Since the 16th century Catholic piety has assigned entire months to special devotions. As a reminder of our duty to pray for the suffering faithful in Purgatory, the Church has dedicated the month of November to the Holy Souls. The Holy Souls are those who have died in the state of grace but who are not yet free from all punishment due to their unforgiven venial sins and all other sins already forgiven for which satisfaction is still to be made. They are certain of entering Heaven, but first they must suffer in Purgatory. The Holy Souls cannot help themselves because for them the night has come, when no man can work (John 9:4). It is our great privilege of brotherhood that we can shorten their time of separation from God by our prayers, good works, and, especially, the Holy Sacrifice of the Mass.

INVOCATION Eternal rest grant unto them, O Lord; and let perpetual light shine upon them. May they rest in peace. Amen.

FOR THE SOULS IN PURGATORY My Jesus, by the sorrows Thou didst suffer in Thine agony in the Garden, in Thy scourging and crowning with thorns, in the way to Calvary, in Thy crucifixion and death, have mercy on the souls in purgatory, and especially on those that are most forsaken; do Thou deliver them from the dire torments they endure; call them and admit them to Thy most sweet embrace in paradise. Our Father, Hail Mary, Eternal rest, etc.

FOR ALL THE DECEASED By Thy resurrection from the dead, O Christ, death no longer hath dominion over those who die in holiness. So, we beseech Thee, give rest to Thy servants in Thy sanctuary and in Abraham's bosom. Grant it to those, who from Adam until now have adored Thee with purity, to our fathers and brothers, to our kinsmen and friends, to all men who have lived by faith and passed on their road to Thee, by a thousand ways, and in all conditions, and make them worthy of the heavenly kingdom. Byzantine Liturgy

DE PROFUNDIS The psalmist is crying out here from the depression that grips him because of his sense of sin. He tells God that no man could be forgiven should strict justice be demanded; but, since God is forgiving and merciful, the psalmist (Israel) will hope for redemption from iniquities. We, who know the mercy of God far better than the g Israelites, may pray this psalm with even greater trust in God. The Church uses this psalm in the liturgy as her official prayer for the souls in Purgatory. Out of the depths I cry to You, O Lord; Lord, hear my, voice! Let Your ears be attentive to my voice in supplication: If You, O Lord, mark iniquities, Lord, who can stand? But with You is forgiveness, that You may be revered. I trust in the Lord; my soul trusts in His word. My soul waits for the Lord more than sentinels wait for the dawn. More than sentinels wait for the dawn, let Israel wait for the Lord, For with the Lord is kindness and with Him is plenteous redemption; And He will redeem Israel from all their iniquities. Psalm 130

THE MISERERE This psalm is a marvelous act of contrition, confession, and supplication by a repentant sinner. It was composed by David after his sin with Bethsabee. In reparation David promises to lead others back to God by telling them of the ways of divine justice. Instead of offering God an external sacrifice which he knows He will not accept, he offers instead the sacrifice of a contrite and humble heart, a sacrifice that will always be most pleasing in the eyes of God. Have mercy on me, 0 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. For I acknowledge my offense, and my sin is before me always: "Against You only have I sinned, and done what is evil in Your sight"-- That You may be justified in Your sentence, vindicated when You condemn. Indeed, in guilt was I born, and in sin my mother conceived me; 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. Let me hear the sounds of joy and gladness; the bones You have crushed shall rejoice. Turn away Your face from my sins, and blot out all my guilt. A clean heart create for me, 0 God, and a steadfast spirit renew within me. Cast me not out from Your presence, and Your holy spirit take not from me. Give me back the joy of Your salvation, and a willing spirit sustain in me. I will teach transgressors Your ways, and sinners shall return to You. Free me from blood guilt, 0 God, my saving God; then my tongue shall revel in Your justice. O Lord, open my lips, and my mouth shall proclaim Your praise. For You are not pleased with sacrifices; should I offer a holocaust, You would not accept it. My sacrifice, O God, is a contrite spirit; a heart contrite and humbled, 0 God, You will not spurn. Be bountiful, O Lord, to Sion in Your kindness by rebuilding the walls of Jerusalem; Then shall You be pleased with due sacrifices, burnt offerings and holocausts; then shall they offer up bullocks on Your altar. Psalm 50

FOR THE SOULS IN PURGATORY O Lord, who art ever merciful and bounteous with Thy gifts, look down upon the suffering souls in purgatory. Remember not their offenses and negligences, but be mindful of Thy loving mercy, which is from all eternity. Cleanse them of their sins and fulfill their ardent desires that they may be made worthy to behold Thee face to face in Thy glory. May they soon be united with Thee and hear those blessed words which will call them to their heavenly home: "Come, blessed of My Father, take possession of the kingdom prepared for you from the foundation of the world."

Prayer Source: Prayer Book, The by Reverend John P. O'Connell, M.A., S.T.D. and Jex Martin, M.A., The Catholic Press, Inc., Chicago, Illinois, 1954

Repeat these prayers every seven days during the month of November for the Poor Souls in Purgatory

SUNDAY

O Lord God omnipotent, I beseech You by the Precious Blood, which Your divine Son Jesus shed in the Garden, deliver the souls in purgatory, and especially that one which is the most forsaken of all, and bring it into Your glory, where it may praise and bless You for ever. Amen.

Say here: one Our Father and one Hail Mary

CONCLUDING PRAYERS

Eternal rest grant unto them, O Lord; and let perpetual light shine upon them. May they rest in peace. Amen.

Merciful Father, hear our prayers and console us. As we renew our faith in Your Son, whom You raised from the dead, strengthen our hope that all our departed brothers and sisters will share in His resurrection, who lives and reigns with You and the Holy Spirit, one God, for ever and ever. Amen.

MONDAY

O Lord God omnipotent, I beseech You by the Precious Blood, which Your divine Son Jesus shed in His cruel scourging, deliver the souls in purgatory, and among them all, especially that soul which is nearest to its entrance into Your glory, that it may soon begin to praise You and bless You for ever. Amen.

Say here: one Our Father and one Hail Mary

CONCLUDING PRAYERS

Eternal rest grant unto them, O Lord; and let perpetual light shine upon them. May they rest in peace. Amen.

Merciful Father, hear our prayers and console us. As we renew our faith in Your Son, whom You raised from the dead, strengthen our hope that all our departed brothers and sisters will share in His resurrection, who lives and reigns with You and the Holy Spirit, one God, for ever and ever. Amen.

TUESDAY

O Lord God omnipotent, I beseech You by the Precious Blood of Your divine Son Jesus that was shed in His bitter crowning with thorns, deliver the souls in purgatory, and among them all, particularly that soul which is in the greatest need of our prayers, in order that it may not long be delayed in praising You in Your glory and blessing You for ever. Amen.

Say here: one Our Father and one Hail Mary

CONCLUDING PRAYERS

Eternal rest grant unto them, O Lord; and let perpetual light shine upon them. May they rest in peace. Amen.

Merciful Father, hear our prayers and console us. As we renew our faith in Your Son, whom You raised from the dead, strengthen our hope that all our departed brothers and sisters will share in His resurrection, who lives and reigns with You and the Holy Spirit, one God, for ever and ever. Amen.

WEDNESDAY

O Lord God omnipotent, I beseech You by the Precious Blood of Your divine Son Jesus that was shed in the streets of Jerusalem while He carried on His sacred shoulders the heavy burden of the Cross, deliver the souls in purgatory and especially that one which is richest in merits in Your sight, so that, having soon attained the high place in glory to which it is destined, it may praise You triumphantly and bless You for ever. Amen

Say here: one Our Father and one Hail Mary

CONCLUDING PRAYERS

Eternal rest grant unto them, O Lord; and let perpetual light shine upon them. May they rest in peace. Amen.

Merciful Father, hear our prayers and console us. As we renew our faith in Your Son, whom You raised from the dead, strengthen our hope that all our departed brothers and sisters will share in His resurrection, who lives and reigns with You and the Holy Spirit, one God, for ever and ever. Amen.

THURSDAY

O Lord God omnipotent, I beseech You by the Precious Body and Blood of Your divine Son Jesus, which He Himself on the night before His Passion gave as meat and drink to His beloved Apostles and bequeathed to His Holy Church to be the perpetual Sacrifice and life-giving nourishment of His faithful people, deliver the souls in purgatory, but most of all, that soul which was most devoted to this Mystery of infinite love, in order that it may praise You therefore, together with Your divine Son and the Holy Spirit in Your glory for ever. Amen.

Say here: one Our Father and one Hail Mary

CONCLUDING PRAYERS

Eternal rest grant unto them, O Lord; and let perpetual light shine upon them. May they rest in peace. Amen.

Merciful Father, hear our prayers and console us. As we renew our faith in Your Son, whom You raised from the dead, strengthen our hope that all our departed brothers and sisters will share in His resurrection, who lives and reigns with You and the Holy Spirit, one God, for ever and ever. Amen.

FRIDAY

O Lord God omnipotent,
I beseech You by the Precious Blood which Jesus Your divine Son did shed this day upon the tree of the Cross, especially from His sacred Hands and Feet, deliver the souls in purgatory, and particularly that soul for whom I am most bound to pray, in order that I may not be the cause which hinders You from admitting it quickly to the possession of Your glory where it may praise You and bless You for evermore. Amen

Say here: one Our Father and one Hail Mary

CONCLUDING PRAYERS

Eternal rest grant unto them, O Lord; and let perpetual light shine upon them. May they rest in peace. Amen.

Merciful Father, hear our prayers and console us. As we renew our faith in Your Son, whom You raised from the dead, strengthen our hope that all our departed brothers and sisters will share in His resurrection, who lives and reigns with You and the Holy Spirit, one God, for ever and ever. Amen.

SATURDAY

O Lord God omnipotent, I beseech You by the Precious Blood which gushed forth from the sacred Side of Your divine Son Jesus in the presence and to the great sorrow of His most holy Mother, deliver the souls in purgatory and among them all especially that soul which has been most devout to this noble Lady, that it may come quickly into Your glory, there to praise You in her, and her in You through all the ages. Amen.

Say here: one Our Father and one Hail Mary

CONCLUDING PRAYERS

Eternal rest grant unto them, O Lord; and let perpetual light shine upon them. May they rest in peace. Amen.

Merciful Father, hear our prayers and console us. As we renew our faith in Your Son, whom You raised from the dead, strengthen our hope that all our departed brothers and sisters will share in His resurrection, who lives and reigns with You and the Holy Spirit, one God, for ever and ever. Amen.

All Souls Day [Catholic/Orthodox Caucus]

The Roots of All Souls Day

The Commemoration of all the Faithful Departed (All Souls)

During Month of Souls, Recall Mystic, St. Gertrude the Great

All Souls Day and final destinations

NOVEMBER 2008

General:
That the testimony of love offered by the Saints, may fortify Christians in their service to God and neighbour, imitating Christ who came not to be served but to serve.

Mission:
That Christian communities in Asia, contemplating the face of Christ, may find the most suitable way to announce Him in full fidelity to the Gospel to the peoples of that vast continent so rich in culture and ancient forms of spirituality.

From: Revelation 7:2-4, 9-14

The Great Multitude of the Saved

[2] Then I (John) saw another angel ascend from the rising of the sun, with the
seal of the living God, and he called with a loud voice to the four angels who had
been given power to harm earth and sea, [3] saying, “Do not harm the earth or
the sea or the trees, till we have sealed the servants of our God upon their fore-
heads.” [4] And I heard the number of the sealed, a hundred and forty-four thou-
sand sealed, out of every tribe of the sons of Israel.

[9] After this I looked, and behold, a great multitude which no man could number,
from every nation, from all tribes and peoples and tongues, standing before the
throne and before the Lamb, clothed in white robes, with palm branches in their
hands, [10] and crying out with a loud voice, “Salvation belongs to our God who
sits upon the throne, and to the Lamb!” [11] And all the angels stood round the
throne and round the elders and the four living creatures, and they fell on their
faces before the throne and worshipped God, [12] saying, “Amen! Blessing and
glory and wisdom and thanksgiving and honor and power and might be to our
God for ever and ever! Amen.”

[13] Then one of the elders addressed me, saying, “Who are these, clothed in
white robes, and whence have they come?” [14] I said to him, “Sir, you know.”
And he said to me, “These are they who have come out of the great tribulation;
they have washed their robes and made them white in the blood of the Lamb.”

*********************************************************************************************
Commentary:

1-17. This chapter consists of two visions designed to illustrate God’s protection
of Christians and the happy circumstances of the martyrs. The victory of the
Church is depicted—of the entire Church, made up of people from the four points
of the compass (vv. 9-12). What is not so clear, however, is who the one hundred
and fort four thousand are, drawn from the twelve tribes of Israel, whom an angel
has marked with the seal of the living God (vv. 1-8). Some commentators inter-
pret them as all being Christians of Jewish background (Judaeo-Christians). O-
thers say that they are those who make up the new Israel which St Paul speaks
about in Galatians 6:17; that is, all the baptized viewed first as still engaged in
their battle (vv. 1-8) and then after they have won victory (vv. 9-17). The most plau-
sible interpretation is that the one hundred and forty four thousand stand for the
Jews converted to Christianity (as distinct from those not converted) —the ‘rem-
nant of Israel’ (cf. Is 4:2-4; Ezek 9; etc.). St Paul says that they prove the irrevo-
cable nature of God’s election (cf. Rom 1l:1-5) and are the first-fruits of the resto-
ration which will come about at the End (cf. Rom 11:25-32).

The hundred and forty-four thousand are included in the second vision; they would
be part of the great multitude “from all tribes and people and tongues”. Thus, the
vision in vv. 9-17 takes in the entire Church without any distinctions, whereas the
vision in vv. 1-8 can refer only to a part of the Church—those Jews who, by beco-
ming Christians, made up the original nucleus of the Church. The Church admits
these on the same basis as all those who become Christians later without having
had to pass through any stage of Jewish observance.

1-8. In Jewish tradition angels were divided into two groups—angels of the Pre-
sence and sanctification, and those charged with controlling the forces of nature.
Both kinds appear in this passage.

According to the custom of the time, when something bore the mark of a seal or
brand that meant that it belonged to the seal’s owner. This passage is saying
that the one hundred and forty four thousand belong to God and therefore will be
protected by him as his property. This fulfills what Ezekiel prophesied about the
inhabitants of Jerusalem (cf. Ezek 9:1-7): some would be sealed on the forehead
with a tax (the last letter of the Hebrew alphabet) and would therefore escape the
punishment to be inflicted on all the rest: this shows the special way God makes
provision for those who are his not only because he created them but also by a
new title.

The Fathers of the Church saw this mark as symbolizing the character Baptism
impresses on the souls of the faithful to show that they are destined for eternal
life. Thus, the persons preserved from harm are the Jews who were converts to
Christianity: their Baptism marked them out from those Jews who rejected Christ
and were not baptized.

The list of tribes is somewhat different from the usual list which keeps the order
of Genesis 29. The name of Judah is put first because the Messiah came from
that tribe, as St John recently mentioned (cf. 5:5); and there is no mention of the
ribe of Dan, presumably because it fell into idolatry (cf. Judg 17-18) and eventual-
ly disappeared. To make up the tally of twelve the tribe of Joseph is mentioned
twice—as that of Joseph and as that of Manasseh, his first-born.

The number of those sealed (12 x 12 x 1000) symbolizes completeness, totality
—in this instance, a huge multitude, depicted as the new Israel. Included in this
number are the descendants of Jacob who receive Baptism, irrespective of when
they do. Obviously this number is not meant to be taken literally, as if only one
hundred and forty-four thousand people will attain salvation. In this scene all
those of Gentile background who become Christians over the course of history
are explicitly not included. They will appear in the vision which follows.

9-17. Pope John Paul II has commented on this passage as follows: “The people
dressed in white robes whom John sees with his prophetic eye are the redeemed,
and they form a ‘great multitude’, which no one could count and which is made up
of people of the most varied backgrounds. The blood of the Lamb, who has been
offered in sacrifice for all, has exercised its universal and most effective redemp-
tive power in every corner of the earth, extending grace and salvation to that ‘great
multitude’. After undergoing the trials and being purified in the blood of Christ, they
—the redeemed—are now safe in the Kingdom of God, whom they praise and bless
for ever and ever” (”Homily”, 1 November 1981). This great crowd includes all the
saved and not just the martyrs, for it says that they washed their robes in the
blood of the Lamb, not in their own blood.

Everyone has to become associated with Christ’s passion through suffering, as
St Augustine explains, not without a certain humor: “Many are martyrs in their
beds. The Christian is lying on his couch, tormented by pain. He prays and his
prayers are not heard, or perhaps they are heard but he is being put to the test...
so that he may be received as a son. He becomes a martyr through illness and
is crowned by him who hung upon the Cross” (”Sermon” 286, 8).

“It is consoling and encouraging to know that those who attain heaven constitute
a huge multitude. The passages of Matthew 7:14 and Luke 13:24 which seem to
imply that very few will be saved should be interpreted in the light of this vision,
which shows that the infinite value of Christ’s blood makes God’s will be done:
“(God) desires all men to be saved and to come to the knowledge of the truth”
(1 Tim 2:4).

In vv 14-17 we see the blessed in two different situations—first, before the resur-
rection of the body (v. 14) and, then, after it, when body and soul have been reu-
nited (vv. 15-17). In this second situation the nature of risen bodies is highligh-
ted: they cannot suffer pain or inconvenience of any kind: they are out of harm’s
reach; they have the gift of “impassibility” (cf. “St Pius V Catechism”, I, 12, 13).

This consoling scene is included in the vision to encourage believers to imitate
those Christians who were like us and now find themselves in heaven because
they have come through victorious. The Church invites us to pray along similar
lines: “Father, you sanctified the Church of Rome with the blood of its first mar-
tyrs. May we find strength from their courage and rejoice in their triumph”
(”Roman Missal”, Feast of the First Martyrs of the Church of Rome, opening
prayer).

*********************************************************************************************
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: 1 John 3:1-3

We are Children of God

[1] See what love the Father has given us, that we should be called children of
God; and so we are. The reason why the world does not know us is that it did not
know him. [2] Beloved, we are God’s children now; it does not yet appear what we
shall be, but we know that when he appears we shall be like him, for we shall see
him as he is.

A Child of God Does Not Sin

[3] And every one who thus hopes in him purifies himself as he is pure.

*********************************************************************************************
Commentary:

1-24. This entire chapter shows how moved the Apostle is when he contemplates
the marvelous gift of divine filiation. The Holy Spirit, who is the author of all Sacred
Scripture, has desired John to pass on to us this unique revelation: we are chil-
dren of God (v. 1).

It is not easy to divide the chapter into sections, because the style is very cyclic
and colloquial and includes many repetitions and further thoughts which make for
great vividness and freshness. However, we can distinguish an opening proclama-
tion of the central message (vv. 1-2) and emphasis on two requirements of divine
filiation—rejection of sin in any shape or form (vv. 3-10), and brotherly love lived to
the full (vv. 11-24).

1. “We should be called children of God”: the original Hebrew expression, which
reads “we are called...”, is also used by our Lord in the Beatitudes (cf. Mt 5:9):
“to be called” means the same as “to be called by God”; and in the language of
the Bible, when God gives someone a name he is not simply conferring a title
but is causing the thing that the name indicates (cf., e.g., Gen 17:5), for the word
of God is efficacious, it does what it says it will do. Hence St John’s adding: “and
so we are”.

Therefore, it is not just a matter of a metaphorical title, or a legal fiction, or adop-
tion human-style: divine filiation is an essential feature of a Christian’s life, a mar-
velous fact whereby God gratuitously gives men a strictly supernatural dignity, an
intimacy with God whereby they are “domestici Dei”, “members of the household
of God” (Eph 2:19). This explains the tone of amazement and joy with which St
John passes on this revelation.

This sense of divine filiation is one of the central points in the spirituality of Opus
Dei. Its founder wrote: “We do not exist in order to pursue just any happiness.
We have been called to penetrate the intimacy of God’s own life, to know and
love God the Father, God the Son, and God the Holy Spirit, and to love also—in
that same love of the one God in three divine Persons—the angels and all men.

“This is the great boldness of the Christian faith—to proclaim the value and dignity
of human nature and to affirm that we have been created to obtain the dignity of
children of God, through the grace that raises us up to a supernatural level. An
incredible boldness it would be, were it not founded on the promise of salvation
given us by God the Father, confirmed by the blood of Christ, and reaffirmed and
made possible by the constant action of the Holy Spirit” (”Christ Is Passing By”,
133).

“The world does not know us, (because) it did not know him”: these words are
reminiscent of our Lord’s at the Last Supper: “the hour is coming when whoever
kills you will think he is offering service to God. And they will do this because
they have not known the Father, nor me” (Jn 16:2-3). Divine filiation brings with
it communion and a mysterious identification between Christ and the Christian.

2. The indescribable gift of divine filiation, which the world does not know (v. 1),
is not fully experienced by Christians, because the seeds of divine life which it
contains will only reach their full growth in eternal life, when we see him “as he
is”, “face to face” (1 Cor 13:12); “this is eternal life, that they know thee the on-
ly true God, and Jesus Christ whom thou hast sent” (Jn 17:3). In that direct
sight of God as he is, and of all things in God, the life of grace and divine filia-
tion achieve their full growth. Man is not naturally able to see God face to face;
he needs to be enlightened by a special light, which is given the technical theo-
logical name of “lumen gloriae”, light of glory. This does not allow him to “take
in” all God (no created thing could do that), but it does allow him to look at God
directly.

Commenting on this verse, the “St Pius V Catechism” explains that “beatitude
consists of two things—that we shall behold God such as he is in his own nature
and substance; and that we ourselves shall become, as it were, gods. For those
who enjoy God while they retain their own nature, assume a certain admirable
and almost divine form, so as to seem gods rather than men” (I, 13, 7).

“When he appears”: two interpretations are possible, given that in Greek the verb
has no subject: “when (what we shall be) is revealed we shall be as he is”; or, as
the New Vulgate translates it, “when he (Christ) is revealed we will be like him
(Christ)”. The second interpretation is the more likely.

3. “Purifies himself’: Christian hope, which is grounded on Christ, is something
active and it moves the Christian to “purify himself”. This verb is evocative of the
ritual purifications required of priests in the Old Testament prior to engaging in
divine service (cf. Ex 19:10; Num 8:21; Acts 21:24); here, and in other places
in the New Testament, it means interior purification from sins, that is, righteous-
ness, holiness (1 Pet 1:22; Jas 4:8). Our model is Jesus Christ, “as he is pure”;
he is the One who has never had sin, the Righteous One (1 Jn 2: 29; 3:7); a
Christian has no other model of holiness, as Jesus himself said: “Learn from
me” (Mt 11:29; cf. Jn 14:6). “We have to learn from him, from Jesus, who is our
only model. If you want to go forward without stumbling or wandering off the path,
then all you have to do is walk the road he walked, placing your feet in his foot-
prints and entering into his humble and patient Heart, there to drink from the
wellsprings of his commandments and of his love. In a word, you must identify
yourself with Jesus Christ and try to become really and truly another Christ
among your fellow men” (St. J. Escriva, “Friends of God”, 128).

*********************************************************************************************
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: Matthew 5:1-12a

The Beatitudes

[1] Seeing the crowds, He (Jesus) went up on the mountain, and when He sat
down His disciples came to Him. [2] And He opened His mouth and taught
them, saying: [3] “Blessed are the poor in spirit, for theirs is the Kingdom of
Heaven. [4] Blessed are those who mourn, for they shall be comforted. [5]
Blessed are the meek, for they shall inherit the earth. [6] Blessed are those
who hunger and thirst for righteousness, for they shall be satisfied. [7] Bles-
sed are the merciful, for they shall obtain mercy. [8] Blessed are the pure of
heart, for they shall see God. [9] Blessed are the peacemakers, for they shall
be called children of God. [10] Blessed are those who are persecuted for righ-
teousness’ sake, for theirs is the Kingdom of Heaven. [11] Blessed are you
when men revile you and persecute you and utter all kinds of evil against you
falsely on My account. [12] Rejoice and be glad, for your reward is great in
Heaven.”

*********************************************************************************************
Commentary:

1. The Discourse, or Sermon, on the Mount takes up three full chapters of St.
Matthew’s Gospel—Chapters 5-7. It is the first of the five great discourses of
Jesus which appear in this Gospel and it contains a considerable amount of
our Lord’s teaching.

It is difficult to reduce this discourse to one single theme, but the various tea-
chings it contains could be said to deal with these five points: 1) the attitude a
person must have for entering the Kingdom of Heaven (the Beatitudes, the salt
of the earth, the light of the world, Jesus and His teaching, the fullness of the
Law); 2) uprightness of intention in religious practice (here the “Our Father”
would be included); 3) trust in God’s fatherly providence; 4) how God’s children
should behave towards one another (not judging one’s neighbor, respect for holy
things, the effectiveness of prayer, and the golden rule of charity); 5) the condi-
tions for entering the Kingdom (the narrow gate, false pro- phets and building
on rock).

“He taught them”: this refers both to the disciples and to the multitude, as can
be seen at the end of the Sermon (Matthew 7:28).

2. The Beatitudes (5:3-12) form, as it were, the gateway to the Sermon on the
Mount. In order to understand the Beatitudes properly, we should bear in mind
that they do not promise salvation only to the particular kinds of people listed
here: they cover everyone whose religious dispositions and moral conduct meet
the demands which Jesus lays down. In other words, the poor in spirit, the
meek, those who mourn, those who hunger and thirst after righteousness, the
merciful, the pure in heart, the peacemakers and those who suffer persecution
in their search for holiness—these are not different people or kinds of people but
different demands made on everyone who wants to be a disciple of Christ.

Similarly, salvation is not being promised to different groups in society but to
everyone, no matter what his or her position in life, who strives to follow the
spirit and to meet the demands contained in the Beatitudes.

All the Beatitudes have an eschatological meaning, that is, they promise us de-
finitive salvation not in this world, but in the next. But the spirit of the Beatitudes
does give us, in this life, peace in the midst of tribulation. The Beatitudes imply
a completely newapproach, quite at odds with the usual way man evaluates
things: they rule out any kind of pharisaical religiosity, which regards earthly
happiness as a blessing from God and a reward for good behavior, and unhappi-
ness and misfortune as a form of punishment. In all ages the Beatitudes put
spiritual goods on a much higher plane than material possessions. The healthy
and the sick, the powerful and the weak, the rich and the poor—all are called,
independently of their circumstances, to the deep happiness that is experienced
by those who live up to the Beatitudes which Jesus teaches.

The Beatitudes do not, of course, contain the entire teaching of the Gospel, but
they do contain, in embryo, the whole program of Christian perfection.

3. This text outlines the connection between poverty and the soul. This religious
concept of poverty was deeply rooted in the Old Testament (cf., e.g., Zephaniah
2:3ff). It was more to do with a religious attitude of neediness and of humility
towards God than with material poverty: that person is poor who has recourse to
God without relying on his own merits and who trusts in God’s mercy to be saved.
his religious attitude of poverty is closely related to what is called “spiritual child-
hood”. A Christian sees himself as a little child in the presence of God, a child
who owns nothing: everything he has comes from God and belongs to God. Cer-
tainly, spiritual poverty, that is, Christian poverty, means one must be detached
from material things and practice austerity in using them. God asks certain peo-
ple—religious—to be legally detached from ownership and thereby bear witness to
others of the transitoriness of earthly things.

4. “Those who mourn”: here our Lord is saying that those are blessed who suffer
from any kind of affliction—particularly those who are genuinely sorry for they sins,
or are pained by the offenses which others offer God, and who bear their suffering
with love and in a spirit of atonement.

“You are crying? Don’t be ashamed of it. Yes, cry: men also cry like you, when
they are alone and before God. Each night, says King David, I soak my bed with
tears. With those tears, those burning manly tears, you can purify your past and
supernaturalize your present life” (St. J. Escriva, “The Way”, 216).

The Spirit of God will console with peace and joy, even in this life, those who
weep for their sins, and later will give them a share in the fullness of happiness
and glory in Heaven: these are the blessed.

5. “The meek”: those who patiently suffer unjust persecution; those who remain
serene, humble and steadfast in adversity, and do not give way to resentment or
discouragement. The virtue of meekness is very necessary in the Christian life.
Usually irritableness, which is very common, stems from a lack of humility and
interior peace.

“The earth”: this is usually understood as meaning our Heavenly Fatherland.

6. The notion of righteousness (or justice) in Holy Scripture is an essentially reli-
gious one (cf. notes on Matthew 1:19 and 3:15; Romans 1:17; 1:18-32; 3:21-22
and 24). A righteous person is one who sincerely strives to do the Will of God,
which is discovered in the commandments, in one’s duties of state in life (social,
professional and family responsibilities) and through one’s life of prayer. Thus,
righteousness, in the language of the Bible, is the same as what nowadays is
usually called “holiness” (1 John 2:29; 3:7-10; Revelation 22:11; Genesis 15:6;
Deuteronomy 9:4).

As St. Jerome comments (”Comm. on Matthew”, 5, 6), in the fourth Beatitude
our Lord is asking us not simply to have a vague desire for righteousness: we
should hunger and thirst for it, that is, we should love and strive earnestly to seek
what makes a man righteous in God’s eyes. A person who genuinely wants to
attain Christian holiness should love the means which the Church, the universal
vehicle of salvation, offers all men and teaches them to use—frequent use of the
Sacraments, an intimate relationship with God in prayer, a valiant effort to meet
one’s social, professional and family responsibilities.

7. Mercy is not a just a matter of giving alms to the poor but also of being under-
standing towards other people’s defects, overlooking them, helping them cope
with them and loving them despite whatever defects they may have. Being mer-
ciful also means rejoicing and suffering with other people.

8. Christ teaches us that the source of the quality of human acts lies in the heart,
that is, in a man’s soul, in the depths of his spirit. “When we speak of a person’s
heart, we refer not just to his sentiments, but to the whole person in his loving
dealings with others. In order to help us understand divine things, Scripture uses
the expression `heart’ in its full human meaning, as the summary and source,
expression and ultimate basis, of one’s thoughts, words and actions. A man is
worth what his heart is worth” (St. J. Escriva, “Christ Is Passing By”, 164).

Cleanness of heart is a gift of God, which expresses itself in a capacity to love,
n having an upright and pure attitude to everything noble. As St. Paul says, “what-
ever is true, whatever is honorable, whatever is just, whatever is pure, whatever is
ovely, whatever is gracious, if there is any excellence, if there is anything worthy
of praise, think about these things” (Philippians 4:8). Helped by God’s grace, a
Christian should constantly strive to cleanse his heart and acquire this purity,
whose reward is the vision of God.

9. The translation “peacemakers” well convey the active meaning of the original
text—those who foster peace, in themselves and in others and, as a basis for
that, try to be reconciled and to reconcile others with God. Being at peace with
God is the cause and effect of every kind of peace. Any peace on earth not
based on this divine peace would be vain and misleading.

“They shall be called sons of God”: this is an Hebraicism often found in Sacred
Scripture; it is the same as saying “they will be sons of God”. St. John’s first
letter (3:1) provides a correct exegesis of this Beatitude: “See what love the
Father has given us, that we should be called chil- dren of God; and so we are”.

10. What this Beatitude means, then, is: blessed are those who are persecuted
because they are holy, or because they are striving to be holy, for theirs is the
Kingdom of Heaven.

Thus, blessed is he who suffers persecution for being true to Jesus Christ and
who does so not only patiently but joyfully. Circumstances arise in a Christian’s
life that call for heroism—where no compromise is admissible: either one stays
true to Jesus Christ whatever the cost in terms of reputation, life or possessions,
or one denies Him. St. Bernard (”Sermon on the Feast of All Saints”) says that
the eighth Beatitude is as it were the prerogative of Christian martyrs. Every
Christian who is faithful to Jesus’ teaching is in fact a “martyr” (a witness) who
reflects or acts according with this Beatitude, even if he does not undergo phy-
sical death.

11-12. The Beatitudes are the conditions Jesus lays down for entering the King-
dom of Heaven. This verse, in a way summing up the preceding ones, is an invi-
tation to everyone to put this teaching into practice. The Christian life, then, is
no easy matter, but it is worthwhile, given the reward that Jesus promises.

*********************************************************************************************
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

Mass Readings

First reading	Apocalypse 7:2-4,9-14 ©
I, John, saw another angel rising where the sun rises, carrying the seal of the living God; he called in a powerful voice to the four angels whose duty was to devastate land and sea, ‘Wait before you do any damage on land or at sea or to the trees, until we have put the seal on the foreheads of the servants of our God.’ Then I heard how many were sealed: a hundred and forty-four thousand, out of all the tribes of Israel. After that I saw a huge number, impossible to count, of people from every nation, race, tribe and language; they were standing in front of the throne and in front of the Lamb, dressed in white robes and holding palms in their hands. They shouted aloud, ‘Victory to our God, who sits on the throne, and to the Lamb!’ And all the angels who were standing in a circle round the throne, surrounding the elders and the four animals, prostrated themselves before the throne, and touched the ground with their foreheads, worshipping God with these words, ‘Amen. Praise and glory and wisdom and thanksgiving and honour and power and strength to our God for ever and ever. Amen.’ One of the elders then spoke, and asked me, ‘Do you know who these people are, dressed in white robes, and where they have come from?’ I answered him, ‘You can tell me, my lord.’ Then he said, ‘These are the people who have been through the great persecution, and because they have washed their robes white again in the blood of the Lamb.’

First reading

I, John, saw another angel rising where the sun rises, carrying the seal of the living God; he called in a powerful voice to the four angels whose duty was to devastate land and sea, ‘Wait before you do any damage on land or at sea or to the trees, until we have put the seal on the foreheads of the servants of our God.’ Then I heard how many were sealed: a hundred and forty-four thousand, out of all the tribes of Israel.
After that I saw a huge number, impossible to count, of people from every nation, race, tribe and language; they were standing in front of the throne and in front of the Lamb, dressed in white robes and holding palms in their hands. They shouted aloud, ‘Victory to our God, who sits on the throne, and to the Lamb!’ And all the angels who were standing in a circle round the throne, surrounding the elders and the four animals, prostrated themselves before the throne, and touched the ground with their foreheads, worshipping God with these words, ‘Amen. Praise and glory and wisdom and thanksgiving and honour and power and strength to our God for ever and ever. Amen.’
One of the elders then spoke, and asked me, ‘Do you know who these people are, dressed in white robes, and where they have come from?’ I answered him, ‘You can tell me, my lord.’ Then he said, ‘These are the people who have been through the great persecution, and because they have washed their robes white again in the blood of the Lamb.’

Psalm or canticle: Psalm 23:1-6

Second reading	1 John 3:1-3 ©
Think of the love that the Father has lavished on us, by letting us be called God’s children; and that is what we are. Because the world refused to acknowledge him, therefore it does not acknowledge us. My dear people, we are already the children of God but what we are to be in the future has not yet been revealed; all we know is, that when it is revealed we shall be like him because we shall see him as he really is. Surely everyone who entertains this hope must purify himself, must try to be as pure as Christ.

Second reading

1 John 3:1-3 ©

Think of the love that the Father has lavished on us,
by letting us be called God’s children;
and that is what we are.
Because the world refused to acknowledge him,
therefore it does not acknowledge us.
My dear people, we are already the children of God
but what we are to be in the future has not yet been revealed;
all we know is, that when it is revealed
we shall be like him
because we shall see him as he really is.

Surely everyone who entertains this hope
must purify himself, must try to be as pure as Christ.

Gospel	Matthew 5:1-12 ©
Seeing the crowds, Jesus went up the hill. There he sat down and was joined by his disciples. Then he began to speak. This is what he taught them: ‘How happy are the poor in spirit; theirs is the kingdom of heaven. Happy the gentle: they shall have the earth for their heritage. Happy those who mourn: they shall be comforted. Happy those who hunger and thirst for what is right: they shall be satisfied. Happy the merciful: they shall have mercy shown them. Happy the pure in heart: they shall see God. Happy the peacemakers: they shall be called sons of God. Happy those who are persecuted in the cause of right: theirs is the kingdom of heaven. ‘Happy are you when people abuse you and persecute you and speak all kinds of calumny against you on my account. Rejoice and be glad, for your reward will be great in heaven.’

Gospel

Seeing the crowds, Jesus went up the hill. There he sat down and was joined by his disciples. Then he began to speak. This is what he taught them:
‘How happy are the poor in spirit;
theirs is the kingdom of heaven.
Happy the gentle:
they shall have the earth for their heritage.
Happy those who mourn:
they shall be comforted.
Happy those who hunger and thirst for what is right:
they shall be satisfied.
Happy the merciful:
they shall have mercy shown them.
Happy the pure in heart:
they shall see God.
Happy the peacemakers:
they shall be called sons of God.
Happy those who are persecuted in the cause of right:
theirs is the kingdom of heaven.

‘Happy are you when people abuse you and persecute you and speak all kinds of calumny against you on my account. Rejoice and be glad, for your reward will be great in heaven.’

November 1 - All Saints : November 2 - All Souls

Saturday, November 1, 2008
All Saints (Solemnity)

First Reading:
Psalm:
Second Reading:
Gospel:

Revelation 7:2-4, 9-14
Psalm 24:1-6
1 John 3:1-3
Matthew 5:1-12

Eternal God, behold me prostrate before your immense majesty, humbly adoring you. I offer you all my thoughts, words, and actions of this day. I offer them all to be thought, spoken, and done entirely for love of you, for your glory, to fulfill your divine will, to serve you, to praise you, and bless you. I wish and intend to do everything in union with the most pure intentions of Jesus and Mary.

-- St. John Leonardi

The Angelus

The Angel of the Lord declared to Mary:
And she conceived of the Holy Spirit.

Hail Mary, full of grace, the Lord is with thee; blessed art thou among women and blessed is the fruit of thy womb, Jesus. Holy Mary, Mother of God, pray for us sinners, now and at the hour of
our death. Amen.

Behold the handmaid of the Lord: Be it done unto me according to Thy word.

Hail Mary . . .

And the Word was made Flesh: And dwelt among us.

Hail Mary . . .

Pray for us, O Holy Mother of God, that we may be made worthy of the promises of Christ.

Let us pray:

Pour forth, we beseech Thee, O Lord, Thy grace into our hearts; that we, to whom the incarnation of Christ, Thy Son, was made known by the message of an angel, may by His Passion and Cross be brought to the glory of His Resurrection, through the same Christ Our Lord.

Amen.

Mt 5:1-12
#	Douay-Rheims	Vulgate
1	And seeing the multitudes, he went up into a mountain, and when he was set down, his disciples came unto him.	videns autem turbas ascendit in montem et cum sedisset accesserunt ad eum discipuli eius
2	And opening his mouth he taught them, saying:	et aperiens os suum docebat eos dicens
3	Blessed are the poor in spirit: for theirs is the kingdom of heaven.	beati pauperes spiritu quoniam ipsorum est regnum caelorum
4	Blessed are the meek: for they shall possess the land.	beati mites quoniam ipsi possidebunt terram
5	Blessed are they that mourn: for they shall be comforted.	beati qui lugent quoniam ipsi consolabuntur
6	Blessed are they that hunger and thirst after justice: for they shall have their fill.	beati qui esuriunt et sitiunt iustitiam quoniam ipsi saturabuntur
7	Blessed are the merciful: for they shall obtain mercy.	beati misericordes quia ipsi misericordiam consequentur
8	Blessed are the clean of heart: they shall see God.	beati mundo corde quoniam ipsi Deum videbunt
9	Blessed are the peacemakers: for they shall be called the children of God.	beati pacifici quoniam filii Dei vocabuntur
10	Blessed are they that suffer persecution for justice' sake: for theirs is the kingdom of heaven.	beati qui persecutionem patiuntur propter iustitiam quoniam ipsorum est regnum caelorum
11	Blessed are ye when they shall revile you, and persecute you, and speak all that is evil against you, untruly, for my sake:	beati estis cum maledixerint vobis et persecuti vos fuerint et dixerint omne malum adversum vos mentientes propter me
12	Be glad and rejoice for your reward is very great in heaven. For so they persecuted the prophets that were before you.	gaudete et exultate quoniam merces vestra copiosa est in caelis sic enim persecuti sunt prophetas qui fuerunt ante vos

1. And seeing the multitudes, He went up into a mountain: and when he was set, His disciples came to Him.
2. And he opened His mouth, and taught them, saying,
3. Blessed are they the poor in spirit: for theirs is the kingdom of heaven.

PSEUD-CHRYS. Every man in his own trade or profession rejoices when he sees an opportunity of exercising it; the carpenter if he sees a goodly tree desires to have it to cut down to employ his skill on, and the Priest when he sees a full Church, his heart rejoices, he is glad of the occasion to teach. So the Lord seeing a great congregation of people was stirred to teach them.

AUG. Or he may be thought to have sought to shun the thickest crowd, and to have ascended the mountain that He might speak to His disciples alone.

CHRYS. By not choosing his seat in the city, and the market place, but on a mountain in a desert, he has taught us to do nothing with ostentation, and to depart from crowds, above all when we are to be employed in philosophy, or in speaking of serious things.

REMIG. This should be known, that the Lord had three places of retirement that we read of, the ship, the mountain, and the desert; to one of these He was accustomed to withdraw whenever he was pressed by the multitude.

JEROME; Some of the less learned brethren suppose the Lord to have spoken what follows front the Mount of Olives, which is by no means the case; what went before and what follows fixes the place in Galilee. Mount Tabor. We may suppose, or any other high mountain.

CHRYS. He ascended a mountain, first, that He might fulfill the prophecy of Esaias, Get you up into a mountain; Secondly, to show that as well he who teaches, as he who hears the righteousness of God should stand on an high ground of spiritual virtues; for none can abide in the valley and speak from a mountain. If you stand on the earth, speak of the earth; if you speak of heaven, stand in heaven. Or, He ascended into the mountain to show that all who would learn the mysteries of the truth should go up into the Mount of the Church of which the Prophet speaks, The hill of God is a hill of fatness.

HILARY; Or, He ascends the mountain, because it is placed in the loftiness of His Father's Majesty that He gives commands of heavenly life.

AUG. Or, he ascends the mountain to show that the precepts of righteousness given by God through the Prophets to the Jews, who were yet under the bondage of fear, were the lesser commandments; but that at by His own Son were given the greater commandments to a people which he had determined to deliver by love.

JEROME; He spoke to them sitting and not standing, for they could not have understood Him had He appeared in His own Majesty.

AUG. Or, to teach sitting is the prerogative of the Master. His disciples came to him, that they who in spirit approached more nearly to keeping His commandments, should also approach Him nearest with their bodily presence.

RABANUS; Mystically, this sitting down of Christ is His incarnation; had He not taken flesh on Him, mankind could not have come to Him.

AUG. It causes a thought how it is that Matthew relates this sermon to have been delivered by the Lord sitting on the mountain; Luke, as he stood in the plain. This diversity in their accounts would lead us to think that the occasions were different. Why should not Christ repeat once more what He said before, or do once more what he had done before? Although another method of reconciling the two may occur to us; namely, that our Lord was first with His disciples alone on some more lofty peak of the mountain when he chose the twelve; that He then descended with them not from the mountain entirely, but from the top to some expanse of level ground in the side, capable of holding a great number of people; that he stood there while the crowd was gathering around Him, and after when He had sat down, then his disciples came near to Him, and so to them and in the presence of the rest of the multitude He spoke the same sermon on which Matthew and Luke give, in a different manner, but with equal truth of facts.

GREG. When time Lord on the mountain is about to utter His sublime precepts, it is said Opening his mouth he taught them, he who had before opened the mouth of the Prophets.

REMIG. Wherever it is said that the Lord opened His mouth, we may know how great things are to follow.

AUG. Or, the phrase is introductory of an address longer than ordinary.

CHRYS. Or, that we may understand that He sometimes teaches by opening His mouth in speech, sometimes by that voice which resounds from His works.

AUG. Whoever will take the trouble to examine with a pious and sober spirit, will find in this sermon a perfect code of the Christian life as far as relates to the conduct of daily life. Accordingly the Lord concludes it with the Every man who hears these words of mine and does them, I will liken him to a wise man, &c.

AUG. The chief good is the only motive of philosophical inquiry; but whatever confers blessedness, that is the chief good; therefore He begins, Blessed are the poor in spirit.

ID. Augmentation of 'spirit' generally implies insolence and pride. For in common speech the proud are said to have a great spirit, and rightly - for wind is a spirit, and who does not know that we say of proud men that they are 'swollen,' 'puffed up.' Here therefore by poor in spirit are rightly understood 'lowly,' 'fearing God,' not having a puffed up spirit. -

CHRYS. Or, He here calls all loftiness of soul and temper spirit; for as there are many humble against their will, constrained by their outward condition, they have no praise; the blessing is on those who humble themselves by their own choice. Thus He begins at once at the root, pulling up pride which is the root and source of all evil, setting up as its opposite humility as a firm foundation. If this be well laid, other virtues may be firmly built thereon; if that be sapped, whatever good you gather upon it perishes.

PSEUD-CHRYS. Blessed are the poor in spirit, or, according to the literal rendering of the Greek, 'they who beg,' that the humble may learn that they should be ever begging at God's almshouse. For there are many naturally humble and not of faith, who do not knock at God's almshouse; but they alone are humble who are so of faith.

CHRYS. Or, the poor in spirit may be those who fear and tremble at God's commandments, whom the Lord by the Prophet Isaiah commends. Though why more than simply humble? Of the humble there may be in this place but few, in that again an abundance.

AUG. The proud seek an earthly kingdom, of the humble only is the kingdom of Heaven.

PSEUD-CHRYS. For as all other vices, but chiefly pride, casts down to hell; so all other virtues, but chiefly humility, conduct to Heaven; it is proper that he that humbles himself should be exalted.

JEROME; The poor in spirit are those who embrace a voluntary poverty for the sake of the Holy Spirit.

AMBROSE; In the eye of Heaven blessedness begins there where misery begins in human estimation.

GLOSS. The riches of Heaven are suitably promised to those who at this present are in poverty.

4. Blessed are they that mourn; for they shall be comforted.

AMBROSE; When you have done thus much, attained both poverty and meekness remember that you are a sinner, mourn your sins, as he proceeds, Blessed are they that mourn. And it is suitable that the third blessing should be of those that mourn for sin, for it is the Trinity that forgives sin.

HILARY; Those that mourn, that is not loss of kindred, affronts, or losses, but who weep for past sins.

PSEUDO- CHRYS. And they who weep for their own sins are blessed, but much more so who weep for others' sins; so should all teachers do.

JEROME; For the mourning here meant is not for the dead by common course of nature, but for the dead in sins, and vices. Thus Samuel mourned for Saul, thus the Apostle Paul mourned for those who had not performed penance after uncleanness.

PSEUDO- CHRYS. The comfort of mourners is the ceasing of their mourning; they then who mourn their own sins shall be consoled when they have received remittance thereof.

CHRYS. And though it were enough for such to receive pardon, yet he rests not His mercy only there, but makes them partakers of many comforts both here and hereafter. God's mercies are always greater than our troubles.

PSEUDO- CHRYS. But they also who mourn for others' sins shall be comforted, inasmuch as they shall own God's providence in that worldly generation, understanding that they who had perished were not of God, out of whose hand none can snatch. For these leaving to mourn, they shall be comforted in their own blessedness.

AUG. Otherwise; mourning is sorrow for the loss of what is dear; but those that are turned to God lose the things that they held dear in this world; and as they have now no longer any joy in such things as before they had joy in, their sorrow may not be healed till there is formed within them a love of eternal things. They shall then be comforted by the Holy Spirit, who is therefore chiefly called, The Paraclete, that is , 'Comforter;' so that for the loss of their temporal joys, they shall gain eternal joys.

GLOSS. Or, by mourning, two kinds of sorrow are intended; one for the miseries of this world, one for lack of heavenly things; so Caleb's daughter asked both the upper and the lower springs. This kind of mourning none have but the poor and the meek, who as not having the world acknowledge themselves miserable, and therefore desire heaven. Suitably, therefore, consolation is promised to them that mourn, that he who has sorrow at this present may have joy hereafter. But the reward of the mourner is greater than that of the poor or the meek, for to rejoice in the kingdom is more than to have it, or to possess it; for many things we possess in sorrow.

CHRYS. We may remark that this blessing is given most simply, but with great force and emphasis; it is most simply, 'who have grief,' but who mourn. And indeed this command is the sum of all philosophy. For if they who mourn for the death of children or kinsfolk, throughout all that season of their sorrow, are touched with no other desires, as of money, or honor, burn not with envy, feel not wrongs, nor are open to any other vicious passion, but are solely given up to their grief; much more ought they, who mourn their own sins in such manner as they ought to mourn for them, to show this higher philosophy.

5. Blessed are the meek: for they shall inherit the earth.

AMBROSE; When I have learned contentment in poverty, the next lesson is to govern my heart and temper. For what good is it to me to be without worldly things, unless I have besides a meek spirit? It suitably follows therefore, Blessed are the meek.

AUG. The meek are they who resist not wrongs, and give way to evil; but overcome evil of good.

AMBROSE; Soften therefore your temper that you be not angry, at least that you be angry, and sin not. It is a noble thing to govern passion by reason; nor is it a less virtue to check anger, than to be entirely without anger, since one is esteemed the sign of a weak, the other of a strong, mind.

AUG. Let the unyielding then wrangle and quarrel about earthly and temporal things, the meek are blessed, for they shall inherit the earth, and not be rooted out of it; that earth of which it is said in the Psalms, Your lot is in the land of the living, meaning the fixedness of a perpetual inheritance, in which the soul that has good dispositions rests as in its own place, as the body does in an earthly possession, it is fed by its own food, as the body by the earth; such is the rest and the life of the saints.

PSEUDO- CHRYS. This earth as some interpret, so long as it is in its present condition is the land of the dead, seeing it is subject to vanity; but when t is freed from corruption it becomes the land of the living, that the mortal may inherit an immortal country. I have read another exposition of it, as if the heaven in which the saints are to dwell is meant by the land of the living, because compared with the regions of death it is heaven, compared with the heaven above it is earth. Others again say, that this body as longs as it is subject to death is the land of the dead, when it shall be made like to Christ's glorious body, it will be the land of the living.

HILARY; Or, the Lord promises the inheritance of the earth to the meek, meaning of that Body, which Himself took on Him as his tabernacle; and as by the gentleness of our minds Christ dwells in us, we also shall be clothed with the glory of His renewed body.

CHRYS. Otherwise; Christ here has mixed things sensible with things spiritual. Because it is commonly supposed that he who is meek loses all that he possesses, Christ here gives a contrary promise, that he who is not forward shall possess his own in security, but that he of a contrary disposition many times loses his soul and his paternal inheritance. But because the Prophet had said, The meek shall inherit the earth, he used those well-known words in conveying His meaning

GLOSS. The meek, who have possessed themselves, shall possess hereafter the inheritance of the Father; to possess is more than to have, for we have many things which we lose immediately.

6. Blessed are they which do hunger and thirst after righteousness: for they shall be filled.

AMBROSE; As soon as I have wept for my sins, I begin to hunger and thirst after righteousness. He who is afflicted with any sore disease, has no hunger.

JEROME; it is not enough that we desire righteousness, unless were also suffer hunger for it, by what expression we may understand that we are never righteous enough, but always hunger after works of righteousness.

PSEUDO- CHRYS. All good which men do not from love of the good itself is unpleasing before God. He hungers after righteousness who desires to walk according to the righteousness of God; he thirsts after righteousness who desires to get the knowledge thereof.

CHRYS. He may mean either general righteousness, or that particular virtue which is the opposite of covetousness. As he was going out to speak of mercy, He shows beforehand of what kind our mercy should be, that it should not be of the gains of plunder or covetousness, hence he ascribes to righteousness that which is peculiar to avarice, namely, to hunger and thirst.

HILARY; The blessedness which He appropriates to those who hunger and thirst after righteousness shows that the deep longing of the saints for the doctrine of God shall receive perfect replenishment in heaven; then they shall be filled.

PSEUDO- CHRYS. Such; is the botany of a rewarding God, that at His gifts are greater than the desires of the saints.

AUG. Or he speaks of food with which they sat and he filled at this present; to wit, that food of which the Lord spoke, My food is to do the will of my Father, that is, righteousness, and that water of which whoever drinks it shall be in him a well of water springing up to life eternal.

CHRYS. Or, this is again a promise of a temporal reward; for as covetousness is thought to make many rich, He affirms on the contrary that righteousness rather makes rich, for he who loves righteousness possesses all things in safety.

7. Blessed are the merciful: for they shall obtain mercy.

GLOSS. Justice and mercy are so united, that the one ought to be mingled with the other; justice without mercy is cruelty; mercy without justice, profusion - hence He goes on to the one from the other.

REMIG. The merciful is he who has a sad heart; he counts others' misery his own, and is sad at their grief as at his own.

JEROME; Mercy here is not said only of alms, but is in every sin of a brother, if we bear one another's burdens.

AUG. He pronounces those blessed who succor the wretched, because they are rewarded in being themselves delivered from all misery; as it follows, for they shall obtain mercy.

HILARY; So greatly is God pleased with our feelings of benevolence towards all men, that He will bestow His own mercy only on the merciful.

CHRYS. The reward here seems at first to be only an equal return; but indeed it is much more; for human mercy and divine mercy are not to be put on an equality.

GLOSS. Justly is mercy dealt out to the merciful, that they should receive more than they had deserved; and as he who has more than enough receives more than he who has only enough so the glory of mercy is greater than that of the things hitherto mentioned.

8. Blessed are the pure in heart: for they shall see God.

AMBROSE; The merciful loses the benefit of his mercy unless he shows it from a pure heart; for if he seeks to have whereof to boast, he loses the fruit of his deeds; the next that follows therefore is, Blessed are the pure in heart.

GLOSS. Purity of heart comes properly in the sixth place, because on the sixth day man was created in the image of God, which image was shrouded by sin, but is formed anew in pure hearts by grace. It follows rightly the before - mentioned graces, because if they be not there, a clean heart is not created in a man.

CHRYS. By the pure are here meant those who possess a perfect goodness, conscious to themselves of no evil thoughts, or again those who live in such temperance as is mostly necessary to seeing God according to that of St. Paul, Follow peace with all men, and holiness, without which no man shall all see God. For as there are many merciful, yet unchaste, to show that mercy alone is not enough, he adds this concerning purity.

JEROME; The pure is known by purity of heart for the temple of God cannot be impure.

PSEUDO- CHRYS. He who is in thought and deed fulfills all righteousness, sees God in his heart, for righteousness is an image of God, for God is righteousness. So far as any one has rescued himself from evil and works things that are good, so far does he see God either hardly, or fully, or sometimes, or always, according to the capabilities. of human nature. But in that world to come the pure in heart shall see God face to face not in a glass, and in enigma as here.

AUG. They are foolish who seek to see God with the bodily eye, seeing He is seen only by the heart, as it is elsewhere written, In singleness of heart seek you Him; the single heart is the same as is here called the pure heart. ID. But if spiritual eyes in the spiritual body shall be able only to see so much as they we now have can see, undoubtedly God will not be able to be seen of them. ID. This seeing God is the reward of faith; to which end our hearts are made pure by faith, as it is written, cleansing their hearts by faith; but the present verse proves this still more strongly. ID. No one seeing God can be alive with the life men have on earth or with these our bodily senses. Unless one die altogether out of this life, either by totally departing from the body, or so alienated from carnal lusts that he may truly say with the Apostle, whether in the body or out of the body, I cannot tell, he is not translated that he should see this vision.

GLOSS. The reward of these is greater than the reward of the first; being not merely to dine in the King's court, but further to see His face.

9. Blessed are the peacemakers: for they shall be called the children of God.

AMBROSE; When you have made your inward parts clean from every spot of sin, that dissensions and contentions may not proceed from your temper, begin peace within yourself, that so you may extend it to others.

AUG. Peace is time fixedness of order; by order, I mean an arrangement of things like and unlike giving to each its own place. And as there is no man who would not willingly have joy, so is there no man who would not have peace; since even those who go to war desire nothing more than by war to come to a glorious peace.

JEROME; The peacemakers are pronounced blessed, they namely who make peace first within their own hearts, then between brethren at variance. For what avails it to make peace between others, while in your own heart are wars of rebellious vices.

AUG. The peacemakers within themselves are they who having stilled all disturbances of their spirits, having subjected them to reason, have overcome their carnal desires., and become the kingdom of God. There all things are so disposed, that that which is most chief and excellent in man, governs those parts. which we have in common with the brutes, though they struggle against it; nay even that in man which is excellent is subjected to a yet greater, namely, the very Truths, the Son of God. For it would not be able to govern what is inferior to it, if it were not subject to what is above it. And this is the peace which is given on earth to men of good will.

ID. No man can attain in this life that there be not in his members a law resisting the law of his mind. But the peacemakers attain thus fat by overcoming the lusts of the flesh, that in time they come to a most perfect peace.

PSEUDO- CHRYS. The peacemakers with others are not only those who reconcile enemies, but those who unmindful of wrongs cultivate peace. That peace only is blessed which is lodged in the heart, and does not consist only in words. And they who love peace, they are the sons of peace.

HILARY; The blessedness of the peacemakers is the reward of adoption, they shall be called the sons of God. For God is our communion parent, and no other way can we pass into His family than by living in brotherly love together.

CHRYS. Or, if the peacemakers are they who do not contend one with another, but reconcile those that are at strife, they are rightly called the sons of God, seeing that was the chief employment of the only begotten Son, to reconcile things separated, to give peace to things at war.

AUG. Or, because peace is then perfect when there is no where any opposition, the peacemakers are called the sons of God, because nothing resists God, and the children ought to bear the likeness of their Father.

GLOSS. The peacemakers have thus the place of highest honor, inasmuch as he who is called the king's son, is the highest in the king's house. This beatitude is placed the seventh in order, because in the sabbath shall be given the repose of true peace, time six ages being passed away.

10. Blessed are they which are persecuted for righteousness' sake: for theirs is the kingdom of heaven.

CHRYS; Blessed are they who suffer persecution for righteousness' sake, that is for virtue, for defending others, for piety, for all these things are spoken of under the title of righteousness. This follows the beatitude upon the peacemakers, that we may not be led to suppose that it is good to seek peace at all times.

AUG. When peace is once firmly established within, whatever persecutions he who has been cast without raises, or carries on, he increases that glory which is the sight of God.

JEROME; For righteousness' sake He adds expressly, for many suffer persecution for their sins, and are not therefore righteousness. Likewise consider how the eighth beatitude of the true circumcision is terminated by martyrdom.

PSEUDO- CHRYS. he said not, Blessed are they who suffers persecution of the Gentiles; that we may not suppose the blessing pronounced on those only who are persecuted for refusing to sacrifice to idols; yea, whoever suffers persecution of heretics because he will not forsake the truth is likewise blessed, seeing he suffers for righteousness. Moreover, if any of the great ones, who seem to be Christians, being corrected by you on account of his sins, shall persecute you, you are blessed with John the Baptist. For if the Prophets are truly martyrs when they are killed by their own countrymen, without a doubt he who suffers in the cause of God has the reward of martyrdom though he suffers from his own people. Scripture therefore does not mention the persons of the persecutors, but only the cause of the persecution, that you may learn to look, not by whom but why you suffer.

HILARY; Thus, lastly, He includes those in the beatitudes whose will is ready to suffer all things for Christ, who is our righteousness. For these then also is the kingdom preserved, for they are in the contempt of this world poor in spirit.

AUG. Or, the eighth beatitude, as it were, returns to the commencement, because it shows the perfect complete character. In the first then and the eighth, the kingdom of heaven is named, for the seven go to make the perfect man, the eighth manifests and proves his perfectness, that all may be conducted to perfection by these steps.

AMBROSE; Otherwise; the first kingdom of heaven was promised to the Saints, in deliverance from this body; the second, that after the resurrection they should be with Christ. For after your resurrection you should begin to possess the earth delivered from death, and in that possession shall find comfort. Pleasure follows comfort, and His divine mercy pleasure. But on whom God has mercy, him He calls, and he whom he calls, behold Him that called him. He who beholds God is adopted into the rights of divine birth, and then at length as the son of God is delighted with the riches of the heavenly kingdom. The first then begins, the last is perfected.

CHRYS. Wonder not if you do not hear the kingdom mentioned under each beatitude; for in saying shall be comforted, shall find mercy, and the rest, in all these the kingdom of heaven is tacitly understood, so that you must not look for any of the things of sense. For indeed he would not be blessed who was to be crowned with those things which depart with this life.

AUG. The number of these sentences should be carefully attended to; to these seven degrees of blessedness agree the operation of that seven - form Holy Spirit which Isaiah described. But as He began from the highest, so here he begins from the lowest; for there we are taught that the Son of God will descend to the lowest; here that man will ascend from the lowest to the likeness of God. Here the first place is given to fear, which is suitable for the humble, of whom it is said, Blessed are the poor in spirit, that is, those who think not high things, but who fear. The second is piety, which belongs to the meek; for he who seeks piously, reverences, does not find fault, does not resist; and this is to become meek. The third is knowledge, which belongs to those that mourn, who have learned to what evils they are enslaved which they once pursued as goods. The fourth, which is fortitude, rightly belongs to those who hunger and thirst, who are seeking joy in true goods, labor to turn away from earthly lusts. The fifth, counsel, is appropriate for the merciful, for there is one remedy to deliver form so great evils, viz. to give and to distribute to others. The sixth is understanding, and belongs to the pure in heart, who with purged eye can see what eye sees not. The seventh is wisdom, and may be assigned to the peacemakers, in whom is no rebellious motion, but they obey the Spirit. Thus the one reward, the kingdom of heaven, is put forth under various names. In the first, as was right, is placed the kingdom of heaven, which is the beginning of perfect wisdom; as if it should be said, The fear of the Lord is the beginning of wisdom. To the meek, an inheritance, as to those who with piety seek the execution of a father's ill. To those that mourn, comfort, as to persons who know what they had lost, and in what they were immersed. To the hungry, plenty, as a refreshment to those who labor for salvation. To the merciful, mercy, that to those who have followed the best counsel, that may be showed which they have showed to others. To the pure in heart the faculty of seeing God, as to men hearing a pure eye to understand the things of eternity. To the peacemakers, the likeness of God. And all these things we believe may be attained in this life, as we believe they were fulfilled in the Apostles; for as to the things after this life they cannot be expressed in any words.

11. Blessed are you, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for My sake.
12. Rejoice, and be exceeding glad: for great is your reward in heaven: for so persecuted they the prophets which were before you.

RABANUS; The preceding blessings were general; he now begins to address His discourse to them that were present, foretelling them the persecutions which they should suffer for His name.

AUG. It may be asked, what difference there is between 'they shall revile you'; and 'shall speak all manner of evil of you;' to revile, it may be said, being but to speak evil of. But a reproach thrown with insult in the face of one present is a different thing from a slander cast on the character of the absent. To persecute includes both open violence and secret snares.

PSEUDO- CHRYS. But if it be true that he who offers a cup of water does not lose his reward, consequently he who has been wronged but by a single word of calumny, shall not be without a reward. But that the reviled may have a claim to this blessing, two things are necessary, it must be false, and it must he for God's sake; otherwise he has not the reward of this blessing; therefore he adds, falsely for my sake.

AUG. This I suppose was added because of those who wish to boast of persecutions and evil reports of their shame, and therefore claim to belong to Christ because many evil things are said of them; but either these are true, or when false yet they are not for Christ's sake.

GREG. What hurt can you receive when men detract from you, though you have no defense but only your own conscience? But as we ought not to stir up willfully the tongues of slanderers, lest they perish for their slander, yet when their own malice has instigated them, we should endure it with equanimity, that our merit may be added to. Rejoice, he says, and exult, for your reward is abundant in heaven,

GLOSS. Rejoice, that is, in mind, exult with the body, for your reward is not great only but abundant in heaven.

AUG. Do not suppose that by heaven here is meant the upper regions of the sky of this visible world, for your reward is not to be placed in things that are seen, but by in heaven understand the spiritual firmament, where everlasting righteousness dwells. Those then whose joy is in things spiritual will even here have some foretaste of that reward; but it will be unable perfect in every part when this mortal shall have put on immortality.

JEROME; This it is in the power of any one of us to attain, that when our good character is injured by calumny, we rejoice in the Lord. He only who seeks after empty glory cannot attain this. Let us then rejoice and exult, that our reward may be prepared for us in heaven.

PSEUDO- CHRYS. For by how much any is pleased with the praise of men, by so much is he grieved with their evil speaking. But if you seek your glory in heaven, you will not fear any slanders on earth.

GREG; Yet ought we sometimes to check our defamers, lest by spreading evil reports of us, they corrupt the innocent hearts of those who might hear good from us.

GLOSS. He invites them to patience not only by the prospect of reward, but by example, when He adds, for so persecuted they the Prophets who were before you.

REMIG. For a man in sorrow receives great comfort from the recollection of the sufferings of others, who are set before him as an example of patience; as if he had said, Remember that you are His Apostles, of whom also they were Prophets.

CHRYS. At the same time He signifies His equality in honor with His Father, as if He had said, As they suffered for my Father, so shall you suffer for me. And in saying, The Prophets who were before you, He teaches that they themselves are already become Prophets.

AUG. Persecuted He says generally, comprehending both reproaches and defamation of character.

Catena Aurea Matthew 5

Madonna and Child with Saints and Crucifixion

Bonaventura Berlinghieri

1260-70
Tempera on wood, 103 x 122 cm
Galleria degli Uffizi, Florence

Thanks for the beautiful art.

Office of Readings and Invitatory Psalm

Office of Readings

If this is the first Hour that you are reciting today, you should precede it with the Invitatory Psalm.

O God, come to my aid.
O Lord, make haste to help me.
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. Alleluia.

A suitable hymn may be inserted at this point.

Psalm 8
The greatness of God, the dignity of man
How wonderful is your name over all the earth, O Lord, our Lord! How exalted is your glory above the sky! Out of the mouths of children and infants you have brought praise, to confound your enemies, to destroy your vengeful foes. When I see the heavens, the work of your fingers, the moon and stars, which you set in their place – what is man, that you should take thought for him? what is the son of man, that you should look after him? You have made him but one step lower than the angels; you have crowned him with glory and honour; you have set him over the works of your hands. You have put everything beneath his feet, cattle and sheep and the beasts of the field, the birds in the air and the fish in the sea, whatever passes along the paths of the waters. How wonderful is your name above all the earth, O Lord, our Lord! 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.

Psalm 8

The greatness of God, the dignity of man

How wonderful is your name over all the earth, O Lord, our Lord!
How exalted is your glory above the sky!

Out of the mouths of children and infants you have brought praise, to confound your enemies, to destroy your vengeful foes.

When I see the heavens, the work of your fingers, the moon and stars, which you set in their place –
what is man, that you should take thought for him? what is the son of man, that you should look after him?

You have made him but one step lower than the angels; you have crowned him with glory and honour; you have set him over the works of your hands.

You have put everything beneath his feet, cattle and sheep and the beasts of the field,
the birds in the air and the fish in the sea, whatever passes along the paths of the waters.

How wonderful is your name above all the earth, O Lord, our Lord!

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.

Psalm 14 (15)
Who is worthy to face the Lord?
Lord, who will live in your tent? Who will dwell on your holy mountain? Whoever comes there without stain, acts rightly, speaks truth in his heart. Whoever does not speak deceitfully, – or do harm to his neighbour, – or slander him. Whoever despises the evil-doer, but he reveres those who fear the Lord. Whoever swears and keeps his word, come what may – lends his money without usury – takes no bribe to condemn the innocent. Whoever lives like this will stand firm for ever. 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.

Psalm 14 (15)

Who is worthy to face the Lord?

Lord, who will live in your tent? Who will dwell on your holy mountain?

Whoever comes there without stain, acts rightly, speaks truth in his heart.
Whoever does not speak deceitfully, – or do harm to his neighbour, – or slander him.

Whoever despises the evil-doer, but he reveres those who fear the Lord.
Whoever swears and keeps his word, come what may – lends his money without usury – takes no bribe to condemn the innocent.

Whoever lives like this will stand firm for ever.

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.

Psalm 15 (16)
The Lord, my inheritance
Preserve me, Lord, I put my hope in you. I have said to the Lord “You are my Lord, in you alone is all my good.” As for the holy and noble men of the land, in them is all my delight. But for those who run to alien gods, their sorrows are many. I will not share in their libations of blood. I will not speak their names. You, Lord, are my inheritance and my cup. You control my destiny, the lot marked out for me is of the best, my inheritance is all I could ask for. I will bless the Lord who gave me understanding; even in the night my heart will teach me wisdom. I will hold the Lord for ever in my sight: with him at my side I can never be shaken. Thus it is that my heart rejoices, heart and soul together; while my body rests in calm hope. You will not leave my soul in the underworld. You will not let your chosen one see decay. You will show me the paths of life, the fullness of joy before your face, and delights at your right hand until the end of time. 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.

Psalm 15 (16)

The Lord, my inheritance

Preserve me, Lord, I put my hope in you.

I have said to the Lord “You are my Lord, in you alone is all my good.”
As for the holy and noble men of the land, in them is all my delight.
But for those who run to alien gods, their sorrows are many.
I will not share in their libations of blood. I will not speak their names.

You, Lord, are my inheritance and my cup. You control my destiny,
the lot marked out for me is of the best, my inheritance is all I could ask for.
I will bless the Lord who gave me understanding; even in the night my heart will teach me wisdom.
I will hold the Lord for ever in my sight: with him at my side I can never be shaken.
Thus it is that my heart rejoices, heart and soul together; while my body rests in calm hope.

You will not leave my soul in the underworld. You will not let your chosen one see decay.
You will show me the paths of life, the fullness of joy before your face, and delights at your right hand until the end of time.

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.

Reading	Apocalypse 5:1-14 ©
I saw that in the right hand of the One sitting on the throne there was a scroll that had writing on back and front and was sealed with seven seals. Then I saw a powerful angel who called with a loud voice, ‘Is there anyone worthy to open the scroll and break the seals of it?’ But there was no one, in heaven or on the earth or under the earth, who was able to open the scroll and read it. I wept bitterly because there was nobody fit to open the scroll and read it, but one of the elders said to me, ‘There is no need to cry: the Lion of the tribe of Judah, the Root of David, has triumphed, and he will open the scroll and the seven seals of it.’ Then I saw, standing between the throne with its four animals and the circle of the elders, a Lamb that seemed to have been sacrificed; it had seven horns, and it had seven eyes, which are the seven Spirits God has sent out all over the world. The Lamb came forward to take the scroll from the right hand of the One sitting on the throne, and when he took it, the four animals prostrated themselves before him and with them the twenty-four elders; each one of them was holding a harp and had a golden bowl full of incense made of the prayers of the saints. They sang a new hymn: ‘You are worthy to take the scroll and break the seals of it, because you were sacrificed, and with your blood you bought men for God of every race, language, people and nation and made them a line of kings and priests, to serve our God and to rule the world.’ In my vision, I heard the sound of an immense number of angels gathered round the throne and the animals and the elders; there were ten thousand times ten thousand of them and thousands upon thousands, shouting, ‘The Lamb that was sacrificed is worthy to be given power, riches, wisdom, strength, honour, glory and blessing.’ Then I heard all the living things in creation – everything that lives in the air, and on the ground, and under the ground, and in the sea, crying, ‘To the One who is sitting on the throne and to the Lamb, be all praise, honour, glory and power, for ever and ever.’ And the four animals said, ‘Amen’; and the elders prostrated themselves to worship.

Reading

I saw that in the right hand of the One sitting on the throne there was a scroll that had writing on back and front and was sealed with seven seals. Then I saw a powerful angel who called with a loud voice, ‘Is there anyone worthy to open the scroll and break the seals of it?’ But there was no one, in heaven or on the earth or under the earth, who was able to open the scroll and read it. I wept bitterly because there was nobody fit to open the scroll and read it, but one of the elders said to me, ‘There is no need to cry: the Lion of the tribe of Judah, the Root of David, has triumphed, and he will open the scroll and the seven seals of it.’
Then I saw, standing between the throne with its four animals and the circle of the elders, a Lamb that seemed to have been sacrificed; it had seven horns, and it had seven eyes, which are the seven Spirits God has sent out all over the world. The Lamb came forward to take the scroll from the right hand of the One sitting on the throne, and when he took it, the four animals prostrated themselves before him and with them the twenty-four elders; each one of them was holding a harp and had a golden bowl full of incense made of the prayers of the saints. They sang a new hymn:
‘You are worthy to take the scroll
and break the seals of it,
because you were sacrificed, and with your blood
you bought men for God
of every race, language, people and nation
and made them a line of kings and priests,
to serve our God and to rule the world.’

In my vision, I heard the sound of an immense number of angels gathered round the throne and the animals and the elders; there were ten thousand times ten thousand of them and thousands upon thousands, shouting, ‘The Lamb that was sacrificed is worthy to be given power, riches, wisdom, strength, honour, glory and blessing.’ Then I heard all the living things in creation – everything that lives in the air, and on the ground, and under the ground, and in the sea, crying, ‘To the One who is sitting on the throne and to the Lamb, be all praise, honour, glory and power, for ever and ever.’ And the four animals said, ‘Amen’; and the elders prostrated themselves to worship.

Reading	A sermon by Saint Bernard, abbot.
Let us make haste to our brethren who are awaiting us
Why should our praise and glorification, or even the celebration of this feast day mean anything to the saints? What do they care about earthly honours when their heavenly Father honours them by fulfilling the faithful promise of the Son? What does our commendation mean to them? The saints have no need of honour from us; neither does our devotion add the slightest thing to what is theirs. Clearly, if we venerate their memory, it serves us, not them. But I tell you, when I think of them, I feel myself inflamed by a tremendous yearning. Calling the saints to mind inspires, or rather arouses in us, above all else, a longing to enjoy their company, so desirable in itself. We long to share in the citizenship of heaven, to dwell with the spirits of the blessed, to join the assembly of patriarchs, the ranks of the prophets, the council of apostles, the great host of martyrs, the noble company of confessors and the choir of virgins. In short, we long to be united in happiness with all the saints. But our dispositions change. The Church of all the first followers of Christ awaits us, but we do nothing about it. The saints want us to be with them, and we are indifferent. The souls of the just await us, and we ignore them. Come, brothers, let us at length spur ourselves on. We must rise again with Christ, we must seek the world which is above and set our mind on the things of heaven. Let us long for those who are longing for us, hasten to those who are waiting for us, and ask those who look for our coming to intercede for us. We should not only want to be with the saints, we should also hope to possess their happiness. While we desire to be in their company, we must also earnestly seek to share in their glory. Do not imagine that there is anything harmful in such an ambition as this; there is no danger in setting our hearts on such glory. When we commemorate the saints we are inflamed with another yearning: that Christ our life may also appear to us as he appeared to them and that we may one day share in his glory. Until then we see him, not as he is, but as he became for our sake. He is our head, crowned, not with glory, but with the thorns of our sins. As members of that head, crowned with thorns, we should be ashamed to live in luxury; his purple robes are a mockery rather than an honour. When Christ comes again, his death shall no longer be proclaimed, and we shall know that we also have died, and that our life is hidden with him. The glorious head of the Church will appear and his glorified members will shine in splendour with him, when he forms this lowly body anew into such glory as belongs to himself, its head. Therefore, we should aim at attaining this glory with a wholehearted and prudent desire. That we may rightly hope and strive for such blessedness, we must above all seek the prayers of the saints. Thus, what is beyond our own powers to obtain will be granted through their intercession.

Reading

A sermon by Saint Bernard, abbot.

Let us make haste to our brethren who are awaiting us

Why should our praise and glorification, or even the celebration of this feast day mean anything to the saints? What do they care about earthly honours when their heavenly Father honours them by fulfilling the faithful promise of the Son? What does our commendation mean to them? The saints have no need of honour from us; neither does our devotion add the slightest thing to what is theirs. Clearly, if we venerate their memory, it serves us, not them. But I tell you, when I think of them, I feel myself inflamed by a tremendous yearning.
Calling the saints to mind inspires, or rather arouses in us, above all else, a longing to enjoy their company, so desirable in itself. We long to share in the citizenship of heaven, to dwell with the spirits of the blessed, to join the assembly of patriarchs, the ranks of the prophets, the council of apostles, the great host of martyrs, the noble company of confessors and the choir of virgins. In short, we long to be united in happiness with all the saints. But our dispositions change. The Church of all the first followers of Christ awaits us, but we do nothing about it. The saints want us to be with them, and we are indifferent. The souls of the just await us, and we ignore them.
Come, brothers, let us at length spur ourselves on. We must rise again with Christ, we must seek the world which is above and set our mind on the things of heaven. Let us long for those who are longing for us, hasten to those who are waiting for us, and ask those who look for our coming to intercede for us. We should not only want to be with the saints, we should also hope to possess their happiness. While we desire to be in their company, we must also earnestly seek to share in their glory. Do not imagine that there is anything harmful in such an ambition as this; there is no danger in setting our hearts on such glory.
When we commemorate the saints we are inflamed with another yearning: that Christ our life may also appear to us as he appeared to them and that we may one day share in his glory. Until then we see him, not as he is, but as he became for our sake. He is our head, crowned, not with glory, but with the thorns of our sins. As members of that head, crowned with thorns, we should be ashamed to live in luxury; his purple robes are a mockery rather than an honour. When Christ comes again, his death shall no longer be proclaimed, and we shall know that we also have died, and that our life is hidden with him. The glorious head of the Church will appear and his glorified members will shine in splendour with him, when he forms this lowly body anew into such glory as belongs to himself, its head.
Therefore, we should aim at attaining this glory with a wholehearted and prudent desire. That we may rightly hope and strive for such blessedness, we must above all seek the prayers of the saints. Thus, what is beyond our own powers to obtain will be granted through their intercession.

Hymn	Te Deum
God, we praise you; Lord, we proclaim you! You, the Father, the eternal – all the earth venerates you. All the angels, all the heavens, every power – The cherubim, the seraphim – unceasingly, they cry: “Holy, Holy, Holy, Lord God of Hosts: heaven and earth are full of the majesty of your glory!” The glorious choir of Apostles – The noble ranks of prophets – The shining army of martyrs – all praise you. Throughout the world your holy Church proclaims you. – Father of immeasurable majesty, – True Son, only-begotten, worthy of worship, – Holy Spirit, our Advocate. You, Christ: – You are the king of glory. – You are the Father’s eternal Son. – You, to free mankind, did not disdain a Virgin’s womb. – You defeated the sharp spear of Death, and opened the kingdom of heaven to those who believe in you. – You sit at God’s right hand, in the glory of the Father. – You will come, so we believe, as our Judge. And so we ask of you: give help to your servants, whom you set free at the price of your precious blood. Number them among your chosen ones in eternal glory. Bring your people to safety, Lord, and bless those who are your inheritance. Rule them and lift them high for ever. Day by day we bless you, Lord: we praise you for ever and for ever. Of your goodness, Lord, keep us without sin for today. Have mercy on us, Lord, have mercy on us. Let your pity, Lord, be upon us, as much as we trust in you. In you, Lord, I trust: let me never be put to shame.

Hymn

Te Deum

God, we praise you; Lord, we proclaim you!
You, the Father, the eternal –
all the earth venerates you.
All the angels, all the heavens, every power –
The cherubim, the seraphim –
unceasingly, they cry:
“Holy, Holy, Holy, Lord God of Hosts:
heaven and earth are full of the majesty of your glory!”

The glorious choir of Apostles –
The noble ranks of prophets –
The shining army of martyrs –
all praise you.
Throughout the world your holy Church proclaims you.
– Father of immeasurable majesty,
– True Son, only-begotten, worthy of worship,
– Holy Spirit, our Advocate.

You, Christ:
– You are the king of glory.
– You are the Father’s eternal Son.
– You, to free mankind, did not disdain a Virgin’s womb.
– You defeated the sharp spear of Death, and opened the kingdom of heaven to those who believe in you.
– You sit at God’s right hand, in the glory of the Father.
– You will come, so we believe, as our Judge.

And so we ask of you: give help to your servants, whom you set free at the price of your precious blood.
Number them among your chosen ones in eternal glory.
Bring your people to safety, Lord, and bless those who are your inheritance.
Rule them and lift them high for ever.

Day by day we bless you, Lord: we praise you for ever and for ever.
Of your goodness, Lord, keep us without sin for today.
Have mercy on us, Lord, have mercy on us.
Let your pity, Lord, be upon us, as much as we trust in you.
In you, Lord, I trust: let me never be put to shame.

Concluding Prayer
Almighty and ever-living God, you have allowed us to venerate the merits of all your saints in one single feast. Grant us, through the intercession of them all, the abundant kindness we seek from you. Through our Lord Jesus Christ, your Son, who lives and reigns with you in the unity of the Holy Spirit, God for ever and ever. Amen.