Posted on 03/11/2020 9:32:33 PM PDT by Salvation
Thus says the LORD:
Cursed is the man who trusts in human beings,
who seeks his strength in flesh,
whose heart turns away from the LORD.
He is like a barren bush in the desert
that enjoys no change of season,
But stands in a lava waste,
a salt and empty earth.
Blessed is the man who trusts in the LORD,
whose hope is the LORD.
He is like a tree planted beside the waters
that stretches out its roots to the stream:
It fears not the heat when it comes,
its leaves stay green;
In the year of drought it shows no distress,
but still bears fruit.
More tortuous than all else is the human heart,
beyond remedy; who can understand it?
I, the LORD, alone probe the mind
and test the heart,
To reward everyone according to his ways,
according to the merit of his deeds.
R. (40:5a) Blessed are they who hope in the Lord.
Blessed the man who follows not
the counsel of the wicked
Nor walks in the way of sinners,
nor sits in the company of the insolent,
But delights in the law of the LORD
and meditates on his law day and night.
R. Blessed are they who hope in the Lord.
He is like a tree
planted near running water,
That yields its fruit in due season,
and whose leaves never fade.
Whatever he does, prospers.
R. Blessed are they who hope in the Lord.
Not so, the wicked, not so;
they are like chaff which the wind drives away.
For the LORD watches over the way of the just,
but the way of the wicked vanishes.
R. Blessed are they who hope in the Lord.
Blessed are they who have kept the word with a generous heart
and yield a harvest through perseverance.
Jesus said to the Pharisees:
There was a rich man who dressed in purple garments and fine linen
and dined sumptuously each day.
And lying at his door was a poor man named Lazarus, covered with sores,
who would gladly have eaten his fill of the scraps
that fell from the rich mans table.
Dogs even used to come and lick his sores.
When the poor man died,
he was carried away by angels to the bosom of Abraham.
The rich man also died and was buried,
and from the netherworld, where he was in torment,
he raised his eyes and saw Abraham far off
and Lazarus at his side.
And he cried out, Father Abraham, have pity on me.
Send Lazarus to dip the tip of his finger in water and cool my tongue,
for I am suffering torment in these flames.
Abraham replied, My child,
remember that you received what was good during your lifetime
while Lazarus likewise received what was bad;
but now he is comforted here, whereas you are tormented.
Moreover, between us and you a great chasm is established
to prevent anyone from crossing
who might wish to go from our side to yours
or from your side to ours.
He said, Then I beg you, father, send him
to my fathers house,
for I have five brothers, so that he may warn them,
lest they too come to this place of torment.
But Abraham replied, They have Moses and the prophets.
Let them listen to them.
He said, Oh no, father Abraham,
but if someone from the dead goes to them, they will repent.
Then Abraham said,
If they will not listen to Moses and the prophets,
neither will they be persuaded
if someone should rise from the dead.
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From: Jeremiah 17:5-10
God Rewards People as They Deserve (Continuation)
[7] Blessed is the man who trusts in the LORD, whose trust is the LORD. [8] He is like a tree planted by water, that sends out its roots by the stream, and does not fear when heat comes, for its leaves remain green, and is not anxious in the year of drought, for it does not cease to bear fruit.”
[9] The heart is deceitful above all things, and desperately corrupt; who can understand it? [10] “I the LORD search the mind and try the heart, to give to every man according to his ways, according to the fruit of his doings.”
***********************************************************************
Commentary:
17:1-13. This passage includes a number of short oracles in the style of wisdom writing, graphically expressing themes that were constant in Jeremiahs preaching. Judahs sin of idolatry was quite obvious: anyone travelling the country could see people frequenting the places where Canaanite gods were worshipped; they were everywhere one went (vv. 1-3a). That is why the Lord will abandon the Israelites, who will be uprooted from their land and enslaved (vv. 3b-4).
Using words similar to those of Psalm 1, the prophet describes the misfortune that will befall those who trust in themselves, as against the prosperity of those who trust in God (vv. 5-8). St Thomas Aquinas commentary on Psalm 1 fits in nicely with the simile here of the tree planted beside water (v. 8): We are asked to consider three things in the image of the tree—its being well-rooted, its fruitfulness, and the sustaining of its life. To be well-rooted, the tree must be well-watered, otherwise it will dry up and wither away; thus, we are told that the tree is planted beside running waters, which symbolize the currents of grace. He who believes in me...out of his heart shall flow rivers of living water (Jn 7:38). The one whose roots draw on the living waters will bear much fruit in all the good works that he does, and fruitfulness is the second aspect of the image that we are asked to contemplate. But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, etc. (Gal 5:22). The tree does not wither away: it is sustained in life. Some trees lose their leaves, but others never lose their leaves; and thus it is with righteous men [...]; they will not be forgotten by God even in their tiniest and least significant actions. The righteous will flourish like a green leaf (Prov 11:28) (”Postilla super Psalmos”, 1, 3).
God cannot be deceived; he sees right into a persons heart, and he will judge each on his merits (vv. 9-11). The hope of Israel is the Lord (vv. 12-13), the fount of water (ef. 2:13; Ps 42:2; Jn 4:10) without which none can live (cf. v. 8). To show that those who forsake God will be judged and condemned, Jeremiah uses an image (they shall be written in the earth: v. 13) that is reminiscent of Jesus gesture when he judges the men who accuse the woman caught in adultery (Jn 8:6). The wind will blow their names away: they will have no place in the book of life.
From: Luke 16:19-31
Lazarus and the Rich Man
***********************************************************************
Commentary:
19-31. This parable disposes of two errors—that of those who denied the survival of the soul after death and, therefore, retribution in the next life; and that of those who interpreted material prosperity in this life as a reward for moral rectitude, and adversity as punishment. This parable shows that, immediately after death, the soul is judged by God for all its acts—the “particular judgment”—and is rewarded or punished; and that divine revelation is by itself sufficient for men to be able to believe in the next life.
In another area, the parable teaches the innate dignity of every human person, independently of his social, financial, cultural or religious position. And respect for this dignity implies that we must help those who are experiencing any material or spiritual need: “Wishing to come down to topics that are practical and of some urgency, the Council lays stress on respect for the human person: everyone should look upon his neighbor (without any exception) as another self, bearing in mind above all his life and the means necessary for living it in a dignified way lest he follow the example of the rich man who ignored Lazarus, the poor man” (Vatican II, “Gaudium Et Spes”, 27).
Another practical consequence of respect for others is proper distribution of material resources and protection of human life, even unborn life, as Paul VI pleaded with the General Assembly of the United Nations: “Respect for life, even with regard to the great problem of the birth rate, must find here in your assembly its highest affirmation and its most reasoned defense. You must strive to multiply bread so that it suffices for the tables of mankind, and not rather favor an artificial control of birth, which would be irrational, in order to diminish the number of guests at the banquet of life” (”Address to the UN”, 4 October 1965).
21. Apparently this reference to the dogs implies not that they alleviated Lazarus’ sufferings but increased them, in contrast with the rich man’s pleasure: to the Jews dogs were unclean and therefore were not generally used as domestic animals.
22-26. Earthly possession, as also suffering, are ephemeral things: death marks their end, and also the end of our testing-time, our capacity to sin or to merit reward for doing good; and immediately after death we begin to enjoy our reward or to suffer punishment, as the case may be. The Magisterium of the Church has defined that the souls of all who die in the grace of God enter Heaven, immediately after death or after first undergoing a purging, if that is necessary. “We believe in eternal life. We believe that the souls of all those who die in the grace of Christ—whether they must still make expiation in the fire of Purgatory, or whether from the moment they leave their bodies they are received by Jesus into Paradise like the Good Thiefgo to form that people of God which succeeds death, death which will be totally destroyed on the day of the resurrection when these souls are reunited with their bodies” (Paul VI, “Creed of the People of God”, 28).
The expression of “Abraham’s bosom” refers to the place or state “into which the souls of the just, before the coming of Christ the Lord were received, and where, without experiencing any sort of pain, but supported by the blessed hope of redemption, they enjoyed peaceful repose. To liberate these holy souls, who, in the bosom of Abraham were expecting the Savior, Christ the Lord descended into hell” (”St. Pius V Catechism”, I, 6, 3).
22. “Both the rich man and the beggar died and were carried before Abraham, and there judgment was rendered on their conduct. And the Scripture tells us that Lazarus found consolation, but that the rich man found torment. Was the rich man condemned because he had riches, because he abounded in earthly possessions, because he `dressed in purple and linen and feasted sumptuously every day’? No, I would say that it was not for this reason. The rich man was condemned because he did not pay attention to the other man, because he failed to take notice of Lazarus, the person who sat at his door and who longed to eat the scraps from his table. Nowhere does Christ condemn the mere possession of earthly goods as such. Instead, He pronounces very harsh words against those who use their possessions in a selfish way, without paying attention to the needs of others[...].”
The parable of the rich man and Lazarus must always be present in our memory; it must form our conscience. Christ demands openness to our brothers and sisters in need—openness from the rich, the affluent, the economically advantaged; openness to the poor, the underdeveloped and the disadvantaged. Christ demands an openness that is more than benign attention, more than token actions or half-hearted efforts that leave the poor as destitute as before or even more so [...].
“We cannot stand idly by, enjoying our riches and freedom, if, in any place, the Lazarus of the Twentieth Century stands at our doors. In the light of the parable of Christ, riches and freedom mean a special responsibility. Riches and freedom create a special obligation. And so, in the name of the solidarity that binds us all together in a common humanity, I again proclaim the dignity of every human person: the rich man and Lazarus are both human beings, both of them equally created in the image and likeness of God, both of them equally redeemed by Christ, at a great price of the `precious blood of Christ’ (1 Peter 1:19)” ([Pope] John Paul II, “Homily in Yankee Stadium”, 2 October 1979).
24-31. The dialogue between the rich man and Abraham is a dramatization aimed at helping people remember the message of the parable: strictly speaking, there is no room in Hell for feelings of compassion toward one’s neighbor: in Hell hatred presides. “When Abraham said to the rich man `between us and you a great chasm has been fixed...’ he showed that after death and resurrection there will be no scope for any kind of penance. The impious will not repent and enter the Kingdom, nor will the just sin and go down into Hell. This is the unbridgeable abyss” (Aphraates, “Demonstratio”, 20; “De Sustentatione Egenorum”, 12). This helps us to understand what St. John Chrysostom says: “I ask you and I beseech you and, falling at your feet, I beg you: as long as we enjoy the brief respite of life, let us repent, let us be converted, let us become better, so that we will not have to lament uselessly like that rich man when we die and tears can do us no good. For even if you have a father or a son or a friend or anyone else who have influence with God, no one will be able to set you free, for your own deeds condemn you” (”Hom. on 1 Cor.”).
Liturgical Colour: Violet.
First reading |
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Jeremiah 17:5-10 © |
Responsorial Psalm | Psalm 1:1-4,6 © |
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Gospel Acclamation | Lk15:18 |
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Or: | cf.Lk8:15 |
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Gospel | Luke 16:19-31 © |
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Luke | |||
English: Douay-Rheims | Latin: Vulgata Clementina | Greek NT: Byzantine/Majority Text (2000) | |
Luke 16 |
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19. | There was a certain rich man, who was clothed in purple and fine linen; and feasted sumptuously every day. | Homo quidam erat dives, qui induebatur purpura et bysso, et epulabatur quotidie splendide. | ανθρωπος δε τις ην πλουσιος και ενεδιδυσκετο πορφυραν και βυσσον ευφραινομενος καθ ημεραν λαμπρως |
20. | And there was a certain beggar, named Lazarus, who lay at his gate, full of sores, | Et erat quidam mendicus, nomine Lazarus, qui jacebat ad januam ejus, ulceribus plenus, | πτωχος δε τις ην ονοματι λαζαρος ος εβεβλητο προς τον πυλωνα αυτου ηλκωμενος |
21. | Desiring to be filled with the crumbs that fell from the rich man's table, and no one did give him; moreover the dogs came, and licked his sores. | cupiens saturari de micis quæ cadebant de mensa divitis, et nemo illi dabat : sed et canes veniebant, et lingebant ulcera ejus. | και επιθυμων χορτασθηναι απο των ψιχιων των πιπτοντων απο της τραπεζης του πλουσιου αλλα και οι κυνες ερχομενοι απελειχον τα ελκη αυτου |
22. | And it came to pass, that the beggar died, and was carried by the angels into Abraham's bosom. And the rich man also died: and he was buried in hell. | Factum est autem ut moreretur mendicus, et portaretur ab angelis in sinum Abrahæ. Mortuus est autem et dives, et sepultus est in inferno. | εγενετο δε αποθανειν τον πτωχον και απενεχθηναι αυτον υπο των αγγελων εις τον κολπον αβρααμ απεθανεν δε και ο πλουσιος και εταφη |
23. | And lifting up his eyes when he was in torments, he saw Abraham afar off, and Lazarus in his bosom: | Elevans autem oculos suos, cum esset in tormentis, vidit Abraham a longe, et Lazarum in sinu ejus : | και εν τω αδη επαρας τους οφθαλμους αυτου υπαρχων εν βασανοις ορα τον αβρααμ απο μακροθεν και λαζαρον εν τοις κολποις αυτου |
24. | And he cried, and said: Father Abraham, have mercy on me, and send Lazarus, that he may dip the tip of his finger in water, to cool my tongue: for I am tormented in this flame. | et ipse clamans dixit : Pater Abraham, miserere mei, et mitte Lazarum ut intingat extremum digiti sui in aquam, ut refrigeret linguam meam, quia crucior in hac flamma. | και αυτος φωνησας ειπεν πατερ αβρααμ ελεησον με και πεμψον λαζαρον ινα βαψη το ακρον του δακτυλου αυτου υδατος και καταψυξη την γλωσσαν μου οτι οδυνωμαι εν τη φλογι ταυτη |
25. | And Abraham said to him: Son, remember that thou didst receive good things in thy lifetime, and likewise Lazareth evil things, but now he is comforted; and thou art tormented. | Et dixit illi Abraham : Fili, recordare quia recepisti bona in vita tua, et Lazarus similiter mala : nunc autem hic consolatur, tu vero cruciaris : | ειπεν δε αβρααμ τεκνον μνησθητι οτι απελαβες συ τα αγαθα σου εν τη ζωη σου και λαζαρος ομοιως τα κακα νυν δε ωδε παρακαλειται συ δε οδυνασαι |
26. | And besides all this, between us and you, there is fixed a great chaos: so that they who would pass from hence to you, cannot, nor from thence come hither. | et in his omnibus inter nos et vos chaos magnum firmatum est : ut hi qui volunt hinc transire ad vos, non possint, neque inde huc transmeare. | και επι πασιν τουτοις μεταξυ ημων και υμων χασμα μεγα εστηρικται οπως οι θελοντες διαβηναι ενθεν προς υμας μη δυνωνται μηδε οι εκειθεν προς ημας διαπερωσιν |
27. | And he said: Then, father, I beseech thee, that thou wouldst send him to my father's house, for I have five brethren, | Et ait : Rogo ergo te, pater, ut mittas eum in domum patris mei : | ειπεν δε ερωτω ουν σε πατερ ινα πεμψης αυτον εις τον οικον του πατρος μου |
28. | That he may testify unto them, lest they also come into this place of torments. | habeo enim quinque fratres : ut testetur illis, ne et ipsi veniant in hunc locum tormentorum. | εχω γαρ πεντε αδελφους οπως διαμαρτυρηται αυτοις ινα μη και αυτοι ελθωσιν εις τον τοπον τουτον της βασανου |
29. | And Abraham said to him: They have Moses and the prophets; let them hear them. | Et ait illi Abraham : Habent Moysen et prophetas : audiant illos. | λεγει αυτω αβρααμ εχουσιν μωσεα και τους προφητας ακουσατωσαν αυτων |
30. | But he said: No, father Abraham: but if one went to them from the dead, they will do penance. | At ille dixit : Non, pater Abraham : sed si quis ex mortuis ierit ad eos, pnitentiam agent. | ο δε ειπεν ουχι πατερ αβρααμ αλλ εαν τις απο νεκρων πορευθη προς αυτους μετανοησουσιν |
31. | And he said to him: If they hear not Moses and the prophets, neither will they believe, if one rise again from the dead. | Ait autem illi : Si Moysen et prophetas non audiunt, neque si quis ex mortuis resurrexerit, credent. | ειπεν δε αυτω ει μωσεως και των προφητων ουκ ακουουσιν ουδε εαν τις εκ νεκρων αναστη πεισθησονται |
(*) v27, "for I have five brethren" belongs to the next verse in Greek and Latin
Pray for Pope Francis.
And add the apostate bishops and archbishops who are cancelling Masses in their areas.
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Well, that would include the Bishop of Rome.
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]
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 Luminous Mysteries or Mysteries of Light (Thursdays) see Rosarium Virginis Mariae
1. Jesus' Baptism in the Jordan (II Corinthians 5:21, Matthew 3:17 and parallels) [Spiritual fruit - Gratitude for the gift of Faith]
2. Jesus' self-manifestation at the wedding of Cana (John 2:1- 12) [Spiritual fruit - Fidelity]
3. Jesus' proclamation of the Kingdom of God, with His call to conversion (Mark 1:15, Mark 2:3-13; Luke 7:47- 48, John 20:22-23) [Spiritual fruit - Desire for Holiness]
4. Jesus' Transfiguration (Luke 9:35 and parallels) [Spiritual fruit - Spiritual Courage]
5. Jesus' institution of the Eucharist, as the sacramental expression of the Paschal Mystery. (Luke 24:13-35 and parallels, 1 Corinthians 11:24-25) [Spiritual fruit - Love of our Eucharistic Lord]
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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