Skip to comments.Catholic Caucus: Daily Mass Readings, 07-10-20
Posted on 07/09/2020 9:25:06 PM PDT by Salvation
Thus says the LORD:
Return, O Israel, to the LORD, your God;
you have collapsed through your guilt.
Take with you words,
and return to the LORD;
Say to him, Forgive all iniquity,
and receive what is good, that we may render
as offerings the bullocks from our stalls.
Assyria will not save us,
nor shall we have horses to mount;
We shall say no more, Our god,
to the work of our hands;
for in you the orphan finds compassion.
I will heal their defection, says the LORD,
I will love them freely;
for my wrath is turned away from them.
I will be like the dew for Israel:
he shall blossom like the lily;
He shall strike root like the Lebanon cedar,
and put forth his shoots.
His splendor shall be like the olive tree
and his fragrance like the Lebanon cedar.
Again they shall dwell in his shade
and raise grain;
They shall blossom like the vine,
and his fame shall be like the wine of Lebanon.
Ephraim! What more has he to do with idols?
I have humbled him, but I will prosper him.
I am like a verdant cypress tree
because of me you bear fruit!
Let him who is wise understand these things;
let him who is prudent know them.
Straight are the paths of the LORD,
in them the just walk,
but sinners stumble in them.
R. (17b) My mouth will declare your praise.
Have mercy on me, O God, in your goodness;
in the greatness of your compassion wipe out my offense.
Thoroughly wash me from my guilt
and of my sin cleanse me.
R. My mouth will declare your praise.
Behold, you are pleased with sincerity of heart,
and in my inmost being you teach me wisdom.
Cleanse me of sin with hyssop, that I may be purified;
wash me, and I shall be whiter than snow.
R. My mouth will declare your praise.
A clean heart create for me, O God,
and a steadfast spirit renew within me.
Cast me not out from your presence,
and your Holy Spirit take not from me.
R. My mouth will declare your praise.
Give me back the joy of your salvation,
and a willing spirit sustain in me.
O Lord, open my lips,
and my mouth shall proclaim your praise.
R. My mouth will declare your praise.
R. Alleluia, alleluia.
When the Spirit of truth comes,
he will guide you to all truth
and remind you of all I told you.
R. Alleluia, alleluia.
Jesus said to his Apostles:
Behold, I am sending you like sheep in the midst of wolves;
so be shrewd as serpents and simple as doves.
But beware of men,
for they will hand you over to courts
and scourge you in their synagogues,
and you will be led before governors and kings for my sake
as a witness before them and the pagans.
When they hand you over,
do not worry about how you are to speak
or what you are to say.
You will be given at that moment what you are to say.
For it will not be you who speak
but the Spirit of your Father speaking through you.
Brother will hand over brother to death,
and the father his child;
children will rise up against parents and have them put to death.
You will be hated by all because of my name,
but whoever endures to the end will be saved.
When they persecute you in one town, flee to another.
Amen, I say to you, you will not finish the towns of Israel
before the Son of Man comes.
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From: Hosea 14:2-10 (New American Bible)
Hosea 14:1-9 (Revised Standard Version & New Vulgate)
Call to Conversion
 I will heal their faithlessness, I will love them freely, for my anger has turned from them.  I will be as the dew to Israel; he shall blossom as the lily, he shall strike root as the poplar;  his shoots shall spread out; his beauty shall be like the olive and his fragrance like Lebanon.  They shall return and dwell beneath my shadow, they shall flourish as a garden; they shall blossom as the vine, their fragrance shall be like the wine of Lebanon.  O Ephraim, what have I to do with idols? It is I who answer and look after you. I am like an evergreen cypress from me comes your fruit.
A Word to the Wise
14:1-8. The last oracle follows the pattern of the whole book: the denunciation of Israels infidelity is followed by a blessing from the Lord. This. happened in the episode, from Hoseas personal life at the start of the book (1:2-2:1), in the central poems (2:2-23), and in the first part of the oracles (4:1-11:11). The novelty of this oracle lies in the fact that previously salvation and forgiveness were offered by the Lord spontaneously and generously without Israels being asked for anything; whereas here (vv. 1-3) the prophet entreats Israel to be converted so that God may heal her unfaithfulness (v. 4).
In the oracle, both the prophet (vv. 1-3) and the Lord (vv. 4-8) speak. The words of the prophet are a call to conversion. (v. 1) and a prayer proper to a penitential liturgy (vv. 2-3) in which the sins of Israel are expressly mentioned—reliance on foreign pacts rather than on the Lord, and revering man-made idols as if they were God.
The Lords, words (vv. 4-8) benevolently offer the people reconciliation and a cure for their unfaithfulness. They speak of a golden age of love between the Lord and his people; all sorts of attractive imagery are used: the dew, the fragrance of Lebanon, the grain (note w) and the vine stand for the good things that the Lord, and not the Baals, bestows on the people; the Lord is depicted as a cypress, evergreen; that is, he is stable and enduring. So, the books conclusion is clear: since the Lord loves them so deeply there is nothing that the people can do but respond: “The love of the Beloved or, to put it better, the Beloved who is love, loves only love and faithfulness. Do not resist his love. Can we stop loving the one who is Love in person? Can, the one who is Love by his very nature be unloved? (St Bernard, “In Cantica Canticorum”, 83, 5).
14:9. The last verses of the book are a piece of wisdom writing. They are somewhat reminiscent of Deuteronomy 32:4, Psalm 107:43 and Proverbs 4:7. They invite us to read the book by applying its message to our own circumstances.
From: Matthew 10:16-23
Jesus’ Instructions to the Apostles
16-23. The instructions and warnings Jesus gives here apply right through the history of the Church. It is difficult for the world to understand the way of God. Sometimes there will be persecutions, sometimes indifference to the Gospel or failure to understand. Genuine commitment to Jesus always involves effort—which is not surprising, because Jesus Himself was a sign of contradiction; indeed, if that were not the experience of a Christian, he would have to ask himself whether he was not in fact a worldly person. There are certain worldly things a Christian cannot compromise about, no matter how much they are in fashion. Therefore, Christian life inevitably involves nonconformity with anything that goes against faith and morals (cf. Romans 12:2). It is not surprising that a Christian’s life often involves choosing between heroism and treachery. Difficulties of this sort should not make us afraid: we are not alone, we can count on the powerful help of our Father God to give us strength and daring.
20. Here Jesus teaches the completely supernatural character of the witness He asks His disciples to bear. The documented accounts of a host of Christian martyrs prove that He has kept this promise: they bear eloquent witness to the serenity and wisdom of often uneducated people, some of them scarcely more than children.
The teaching contained in this verse provides the basis for the fortitude and confidence a Christian should have whenever he has to profess his faith in difficult situations. He will not be alone, for the Holy Spirit will give him words of divine wisdom.
23. In interpreting this text, the first thing is to reject the view of certain rationalists who argue that Jesus was convinced that soon He would come in glory and the world would come to an end. That interpretation is clearly at odds with many passages of the Gospel and the New Testament. Clearly, Jesus refers to Himself when He speaks of the “Son of Man”, whose glory will be manifested in this way. The most cogent interpretation is that Jesus is referring here, primarily, to the historical event of the first Jewish war against Rome, which ended with the destruction of Jerusalem and of the temple in the year 70, and which led to the scattering of the Jewish people. But this event, which would occur a few years after Jesus’ death, is an image or a prophetic symbol of the end of the world (cf. note on Matthew 24:1).
The coming of Christ in glory will happen at a time which God has not revealed. Uncertainty about the end of the world helps Christians and the Church to be ever-vigilant.
Liturgical Colour: Green.
|First reading||Hosea 14:2-10 ©|
|Psalm 50(51):3-4,8-9,12-14,17 ©|
|Matthew 10:16-23 ©|
|English: Douay-Rheims||Latin: Vulgata Clementina||Greek NT: Byzantine/Majority Text (2000)|
|16.||Behold I send you as sheep in the midst of wolves. Be ye therefore wise as serpents and simple as doves.||Ecce ego mitto vos sicut oves in medio luporum. Estote ergo prudentes sicut serpentes, et simplices sicut columbæ.||ιδου εγω αποστελλω υμας ως προβατα εν μεσω λυκων γινεσθε ουν φρονιμοι ως οι οφεις και ακεραιοι ως αι περιστεραι|
|17.||But beware of men. For they will deliver you up in councils, and they will scourge you in their synagogues.||Cavete autem ab hominibus. Tradent enim vos in conciliis, et in synagogis suis flagellabunt vos :||προσεχετε δε απο των ανθρωπων παραδωσουσιν γαρ υμας εις συνεδρια και εν ταις συναγωγαις αυτων μαστιγωσουσιν υμας|
|18.||And you shall be brought before governors, and before kings for my sake, for a testimony to them and to the Gentiles:||et ad præsides, et ad reges ducemini propter me in testimonium illis, et gentibus.||και επι ηγεμονας δε και βασιλεις αχθησεσθε ενεκεν εμου εις μαρτυριον αυτοις και τοις εθνεσιν|
|19.||But when they shall deliver you up, take no thought how or what to speak: for it shall be given you in that hour what to speak.||Cum autem tradent vos, nolite cogitare quomodo, aut quid loquamini : dabitur enim vobis in illa hora, quid loquamini :||οταν δε παραδιδωσιν υμας μη μεριμνησητε πως η τι λαλησητε δοθησεται γαρ υμιν εν εκεινη τη ωρα τι λαλησετε|
|20.||For it is not you that speak, but the Spirit of your Father that speaketh in you.||non enim vos estis qui loquimini, sed Spiritus Patris vestri, qui loquitur in vobis.||ου γαρ υμεις εστε οι λαλουντες αλλα το πνευμα του πατρος υμων το λαλουν εν υμιν|
|21.||The brother also shall deliver up the brother to death, and the father the son: and the children shall rise up against their parents, and shall put them to death.||Tradet autem frater fratrem in mortem, et pater filium : et insurgent filii in parentes, et morte eos afficient :||παραδωσει δε αδελφος αδελφον εις θανατον και πατηρ τεκνον και επαναστησονται τεκνα επι γονεις και θανατωσουσιν αυτους|
|22.||And you shall be hated by all men for my name's sake: but he that shall persevere unto the end, he shall be saved.||et eritis odio omnibus propter nomen meum : qui autem perseveraverit usque in finem, hic salvus erit.||και εσεσθε μισουμενοι υπο παντων δια το ονομα μου ο δε υπομεινας εις τελος ουτος σωθησεται|
|23.||And when they shall persecute you in this city, flee into another. Amen I say to you, you shall not finish all the cities of Israel, till the Son of man come.||Cum autem persequentur vos in civitate ista, fugite in aliam. Amen dico vobis, non consummabitis civitates Israël, donec veniat Filius hominis.||οταν δε διωκωσιν υμας εν τη πολει ταυτη φευγετε εις την αλλην αμην γαρ λεγω υμιν ου μη τελεσητε τας πολεις του ισραηλ εως αν ελθη ο υιος του ανθρωπου|
16. Behold, I send you forth as sheep in the midst of wolves: be ye therefore wise as serpents, and harmless as doves.
17. But beware of men: for they will deliver you up to the councils, and they will scourge you in their synagogues;
18. And ye shall be brought before governors and kings for my sake, for a testimony against them and the Gentiles.
CHRYSOSTOM. (Hom. xxxiii.) Having removed all care and anxiety from the Apostles, and armed them with the miraculous powers, He proceeds to foretell the evils which should befal them. First, that they might know his knowledge of the future; secondly, that they should not think that these things befel them because of the want of power in their Master; thirdly, that they might not be amazed if these things had come upon them unexpectedly; fourthly, that after hearing these things, they might not be dismayed in the season of His cross; and lastly, that they might learn a new method of warfare. He sends them unprovided, bidding them look to those who should receive them for support; but rests not in that, but shews his power still further, Lo, I send you as sheep in the midst of wolves. Where observe that He does not say merely to wolves, but in the midst of wolves, to shew His excellent might therein, that the sheep would overcome the wolves though they were in the midst of them; and though they received many bites from them, yet were they not destroyed, but rather convert them. And it is a much greater and a more wonderful power that can change their hearts than that can kill them. Among wolves He teaches them to shew the meekness of sheep.
GREGORY. (Hom. in Ev. xvii. 4.) For he who undertakes the office of preacher ought not to do evil, but to suffer it, and by his meekness to mollify the wrath of the angry, and by his wounds to heal the wounds of sinners in their affliction. And even should the zeal of right-doing ever require that He should be severe to those that are placed under Him, His very severity will be of love and not of cruelty, outwardly maintaining the rights of discipline, and inwardly loving those whom He corrects. Too many, when they are entrusted with the reins of government, burn to make the subjects feel them, display the terrors of authority, and forgetting that they are fathers, rather desire to be thought lords, changing a station of lowliness into that of lofty dominion, if they ever seem outwardly to fawn on any one, they inwardly hate him; of such He spoke above; They come to you in sheeps clothing, but inwardly they are ravening wolves. (Mat. 7:15.) For prevention whereof we ought to consider that we are sent as sheep among wolves, whose innocence we ought to preserve, not having the tooth of malice.
JEROME. He calls the Scribes and Pharisees who are the clergy of the Jews, wolves.
HILARY. The wolves indeed are all such as should pursue the Apostles with mad fury.
CHRYSOSTOM. Their consolation under their hardships was the excellent power of Him who sent them; wherefore He puts that before all, Lo, I send you. Be not dismayed, though you be sent into the midst of wolves; for I am able to bring it to pass that you suffer no hurt, and that ye should not only prevail over the wolves, but be made more terrible than lions. But it is good that it should be thus; hereby your virtue is made brighter, and My power is more manifested. Also that somewhat should proceed from themselves, that they should not think themselves to be crowned without reason, He adds, Be ye therefore wise as serpents, simple as doves.
JEROME. Wise, that they might escape snares; simple, that they might not do evil to others. The craft of the serpent is set before them as an example, for he hides his head with all the rest of his body, that he may protect the part in which life is. So ought we to expose our whole body, that we may guard our head which is Christ; that is, that we study to keep the faith whole and uncorrupt.
RABANUS. The serpent moreover seeks out narrow chinks through which it crawls to draw off its old skin; so the preacher passing through the narrow way lays aside the old man.
REMIGIUS. Beautifully the Lord bids the preacher have the wisdom of the serpent; because the first man was beguiled by a serpent; as though He had said, The foe is subtle to deceive, be ye therefore wise to rescue; he commended the tree, do ye also commend the tree of the Cross.
HILARY. He first attempted the softer sex, allured her by hope, and promised a share of immortality. Do you in like manner seize every opportunity, look well into each mans nature and inclination, use wisdom of speech, reveal hope of good things to come; that what he promised falsely we may preach truly according to Gods promise, that they that believe shall be like to the Angels.
CHRYSOSTOM. But as we ought to have the wisdom of the serpent, that we should not be hurt in any deadly part, so also we should have the simplicity of the dove, not to retaliate when we are hurt, nor to avenge ourselves on those who have designed aught against us.
REMIGIUS. The Lord unites these two things; because simplicity without wisdom might be easily deceived, and wisdom is dangerous unless it be tempered with simplicity that does no man hurt.
JEROME. The harmlessness of doves is shewn by the assumption of that form by the Holy Spirit; as the Apostle speaks, In malice be ye children.
CHRYSOSTOM. What is harder than these commands? It is not enough that we suffer ill, but we must not be angry thereat, as is the doves nature, for anger is extinguished not by anger, but by meekness.
RABANUS. That by the wolves above He intended men, He shews when He adds, Take heed of men.
GLOSS. (ap. Anselm.) Ye have indeed need to be wise as serpents, for, as they are wont to do, they will deliver you to councils, forbidding you to preach in My name; then if ye be not corrected, they will scourge you, and at length ye shall be brought before kings and governors.
HILARY. Who will endeavour to extort from you either to be silent or to temporize.
CHRYSOSTOM. How wonderful that men who had never been beyond the lake in which they fished, did not straightway depart from Him on hearing these things. It was not only of their goodness, but of the wisdom of their Teacher. For to each evil He attaches somewhat of alleviation; as here He adds, for my sake; for it is no light consolation to suffer for Christs sake, for they did not suffer as evil or wrong doers. Again He adds, for a testimony against them.
GREGORY. (Hom. in Ev. xxxv. 2.) Either that they had persecuted to the death, or that they had seen and were not changed. For the death of the saints is to the good an aid, to the bad a testimony; that thus the wicked may perish without excuse in that from which the elect take example and live.
CHRYSOSTOM. This was matter of consolation to them, not that they sought the punishment of others, but that they were confident that in all things they had One present with them, and all-knowing.
HILARY. And by this their testimony not only was all excuse of ignorance of His divinity taken away from their persecutors, but also to the Gentiles was opened the way of believing on Christ, who was thus devotedly preached by the voices of the confessors among the flames of persecution; and this is that He adds, and the Gentiles.
19. But when they deliver you up, take no thought how or what ye shall speak: for it shall be given you in that same hour what ye shall speak.
20. For it is not ye that speak, but the Spirit of your Father which speaketh in you.
CHRYSOSTOM. To the foregoing topics of consolation, He adds another not a little one; that they should not say, How shall we be able to persuade such men as these, when they shall persecute us? He bids them be of good courage respecting their answer, saying, When they shall deliver you up, take no thought how or what ye shall speak.
REMIGIUS. How or what, one refers to the substance, the other to the expression in words. And because both of these would be supplied by Him, there was no need for the holy preachers to be anxious about either.
JEROME. When then we are brought before judges for Christs sake, we ought to offer only our will for Christ. But Christ who dwelleth in us speaks for Himself, and the grace of the Holy Spirit will minister in our answer.
HILARY. For our faith, observing all the precepts of the Divine will, will be instructed with an answer according to knowledge, after the example of Abraham, to whom when he had given up Isaac, there was not wanting a ram for a victim. For it is not ye who speak, but the Spirit of your Father that speaketh in you.
REMIGIUS. (ap. Raban.) Meaning, Ye indeed go out to the battle, but it is I who fight; you utter the words, but it is I who speak. Hence Paul speaks, Seek ye a proof of Christ who speaketh in me? (2 Cor. 13:3.)
CHRYSOSTOM. Thus He raises them to the dignity of the Prophets, who have spoken by the Spirit of God. He who says here, Take no thought what ye shall speak, (1 Pet. 3:15.) has said in another place, Be ye always ready to give an answer to him that demandeth a reason of the hope that is in you. When it is a dispute among friends, we are commanded to be ready; but before the awful judgment, and the raging people, aid is ministered by Christ, that they may speak boldly and not be dismayed.
21. And the brother shall deliver up the brother to death, and the father the child; and the children shall rise up against their parents, and cause them to be put to death.
22. And ye shall be hated of all men for my names sake: but he that endureth to the end shall be saved.
GLOSS. (ap. Anselm.) Having placed the comfort first, He adds the more alarming perils; Brother shall deliver up brother to death, and the father the son; children shall rise against parents, to put them to death.
GREGORY. (Hom. in Ev. xxxv. 3.) Wrongs which we suffer from strangers, pain us less than those we suffer from men on whose affections we had counted; for besides the bodily affliction, there is then the pain of lost affection.
JEROME. This we see often happen in persecutions, nor is there any true affection between those whose faith is different.
CHRYSOSTOM. What follows is yet more dreadful, Ye shall be hated of all men; they sought to exterminate them as common enemies of all the world. To this again is added the consolation, For my names sake; and yet further to cheer them, Whosoever shall endure to the end, he shall be saved. For many are hot and zealous in the beginning, but afterwards grow cool, for these, He says, I look at the end. For where is the profit of seeds that only sprout at first? wherefore He requires a sufficient endurance from them.
JEROME. For virtue is not to begin but to complete.
REMIGIUS. And the reward is not for those that begin, but for those that bring to an end.
CHRYSOSTOM. But that no man should say, that Christ wrought all things in His Apostles, and therefore it is nothing wonderful that they were made such as they were, since they did not bear the burden of these things, therefore He says, that perseverance was their work. For though they were rescued from their first perils; they are preserved for still harder trials, which again shall be followed by others, and they shall be in danger of snares as long as they live. This He covertly intimates when he says, Whosoever shall endure to the end, he shall be saved.
REMIGIUS. That is, He who shall not let go the commands of the faith, nor fall away in persecution, shall be saved; he shall receive the reward of the heavenly kingdom for his earthly persecutions. And note that the end does not always mean destruction, but sometimes perfection, as in that, Christ is the end of the Law. (Rom. 10:4.) So the sense here may be, Whosoever shall endure to the end, that is, in Christ.
AUGUSTINE. (De Civ. Dei, xxi. 25.) To endure in Christ, is to abide in His faith which worketh by love.
23. But when they persecute you in this city, flee ye into another: for verily I say unto you, Ye shall not have gone over the cities of Israel, till the Son of man be come.
CHRYSOSTOM. (Hom. xxxiv.) Having foretold the fearful things which should come upon them after His Cross, resurrection, and ascension, He leads them to gentler prospects; He does not bid them presumptuously to offer themselves for persecution, but to fly from it; When they persecute you in this city, flee ye to another. For because this was the first beginning of their conversion, He adapts His words to their state.
JEROME. This must be referred to the time when the Apostles were sent to preach, when it was said to them, Go not into the way of the Gentiles; they should not fear, but may shun persecution. This we see the believers did in the beginning, when on a persecution arising in Jerusalem they were scattered throughout all Judea, and thus the season of tribulation was made the seedtime of the Gospel.
AUGUSTINE. (cont. Faust. xxii. 36.) Not that the Saviour was unable to protect His disciples, does He here bid them fly, and Himself give them an example of it, but He instructed mans weakness, that he should not presume to tempt God, when he has any thing that he can do for himself, but should shun all evils.
AUGUSTINE. (De Civ. Dei, i. 22.) He might have suffered them to lay violent hands upon themselves, that they might not fall into the hands of their persecutors. Therefore if He neither commanded nor allowed this mode of departure from this world to His own, for whom He Himself had promised that He would prepare an eternal mansion; whatever instances may be brought by the Gentiles who know not God, it is clear that this is not lawful for those who believe one true God.
CHRYSOSTOM. But that they should not say, What then if we fly from persecution, and again they cast us out thence whither we have fled? To remove this fear, He says, Verily I say unto you, ye shall not have completed, &c. that is, ye shall not have made the circuit of Palestine and return to Me, before I shall take you to Me.
RABANUS. Or; He foretels that they shall not have brought all the cities of Israel to the faith by their preaching, before the Lords resurrection be accomplished, and a commission given them to preach the Gospel throughout the world.
HILARY. Otherwise; He exhorts to fly from place to place; for His preaching driven from Judæa, first passed into Greece; then, wearied with divers sufferings of the Apostles up and down the cities of Greece, it takes an abiding refuge in the rest of the Gentile world. But to shew that the Gentiles would believe the preaching of the Apostles, but that the remnant of Israel should only believe at His second coming, He adds, Ye shall not have completed the cities of Israel; i. e. After the fulness of the Gentiles is brought in, that which remains of Israel to fill up the number of the Saints shall be called into the Church in Christs future coming to glory.
AUGUSTINE. (Ep. 228.) Let the servants of Christ then do as He commanded, or permitted them; as He fled into Egypt, let them fly from city to city, whenever any one of them is marked out for persecution; that the Church be not deserted, it will be filled by those who are not so sought after; and let these give sustenance to their fellow-servants whom they know cannot live by any other means. But when the threatening danger is common to all, Bishops, clergy, and laity, let not those who have need of aid be deserted by those whose aid they require. Either therefore let them all pass to some stronghold, or let those who are obliged to remain, not be deserted by those whose province it is to supply their ecclesiastical needs; that they may either all live, or all suffer whatever their Master will have them to suffer.
REMIGIUS. Be it known moreover, that as this precept respecting endurance under persecution specially belongs to the Apostles and their successors, men of fortitude, so the permission to fly is sufficiently proper for the weak in the faith, to whom the tender Master condescends, lest if they should offer themselves for martyrdom, under the pain they should deny the faith; and the sin of flight is lighter than that of denial. But though by their flight they shewed that they had not the constancy of perfect faith, yet their desert was great, seeing they were ready to leave all for Christ. So that if He had not given them permission to fly, some would have said that they were aliens from the glory of the heavenly kingdom.
JEROME. Spiritually we may say; When they shall persecute you in one book or one passage of Scripture, let us flee to other volumes, for however contentious the adversary may be, protection will come from the Saviour before the victory is yielded to the enemy.
Catena Aurea Matthew 10
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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]
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.
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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