Entombment
Fra Angelico
1438-40
Tempera on wood, 38 x 46 cm
Alte Pinakothek, Munich
Posted on 10/13/2019 11:15:42 PM PDT by Salvation
KEYWORDS: catholic; lk11; ordinarytime; prayer; saints;
From: Romans 1:1-7
Greeting
*********************************************************************************************
Commentary:
1-15. These opening verses of the letter are a combination of greeting, introduc-
tion of the writer and the prologue to the entire text. The passage deals with
themes in no particular order — in line with the style of some other Pauline let-
ters, especially Romans itself.
Three matters are being covered here — Paul’s introduction of himself, and his
plans to visit Rome (vv. 1, 5, 9-15); who the immediate recipients are and their
particular situation (vv. 6-8, 11, 15); and, finally, Paul’s purpose in writing to the
faithful at Rome (outlined in his greeting — vv. 2-4, 15 and, to a lesser degree, v.
9).
1-2. The word “gospel”, which St Paul uses very often, here refers to the purpose
of his vocation: he has been designated to preach the Gospel of God. This is ob-
viously not a reference to the written Gospels; he is speaking of something com-
plex and profound, already articulated by Christ in his preaching. Jesus said of
himself that he had come to bring Good News (cf. Mt 11:15; Mk 1:14-15; Lk 4:18;
etc.), as the prophets had foretold (especially is 61:1, which Jesus quoted). “As
an evangelizer, Christ first of all proclaims a kingdom, the Kingdom of God; and
this is so important that, by comparison, everything else becomes ‘the rest’,
which is ‘given in addition’ (cf. Mt 6:33).
“As the kernel and center of this Good News, Christ proclaims salvation, this
great gift of God which is liberation from everything that oppresses man but which
is above all liberation from sin and the Evil One” (Paul VI, “Evangelii Nuntiandi”,
8 and 9).
When he was about to ascend into heaven, Jesus charged his Apostles to pro-
claim the Good News (Mk 16:15; cf. Mt 28:19-20) which was to be “the source
of all saving truth and moral discipline” (Vatican II, “Dei Verbum”, 7). For the Apo-
stles this Good News was nothing more or less than Jesus Christ and his work
of salvation. That is why the Gospel (which the Church is given to hand on to all
generations) is centered on the life and teachings of Jesus Christ, as passed on
to us by the Apostles. “The promises of the New Alliance in Jesus Christ, the
teaching of the Lord and the Apostles, the Word of life, the sources of grace and
of God’s loving kindness, the path of salvation — all these things have been entrus-
ted to her. It is the content of the Gospel, and therefore of evangelization” (”Evan-
gelii Nuntiandi”, 15). Thus we can say with St Thomas Aquinas (cf. “Summa Theo-
logiae”, I-II, q. 108, a.1; “Commentary on Rom.” 1, 1) that the core of the Gospel
has to do with uniting men and God, a union which takes a perfect form in Christ
but an imperfect one in us. The superiority of the Gospel over the Old Law con-
sists in the grace of the Holy Spirit, which Christ confers on us. Therefore, the
Gospel, to which the Apostles dedicated themselves, is, at one and the same
time, a series of truths revealed by our Lord, the saving power of grace and the
Church-in-action.
1. In addressing the Christians at Rome the Apostle uses, of his two names —
Saul and Paul — the one he has used since his first missionary journey (cf. Acts
13:9), a Roman name indicating his Roman citizenship (cf. Acts 16:37; 22:25-28).
It was in fact quite common for Jews to use two names — a national name, He-
brew or Aramaic, and another name, Greek or Latin, for dealings with people from
other countries in the Empire. We find a number of examples of this in the New
Testament — John-Mark, Symeon-Niger (Acts 13:1), Tabitha-Dorcas (Acts 9:36),
et cetera.
Paul, who had been born a Roman citizen, was deeply conscious of his Jewish
roots. He was of the tribe of Benjamin (Rom 11:1; Phil 3:5) and bore the name of
one of the most famous members of that tribe — King Saul, son of Kish (Acts 13:
21). He was well able to show his pride in his Jewish descent (cf. 2 Cor 11:22;
Gal 1:13-14) yet was ready to become all things to all men in order to save even
some (cf. 1 Cor 9:22).
St Paul wants to speak about Christ and his saving Gospel, but he cannot avoid
making reference to himself and the mission entrusted to him; this he does by
using three words which are full of meaning: he is a “servant” of Jesus Christ,
called by God to be his “apostle” (envoy), “set apart” or designated by God to
preach the Gospel. These three words tell the whole story of his vocation, and
each of them encapsulates something of the mystery which Paul will expound in
his epistle — the mercy of God, who saves men, justifies them, sanctifies them
and sends them out.
“Servant”: this title, also used by St James (Jas 1:1), St Peter (2 Pet 1:1) and St
Jude (Jud 1), comes from the Old Testament. There the great prophets and guides
of the chosen people described themselves as “servants” of Yahweh (cf., for exam-
ple, Samuel: 1 Sam 3:9f; Abraham: Ps 104:6; David: 2 Sam 24:10; Moses, Aaron,
Solomon, etc.), and the entire people of Israel is called the “servant” of God (Is 49:
3); but most prominently there is the Messiah, the “Servant” of God to the extent
of actually giving his life (Is 41:9; 42:1; 49:6; 53:11). In the world of the Hebrew
religion “servant of God” is the equivalent of “worshipper of God”, one who offers
religious worship: this notion of servant did not carry the overtones of inhuman
debasement that it had in Greco-Roman culture. When St Paul says that he is
a “servant” (or “slave”) of Jesus Christ he is implicitly saying that he renders him
religious adoration.
“Apostle”: this word designates preachers of the Gospel, particularly the twelve
chosen disciples of Jesus (cf. Mt 10:24 and Mk 3:16-19) it was quite logically ap-
plied to Matthias when he became one of the Twelve (Acts 1:25). Christ himself
designated Paul an apostle when he appeared to him on the road to Damascus
(Acts 26:16-18; Gal 1:15-16), called him to the faith and charged him with his
mission to preach. By describing himself as “called to be an apostle”, St Paul is
saying that he is on an equal footing with the Twelve — for example, Peter, James
and John, whom he calls “pillars” of the Church (Gal 2:9) — since he received his
calling from Christ himself, as had been the case with the other Apostles (cf.
Acts 9:3-18), and not from the leaders of the community of Antioch (Acts 13:2-3).
“Set apart”: this refers to the mission entrusted to St Paul of preaching the Gos-
pel to the Gentiles. Possibly it also refers to Paul’s place in God’s eternal plan;
in this sense he can say that he was “set apart” ever since he was in his mo-
ther’s womb (Gal 1:15; cf. Jer 1:5; Is 49:1).
St John Chrysostom comments on this verse as follows: “If Paul constantly re-
calls his vocation it is in order to show his gratitude. This gift, which he did not
solicit, took him by surprise; he simply obeyed and followed the divine inspiration.
As regards the faithful, they too, as he himself says, have been called to holiness”
(”Hom. on Rom”, 1).
3-4. Scholars are now confident that in Rom 1:3-4 St Paul is quoting from a Chris-
tological formula or hymn (like that in 1 Tim 3:16 or Phil 2:6-11) — probably used in
the very earliest Christian liturgy. In these two verses St Paul offers, as it were, a
summary of Christology: Jesus Christ, true God and true Man, is the Son sent by
his Father God (v. 3). From all eternity he is God, equal to the Father, and in the
fullness of time he has taken up a human nature which was initially capable of ex-
periencing pain (v. 3) and was later glorified (v. 4).
The Incarnation did not involve any change, as far as the Word was concerned,
either in his divine nature (which he did not shed and which did not alter) or in his
being a Person distinct from the Father and the Holy Spirit. However, by the Incar-
nation he assumed a human nature, being born of a Virgin (cf. Lk 1:27, 35): and
so the Son of God became the Son of David, of the lineage of David. The phrase
“according to the flesh” actually emphasizes the lowliness which the Incarnation
implied — fragility, suffering, self-emptying, humiliation (cf. Jn 1:14 and note; Phil
2:7).
During Christ’s life on earth prior to his Resurrection, although it was united to
the Word, his human nature, especially his body, was not fully glorified. More-
over, although it is true that during that period of his life he showed his divinity by
his miracles (cf. In 2:11) and by words confirmed by those miracles (cf. Jn 10:37
ff), it is also true that his human nature was to the forefront most of the time. After
the Resurrection, his human body and soul were fully glorified and therefore from
then on his divine nature was the more apparent. This real change which took
place in Christ’s human nature when he rose from the dead, and the fact that his
divinity became more manifest and he was more easily recognized to be God,
are captured in what St Paul says here in v. 4.
The words “according to the Spirit of holiness” can refer both to Christ’s divine na-
ture (in the same way as “according to the flesh” refers to his human nature) and
to the action of the Holy Spirit, whose effects were more easily seen after the
Resurrection, especially from Pentecost onwards (cf. Jn 7:39 and note on same).
5. Here St Paul refers to the mission given him by God the Father through Jesus
Christ at the time of his conversion (cf. Acts 9:15) and which he mentions explicit-
ly in his letter to the Galatians (cf. Gal 2:7). Within the world-wide mission implied
in being an apostle called by Christ himself, St Paul was given a special mission
of his own — to be the Apostle of the Gentiles; he mentions this mission at the
beginning of this letter to show why he should be addressing the Christians at
Rome, a church which he had not founded.
The purpose and effect of the apostolic ministry is to bring about the “obedience
of faith”: when a person believes, he submits his mind and will to God’s authority,
freely accepting the truths which God proposes. Apropos of this obedience proper
to faith the Second Vatican Council says: “’The obedience of faith’ (Rom 16:26; cf.
Rom 1:5; 2 Cor 10:5-6) must be given to God as he reveals himself. By faith man
freely commits his entire self to God, making ‘the full submission of his intellect
and will to God who reveals’ (Vatican I, “Dei Filius”, chap. 3) and willingly assen-
ting to the Revelation given by him. Before this faith can be exercised, man must
have the grace of God to move and assist him; he must have the interior help of
the Holy Spirit, who moves the heart and converts it to God, who opens the eyes
of the mind and ‘makes it easy for all to accept and believe the truth’ (Second
Council of Orange III, “De Gratia”, can. 7; “Dei Filius, ibid.”)” (Vatican II, “Dei
Verbum”, 5).
7. “Called to be saints”: literally “called saints”. This is not just a way of spea-
king: St Paul really is saying that Christians are “called” in the same kind of way
as the Israelites were so open called through Moses (Num 10:14). In the Chris-
tians’ case, the calling is to form the new people of God, one of whose characte-
ristic features is holiness. Basing itself on this and other Pauline texts, the Se-
cond Vatican Council has this to say: “As Israel according to the flesh which
wandered in the desert was already called the Church of God (cf. 2 Ezra 13:1;
cf. Num 20:4; Deut 23:1 ff), so too, the new Israel, which advances in this pre-
sent era in search of a future and permanent city (cf. Heb 13:14), is called also
the Church of Christ (cf. Mt. 16:18) [...]. The followers of Christ, called by God
not in virtue of their works but by his design and grace, and justified in the Lord
Jesus, have been made sons of God in the baptism of faith and partakers of the
divine nature, and so are truly sanctified” (”Lumen Gentium”, 9 and 40).
This is in fact the basis of the “universal call to holiness”. All Christians, by vir-
tue of their Baptism, should live in line with what that means: they are called to
be saints and their whole life should be a pursuit of holiness: “In baptism, our
Father God has taken possession of our lives, has made us share in the life of
Christ, and has given us the Holy Spirit” (St. J. Escriva, “Christ Is Passing By,
128). “We are deeply moved, and our hearts profoundly shaken, when we listen
attentively to that cry of St Paul: ‘This is the will of God, your sanctification’ (1
Thess 4:3). Today, once again, I set myself this goal and I also remind you and
all mankind: this is God’s Will for us, that we be saints” (St. J. Escriva, “Friends
of God”, 294).
The formula “grace and peace” seems to be St Paul’s own: it is a combination of
the usual Greek greeting at the start of letters and the Hebrew shalom (peace).
The Apostle uses this double greeting very often (cf., for example, 1 Cor 1:3 2 Cor
1:2; Gal 1:3; Eph 1:2; etc). It is a Christian greeting, referring to the gifts the Holy
Spirit brings us. Jewish and pagan greetings wished people material prosperity or
good fortune; the Apostle’s are wishes for something higher — divine benevolence,
which comes in the form of the gift of sanctifying grace and the virtues and gifts
of the Holy Spirit, and interior peace, which derives from reconciliation with God
brought about by Christ. These gifts, according to the Apostle, come to us from
God our Father, and from Jesus Christ, the Lord, who is equal to the Father. Thus
we see Christian life as being inserted in the intimate life of the Blessed Trinity,
for “grace and peace” came from the goodness and mercy of God, by way of the
Incarnation of the Word and the Redemption wrought by him.
*********************************************************************************************
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 11:29-32
The Sign of Jonah
*********************************************************************************************
Commentary:
29-32. Jonah was the prophet who led the Ninevites to do penance: his actions
and preaching they saw as signifying that God had sent him (cf. note on Mat-
thew 12:41-42).
[The note on Matthew 12:41-42 states:
41-42. Nineveh was a city in Mesopotamia (modern Iraq) to which the prophet Jo-
nah was sent. The Ninevites did penance (John 3:6-9) because they recognized
the prophet and accepted his message; whereas Jerusalem does not wish to re-
cognize Jesus, of whom Jonah was merely a figure. The queen of the South was
the queen of Sheba in southwestern Arabia, who visited Solomon (1 Kings 10:1-
10) and was in awe of the wisdom with which God had endowed the King of Is-
rael. Jesus is also prefigured in Solomon, whom Jewish tradition saw as the epi-
tome of the wise man. Jesus’ reproach is accentuated by the example of pagan
converts, and gives us a glimpse of the universal scope of Christianity, which will
take root among the Gentiles.
There is a certain irony in what Jesus says about “something greater” than Jonah
or Solomon having come: really, He is infinitely greater, but Jesus prefers to tone
down the difference between Himself and any figure, no matter how important, in
the Old Testament.]
*********************************************************************************************
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 | Romans 1:1-7 © |
|---|
| Our apostolic mission is to preach the obedience of faith to all pagan nations |
|---|
| Responsorial Psalm |
|---|
| Psalm 97(98):1-4 © |
| Gospel Acclamation | Ps118:88 |
|---|
| Or: | Ps94:8 |
|---|
| Gospel | Luke 11:29-32 © |
|---|
| As Jonah became a sign to the Ninevites, so will the Son of Man be a sign |
|---|
Please FReepmail me to get on/off the Alleluia Ping List.
| Luke | |||
| English: Douay-Rheims | Latin: Vulgata Clementina | Greek NT: Byzantine/Majority Text (2000) | |
| Luke 11 |
|||
| 29. | And the multitudes running together, he began to say: This generation is a wicked generation: it asketh a sign, and a sign shall not be given it, but the sign of Jonas the prophet. | Turbis autem concurrentibus cœpit dicere : Generatio hæc, generatio nequam est : signum quærit, et signum non dabitur ei, nisi signum Jonæ prophetæ. | των δε οχλων επαθροιζομενων ηρξατο λεγειν η γενεα αυτη πονηρα εστιν σημειον επιζητει και σημειον ου δοθησεται αυτη ει μη το σημειον ιωνα του προφητου |
| 30. | For as Jonas was a sign to the Ninivites; so shall the Son of man also be to this generation. | Nam sicut fuit Jonas signum Ninivitis, ita erit et Filius hominis generationi isti. | καθως γαρ εγενετο ιωνας σημειον τοις νινευιταις ουτως εσται και ο υιος του ανθρωπου τη γενεα ταυτη |
| 31. | The queen of the south shall rise in the judgment with the men of this generation, and shall condemn them: because she came from the ends of the earth to hear the wisdom of Solomon; and behold more than Solomon here. | Regina austri surget in judicio cum viris generationis hujus, et condemnabit illos : quia venit a finibus terræ audire sapientiam Salomonis : et ecce plus quam Salomon hic. | βασιλισσα νοτου εγερθησεται εν τη κρισει μετα των ανδρων της γενεας ταυτης και κατακρινει αυτους οτι ηλθεν εκ των περατων της γης ακουσαι την σοφιαν σολομωνος και ιδου πλειον σολομωνος ωδε |
| 32. | The men of Ninive shall rise in the judgment with this generation, and shall condemn it; because they did penance at the preaching of Jonas; and behold more than Jonas here. | Viri Ninivitæ surgent in judicio cum generatione hac, et condemnabunt illam : quia pœnitentiam egerunt ad prædicationem Jonæ, et ecce plus quam Jonas hic. | ανδρες νινευι αναστησονται εν τη κρισει μετα της γενεας ταυτης και κατακρινουσιν αυτην οτι μετενοησαν εις το κηρυγμα ιωνα και ιδου πλειον ιωνα ωδε |
The most reliable information about this saint comes from his enemy Saint Hippolytus, an early antipope, later a martyr for the Church. A negative principle is used: If some worse things had happened, Hippolytus would surely have mentioned them.
Callistus was a slave in the imperial Roman household. Put in charge of the bank by his master, he lost the money deposited, fled, and was caught. After serving time for a while, he was released to make some attempt to recover the money. Apparently he carried his zeal too far, being arrested for brawling in a Jewish synagogue. This time he was condemned to work in the mines of Sardinia. Through the influence of the emperor’s mistress he was released and went to live at Anzio.
After winning his freedom, Callistus was made superintendent of the public Christian burial ground in Rome—still called the cemetery of Saint Callistus—probably the first land owned by the Church. The pope ordained him a deacon and made him his friend and adviser.
Callistus was elected pope by a majority vote of the clergy and laity of Rome, and thereafter was bitterly attacked by the losing candidate, Saint Hippolytus, who let himself be set up as the first antipope in the history of the Church. The schism lasted about 18 years.
Hippolytus is venerated as a saint. He was banished during the persecution of 235 and was reconciled to the Church. He died from his sufferings in Sardinia. He attacked Callistus on two fronts—doctrine and discipline. Hippolytus seems to have exaggerated the distinction between Father and Son—almost making two gods—possibly because theological language had not yet been refined. He also accused Callistus of being too lenient, for reasons we may find surprising: 1) Callistus admitted to Holy Communion those who had already done public penance for murder, adultery, and fornication; 2) he held marriages between free women and slaves to be valid—contrary to Roman law; 3) he authorized the ordination of men who had been married two or three times; 4) he held that mortal sin was not a sufficient reason to depose a bishop; 5) he held to a policy of leniency toward those who had temporarily denied their faith during persecution.
Callistus was martyred during a local disturbance in Trastevere, Rome, and is the first pope—except for Peter—to be commemorated as a martyr in the earliest martyrology of the Church.
The life of this man is another reminder that the course of Church history, like that of true love, never did run smooth. The Church had to—and still must—go through the agonizing struggle to state the mysteries of the faith in language that, at the very least, sets up definite barriers to error. On the disciplinary side, the Church had to preserve the mercy of Christ against rigorism, while still upholding the gospel ideal of radical conversion and self-discipline. Every pope—indeed every Christian—must walk the difficult path between “reasonable” indulgence and “reasonable” rigorism.
Pray for Pope Francis.
50 Boko Haram Islamic Radicals Killed; 1,000 Hostages, Women and Children, Rescued in Nigeria
Nigeria: In the Face of Ongoing Islamist Attacks, the Faith is Growing
US Promises to Help Nigeria Exterminate Boko Haram
Is This Bishop Right about the Rosary Conquering Boko Haram? [Catholic Caucus]
Why Boko Haram and ISIS Target Women
Report reveals scale of Boko Haram violence inflictef on Nigerian Catholics
Military evacuating girls, women rescued from Boko Haram
Echos of Lepanto Nigerian bishop says rosary will bring down Boko Harm
After vision of Christ, Nigerian bishop says rosary will bring down Boko Haram (Catholic Caucus)
Nigerian Bishop Says Christ Showed Him How to Beat Islamic Terror Group
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
+
Disclaimer: Opinions posted on Free Republic are those of the individual posters and do not necessarily represent the opinion of Free Republic or its management. All materials posted herein are protected by copyright law and the exemption for fair use of copyrighted works.