The Last Judgment Icon
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Pomorye, Russia
Posted on 10/18/2018 8:51:13 PM PDT by Salvation
Full Title:
Catholic Caucus: Daily Mass Readings, 10-19-18, M, Sts. John de Brébeuf and Isaac Jogues, Priests and Companions, Martyrs
KEYWORDS: catholic; lk12; ordinarytime; prayer; saints;
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From: Ephesians 1:11-14
Hymn of Praise
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Commentary:
3-14. Verses 3-14 are a hymn of praise to God for the plan of salvation he has
devised and brought to fulfillment in benefit of men and all creation. It is written
in a liturgical style of rhythmic prose, similar to that in Colossians 1:15-20. In
the Greek it is one long complex sentence full of relative pronouns and clauses
which give it a designed unity; we can, however, distinguish two main sections.
The first (v. 3-10), divided into four stanzas, describes the blessings contained
in God’s salvific plan; St Paul terms this plan the “mystery” of God’s will. The
section begins by praising God for his eternal design, a plan, pre-dating creation,
to call us to the Church, to form a community of saints (first stanza: vv. 3f) and
receive the grace of being children of God through Jesus Christ (second stanza:
vv. 5f). It then reflects on Christ’s work of redemption which brings this eternal
plan of God to fulfillment (third stanza: vv. 7f). This section reaches its climax in
the fourth stanza (vv. 9f) which proclaims Christ as Lord of all creation, thereby
revealing the full development of God’s salvific plan.
The second section, which divides into two stanzas, deals with the application
of this plan — first to the Jews (fifth stanza: vv. 11f) and then to the Gentiles, who
are also called to share what God has promised: Jews and Gentiles join to form
a single people, the Church (sixth stanza: vv. 13f).
Hymns in praise of God, or “eulogies”, occur in many parts of Sacred Scripture
(cf. Ps 8; Ps 19; Dan 2:20-23; Lk 1:46-54, 68-78; etc.); they praise the Lord for
the wonders of creation or for spectacular interventions on behalf of his people.
Inspired by the Holy Spirit, St Paul here praises God the Father for all Christ’s
saving work, which extends from God’s original plan which he made before he
created the world, right up to the very end of time and the recapitulation of all
things in Christ.
We too should always have this same attitude of praise of the Lord. “Our entire
life on earth should take the form of praise of God, for the never-ending joy of our
future life consists in praising God, and no one can become fit for that future life
unless he train himself to render that praise now” (St Augustine, “Enarrationes
in Psalmos”, 148).
Praise is in fact the most appropriate attitude for man to have towards God:
“How can you dare use that spark of divine intelligence — your mind — in any-
thing but in giving glory to your Lord?” (St. J. Escriva, “The Way”, 782).
11-14. The Apostle now contemplates a further divine blessing — the implemen-
tation of the “mystery” through the Redemption wrought by Christ: God calls the
Jews (vv. 11f) and the Gentiles (v. 13) together, to form a single people (v. 14).
Paul first refers to the Jewish people, of which he himself is a member, which is
why he uses the term “we” (v. 12). He then speaks of the Gentile Christians and
refers to them as “you” (v. 13).
11-12. The Jewish people’s expectations have been fulfilled in Christ: he has
brought the Kingdom of God and the messianic gifts, designed in the first in-
stance for Israel as its inheritance (cf. Mt 4:17; 12:28; Lk 4:16-22). God’s inten-
tion in selecting Israel was to form a people of his own (cf. Ex 19:5) that would
glorify him and proclaim to the nations its hope in a coming Messiah. “God, with
loving concern contemplating, and making preparation for, the salvation of the
whole human race, in a singular undertaking chose for himself a people to whom
he would entrust his promises. By his covenant with Abraham (cf. Gen 15:18)
and, through Moses, with the race of Israel (cf. Ex 24:8), he did acquire a people
for himself, and to them he revealed himself in words and deeds as the one, true,
living God, so that Israel might experience the ways of God with men. Moreover,
by listening to the voice of God speaking to them through the prophets, they had
steadily to understand his ways more fully and more clearly, and make them
more widely known among the nations (cf. Ps 21:28-9; 95:1-3; Is 2:1-4; Jer 3:17)”
(Vatican II, “Dei Verbum”, 14).
St Paul emphasizes that even before the coming of our Lord Jesus Christ, the
just of the Old Testament acted in line with their belief in the promised Messiah
(cf. Gal 3:11; Rom 1:17); not only did they look forward to his coming but their
hope was nourished by faith in Christ as a result of their acceptance of God’s
promise. As later examples of this same faith we might mention Zechariah and
Elizabeth; Simeon and Anna; and, above all, St Joseph. St Joseph’s faith was
“full, confident, complete”, St. Escriva comments. “It expressed itself in an ef-
fective dedication to the will of God and an intelligent obedience. With faith went
love. His faith nurtured his love of God, who was fulfilling the promises made to
Abraham, Jacob and Moses, and his affection for Mary his wife and his father-
ly affection for Jesus. This faith, hope and love would further the great mission
which God was beginning in the world through, among others, a carpenter in
Galilee — the redemption of mankind” (”Christ Is Passing By”, 42).
13-14. If St Paul recognizes the magnificence of God’s saving plan in the fulfill-
ment, through Jesus, of the ancient promises to the Jews, he is even more awed
by the fact that the Gentiles are being called to share in God’s largesse. This call
of the Gentiles is, as it were, a further blessing from God.
It is through the preaching of the Gospel that the Gentiles come to form part of
the Church: faith coming initially through hearing the word of God (cf. Rom 10:17).
Once a person has accepted that word, God seals the believer with the promised
Holy Spirit (cf. Gal 3:14); this seal is the pledge or guarantee of divine inheritance
and proves that we have been accepted by God, incorporated into his Church, and
given access to that salvation which had previously been reserved to Israel. Here
we can see a parallelism between the “seal” of circumcision which made the Old
Covenant believer a member of the people of Israel, and the “seal” of the Holy Spi-
rit in Baptism which, in the New Testament, makes people members of the
Church (Rom 4:22; 2 Cor 1:22; Eph 4:30). The “efficient cause” of our justification
is “the merciful God, who freely washes and sanctifies (cf. 1 Cor 6:11), sealing
and anointing with the Holy Spirit of the promise, who is the pledge of our inheri-
tance” (Council of Trent, “De Justificatione”, chap. 7).
A seal or pledge was the mark used in business to betoken or guarantee future
payment of the agreed price in full. In this case it represents a firm commitment
on God’s part, to grant the believer full and permanent possession of eternal bles-
sedness, an anticipation of which is given at Baptism and thereafter (cf. 2 Cor 1:
22; 5:5). Through Christ, St Basil comments, “Paradise is restored to us; we are
enabled to ascend to the kingdom of heaven; we are given back our adoption as
sons, our confidence to call God himself our Father; we become partakers of
Christ’s grace, and are called children of light; we are enabled to share in the
glory of heaven, to be enveloped in a plenitude of blessings both in this world
and in the world to come [...]. If this be the promise, what will the final outcome
not be? If this, the beginning, is so wonderful, what will the final consummation
not be?” (”De Spiritu Sancto”, 15, 36).
The gift of the Holy Spirit, who, through faith, dwells in the soul of the Christian
in grace, represents, in this last stanza of the hymn, the high point in the imple-
mentation of God’s salvific plan. The Holy Spirit, who gathered together the
Church at Pentecost (cf. Acts 2: 14), continues to guide and inspire the aposto-
late of the members of the new people of God down through the centuries. The
Magisterium of the Church reminds us that “throughout the ages the Holy Spirit
makes the entire Church ‘one in communion and ministry; and provides her with
different hierarchical and charismatic gifts’ (”Lumen Gentium”, 4), giving life to
ecclesiastical structures, being as it were their soul, and inspiring in the hearts
of the faithful that same spirit of mission which impelled Christ himself. He even
at times visibly anticipates apostolic action, just as in various ways he uncea-
singly accompanies and directs it” (Vatican II, “Ad Gentes”, 4).
God has acquired his new people at the cost of his Son’s blood. This people
made up of believers in Christ has replaced the people of the Old Testament, re-
gardless of background. As the Second Vatican Council puts it, “As Israel accor-
ding to the flesh which wandered in the desert was already called the Church of
God (cf. 2 Ezra 13:1; Num 20:4; Deut23:1ff), so too, the new Israel, which advan-
ces in this present era in search of a future and permanent city (cf. Heb 13:14),
is called also the Church of Christ (cf. Mt 16:18). It is Christ indeed who has pur-
chased it with his own blood (cf. Acts 20:28); he has filled it with his spirit; he
has provided means adapted to its visible and social union. All those who in faith
look towards Jesus, the author of salvation and the principle of unity and peace,
God has gathered together and established as the Church, that it may be for
each and every one the visible sacrament of this saving unity” (”Lumen Gentium”,
9).
*********************************************************************************************
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 12:1-7
Various Teachings of Jesus
[4] “I tell you, My friends, do not fear those who kill the body, and after that, have
no more that they can do. [5] But I will warn you whom to fear: fear Him who, af-
ter He has killed, has power to cast into Hell; yes, I tell you, fear Him! [6] Are not
five sparrows sold for two pennies? And not one of them is forgotten before God.
[7] Why, even the hairs of your head are all numbered. Fear not; you are of more
value than many sparrows.”
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Commentary:
3. Most Palestinian houses had a roof in the form of a terrace. There people
would meet to chat and while away the time in the hottest part of the day. Jesus
points out to His disciples that just as in these get-togethers things said in private
became matters of discussion, so too, despite the Pharisees’ and scribes’ efforts
to hide their vices and defects under the veil of hypocrisy, they would become a
matter of common knowledge.
6-7. Nothing — not even the most insignificant thing — escapes God, His Provi-
dence and the judgment He will mete out. For this same reason no one should
fear that any suffering or persecution he experiences in following Christ will re-
main unrewarded in eternity.
The teaching about fear, contained in verse 5, is filled out in verses 6 and 7,
where Jesus tells us that God is a good Father who watches over every one of
us — much more than He does over these little ones (whom He also remembers).
Therefore, our fear of God should not be servile (based on fear of punishment); it
should be a filial fear (the fear of someone who does not want to displease his
father), a fear nourished by trust in Divine Providence.
*********************************************************************************************
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 |
|---|
| Ephesians 1:11-14 © |
| You have been stamped with the seal of the Holy Spirit |
|---|
| Responsorial Psalm |
|---|
| Psalm 32(33):1-2,4-5,12-13 © |
| Gospel Acclamation | cf.Ps18:9 |
|---|
| Or: | Ps32:22 |
|---|
| Gospel | Luke 12:1-7 © |
|---|
| Not one sparrow is forgotten in God's sight |
|---|
| Luke | |||
| English: Douay-Rheims | Latin: Vulgata Clementina | Greek NT: Byzantine/Majority Text (2000) | |
| Luke 12 |
|||
| 1. | AND when great multitudes stood about him, so that they trod one upon another, he began to say to his disciples: Beware ye of the leaven of the Pharisees, which is hypocrisy. | Multis autem turbis circumstantibus, ita ut se invicem conculcarent, cœpit dicere ad discipulos suos : Attendite a fermento pharisæorum, quod est hypocrisis. | εν οις επισυναχθεισων των μυριαδων του οχλου ωστε καταπατειν αλληλους ηρξατο λεγειν προς τους μαθητας αυτου πρωτον προσεχετε εαυτοις απο της ζυμης των φαρισαιων ητις εστιν υποκρισις |
| 2. | For there is nothing covered, that shall not be revealed: nor hidden, that shall not be known. | Nihil autem opertum est, quod non reveletur : neque absconditum, quod non sciatur. | ουδεν δε συγκεκαλυμμενον εστιν ο ουκ αποκαλυφθησεται και κρυπτον ο ου γνωσθησεται |
| 3. | For whatsoever things you have spoken in darkness, shall be published in the light: and that which you have spoken in the ear in the chambers, shall be preached on the housetops. | Quoniam quæ in tenebris dixistis, in lumine dicentur : et quod in aurem locuti estis in cubiculis, prædicabitur in tectis. | ανθ ων οσα εν τη σκοτια ειπατε εν τω φωτι ακουσθησεται και ο προς το ους ελαλησατε εν τοις ταμειοις κηρυχθησεται επι των δωματων |
| 4. | And I say to you, my friends: Be not afraid of them who kill the body, and after that have no more that they can do. | Dico autem vobis amicis meis : Ne terreamini ab his qui occidunt corpus, et post hæc non habent amplius quid faciant. | λεγω δε υμιν τοις φιλοις μου μη φοβηθητε απο των αποκτενοντων το σωμα και μετα ταυτα μη εχοντων περισσοτερον τι ποιησαι |
| 5. | But I will shew you whom you shall fear: fear ye him, who after he hath killed, hath power to cast into hell. Yea, I say to you, fear him. | Ostendam autem vobis quem timeatis : timete eum qui, postquam occiderit, habet potestatem mittere in gehennam : ita dico vobis, hunc timete. | υποδειξω δε υμιν τινα φοβηθητε φοβηθητε τον μετα το αποκτειναι εξουσιαν εχοντα εμβαλειν εις την γεενναν ναι λεγω υμιν τουτον φοβηθητε |
| 6. | Are not five sparrows sold for two farthings, and not one of them is forgotten before God? | Nonne quinque passeres veneunt dipondio, et unus ex illis non est in oblivione coram Deo ? | ουχι πεντε στρουθια πωλειται ασσαριων δυο και εν εξ αυτων ουκ εστιν επιλελησμενον ενωπιον του θεου |
| 7. | Yea, the very hairs of your head are all numbered. Fear not therefore: you are of more value than many sparrows. | sed et capilli capitis vestri omnes numerati sunt. Nolite ergo timere : multis passeribus pluris estis vos. | αλλα και αι τριχες της κεφαλης υμων πασαι ηριθμηνται μη ουν φοβεισθε πολλων στρουθιων διαφερετε |
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 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.
Amen
+
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