord. That those may be happy with Thee forever, who on earth were true exemplars of the Catholic Faith, grant them eternal rest, O Lord.That those may be admitted to Thine unveiled Presence, who as far as we know never committed mortal sin, grant them eternal rest, O Lord. That those may be housed in glory, who lived always in recollection and prayer,grant them eternal rest, O Lord. That those may be given the celestial joy of beholding Thee, who lived lives of mortification and self-denial and penance,grant them eternal rest, O Lord. That those may be flooded with Thy love, who denied themselves even Thy favours of indulgence and who made the heroic act for the souls who had gone before them,grant them eternal rest, O Lord. That those may be drawn up to the Beatific Vision, who never put obstacles in the way of sanctifying grace and who ever drew closer in mystical union with Thee,grant them eternal rest, O Lord. V. Eternal rest give unto them, O Lord, R. And let perpetual light shine upon them. Let Us Pray Be mindful, O Lord, of Thy servants and handmaids, N. and N., who are gone before us with the sign of faith and repose in the sleep of grace. To these, O Lord, and to all who rest in Christ, grant, we beseech Thee, a place of refreshment, light and peace, through the same Christ Our Lord. Amen
Bringing back the dead… Catholic style
All Souls, Purgatory and the Bible
Letter #95: Remembering the Dead
Hungry Souls (a bit of a [Book] review) Catholic/Orthodox Caucus
What Is All Souls Day (Commemoration of the Faithful Departed)?
All Saints or All Souls? Differences should be black and white
All Souls' Day [Catholic Caucus]
Why I Am Catholic: For Purgatory, Thank Heavens (Ecumenical)
Q and A: Why Pray for the Dead? [Ecumenical]
“….and Death is Gain” – A Meditation on the Christian View of Death [Catholic Caucus]
99 & 1/2 Won’t Do – A Meditation on Purgatory
The Month of November: Thoughts on the "Last Things"
To Trace All Souls Day
November 2 -- All Souls Day
On November: All Souls and the "Permanent Things"
"From the Pastor" ALL SAINTS & ALL SOULS
Praying for the Dead [All Souls Day] (Catholic/Orthodox Caucus)
To Trace All Souls Day [Ecumenical]
All Souls Day [Catholic/Orthodox Caucus]
The Roots of All Souls Day
The Commemoration of all the Faithful Departed (All Souls)
During Month of Souls, Recall Mystic, St. Gertrude the Great
All Saints and All Souls
St. Paul of the Cross
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