For your reading, reflection, faith-sharing, comments, questions, discussion.

Since the Bishops of the U. S. have transferred Ascension Thurday to the following Sunday, you may hear these readings

May 17, 2012

Thursday of the Sixth Week of Easter

Reading 1 Acts 18:1-8

Paul left Athens and went to Corinth.
There he met a Jew named Aquila, a native of Pontus,
who had recently come from Italy with his wife Priscilla
because Claudius had ordered all the Jews to leave Rome.
He went to visit them and, because he practiced the same trade,
stayed with them and worked, for they were tentmakers by trade.
Every sabbath, he entered into discussions in the synagogue,
attempting to convince both Jews and Greeks.

When Silas and Timothy came down from Macedonia,
Paul began to occupy himself totally with preaching the word,
testifying to the Jews that the Christ was Jesus.
When they opposed him and reviled him,
he shook out his garments and said to them,
“Your blood be on your heads!
I am clear of responsibility.
From now on I will go to the Gentiles.”
So he left there and went to a house
belonging to a man named Titus Justus, a worshiper of God;
his house was next to a synagogue.
Crispus, the synagogue official, came to believe in the Lord
along with his entire household, and many of the Corinthians
who heard believed and were baptized.

Responsorial Psalm Ps 98:1, 2-3ab, 3cd-4

R. (see 2b) The Lord has revealed to the nations his saving power.
or:
R. Alleluia.
Sing to the LORD a new song,
for he has done wondrous deeds;
His right hand has won victory for him,
his holy arm.
R. The Lord has revealed to the nations his saving power.
or:
R. Alleluia.
The LORD has made his salvation known:
in the sight of the nations he has revealed his justice.
He has remembered his kindness and his faithfulness
toward the house of Israel.
R. The Lord has revealed to the nations his saving power.
or:
R. Alleluia.
All the ends of the earth have seen
the salvation by our God.
Sing joyfully to the LORD, all you lands;
break into song; sing praise.
R. The Lord has revealed to the nations his saving power.
or:
R. Alleluia.

Gospel Jn 16:16-20

Jesus said to his disciples:
“A little while and you will no longer see me,
and again a little while later and you will see me.”
So some of his disciples said to one another,
“What does this mean that he is saying to us,
‘A little while and you will not see me,
and again a little while and you will see me,’
and ‘Because I am going to the Father’?”
So they said, “What is this ‘little while’ of which he speaks?
We do not know what he means.”
Jesus knew that they wanted to ask him, so he said to them,
“Are you discussing with one another what I said,
‘A little while and you will not see me,
and again a little while and you will see me’?
Amen, amen, I say to you,
you will weep and mourn, while the world rejoices;
you will grieve, but your grief will become joy.”

Alleluia Ping!

If you aren’t on this ping list NOW and would like to be,

please Freepmail me.

From: Acts 1:1-11

Prologue

[1] In the first book, O Theophilus, I have dealt with all that Jesus began to do
and teach, [2] until the day when he was taken up, after he had given command-
ment through the Holy Spirit to the apostles whom he had chosen. [3] To them
he presented himself alive after his passion by many proofs, appearing to them
during forty days, and speaking of the kingdom of God. [4] And while staying with
them he charged them not to depart from Jerusalem, but to wait for the promise
of the Father, which, he said, “you heard from me, [5] for John baptized with wa-
ter, but before many days you shall be baptized with the Holy Spirit.”

The Ascension

[6] So when they had come together, they asked him, “Lord, will you at this time
restore the kingdom of Israel?” [7] He said to them, “It is not for you to know times
or seasons which the Father has fixed by his own authority. [8] But you shall re-
ceive power when the Holy Spirit has come upon you; and you shall be my witnes-
ses in Jerusalem and in all Judea and Samaria and to the end of the earth.” [9]
And when he had said this, as they were looking on, he was lifted up, and a cloud
took him out of their sight. [10] And while they were gazing into heaven as he went,
behold, two men stood by them in white robes, [11] and said, “Men of Galilee, why
do you stand looking into heaven? This Jesus, who was taken up from you into
heaven, will come in the same way as you saw him go into heaven.”

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

1-5. St Luke is the only New Testament author to begin his book with a prologue,
in the style of secular historians. The main aim of this preface is to convey to the
reader the profoundly religious character of the book which he is holding in his
hands. It is a work which will give an account of events marking the fulfillment of
the promises made by the God of Israel the Creator and Savior of the world. Un-
der the inspiration of the Holy Spirit, into his book St Luke weaves quotations
from the Psalms, Isaiah, Amos and Joel; it both reflects the Old Testament and
interprets it in the light of its fulfillment in Jesus Christ.

The prologue refers to St Luke’s Gospel as a “first book”. It mentions the last e-
vents of our Lord’s life on earth—the appearances of the risen Christ and his as-
cension into heaven—and links them up with the account which is now beginning.

St Luke’s aim is to describe the origins and the early growth of this Christianity,
of which the main protagonist of this book, the Holy Spirit, has been the cause.
Yet this is not simply an historical record: the Acts of the Apostles, St Jerome
explains, “seems to be a straightforward historical account of the early years of
the nascent Church. But if we bear in mind it is written by Luke the physician,
who is praised in the Gospel (cf. 2 Cor 8: 18), we will realize that everything he
says is medicine for the ailing soul” (”Epistle” 53, 9).

The spiritual dimension of this book, which is one of a piece with the Third Gos-
pel, nourished the soul of the first generations of Christians, providing them with
a chronicle of God’s faithful and loving support of the new Israel. “This book”, St.
John Chrysostom writes at the start of his great commentary, “will profit us no
less than the Gospels, so replete is it with Christian wisdom and sound doctrine.
It offers an account of the numerous miracles worked by the Holy Spirit. It con-
tains the fulfillment of the prophecies of Jesus Christ recorded in the Gospel; we
can observe in the very facts the bright evidence of Truth which shines in them,
and the mighty change which is taking place in the Apostles: they become per-
fect men, extraordinary men, now that the Holy Spirit has come upon them. All
Christ’s promises and predictions—He who believes in me will do these and even
greater works, you will be dragged before tribunals and kings and beaten in the
synagogues, and will suffer grievous things, and yet you will overcome your per-
secutors and executioners and will bring the Gospel to the ends of the earth—all
this, how it came to pass, may be seen in this admirable book. Here you will
see the Apostles speeding their way overland and sea as if on wings. These Ga-
lileans, once so timorous and obtuse, we find suddenly changed into new men,
despising wealth and honor, raised above passion and concupiscence” (”Hom.
on Acts”, 1).

St Luke dedicates this book to Theophilus—as he did his Gospel. The dedication
suggests that Theophilus was an educated Christian, of an upper-class back-
ground, but he may be a fictitious person symbolizing “the beloved of God”, which
is what the name means. It also may imply that Acts was written quite soon after
the third Gospel.

1. “To do and teach”: these words very concisely sum up the work of Jesus Christ,
reported in the Gospels. They describe the way in which God’s saving Revelation
operates: God lovingly announces and reveals himself in the course of human his-
tory through his actions and through his words. “The economy of Revelation is rea-
lized by deeds and words, which are intrinsically bound up with each other”, Vati-
can II teaches. “As a result, the works performed by God in the history of salvation
show forth and bear out the doctrine and realities signified by the words; the words,
for their part, proclaim the works, and bring to light the mystery they contain. The
most intimate truth which this revelation gives us about God and the salvation of
man shines forth in Christ, who is himself both the mediator and the sum total of
Revelation” (”Dei Verbum”, 2).

The Lord “proclaimed the kingdom of the Father both by the testimony of his life
and by the power of his word” (Vatican II, “Lumen Gentium”, 35). He did not limit
himself to speech, to being simply the Teacher whose words opened man’s minds
to the truth. He was, above all, the Redeemer, able to save fallen man through the
divine efficacy of each and every moment of his life on earth.

“Our Lord took on all our weaknesses, which proceed from sin—with the exception
of sin itself. He experienced hunger and thirst, sleep and fatigue, sadness and
tears. He suffered in every possible way, even the supreme suffering of death. No
one could be freed from the bonds of sinfulness had he who alone was totally in-
nocent not been ready to die at the hands of impious men. Therefore, our Savior,
the Son of God, has left all those who believe in him an effective source of aid,
and also an example. The first they obtain by being reborn through grace, the
second by imitating his life” (St Leo the Great, “Twelfth Homily on the Passion”).

Jesus’ redemptive action—his miracles, his life of work, and the mystery of his
death, resurrection and ascension, whose depth and meaning only faith can
plumb—also constitute a simple and powerful stimulus for our everyday conduct.
Faith should always be accompanied by works, by deeds, that is, our humble
and necessary cooperation with God’s saving plans.

“Don’t forget that doing must come before teaching. ‘Coepit facere et docere’, the
holy Scripture says of Jesus Christ: ‘He began to do and to teach. ‘ “First deeds:
so that you and I might learn” (St. J. Escriva, “The Way”, 342).

3. This verse recalls the account in Luke 24:13-43 of the appearances of the risen
Jesus to the disciples of Emmaus and to the Apostles in the Cenacle. It stresses
the figure of forty days. This number may have a literal meaning and also a deeper
meaning. In Sacred Scripture periods of forty days or forty years have a clearly
salvific meaning: they are periods during which God prepares or effects important
stages in his plans. The great flood lasted forty days (Gen 7:17); the Israelites
journeyed in the wilderness for forty years on their way to the promised land (Ps
95:10); Moses spent forty days on Mount Sinai to receive God’s revelation of the
Covenant (Ex 24:18); on the strength of the bread sent by God Elisha walked for-
ty days and forty nights to reach his destination (1 Kings 19:8); and our Lord fas-
ted in the wilderness for forty days in preparation for his public life (Mt 4:2).

5. “You shall be baptized with the Holy Spirit”: this book has been well described
as the “Gospel of the Holy Spirit”. “There is hardly a page in the Acts of the Apos-
tles where we fail to read about the Spirit and the action by which he guides, di-
rects and enlivens the life and work of the early Christian community. It is he who
inspires the preaching of St Peter (cf. Acts 4:8), who strengthens the faith of the
disciples (cf. Acts 4:31), who confirms with his presence the calling of the Gen-
tiles (cf. Acts 10:44-47), who sends Saul and Barnabas to distant lands, where
they will open new paths for the teaching of Jesus (cf. Acts 13:2-4). In a word,
his presence and doctrine are everywhere” (St. Escriva, “Christ Is Passing By”,
127).

6-8. The Apostles’ question shows that they are still thinking in terms of earthly
restoration of the Davidic dynasty. It would seem that for them —as for many
Jews of their time—eschatological hope in the Kingdom extended no further than
expectation of world-embracing Jewish hegemony.

“It seems to me”, St John Chrysostom comments, “that they had not any clear
notion of the nature of the Kingdom, for the Spirit had not yet instructed them.
Notice that they do not ask when it shall come but ‘Will you at this time restore
the Kingdom to Israel?’, as if the Kingdom were something that lay in the past.
This question shows that they were still attracted by earthly things, though less
than they had been” (”Hom. on Acts”, 2).

Our Lord gives an excellent and encouraging reply, patiently telling them that the
Kingdom is mysterious in character, that it comes when one least expects, and
that they need the help of the Holy Spirit to be able to grasp the teaching they
have received. Jesus does not complain about their obtuseness; he simply cor-
rects their ideas and instructs them.

8. The outline of Acts is given here: the author plans to tell the story of the growth
of the Church, beginning in Jerusalem and spreading through Judea and Samaria
to the ends of the earth. This is the geographical structure of St Luke’s account.
In the Third Gospel Jerusalem was the destination point of Jesus’ public life (which
began in Galilee); here it is the departure point.

The Apostles’ mission extends to the whole world. Underlying this verse we can
see not so much a “geographical” dimension as the universalist aspirations of
the Old Testament, articulated by Isaiah: “It shall come to pass in the latter days
that the mountain of the house of the Lord shall be established as the highest of
the mountains, and shall be raised above the hills; and all the nations shall flow
to it, and many peoples shall come, and say: ‘Come, let us go up to the mountain
of the Lord, to the house of the God of Jacob; that he may teach us his ways and
that we may walk in his paths. For out of Zion shall go forth the law, and the word
of the Lord from Jerusalem” (Is 2:2-3).

9. Jesus’ life on earth did not end with his death on the Cross but with his ascen-
sion into heaven. The ascension, reported here, is the last event, the last myste-
ry of our Lord’s life on earth (cf. also 24:50-53)—and also it concerns the origins of
the Church. The ascension scene takes place, so to speak, between heaven and
earth. “Why did a cloud take him out of the Apostles’ sight?”, St John Chrysostom
asks. “The cloud was a sure sign that Jesus had already entered heaven; it was
not a whirlwind or a chariot of fire, as in the case of the prophet Elijah (cf. 2 Kings
2:11), but a cloud, which was a symbol of heaven itself” (”Hom. on Acts”, 2). A
cloud features in theophanies—manifestations of God—in both the Old Testament
(cf. Ex 13:22) and the New (cf. Lk 9:34f).

Our Lord’s ascension is one of the actions by which Jesus redeems us from sin
and gives us the new life of grace. It is a redemptive mystery “What we have al-
ready taught of the mystery of his death and resurrection the faithful should deem
not less true of his ascension. For although we owe our redemption and salvation
to the passion of Christ, whose merits opened heaven to the just, yet his ascen-
sion is not only proposed to us as a model, which teaches us to look on high
and ascend in spirit into heaven, but it also imparts to us a divine virtue which
enables us to accomplish what it teaches” (”St Pius V Catechism” I, 7, 9).

Our Lord’s going up into heaven is not simply something which stirs us to lift up
our hearts—as we are invited to do at the preface of the Mass, to seek and love
the “things that are above” (cf. Col 3:1-2); along with the other mysteries of his
life, death and resurrection, Christ’s ascension saves us. “Today we are not only
made possessors of paradise”, St Leo says, “but we have ascended with Christ,
mystically but really, into the highest heaven, and through Christ we have ob-
tained a more ineffable grace than that which we lost through the devil’s envy”
(”First Homily on the Ascension”).

The ascension is the climax of Christ’s exaltation, which was achieved in the first
instance by his resurrection and which—along with his passion and death—const-
itutes the paschal mystery. The Second Vatican Council expresses this as fol-
lows: “Christ our Lord redeemed mankind and gave perfect glory to God [...]
principally by the paschal mystery of his blessed passion, resurrection from the
dead, and glorious ascension” (”Sacrosanctum Concilium”, 5; cf. “Dei Verbum”,
19).

Theology has suggested reasons why it was very appropriate for the glorified Lord
to go up into heaven to be “seated at the right hand of the Father.” “First of all, he
ascended because the glorious kingdom of the highest heavens, not the obscure
abode of this earth, presented a suitable dwelling place for him whose body, rising
from the tomb, was clothed with the glory of immortality. He ascended, however,
not only to possess the throne of glory and the kingdom which he had merited by
his blood, but also to attend to whatever regards our salvation. Again, he ascen-
ded to prove thereby that his kingdom is not of this world” (”St Pius V Catechism”,
I, 7, 5; cf. “Summa Theologiae”, III, q. 57, a. 6).

The ascension marks the point when the celestial world celebrates the victory
and glorification of Christ: “It is fitting that the sacred humanity of Christ should
receive the homage, praise and adoration of all the hierarchies of the Angels and
of all the legions of the blessed in heaven” (St. J. Escriva, “Holy Rosary”, second
glorious mystery).

11. The angels are referring to the Parousia—our Lord’s second coming, when he
will judge the living and the dead. “They said to them, What are you doing here,
looking into heaven? These words are full of solicitude, but they do not proclaim
the second coming of the Savior as imminent. The angels simply assert what is
most important, that is, that Jesus Christ will come again and the confidence
with which we should await his return” (St John Chrysostom, “Hom. on Acts”,
2).

We know for a certainty that Christ will come again at the end of time. We con-
fess this in the Creed as part of our faith. However, we know “neither the day nor
the hour” (Mt 25:13) of his coming. We do not need to know it. Christ is always
imminent. We must always be on the watch, that is, we should busy ourselves
in the service of God and of others, which is where our sanctification lies.

*********************************************************************************************
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: Ephesians 1:17-23

Thanksgiving. The Supremacy of Christ (Continuation)

[17] that the God of our Lord Jesus Christ, the Father of glory, give you a spirit
of wisdom and of revelation in the knowledge of him, [18] having the eyes of your
hearts enlightened, that you may know what is the hope to which he has called
you, what are the riches of his glorious inheritance in the saints, [19] and what
is the immeasurable greatness of his power in us who believe, according to the
working of his great might [20] which he accomplished in Christ when he raised
him from the dead and made him sit at the right hand in the heavenly places, [21]
far above all rule and authority and power and dominion, and above every name
that is named, not only in this age but also in that which is to come; [22] and he
has put all things under his feet and has made him the head over all things for
the church, [23] which is his body, the fullness of him who fills all in all.

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

17. The God whom St Paul addresses is “the God of our Lord Jesus Christ”, that
is, the God who has revealed himself through Christ and to whom Jesus himself,
as man, prays and asks for help (cf. Lk 22:42). The same God as was described
in the Old Testament as “the God of Abraham, of Isaac and of Jacob” is now de-
fined as “the God of our Lord Jesus Christ”. He is the personal God recognized
by his relationship with Christ, his Son, who as mediator of the New Covenant ob-
tains from God the Father everything he asks for. This will be our own experience
too if we are united to Christ, for he promised that “if you ask anything of the
Father, he will give it to you in my name” (Jn 16:23; 15:16).

The founder of Opus Dei reminds us that “Jesus is the way, the mediator. In him
are all things; outside of him is nothing. In Christ, taught by him, we dare to call
Almighty God ‘our Father’: he who created heaven and earth is a loving Father”
(”Christ Is Passing By”, 91).

The Apostle also calls God “the Father of glory”. The glory of God means his
greatness, his power, the infinite richness of his personality, which when it is re-
vealed inspires man with awe. Already, in the history of Israel, God revealed him-
self through his saving actions in favor of his people. Asking God to glorify his
name is the same as asking him to show himself as our Savior and to give us his
gifts. But the greatest manifestation of God’s glory, of his power, was the raising
of Jesus from the dead, and the raising, with him, of the Christian (cf. Rom 6:4;
1 Cor 6:14). In this passage St Paul asks God “the Father of glory” to grant Chris-
tians supernatural wisdom to recognize the greatness of the blessings he has gi-
ven them through his Son; that is, to acknowledge that he is their Father and the
origin of glory. By asking for a “spirit of wisdom and revelation” the Apostle is see-
king special gifts—on the one hand, wisdom, that gift of the Holy Spirit which ena-
bles one to penetrate the mystery of God: “Who has learned thy counsel, unless
thou hast given wisdom and sent thy holy Spirit from on high?” (Wis 9:17). This
wisdom which the Church has been given (cf. Eph 1:8) can be communicated to
Christians in a special way, as a special gift or charism of the Holy Spirit. The A-
postle also asks God to give them a spirit “of revelation”, that is, the grace of per-
sonal revelations, such as he himself (cf. 1 Cor 14:6) and other Christians (cf. 1
Cor 14:26) received. It is not a matter of revelation or recognition of new truths,
but rather of special light from the Holy Spirit so as to have a deeper appreciation
of the truth of faith, or of the will of God in a particular situation.

18-19. Along with this deeper knowledge of God, St Paul asks that Christians be
given a fuller and livelier hope, because God and hope are inseparable. He recog-
nizes the faith and charity of the faithful to whom he is writing (cf. 1:15); now he
wants hope to shine more brightly for them; he wants God to enlighten their
minds and make them realize the consequences of their election, their calling, to
be members of the holy people of God, the Church. Hope, therefore, is a gift from
God. “Hope is a supernatural virtue, infused by God into our soul, by which we de-
sire and expect eternal life, promised by God to his servants, and the mean ne-
cessary to obtain it” (”St Pius X Catechism”, 893).

The ground for hope lies in God’s love and power which have been manifested in
the resurrection of Christ. This same power is at work in the Christian. Because
God’s plan for our salvation is an eternal one, he who has called us will lead us
to an immortal life in heaven. The fact that God’s power is at work in us (cf. Rom
5:5) does not mean that we encounter no difficulties. St. Escriva reminds us that
“as we fight this battle, which will last until the day we die, we cannot exclude
the possibility that enemies both within and without may attack with violent force.
As if that were not enough, you may at times be assailed by the memory of your
own past errors, which may have been very many. I tell you now, in God’s name:
do not despair. Should this happen (it need not happen; nor will it usually happen),
then turn it into another motive for uniting yourself more closely to the Lord, for he
has chosen you as his child and he will not abandon you. He has allowed this
trial to befall you so as to have you love him the more and discover even more
clearly his constant protection and love” (”Friends of God”, 214).

20-21. The Apostle is in awe at the marvels which God’s power has worked in
Jesus Christ. He sees Christ as the source and model of our hope. “For, just as
Christ’s life is the model and exemplar of our holiness, so is the glory and exal-
tation of Christ the form and exemplar of our glory and exaltation” (St Thomas
Aquinas, “Commentary on Eph, ad. Ioc”.).

As elsewhere in the New Testament (cf. Acts 7:56; Heb 1:3; 1 Pet 3:22), the fact
that the risen Christ is seated “at the right hand” of the Father means that he
shares in God’s kingly authority. The Apostle is using a comparison with which
people of his time were very familiar — that of the emperor seated on his throne.
The throne has always been the symbol of supreme authority and power. Thus,
the “St Pius V Catechism” explains that being seated at the right hand “does not
imply position or posture of body, but expresses the firm and permanent posses-
sion of royal and supreme power and glory, which he received from the Father”
(I, 7, 3).

Christ’s pre-eminence is absolute: he is Lord of all creation, material as well as
spiritual, earthly as well as heavenly. “All rule and authority and power and do-
minion”: this refers to the angelic spirits (cf. note on Eph 3:10), whom the false
preachers were presenting as superior to Christ. St Paul argues against them:
Jesus Christ at his resurrection was raised by God above all created beings.

22-23. In previous letters St Paul described the Church as a body (cf. Rom 12:
4f; 1 Cor 12:12ff). Here, and in Colossians 1:18, he pursues this comparison and
says that it is the body of Christ, and that Christ is its head. He returns to this
teaching elsewhere in the Captivity Epistles (cf. Col 1:18; Eph 5:23f). The image
of body and head highlights the life-giving and salvific influence of Christ on the
Church, and at the same time emphasizes his supremacy over the Church (cf.
St. Thomas Aquinas, “Commentary on Eph, ad loc.”, and also the note on Col
1:18). This fact fills Christians with joy: by joining the Church through Baptism,
they have become truly members of our Lord’s body. “No, it is not pride”, Paul
VI says, “ nor arrogance nor obstinacy nor stupidity nor folly that makes us so
sure of being living, genuine members of Christ’s body, the authentic heirs of
his Gospel” (”Ecclesiam Suam”, 33).

This image also reveals Christ’s close union with his Church and his deep love
for her: “he loved her so much”, St John of Avila observes, “that although what
normally happens is that a person raises his arm to take a blow and protect his
head, this blessed Lord, who is the head, put himself forward to receive the blow
of divine justice, and died on the Cross to give life to his body, that is, us. And
after giving us life, through penance and the sacraments, he endows us, defends
and keeps us as something so very much his own, that he is not content with
calling us his servants, friends, brethren or children: the better to show his love
and render us honor, he gives us his name. For, by means of this ineffable union
of Christ the head with the Church his body, he and we are together called ‘Christ”’
(”Audi, Filia”, chap. 84).

The Apostle also describes the Church, the body of Christ (cf. 1 Cor 12:12) as
his “fullness” (cf. note on Col 1:19). What he means is that, through the Church,
Christ becomes present in and fills the entire universe and extends to it the fruits
of his redemptive activity. By being the vehicle which Christ uses to distribute his
grace to all, the Church is different from the Israel of the Old Testament: it is not
confined to a particular geographical location.

Because the Church has limitless grace, its call is addressed to all mankind: all
men are invited to attain salvation in Christ. “For many centuries now, the Church
has been spread throughout the world,” St. Escriva comments, “and it numbers
persons of all races and walks of life. But the universality of the Church does not
depend on its geographical extension, even though that is a visible sign and a mo-
tive of credibility. The Church was catholic already at Pentecost; it was born ca-
tholic from the wounded heart of Jesus, as a fire which the Holy Spirit enkindles
[...]. ‘We call it catholic’, writes St Cyril, ‘not only because it is spread throughout
the whole world, from one extreme to the other, but because in a universal way
and without defect it teaches all the dogmas which men ought to know, of both
the visible and the invisible, the celestial and the earthly. Likewise, because it
draws to true worship all types of men, those who govern and those who are ruled,
the learned and the ignorant. And finally, because it cures and makes healthy all
kinds of sins, whether of the soul or of the body, possessing in addition—by what-
ever name it may be called—all the forms of virtue, in deeds and in words and in
every kind of spiritual gift’ (”Catechesis”, 18, 23)” (”In Love with the Church”, 9).

All grace reaches the Church through Christ. The Second Vatican Council reminds
us: “He continually endows his body, that is, the Church, with gifts of ministries
through which, by his power, we serve each other unto salvation so that, carrying
out the truth in love, we may through all things grow into him who is our head”
(”Lumen Gentium”, 7). This is why St Paul calls the Church the “body” of Christ;
and it is in this sense that it is the “fullness” (”pleroma”) of Christ—not because it
in any way fills out or completes Christ but because it is filled with Christ, full of
Christ, forming a single body with him, a single spiritual organism, whose unifying
and life-giving principle is Christ, its head. This demonstrates Christ’s absolute su-
premacy; his unifying and life-giving influence extends from God to Christ, from
Christ to the Church, and from the Church to all men. It is he in fact who fills all
in all (cf. Eph 4:10; Col 1:17-19; 2:9f).

The fact that the Church is the body of Christ is a further reason why we should
love it and serve it. As Pope Pius XII wrote: “To ensure that this genuine and
whole-hearted love will reign in our hearts and grow every day, we must accustom
ourselves to see Christ himself in the Church. For it is indeed Christ who lives in
the Church, and through her teaches, governs and sanctifies; and it is also Christ
who manifests himself in manifold disguise in the various members of his society”
(”Mystici Corporis”, 43).

*********************************************************************************************
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: Ephesians 4:1-13 (or 1-7, 11-13)

A Call to Unity

[1] I therefore, a prisoner of the Lord, beg you to lead a life worthy of the calling
to which you have been called, [2] with all lowliness and meekness, with pa-
tience, forbearing one another in love, [3] eager to maintain the unity of the Spirit
in the bond of peace. [4] There is one body and one Spirit, just as you were
called to the one hope that belongs to your call, [5] one Lord, one faith, one bap-
tism, [6] one God and Father of us all, who is above all and through all and in all.
[7] But grace was given to each of us according to the measure of Christ’s gift.
[8] Therefore it is said,
“When he ascended on high he led a
host of captives,
and he gave gifts to men.”
[9] (In saying, “He ascended,” what does it mean but that he had also descended
into the lower parts of the earth? 10 He who descended is he who also ascended
far above all the heavens, that he might fill all things.) [11] And his gifts were that
some should be apostles, some prophets, some evangelists, some pastors and
teachers, [12] for the equipment of the saints, for the work of the ministry, for buil-
ding up the body of Christ, [13] until we all attain to the unity of the faith and of
the knowledge of the Son of God, to mature manhood, to the measure of the sta-
ture of the fullness of Christ.

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

1-16. The second part of the letter points out certain practical consequences of
the teaching given earlier. The underlying theme of the previous chapters was the
revelation of the “mystery” of Christ — the calling of all men, Gentiles and Jews,
to form a single people, the Church. The second part of the letter begins with an
appeal to maintain the unity of the Church in the face of factors making for division
— internal discord (vv. 1-3), misuse of the different gifts or charisms with which
Christ endows individuals (v. 7), and the danger of being led astray by heretical
ideas (v. 14). Against this, St Paul teaches that the Church’s unity is grounded
on the oneness of God (vv. 4-6), and that Christ acts with full authority in the buil-
ding up of his body, through its various ministries (vv. 8-13) and through its mem-
bers’ solidarity (vv. 14-16).

1. The exhortation begins by stating a general principle: a Christian’s conduct
should be consistent with the calling he has received from God.

Enormous consequences flow from the fact of being called to form part of the
Church through Baptism: “Being members of a holy nation,” St. Escriva says,
“all the faithful have received a call to holiness, and they must strive to respond
to grace and to be personally holy [...]. Our Lord Jesus Christ, who founds the
holy Church, expects the members of this people to strive continually to acquire
holiness. Not all respond loyally to his call. And in the spouse of Christ there are
seen, at one and the same time, both the marvel of the way of salvation and the
shortcomings of those who take up that way” (”In Love with the Church”, 5-6).

Speaking about incorporation into the Church, which is the way of salvation, Va-
tican II exhorts Catholics to “remember that their exalted condition results, not
from their own merits, but from the grace of Christ. If they fail to respond in
thought, word and deed to that grace, not only shall they not be saved, but they
shall be the more severely judged (see Lk 12:48: ‘everyone to whom much is gi-
ven, of him will much be required’; cf. Mt 5:19-20; 7:21-22; 25:41-46; Jas 2:14)”
(”Lumen Gentium”, 14).

2-3. The virtues which the Apostle lists here are all different aspects of charity
which “binds everything together in perfect harmony” (Col 3:14) and is the mark
of the true disciple of Christ (cf. Jn 13:35). Charity originates not in man but in
God: “it is a supernatural virtue infused by God into our soul by which we love
God above everything else for his own sake, and our neighbor as ourselves for
love of God” (”St Pius X Catechism”, 898). In its decree on ecumenism the Se-
cond Vatican Council shows the perennial relevance of these words of St Paul:
“There can be no ecumenism worthy of the name without interior conversion.
For it is from interior renewal of mind (cf. Eph 4:23), from self-denial and unstin-
ted love, that desires of unity take their rise and develop in a mature way. We
should therefore pray to the Holy Spirit for the grace to be genuinely self-
denying, humble, gentle in the service of others and to have an attitude of bro-
therly generosity toward them” (”Unitatis Redintegratio”, 7).

Charity is basic to the building up of a peaceful human society. ‘The conscious-
ness of being trespassers against each other goes hand in hand with the call to
fraternal solidarity, which St Paul expressed in his concise exhortation to ‘forbear
one another in love’. What a lesson of humility is to be found here with regard to
man, with regard both to one’s neighbor and to oneself! What a school of good
will for daily living, in the various conditions of our existence!” (Bl. John Paul II,
“Dives In Misericordia”, 14).

The peace which unites Christians is the peace which Christ brings, or rather
it is Christ himself (cf. 2:14). By having the same faith and the same Spirit, “all
find themselves”, says St John Chrysostom, “brought together in the Church —
old and young, poor and rich, adult and child, husband and wife: people of either
sex and of every condition become one and the same, more closely united than
the parts of a single body, for the unity of souls is more intimate and more per-
fect than that of any natural substance. However, this unity is maintained only
by ‘the bond of peace’. It could not exist in the midst of disorder and enmity....
This is a bond which does not restrict us, which unites us closely to one another
and does not overwhelm us: it expands our heart and gives us greater joy than
we could ever have if we were unattached. He who is strong is linked to the wea-
ker one to carry him and prevent him from falling and collapsing. Does the weak
person feel weak?: the stronger person tries to build up his strength. ‘A brother
helped is like a strong city’, says the wise man (Prov 18: 19)” (”Hom. on Eph,
9, ad loc”.).

Union of hearts, affections and intentions is the result of the action of the Holy
Spirit in souls, and it makes for effectiveness and strength in apostolate.

“Do you see? One strand of wire entwined with another, many woven tightly to-
gether, form that cable strong enough to lift huge weights.

“You and your brothers, with wills united to carry out God’s will, can overcome
all obstacles” (St. J. Escriva, “The Way”, 480).

4-6. To show the importance of unity in the Church, and the theological basis of
that unity, St Paul quotes an acclamation which may well have been taken from
early Christian baptismal liturgy. It implies that the unity of the Church derives
from the unicity of the divine essence. The text also reflects the three persons
of the Blessed Trinity who are at work in the Church and who keep it together —
one Spirit, one Lord, one God and Father.

There is “only one” Holy Spirit, who brings about and maintains the unity of
Christ’s mystical body; and there is “only one” such body, the Church: “After
being lifted up on the cross and glorified, the Lord Jesus pours forth the Spirit
whom he had promised, and through whom he has called and gathered together
the people of the New Covenant, which is the Church, into a unity of faith, hope
and charity, as the Apostle teaches us (Eph 4:4-5; Gal 3:27-28) [...] It is the Ho-
ly Spirit, dwelling in believers and pervading and ruling over the entire Church,
who brings about that wonderful communion of the faithful and joins them toge-
ther so intimately in Christ, for he [the Spirit] is the principle of the Church’s uni-
ty” (Vatican II, “Unitatis Redintegratio”, 2). All — Gentiles as well as Jews — are
called to join this Church; all, therefore, share the one single hope — that of be-
ing saints which is implied in the vocation they have received.

Recognition of there being only one Lord, who is head of the mystical body, un-
derlines the unity that should obtain among all the many members of this single
body. All its members are solidly built on Christ when they confess “only one”
faith — the faith that he taught and which the Apostles and the Church have ex-
pressed in clear statements of doctrine and dogma. “There can be only one faith;
and so, if a person refuses to listen to the Church, he should be considered, so
the Lord commands, as a heathen and a publican (cf. Mt 18:17)” (Pius XII, “Mys-
tici Corporis”, 10). All Christians have also received only one Baptism, that is,
a Baptism by means of which, after making a profession of faith, they join the
other members of the Church as their equals. Since there is only “one Lord, one
faith, one baptism,” “there is a common dignity of members deriving from their
rebirth in Christ, a common grace as sons, a common vocation to perfection,
one salvation, one hope and undivided charity. In Christ and in the Church there
is, then, no inequality arising from race or nationality, social condition or sex,
for ‘there is neither Jew nor Greek; there is neither slave nor free; there is nei-
ther male nor female; for you are all one in Christ Jesus’ (Gal 3:28; cf. Col 3:11)”
(Vatican II,”Lumen Gentium”, 32).

God, the Father of all, is, in the last analysis, the basis of the natural unity of
mankind. Pope Pius XII, after recalling that the sacred books tell us that all the
rest of mankind originated from the first man and woman, and how all the various
tribes and peoples grew up which are scattered throughout the world, exclaimed,
“This is a wonderful vision which allows us to reflect on the unity of mankind: all
mankind has a common origin in the Creator, as we are told, ‘one God and fa-
ther of us all’ (Eph 4:6); moreover, all men and women share one and the same
nature: all have a material body and an immortal and spiritual soul” (”Summi
Pontificatus”, 18). God is “above all”: his lordship and control over things means
that he is the author and maintainer of their unity. Throughout history he has
acted “through all” his children, that is, believers, whom he has used to bring
about unity among men and over all created things. And he dwells “in all” the
faithful, for they belong to him; even the deepest recesses of their hearts are
his.

7. The diversity of graces or charisms which accompany the various kinds of vo-
cation given to members of the Church do not undermine its unity; rather, they
enhance it, because it is Christ himself who bestows these gifts, as St Paul tea-
ches in vv. 8-10. Christ also provides the Church with ministers who devote them-
selves to building up his body (vv. 11-12).

So just as there is a great variety of personality and situation, the Church eviden-
ces many kinds of “charisms” or different ways of actually living out the calling to
holiness which God addresses to all. “In the Church”, Bl. John Paul II points out,
“as the community of the people of God under the guidance of the Holy Spirit’s
working, each member has ‘his own special gift’, as St Paul teaches (1 Cor 7:7).
Although this ‘gift’ is a personal vocation and a form of participation in the Church’s
saving work, it also serves others, builds the Church and the fraternal communi-
ties in the various spheres of human life on earth” (”Redemptor Hominis”, 21).

11-12. The Apostle here refers to certain ministries or offices in the Church,
which are performed not only in a charismatic way, under the influence of the Ho-
ly Spirit, but as an assignment or ministry entrusted to the particular individual by
the glorified Lord.

These ministries have to do with preaching (teaching) and government. In 1 Co-
rinthians 12:27-30 and Romans 12:6-8, mention is made, alongside ministries,
of other charisms which complete the array of the gifts to be found in the mysti-
cal body of Christ. St Paul here presents them as gifts given by Christ, the head
of his body, gifts which make for the strengthening of its unity and love. In this
connection, see the quotation from “Lumen Gentium”, 7, in the note on 1:22-23
above. These graces are provided by the Holy Spirit who, “distributing various
kinds of spiritual gifts and ministries (cf. 1 Cor 12:4-11), enriches the Church of
Jesus Christ with different functions in order to equip the saints for the works of
service (cf. Eph 4:12)” (”Unitatis Redintegratio”, 2).

In the list which St Paul gives the first to appear are apostles. These may be the
first apostles (including Paul himself) or a wider group (cf. 1 Cor 15:7; Rom 16:7)
which includes others sent as missionaries to establish new Christian communi-
ties. Alongside them (as in Eph 2:20; 3:5) come prophets, who are also the bed-
rock of the Church, trustees of revelation. Essentially a prophet was not someone
“sent” but rather one whose role was to “upbuild, encourage and console” (cf. 1
Cor 14:3; Acts 13:1) and who normally stayed within a particular community. The
“evangelists” were others, who had not received a direct revelation but who devo-
ted themselves to preaching the Gospel which the apostles had passed on to
them (cf. Acts 21:8; 2 Tim 4:5). It may be that St Paul mentions them here, a-
long with apostles and prophets, because it was evangelists who first preached
the Gospel in Ephesus. The last to be mentioned are pastors and teachers,
whose role was that of ruling and giving ongoing instruction to particular commu-
nities.

There is no necessary reason why the terminology used in apostolic times for
ministries in the Church should be the same as that used nowadays; however,
the ministries themselves do not change: “Guiding the Church in the way of all
truth (cf. Jn 16:13) and unifying her in communion and in the works of ministry,
the Holy Spirit bestows upon her varied hierarchic and charismatic gifts, and in
this way directs her; and he adorns her with his fruits (cf. Eph 4: 12; 1 Cor 12:4;
Gal 5:22)” (Vatican II, “Lumen Gentium”, 4).

And, of course, all Christians have a responsibility to spread Christ’s teaching,
to cooperate in the Church’s work of catechesis. “Catechesis always has been
and always will be”, Bl. John Paul II teaches, “a work for which the whole Church
must feel responsible and must wish to be responsible. But the Church’s mem-
bers have different responsibilities, derived from each one’s mission. Because of
their charge, pastors have, at differing levels, the chief responsibility for fostering,
guiding and coordinating catechesis [...]. Priests and religious have in cateche-
sis a preeminent field for their apostolate. On another level, parents have a
unique responsibility. Teachers, the various ministers of the Church, catechists,
and also organizers of social communications, all have in various degrees very
precise responsibilities in this education of the believing conscience, an educa-
tion that is important for the life of the Church and affects the life of society as
such” (”Catechesi Tradendae”, 16).

13. The building up of the body of Christ occurs to the extent that its members
strive to hold on to the truths of faith and to practice charity. The “knowledge of
the Son of God” refers not only to the object of faith — which is basically the ac-
ceptance of Christ as true God and true man — but also to a vital and loving re-
lationship with him. A conscientious approach to the personal obligations that
faith implies is the mark of maturity, whereas an undeveloped, childish persona-
lity is marked by a certain instability.

As Christians develop in faith and love, they become more firmly inserted into
the body of Christ and make a greater contribution to its development. In this way
“mature manhood” is reached: this seems to refer not to the individual Christian
but rather to the “total Christ” or “whole Christ” in St Augustine’s phrase, that is,
all the members in union with the head, Christ. “It is due to this communication
of the Spirit of Christ that all the gifts, virtues, and miraculous powers which are
found eminently, most abundantly, and fontally in the head, stream into all the
members of the Church and in them are perfected daily according to the place
of each in the mystical body of Jesus Christ; and that, consequently, the Church
becomes as it were the fullness and completion of the Redeemer, Christ in the
Church being in some sense brought to complete achievement” (Pius XII, “Mys-
tici Corporis”, 34).

“The fullness of Christ” must mean the Church itself or Christians incorporated
into Christ; the “fullness” (”pleroma”) of a boat is the sum total of the gear, crew
and cargo which “fill” the boat, and mean it is ready to weigh anchor. “As mem-
bers of the living Christ, incorporated into him and made like him by Baptism,
Confirmation and the Eucharist, all the faithful have an obligation to collaborate
in the spreading and growth of his body, so that they might bring it to fullness
as soon as possible” (Vatican II, “Ad Gentes”, 36).

*********************************************************************************************
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: Mark 16:15-20

Jesus Appears to the Eleven. The Apostle’s Mission

[15] And He (Jesus) said to them (the Eleven), “Go into all the world and preach
the Gospel to the whole creation. [16] He who believes and is baptized will be
saved; but he who does not believe will be condemned. [17] And these signs
will accompany those who believe; in My name they will cast out demons; they
will speak in new tongues; [18] they will pick up serpents, and if they drink any
deadly thing, it will not hurt them; they will lay their hands on the sick, and they
will recover.”

The Ascension

[19] So then the Lord Jesus, after He had spoken to them, was taken up into
Heaven, and sat down at the right hand of God.

The Apostles Go Forth and Preach

[20] And they went forth and preached everywhere, while the Lord worked with
them and confirmed the message by the signs that attended it. Amen.

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

15. This verse contains what is called the “universal apostolic mandate” (paral-
leled by Matthew 28:19-20 and Luke 24:46-48). This is an imperative command
from Christ to His Apostles to preach the Gospel to the whole world. This same
apostolic mission applies, especially to the Apostles’ successors, the bishops
in communion with Peter’s successor, the Pope.

But this mission extends further: the whole “Church was founded to spread the
Kingdom of Christ over all the earth for the glory of God the Father, to make all
men partakers in redemption and salvation.... Every activity of the Mystical Body
with this in view goes by the name of ‘apostolate’; the Church exercises it through
all its members, though in various ways. In fact, the Christian vocation is, of its
nature, a vocation to the apostolate as well. In the organism of a living body no
member plays a purely passive part, sharing in the life of the body it shares at the
same time in its activity. The same is true for the body of Christ, the Church: ‘the
whole body achieves full growth in dependence on the full functioning of each part’
(Ephesians 4:16). Between the members of this body there exists, further, such
a unity and solidarity (cf. Ephesians 4:16) that a member who does not work at
the growth of the body to the extent of his possibilities must be considered use-
less both to the Church and to himself.

“In the Church there is diversity of ministry but unity of mission. To the apostles
and their successors Christ has entrusted the office of teaching, sanctifying and
governing in His name and by His power. But the laity are made to share in the
priestly, prophetical and kingly office of Christ; they have therefore, in the Church
and in the world, their own assignment in the mission of the whole people of God”
(Vatican II, “Apostolicam Actuositatem”, 2).

It is true that God acts directly on each person’s soul through grace, but it must
also be said that it is Christ’s will (expressed here and elsewhere) that men
should be an instrument or vehicle of salvation for others.

Vatican II also teaches this: “On all Christians, accordingly, rests the noble obli-
gation of working to bring all men throughout the whole world to hear and accept
the divine message of salvation” (”ibid.”, 3).

16. This verse teaches that, as a consequence of the proclamation of the Good
News, faith and Baptism are indispensable pre-requisites for attaining salvation.
Conversion to the faith of Jesus Christ should lead directly to Baptism, which
confers on us “the first sanctifying grace, by which Original Sin is forgiven, and
which also forgives any actual sins there may be; it remits all punishment due
for sins; it impresses on the soul the mark of the Christian; it makes us children
of God, members of the Church and heirs to Heaven, and enables us to receive
the other Sacraments” (”St. Pius X Catechism”, 553).

Baptism is absolutely necessary for salvation, as we can see from these words
of the Lord. But physical impossibility for receiving the rite of Baptism can be
replaced either by martyrdom (called, therefore, “baptism of blood”) or by a per-
fect act of love of God and of contrition, together with an at least implicit desire
to be baptized: this is called “baptism of desire” (cf. “ibid.”, 567-568).

Regarding infant Baptism, St. Augustine taught that “the custom of our Mother
the Church of infant Baptism is in no way to be rejected or considered unneces-
sary; on the contrary, it is to be believed on the ground that it is a tradition from
the Apostles” (”De Gen., Ad Litt.”, 10, 23, 39). The new “Code of Canon Law”
also stresses the need to baptize infants: “Parents are obliged to see that their
infants are baptized within the first few weeks. As soon as possible after the
birth, indeed even before it, they are to approach the parish priest to ask for the
Sacrament for their child, and to be themselves duly prepared for it” (Canon 867).

Another consequence of the proclamation of the Gospel, closely linked with the
previous one, is that “the Church is necessary”, as Vatican II declares: “Christ
is the one mediator and way of salvation; He is present to us in His body which
is the Church. He Himself explicitly asserted the necessity of faith and Baptism
(cf. Mark 16:16; John 3:5), and thereby affirmed at the same time the necessity
of the Church which men enter through Baptism as through a door. Hence they
could not be saved who, knowing that the Church was founded as necessary by
God through Christ, would refuse to enter it, or to remain in it” (”Lumen Gentium”,
14; cf. “Presbyterorum Ordinis”, 4; “Ad Gentes”, 1-3; “Dignitatis Humanae”, 11).

17-18. In the early days of the Church, public miracles of this kind happened
frequently. There are numerous historical records of these events in the New
Testament (cf., e.g., Acts 3:1-11; 28:3-6) and in other ancient Christian writings.
It was very fitting that this should be so, for it gave visible proof of the truth of
Christianity.

Miracles of this type still occur, but much more seldom; they are very exceptio-
nal. This, too, is fitting because, on the one hand, the truth of Christianity has
been attested to enough; and, on the other, it leaves room for us to merit through
faith. St. Jerome comments: “Miracles were necessary at the beginning to con-
firm the people in the faith. But, once the faith of the Church is confirmed, mira-
cles are not necessary” (”Comm. In Marcum, in loc.”). However, God still works
miracles through saints in every generation, including our own.

19. The Lord’s ascension into Heaven and His sitting at the right hand of the
Father is the sixth article of faith confessed in the Creed. Jesus Christ went up
into Heaven body and soul, to take possession of the Kingdom He won through
His death, to prepare for us a place in Heaven (cf. Revelation 3:21) and to send
the Holy Spirit to His Church (cf. “St. Pius X Catechism”, 123).

To say that He “sat at the right hand of God” means that Jesus Christ, including
His humanity, has taken eternal possession of Heaven and that, being the equal
of His Father in that He is God, He occupies the place of highest honor beside
Him in His human capacity (cf. “St. Pius V Catechism”, I, 7, 2-3). Already in the
Old Testament the Messiah is spoken of as seated at the right hand of the Al-
mighty, thereby showing the supreme dignity of Yahweh’s Anointed (cf. Psalm
110:1). The New Testament records this truth here and also in many other pas-
sages (cf. Ephesians 1:20-22; Hebrews 1:13).

As the “St. Pius V Catechism” adds, Jesus went up to Heaven by His own power
and not by any other. Nor was it only as God that He ascended, but also as man.

20. Inspired by the Holy Spirit, the evangelist attests that the words of Christ have
already begun to be fulfilled by the time of writing. The Apostles, in other words,
were faithfully carrying out the mission of our Lord entrusted to them. They begin
to preach the Good News of salvation throughout the known world. Their prea-
ching was accompanied by the signs and wonders the Lord had promised, which
lent authority to their witness and their teaching. Yet, we know that their apostolic
work was always hard, involving much effort, danger, misunderstanding, persecu-
tion and even martyrdom—like our Lord’s own life.

Thanks to God and also to the Apostles, the strength and joy of our Lord Jesus
Christ has reached as far as us. But every Christian generation, every man and
woman, has to receive the preaching of the Gospel and, in turn, pass it on. The
grace of God will always be available to us: “Non est abbreviata manus Domini”
(Isaiah 59:1), the power of the Lord has not diminished.

*********************************************************************************************
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: Acts 18:1-8

Paul in Corinth, with Aquila and Priscilla

[1] After this he left Athens and went to Corinth. [2] And he found a Jew named
Aquila, a native of Pontus, lately come from Italy with his wife Priscilla because
Claudius had commanded all the Jews to leave Rome. And he went to see them;
[3] and because he was of the same trade he stayed with them, and they worked,
for by trade they were tentmakers. [4] And he argued in the synagogue every
sabbath, and persuaded Jews and Greeks.

Preaching to Jews and Gentiles

[5] When Silas and Timothy arrived from Macedonia, Paul was occupied with
preaching, testifying to the Jews that the Christ was Jesus. [6] And when they
opposed and reviled him, he shook out his garments and said to them, “Your
blood be upon your heads! I am innocent. From now on I will go to the Gentiles.”
[7] And he left there and went to the house of a man named Titius Justus, a wor-
shipper of God; his house was next door to the synagogue. [8] Crispus, the ruler
of the synagogue, believed in the Lord, together with all his household; and ma-
ny of the Corinthians hearing Paul believed and were baptized.

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

1-11. St Paul must have arrived in Corinth very discouraged by what happened in
Athens, and very short of money. Some time later he wrote: “And I was with you
in weakness and in much fear and trembling; and my speech and my message
were not in plausible words of wisdom, but in demonstration of the Spirit and po-
wer, that your faith might not rest in the wisdom of men but in the power of God
...” (1 Cor 2:3-4). He would never forget his experience in the Areopagus before
the Athenians, who “were friends of new speeches yet who paid no heed to them
or what they said; all they wanted was to have something new to talk about”
(Chrysostom, “Hom. on Acts”, 39).

Corinth was a very commercial, cosmopolitan city located on an isthmus be-
tween two gulfs (which are now joined). Ships came to Corinth from all over the
world. Low moral standards, concentration on money-making and voluptuous wor-
ship of Aphrodite meant that Corinth did not seem the best ground for sowing the
word of God; but the Lord can change people’s hearts, especially if he has people
as obedient and zealous as Paul, Silvanus, Timothy and the early Christians in
general. The Athenians’ intellectual pride proved to be a more formidable obstacle
than the Corinthians’ libertarian lifestyle.

Christians should not soft-pedal if they find themselves in situations where paga-
nism and loose living seem to be the order of the day: indeed this should only
spur them on. When addressing his Father at the Last Supper Jesus prayed: “I
do not pray that thou shouldst take them out of the world, but that thou shouldst
keep them from the evil one” (Jn 17:15).

2. This married couple were probably already Christians when they arrived in Co-
rinth. Since they came from Rome, the indications are that there was a commu-
nity of Christians in the capital from very early on. Aquila and Priscilla (the dimi-
nutive of Prisca) proved to be of great help to Paul from the very beginning of his
work in Corinth.

Later on they both must have returned to Rome (cf. Rom 16:3); and it may well
be that apostolic considerations dictated their movements, as would be the case
with countless Christians after them. “The Christian family’s faith and evangeli-
zing mission also possesses this Catholic missionary inspiration. The sacrament
of marriage takes up and reproposes the task of defending and spreading the faith,
a task which has its roots in Baptism and Confirmation and makes Christian mar-
ried couples and parents witnesses of Christ ‘to the ends of the earth’ (Acts 1:8)
[...].

“Just as at the dawn of Christianity Aquila and Priscilla were presented as a mis-
sionary couple (cf. Acts 18; Rom 16:3f), so today the Church shows forth her
perennial newness and fruitfulness by the presence of Christian couples who [...]
work in missionary territories, proclaiming the Gospel and doing service to their
fellowman for the love of Jesus Christ” (Bl. John Paul II, “Familiaris Consortio”,
54).

The edict of Claudius (41-54 A.D.) expelling the Jews from Rome was issued be-
fore the year 50. It is referred to by Suetonius, the Roman historian, but the de-
tails of the decree are not known. We do know that Claudius had protected the
Jews on a number of occasions. He gave them the right to appoint the high priest
and to have charge of the temple. Apparently, conflict between Jews and Chris-
tians in Rome led him to expel some Jews from the city, on a temporary basis,
or at least to advise them to leave.

3. St Paul earns his living and manages to combine this with all his preaching of
the Gospel. “This teaching of Christ on work,” Bl. John Paul II writes, “based on
the example of his life during his years in Nazareth, finds a particularly lively echo
in the teaching of the Apostle Paul. Paul boasts of working at his trade (he was
probably a tent-maker: cf. Acts 18:3), and thanks to that work he was able even
as an Apostle to earn his own bread” (”Laborem Exercens”, 26).

During this stay of a year and a half in Corinth St Paul wrote some rather severe
letters to the Thessalonians, pointing out to them the need to work: “If any one
will not work, let him not eat. [...] we command and exhort [idlers] in the Lord
Jesus Christ to do their work in quietness and to earn their own living” (2 Thess
3:10, 12). St John Chrysostom, commenting on this passage of Acts, says that
“Work is man’s natural state. Idleness is against his nature. God has placed
man in this world to work, and the natural thing for the soul is to be active and
not passive” (”Hom. on Acts”, 35).

Taking Christ’s own example, St. Escriva points out that “Work is one of the
highest human values and a way in which men contribute to the progress of
society. But even more, it is a way to holiness” (”Conversations”, 24). In Jesus’
hands, “a professional occupation, similar to that carried out by millions of peo-
ple in the world, was turned into a divine task. It became a part of our redemp-
tion, a way to salvation” (”ibid”., 55).

In fact, it is in work, in the middle of ordinary activity, that most people can and
should find Christ. God “is calling you to serve him in and from the ordinary, ma-
terial and secular activities of human life. He waits for us everyday [...] in all the
immense panorama of work” (”ibid”., 114). Man thereby finds God in the most
visible, material things, and Christians can avoid the danger of what might be
called “a double life: on one side, an interior life, a life of relation with God; and
on the other, a separate and distinct professional, social and family life, full of
small earthly realities” (”ibid”.).

Like most people Paul spent part of his day working to earn his living. When en-
gaged in work he was still the Apostle of the Gentiles chosen by God, and his
very work spoke to his companions and friends. We should not think that there
was any split between his on-going personal relationship with God, and his apos-
tolic activity or his work —or that he did not work in a concentrated or exemplary
manner.

4. It is easy to imagine the hope and eagerness Paul felt when preaching the Gos-
pel to his fellow Jews. He knew from experience the difficulties they had about re-
cognizing Jesus as the Messiah and accepting the Good News. Paul feels both
joy and sorrow: he is happy because the moment has arrived for the sons of Abra-
ham to receive the Gospel as is their right by inheritance; but he also realizes that
although it brings salvation to some, it spells rejection for those who refuse to
accept it.

Origen spoke in similar terms: “I experience anxiety to speak and anxiety not to
speak. I wish to speak for the benefit of those who are worthy, so that I may not
be taken to task for refusing the word of truth to those who have the ability to
grasp it. But I am afraid to speak in case I address those who are unworthy, be-
cause it means I am giving holy things to dogs and casting pearls before swine.
Only Jesus was capable of distinguishing, among his listeners, those who were
without from those who were within: he spoke in parables to the outsiders and
explained the parables to those who entered with him into the house” (”Dialogue
with Heraclides”, 15).

6. The blindness of the Jews once again causes Paul great sadness; here is fur-
ther evidence of the mysterious resistance to faith of so many of the chosen peo-
ple. As he did in Pisidian Antioch (cf. 13:51), the Apostle shakes the dust from
his clothes to show his break from the Jews of Corinth: their apparent fidelity to
the religion of their forefathers disguises their proud rejection of God’s promises.

He finds himself confronted by the great enigma of salvation history, in which
God dialogues with human freedom. As St Justin writes, “The Jews, in truth, who
had the prophecies and always looked for the coming of Christ, not only did not
recognize him, but, far beyond that, even mistreated him. But the Gentiles, who
had never even heard anything of Christ until his Apostles went from Jerusalem
and preached about him and gave them the prophecies, were filled with joy and
faith, and turned away from their idols, and dedicated themselves to the Unbegot-
ten God through Christ” (”First Apology”, 49, 5).

Paul’s words on this occasion are addressed to the Jews of Corinth, not to Jews
elsewhere. For a long time past he has directed his preaching to Gentiles as well
as Jews. The phrase “From now on I will go to the Gentiles” does not mean that
he will no longer address Jews, for in the course of his apostolic work he conti-
nues to evangelize Jews as well as Gentiles (cf. Acts 18:19; 28:17).

7. Titus Justus had a Roman name and was a Gentile, but the fact that he lived
next door to the synagogue and, in particular, the Greek term used to identify
him as a “worshipper” of God, indicates that he was a convert to Judaism. Cf.
note on Acts 2:5-11.

*********************************************************************************************
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: John 16:16-20

Fullness of Joy

(Jesus said to His disciples,) [16] “A little while, and you will see Me no more;
again a little while, and you will see Me.” [17] Some of His disciples said to one
another, “What is this that He says to us, ‘A little while, and you will not see Me,
and again a little while, and you will see Me’; and, ‘because I go to the Father’?”
[18] They said, “What does He mean by ‘a little while’? We do not know what He
means.” [19] Jesus knew they wanted to ask Him; so He said to them, “Is this
what you are asking yourselves, what I meant by saying, ‘A little while and you
will not see Me, and again a little while, and you will see Me’? [20] Truly, truly,
I say to you, you will weep and lament, but the world will rejoice; you will be sor-
rowful, but your sorrow will turn into joy.”

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

16-20. Earlier our Lord consoled the disciples by assuring them that He would
send them the Holy Spirit after He went away (verse 7). Now He gives them fur-
ther consolation: He is not leaving them permanently, He will come back to stay
with them. However, the Apostles fail to grasp what He means, and they ask
each other what they make of it. Our Lord does not give them a direct explana-
tion, perhaps because they would not understand what He meant (as happened
before: cf. Matthew 16:21-23 and paragraph). But He does emphasize that though
they are sad now they will soon be rejoicing: after suffering tribulation they will be
filled with a joy they will never lose (cf. John 17:13). This is a reference primarily
to the Resurrection (cf. Luke 24:41), but also to their definitive encounter with
Christ in Heaven.

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

These readings are for the Vigil Mass on the evening before the feast:

First reading	Acts 1:1-11 ©

In my earlier work, Theophilus, I dealt with everything Jesus had done and taught from the beginning until the day he gave his instructions to the apostles he had chosen through the Holy Spirit, and was taken up to heaven. He had shown himself alive to them after his Passion by many demonstrations: for forty days he had continued to appear to them and tell them about the kingdom of God. When he had been at table with them, he had told them not to leave Jerusalem, but to wait there for what the Father had promised. ‘It is’ he had said ‘what you have heard me speak about: John baptised with water but you, not many days from now, will be baptised with the Holy Spirit.’

Now having met together, they asked him, ‘Lord, has the time come? Are you going to restore the kingdom to Israel?’ He replied, ‘It is not for you to know times or dates that the Father has decided by his own authority, but you will receive power when the Holy Spirit comes on you, and then you will be my witnesses not only in Jerusalem but throughout Judaea and Samaria, and indeed to the ends of the earth.’

As he said this he was lifted up while they looked on, and a cloud took him from their sight. They were still staring into the sky when suddenly two men in white were standing near them and they said, ‘Why are you men from Galilee standing here looking into the sky? Jesus who has been taken up from you into heaven, this same Jesus will come back in the same way as you have seen him go there.’

Psalm	Psalm 46:2-3,6-9 ©

God goes up with shouts of joy; the Lord goes up with trumpet blast.

or

Alleluia!

All peoples, clap your hands,

cry to God with shouts of joy!

For the Lord, the Most High, we must fear,

great king over all the earth.

God goes up with shouts of joy; the Lord goes up with trumpet blast.

or

Alleluia!

God goes up with shouts of joy;

the Lord goes up with trumpet blast.

Sing praise for God, sing praise,

sing praise to our king, sing praise.

God goes up with shouts of joy; the Lord goes up with trumpet blast.

or

Alleluia!

God is king of all the earth,

sing praise with all your skill.

God is king over the nations;

God reigns on his holy throne.

God goes up with shouts of joy; the Lord goes up with trumpet blast.

or

Alleluia!

Second reading	Ephesians 4:1-13 ©

I, the prisoner in the Lord, implore you to lead a life worthy of your vocation. Bear with one another charitably, in complete selflessness, gentleness and patience. Do all you can to preserve the unity of the Spirit by the peace that binds you together. There is one Body, one Spirit, just as you were all called into one and the same hope when you were called. There is one Lord, one faith, one baptism, and one God who is Father of all, over all, through all and within all.

Each one of us, however, has been given his own share of grace, given as Christ allotted it. It was said that he would:

When he ascended to the height, he captured prisoners,

he gave gifts to men.

When it says, ‘he ascended’, what can it mean if not that he descended right down to the lower regions of the earth? The one who rose higher than all the heavens to fill all things is none other than the one who descended. And to some, his gift was that they should be apostles; to some, prophets; to some, evangelists; to some, pastors and teachers; so that the saints together make a unity in the work of service, building up the body of Christ. In this way we are all to come to unity in our faith and in our knowledge of the Son of God, until we become the perfect Man, fully mature with the fullness of Christ himself.

Second reading	Ephesians 4:1-7,11-13 ©

I, the prisoner in the Lord, implore you to lead a life worthy of your vocation. Bear with one another charitably, in complete selflessness, gentleness and patience. Do all you can to preserve the unity of the Spirit by the peace that binds you together. There is one Body, one Spirit, just as you were all called into one and the same hope when you were called. There is one Lord, one faith, one baptism, and one God who is Father of all, over all, through all and within all.

Each one of us, however, has been given his own share of grace, given as Christ allotted it. To some, his gift was that they should be apostles; to some, prophets; to some, evangelists; to some, pastors and teachers; so that the saints together make a unity in the work of service, building up the body of Christ. In this way we are all to come to unity in our faith and in our knowledge of the Son of God, until we become the perfect Man, fully mature with the fullness of Christ himself.

Second reading	Ephesians 1:17-23 ©

May the God of our Lord Jesus Christ, the Father of glory, give you a spirit of wisdom and perception of what is revealed, to bring you to full knowledge of him. May he enlighten the eyes of your mind so that you can see what hope his call holds for you, what rich glories he has promised the saints will inherit and how infinitely great is the power that he has exercised for us believers. This you can tell from the strength of his power at work in Christ, when he used it to raise him from the dead and to make him sit at his right hand, in heaven, far above every Sovereignty, Authority, Power, or Domination, or any other name that can be named not only in this age but also in the age to come. He has put all things under his feet and made him, as the ruler of everything, the head of the Church; which is his body, the fullness of him who fills the whole creation.

Gospel	Mark 16:15-20 ©

Jesus showed himself to the Eleven, and said to them: ‘Go out to the whole world; proclaim the Good News to all creation. He who believes and is baptised will be saved; he who does not believe will be condemned. These are the signs that will be associated with believers: in my name they will cast out devils; they will have the gift of tongues; they will pick up snakes in their hands, and be unharmed should they drink deadly poison; they will lay their hands on the sick, who will recover.’

And so the Lord Jesus, after he had spoken to them, was taken up into heaven: there at the right hand of God he took his place, while they, going out, preached everywhere, the Lord working with them and confirming the word by the signs that accompanied it.

First reading	Acts 1:1-11 ©

In my earlier work, Theophilus, I dealt with everything Jesus had done and taught from the beginning until the day he gave his instructions to the apostles he had chosen through the Holy Spirit, and was taken up to heaven. He had shown himself alive to them after his Passion by many demonstrations: for forty days he had continued to appear to them and tell them about the kingdom of God. When he had been at table with them, he had told them not to leave Jerusalem, but to wait there for what the Father had promised. ‘It is’ he had said ‘what you have heard me speak about: John baptised with water but you, not many days from now, will be baptised with the Holy Spirit.’

Now having met together, they asked him, ‘Lord, has the time come? Are you going to restore the kingdom to Israel?’ He replied, ‘It is not for you to know times or dates that the Father has decided by his own authority, but you will receive power when the Holy Spirit comes on you, and then you will be my witnesses not only in Jerusalem but throughout Judaea and Samaria, and indeed to the ends of the earth.’

As he said this he was lifted up while they looked on, and a cloud took him from their sight. They were still staring into the sky when suddenly two men in white were standing near them and they said, ‘Why are you men from Galilee standing here looking into the sky? Jesus who has been taken up from you into heaven, this same Jesus will come back in the same way as you have seen him go there.’

Psalm	Psalm 46:2-3,6-9 ©

God goes up with shouts of joy; the Lord goes up with trumpet blast.

or

Alleluia!

All peoples, clap your hands,

cry to God with shouts of joy!

For the Lord, the Most High, we must fear,

great king over all the earth.

God goes up with shouts of joy; the Lord goes up with trumpet blast.

or

Alleluia!

God goes up with shouts of joy;

the Lord goes up with trumpet blast.

Sing praise for God, sing praise,

sing praise to our king, sing praise.

God goes up with shouts of joy; the Lord goes up with trumpet blast.

or

Alleluia!

God is king of all the earth,

sing praise with all your skill.

God is king over the nations;

God reigns on his holy throne.

God goes up with shouts of joy; the Lord goes up with trumpet blast.

or

Alleluia!

Second reading	Ephesians 4:1-13 ©

I, the prisoner in the Lord, implore you to lead a life worthy of your vocation. Bear with one another charitably, in complete selflessness, gentleness and patience. Do all you can to preserve the unity of the Spirit by the peace that binds you together. There is one Body, one Spirit, just as you were all called into one and the same hope when you were called. There is one Lord, one faith, one baptism, and one God who is Father of all, over all, through all and within all.

Each one of us, however, has been given his own share of grace, given as Christ allotted it. It was said that he would:

When he ascended to the height, he captured prisoners,

he gave gifts to men.

When it says, ‘he ascended’, what can it mean if not that he descended right down to the lower regions of the earth? The one who rose higher than all the heavens to fill all things is none other than the one who descended. And to some, his gift was that they should be apostles; to some, prophets; to some, evangelists; to some, pastors and teachers; so that the saints together make a unity in the work of service, building up the body of Christ. In this way we are all to come to unity in our faith and in our knowledge of the Son of God, until we become the perfect Man, fully mature with the fullness of Christ himself.

Second reading	Ephesians 4:1-7,11-13 ©

I, the prisoner in the Lord, implore you to lead a life worthy of your vocation. Bear with one another charitably, in complete selflessness, gentleness and patience. Do all you can to preserve the unity of the Spirit by the peace that binds you together. There is one Body, one Spirit, just as you were all called into one and the same hope when you were called. There is one Lord, one faith, one baptism, and one God who is Father of all, over all, through all and within all.

Each one of us, however, has been given his own share of grace, given as Christ allotted it. To some, his gift was that they should be apostles; to some, prophets; to some, evangelists; to some, pastors and teachers; so that the saints together make a unity in the work of service, building up the body of Christ. In this way we are all to come to unity in our faith and in our knowledge of the Son of God, until we become the perfect Man, fully mature with the fullness of Christ himself.

Second reading	Ephesians 1:17-23 ©

May the God of our Lord Jesus Christ, the Father of glory, give you a spirit of wisdom and perception of what is revealed, to bring you to full knowledge of him. May he enlighten the eyes of your mind so that you can see what hope his call holds for you, what rich glories he has promised the saints will inherit and how infinitely great is the power that he has exercised for us believers. This you can tell from the strength of his power at work in Christ, when he used it to raise him from the dead and to make him sit at his right hand, in heaven, far above every Sovereignty, Authority, Power, or Domination, or any other name that can be named not only in this age but also in the age to come. He has put all things under his feet and made him, as the ruler of everything, the head of the Church; which is his body, the fullness of him who fills the whole creation.

Gospel Acclamation	Mt28:19,20

Alleluia, alleluia!

Go, make disciples of all the nations.

I am with you always; yes, to the end of time.

Alleluia!

Gospel	Mark 16:15-20 ©

Jesus showed himself to the Eleven, and said to them: ‘Go out to the whole world; proclaim the Good News to all creation. He who believes and is baptised will be saved; he who does not believe will be condemned. These are the signs that will be associated with believers: in my name they will cast out devils; they will have the gift of tongues; they will pick up snakes in their hands, and be unharmed should they drink deadly poison; they will lay their hands on the sick, who will recover.’

And so the Lord Jesus, after he had spoken to them, was taken up into heaven: there at the right hand of God he took his place, while they, going out, preached everywhere, the Lord working with them and confirming the word by the signs that accompanied it.

April 11 Audience: On Easter's Spiritual Joy
When did the Resurrection become truly the Faith, and the official teaching of the Church?
What are they thinking? (The Easter and Christmas only Church-goers, that is!)

The Resurrection Appearances Chronologically Arranged
Are There Discrepancies in the Resurrection Accounts? If so, Can They be Resolved?
URBI ET ORBI MESSAGE OF HIS HOLINESS POPE BENEDICT XVI - EASTER 2012
Saint Gregory the Great’s Sermon on the Mystery of the Resurrection
Pope Benedict XVI warns of moral 'darkness' as he celebrates Easter Mass
Easter Changes Everything
New Catholics a sign of Easter blessing for church (in Oregon)
On Easter Joy -- General Audience, Pope Benedict XVI
The Christ of the Folded Napkin
Reflection on Hope and New Life After the Easter Feasts (Thomas Rosica, CSB)

Easter Time [Eastertide or Easter Season]
Risen Christ opens for a us a completely new future says the Pope at Easter Mass
Man Who "Died" 5 Times Is Becoming Catholic (Thousands to Enter Church at Easter)
On the Resurrection-Pope Benedict XVI
Octave of Easter, Pope Benedict XVI
The Double Alleluia
Easter Sunday
Eastertide Overview
Our 'Great Sunday' (Season of Easter) [Editorial Column]
Happy Easter: The Tomb is Empty! The Warrior of Love has conquered!

Homily Of His Holiness Benedict XVI (Holy Saturday Easter Vigil, Saint Peter's Basilica)
Pope to Baptize Prominent Muslim
Holy Saturday (Easter Vigil)
The Exultet
The Dark before Dawn
Easter and the Holy Eucharist(Catholic/Orthodox Caucus)
Holy Saturday and the Easter Vigil
Easter Day and Easter Season
THE EASTER LITURGY [Easter Vigil] (Anglican and Catholic Rites)

Holy Saturday and the Easter Vigil
Poles visit symbolic Christ's Graves on Holy Saturday
Easter Vigil tonight
HOMILIES PREACHED BY FATHER ALTIER FOR EASTER VIGIL FROM 2002-2005
2 Paschal Candles; Lights On at Vigil And More on Washing of the Feet
RCIA and Holy Saturday
The Time Of Easter or Eastertide -- Easter Seasosn
Easter Day and Easter Season
Easter Reflections -- 50 Days of the Easter Season
The Blessed Season of Easter - Fifty Days of Reflections

PRAYERS AFTER

HOLY MASS AND COMMUNION

Leonine Prayers

Complete Prayer to St. Michael

Prayer Before the Crucifix

Anima Christi Prayer

Prayer for Vocations

Leonine Prayers
Following are the Prayers after Low Mass which were prescribed by Pope Leo XIII who composed the Prayer to Saint Michael the Archangel, and were reinforced by Pope Pius XI and Pope Pius XII to pray for the conversion of Russia. These prayers were in effect until after Vatican II. A decade later Paul VI said, "satan has entered the sanctuary." Could the elimination of these powerful prayers with a ten year indulgence have played a huge part in allowing the devil such easy access? The answer is obvious. Below the normal Leonine Prayers is the longer version of the Prayer to St. Michael, composed by His Excellency Pope Leo XIII to defend against The Great Apostasy.

Latin
Ave Maria, gratia plena, Dominus tecum, benedicta tu in mulieribus et benedictus fructis ventris tui, Jesus. Sancta Maria, Mater Dei, ora pro nobis peccatoribus, nunc et in hora mortis nostrae. Amen.
(Said 3 times)
    Salve Regina, Mater misericordiae, vita, dulcedo, et spes nostra, salve. Ad te clamamus, exsules filii Evae. Ad te suspiramus gementes et fientes in hac lacrymarum valle. Eia ergo, Advocata nostra, illos tuos misericordes oculos ad nos converte. Et Jesum, benedictum fructum ventris tui, nobis, post hoc exilium, ostende. O clemens, o pia, o dulcis Virgo Maria. Ora pro nobis, sancta Dei Genitrix. Ut digni efficiamur promissionibus Christi.
    Oremus. Deus, refugium nostrum et virtus, populum ad te clamantem propitius respice; et intercedente gloriosa, et immaculata Virgine Dei Genitrice Maria, cum beato Joseph, ejus Sponso, ac beatis Apostolis tuis Petro et Paulo, et omnibus Sanctis, quas pro conversione peccatorum, pro libertate et exaltatione sanctae Matris Ecclesiae, preces effundimus, misericors et benignus exaudi. Per eundum Christum Dominum nostrum. Amen.
Sancte Michael Archangele, defende nos in proelio; contra nequitiam et insidias diaboli esto praesidium. Imperet illi Deus, supplices deprecamur: tuque, Princeps militiae Caelestis, satanam aliosque spiritus malignos, qui ad perditionem animarum pervagantur in mundo, divina virtute in infernum detrude. Amen.
Cor Jesu sacratissimum. Miserere nobis.
Cor Jesu sacratissimum. Miserere nobis.
Cor Jesu sacratissimum. Miserere nobis.

Vernacular
   Hail Mary, full of grace, the Lord is with thee; blessed art thou amongst women, and blessed is the fruit of thy womb, Jesus.
Holy Mary, Mother of God, pray for us sinners, now and at the hour of our death. Amen.
(Said 3 times)
   Hail, Holy Queen, Mother of Mercy, our life, our sweetness, and our hope. To thee to we cry, poor banished children of Eve. To thee do we send up our sighs, mouring and weeping in this valley of tears. Turn then, most gracious advocate, thine eyes of mercy toward us, and after this exile, show unto us the blessed Fruit of thy womb, Jesus. O clement, O loving, O sweet Virgin Mary.
Pray for us, O holy Mother of God. That we may be made worthy of the promises of Christ.
   Let us pray.
O God, our refuge and our strength, look down with mercy upon the people who cry to Thee; and by the intercession of the glorious and immaculate Virgin Mary, Mother of God, of Saint Joseph her spouse, of the blessed Apostles Peter and Paul, and of all the saints, in Thy mercy and goodness hear our prayers for the conversion of sinners, and for the liberty and exaltation of the Holy Mother the Church. Through the same Christ Our Lord. Amen.
   Saint Michael the Archangel, defend us in battle; be our protection against the wickedness and snares of the devil. May God rebuke him, we humbly pray: and do thou, O Prince of the heavenly host, by the power of God, thrust into hell satan and all the evil spirits who prowl about the world seeking the ruin of souls. Amen.
Most Sacred Heart of Jesus, Have mercy on us.
Most Sacred Heart of Jesus, Have mercy on us.
Most Sacred Heart of Jesus, Have mercy on us.

Complete Prayer to Saint Michael
The following is the longer version of the vital prayer composed by Pope Leo XIII in 1888 after his startling vision as to the future of the Church. This prayer was dedicated for the Feast of St. Michael 1448 years from the date of the election of the first Leo - Pope Saint Leo the Great. Everyone is familiar with the first prayer below which was mandated by His Holiness as part of the Leonine Prayers after Low Mass. After Vatican II, in legion with the devil Giovanni Montini outlawed this necessary prayer and then one wonders how "the smoke of satan" got into the sanctuary? The conciliarists wanted to make sure the words in bold below would never see the light of day again for in it Leo foretold what would happen: The shepherd would be struck, the sheep scattered. Below are both the short and longer versions of this poignant prayer which should never be forgotten.

    Saint Michael the Archangel, defend us in battle, be our defense against the wickedness and snares of the devil. May God rebuke him we humbly pray, and do thou, O heavenly hosts, by the power of God, thrust into hell satan and all the evil spirits who prowl about the world for the ruin of souls. Amen.

O glorious Archangel Saint Michael, Prince of the heavenly host, be our defense in the terrible warfare which we carry on against principalities and powers, against the rulers of this world of darkness, spirits of evil. Come to the aid of man, whom God created immortal, made in His own image and likeness, and redeemed at a great price from the tyranny of the devil. Fight this day the battle of our Lord, together with the holy angels, as already thou hast fought the leader of the proud angels, Lucifer, and his apostate host, who were powerless to resist thee, nor was there place for them any longer in heaven. That cruel, that ancient serpent, who is called the devil or Satan who seduces the whole world, was cast into the abyss with his angels. Behold this primeval enemy and slayer of men has taken courage. Transformed into an angel of light, he wanders about with all the multitude of wicked spirits, invading the earth in order to blot out the Name of God and of His Christ, to seize upon, slay, and cast into eternal perdition, souls destined for the crown of eternal glory. That wicked dragon pours out. as a most impure flood, the venom of his malice on men of depraved mind and corrupt heart, the spirit of lying, of impiety, of blasphemy, and the pestilent breath of impurity, and of every vice and iniquity. These most crafty enemies have filled and inebriated with gall and bitterness the Church, the spouse of the Immaculate Lamb, and have laid impious hands on Her most sacred possessions. In the Holy Place itself, where has been set up the See of the most holy Peter and the Chair of Truth for the light of the world, they have raised the throne of their abominable impiety with the iniquitous design that when the Pastor has been struck the sheep may be scattered. Arise then, O invincible Prince, bring help against the attacks of the lost spirits to the people of God, and give them the victory. They venerate thee as their protector and patron; in thee holy Church glories as her defense against the malicious powers of hell; to thee has God entrusted the souls of men to be established in heavenly beatitude. Oh, pray to the God of peace that He may put Satan under our feet, so far conquered that he may no longer be able to hold men in captivity and harm the Church. Offer our prayers in the sight of the Most High, so that they may quickly conciliate the mercies of the Lord; and beating down the dragon, the ancient serpent, who is the devil and Satan, do thou again make him captive in the abyss, that he may no longer seduce the nations. Amen.
V: Behold the Cross of the Lord; be scattered ye hostile powers.
R: The Lion of the Tribe of Juda has conquered the root of David.
V: Let Thy mercies be upon us, O Lord.
R: As we have hoped in Thee.
V: O Lord hear my prayer.
R: And let my cry come unto Thee.
V: Let us pray. O God, the Father of our Lord Jesus Christ, we call upon Thy holy Name, and as suppliants, we implore Thy clemency, that by the intercession of Mary, ever Virgin, immaculate and our Mother, and of the glorious Archangel Saint Michael, Thou wouldst deign to help us against Satan and all other unclean spirits, who wander about the world for the injury of the human race and the ruin of our souls. Amen.

Prayer Before the Crucifix
   Look down upon me, O good and gentle Jesus, while before Thy face I humbly kneel, and with burning soul pray and beseech Thee to fix deep in my heart lively sentiments of faith, hope and charity, true contrition for my sins, and a firm purpose of amendment; the while I contemplate with great love and tender pity Thy five most precious wounds, pondering over them within me, calling to mind the words which David Thy prophet said of Thee, my good Jesus: "They have pierced My hands and My feet; they have numbered all My bones."
Indulgence of ten years; a plenary indulgence if recited after devout reception of Holy Communion, Raccolta 201)
Anima Christi - Soul of Christ
Soul of Christ, sanctify me.
Body of Christ, save me.
Blood of Christ, inebriate me.
Water from the side of Christ, wash me.
Passion of Christ, strengthen me.
O Good Jesus, hear me.
Within Thy wounds, hide me.
Suffer me not to be separated from Thee.
From the malignant enemy, defend me.
In the hour of my death, call me.
And bid me come to Thee, that with
Thy saints I may praise Thee for ever and ever. Amen.
Indulgence of 300 days; if recited after devout reception of Holy Communion, seven years Raccolta 131)
Prayer for Vocations
   O Lord Jesus Christ, Who didst take to Thyself a body and soul like ours, to teach us the glory of self-sacrifice and service, mercifully deign to instill in other hearts the desire to dedicate their lives to Thee. Give us PRIESTS to stand before Thine Altar and to preach the words of Thy Gospel; BROTHERS to assist the priests and to reproduce in themselves Thy humility; SISTERS to teach the young and nurse the sick and to minister Thy charity to all; LAY PEOPLE to imitate Thee in their homes and families. Amen.

Prayers for The Religion Forum (Ecumenical)

Jesus, High Priest

We thank you, God our Father, for those who have responded to your call to priestly ministry.

Accept this prayer we offer on their behalf: Fill your priests with the sure knowledge of your love.

Open their hearts to the power and consolation of the Holy Spirit.

Lead them to new depths of union with your Son.

Increase in them profound faith in the Sacraments they celebrate as they nourish, strengthen and heal us.

Lord Jesus Christ, grant that these, your priests, may inspire us to strive for holiness by the power of their example, as men of prayer who ponder your word and follow your will.

O Mary, Mother of Christ and our mother, guard with your maternal care these chosen ones, so dear to the Heart of your Son.

Intercede for our priests, that offering the Sacrifice of your Son, they may be conformed more each day to the image of your Son, our Lord and Savior, Jesus Christ. Amen.

Saint John Vianney, universal patron of priests, pray for us and our priests

This icon shows Jesus Christ, our eternal high priest.

The gold pelican over His heart represents self-sacrifice.

The border contains an altar and grapevines, representing the Mass, and icons of Melchizedek and St. Jean-Baptiste Vianney.

Melchizedek: king of righteousness (left icon) was priest and king of Jerusalem. He blessed Abraham and has been considered an ideal priest-king.

St. Jean-Baptiste Vianney is the patron saint of parish priests.

Pray a Rosary each day for our nation.

Pray the Rosary

1. Sign of the Cross: In the name of the Father, and of the Son, and of the Holy Spirit. Amen.

2. The Apostles Creed: I BELIEVE in God, the Father almighty, Creator of heaven and earth. I believe in Jesus Christ, His only Son, our Lord. He was conceived by the power of the Holy Spirit and born of the Virgin Mary. He suffered under Pontius Pilate, was crucified, died, and was buried. He descended to the dead. On the third day He rose again. He ascended into heaven and sits at the right hand of God, the Father Almighty. From thence He shall come to judge the living and the dead. I believe in the Holy Spirit, the holy catholic Church, the communion of saints, the forgiveness of sins, the resurrection of the body, and the life everlasting. Amen.

3. The Lord's Prayer: OUR Father, who art in heaven, hallowed be Thy name. Thy kingdom come. Thy will be done on earth as it is in heaven. Give us this day our daily bread and forgive us our trespasses as we forgive those who trespass against us. And lead us not into temptation, but deliver us from evil. Amen.

4. (3) Hail Mary: HAIL Mary, full of grace, the Lord is with thee. Blessed art thou amongst women and blessed is the fruit of thy womb, Jesus. Holy Mary, Mother of God, pray for us sinners, now, and in the hour of our death. Amen. (Three times)

5. Glory Be: GLORY be to the Father, and to the Son, and to the Holy Spirit. As it was in the beginning, is now, and ever shall be, world without end. Amen.

Fatima Prayer: Oh, my Jesus, forgive us our sins, save us from the fires of hell, lead all souls to heaven, especially those in most need of your mercy.

Announce each mystery, then say 1 Our Father, 10 Hail Marys, 1 Glory Be and 1 Fatima prayer. Repeat the process with each mystery.

End with the Hail Holy Queen:

Hail, Holy Queen, Mother of Mercy, our life, our sweetness and our hope! To thee do we cry, poor banished children of Eve! To thee do we send up our sighs, mourning and weeping in this vale of tears! Turn then, most gracious advocate, thine eyes of mercy towards us; and after this, our exile, show unto us the blessed fruit of thy womb, Jesus!

O clement, O loving, O sweet Virgin Mary! Pray for us, O holy Mother of God, that we may be made worthy of the promises of Christ.

Final step -- The Sign of the Cross

The Mysteries of the Rosary

By tradition, Catholics meditate on these Mysteries during prayers of the Rosary.
The biblical references follow each of the Mysteries below.

The Luminous Mysteries or Mysteries of Light
(Thursdays) see Rosarium Virginis Mariae
1. Jesus' Baptism in the Jordan (II Corinthians 5:21, Matthew 3:17 and parallels) [Spiritual fruit - Gratitude for the gift of Faith]
2. Jesus' self-manifestation at the wedding of Cana (John 2:1- 12) [Spiritual fruit - Fidelity]
3. Jesus' proclamation of the Kingdom of God, with His call to conversion (Mark 1:15, Mark 2:3-13; Luke 7:47- 48, John 20:22-23) [Spiritual fruit - Desire for Holiness]
4. Jesus' Transfiguration (Luke 9:35 and parallels) [Spiritual fruit - Spiritual Courage]
5. Jesus' institution of the Eucharist, as the sacramental expression of the Paschal Mystery. (Luke 24:13-35 and parallels, 1 Corinthians 11:24-25) [Spiritual fruit - Love of our Eucharistic Lord]

~ PRAYER ~

St. Michael, the Archangel, defend us in battle
Be our protection against the wickedness
and snares of the devil;
May God rebuke him, we humbly pray,
and do thou, O Prince of the heavenly host,
by the power of God,
Cast into hell Satan and all the evil spirits
who prowl through the world seeking the ruin of souls.
Amen
+

A Prayer for our Free Nation Under God
God Save Our Country web site (prayer warriors)
Prayer Chain Request for the United States of America
Pray for Nancy Pelosi
Prayer and fasting will help defeat health care reform (Freeper Prayer Thread)
Prayer Campaign Started to Convert Pro-Abortion Catholic Politicians to Pro-Life
[Catholic Caucus] One Million Rosaries
Non-stop Rosary vigil to defeat ObamaCare

From an Obama bumper sticker on a car:

"Pray for Obama. Psalm 109:8"

PLEASE JOIN US -

Evening Prayer
Someone has said that if people really understood the full extent of the power we have available through prayer, we might be speechless.
Did you know that during WWII there was an advisor to Churchill who organized a group of people who dropped what they were doing every day at a prescribed hour for one minute to collectively pray for the safety of England, its people and peace?

There is now a group of people organizing the same thing here in America. If you would like to participate: Every evening at 9:00 PM Eastern Time (8:00 PM Central) (7:00 PM Mountain) (6:00 PM Pacific), stop whatever you are doing and spend one minute praying for the safety of the United States, our troops, our citizens, and for a return to a Godly nation. If you know anyone else who would like to participate, please pass this along. Our prayers are the most powerful asset we have. Please forward this to your praying friends.

May Devotion: Blessed Virgin Mary

Since the 16th century Catholic piety has assigned entire months to special devotions. Toward the end of the eighteenth century a zealous Jesuit priest, Father Lalomia, started among the students of the Roman college of his Society the practice of dedicating May to Our Lady. The devotion, which others had promoted in a small way, soon spread to other Jesuit Colleges and to the entire Latin church and since that time it has been a regular feature of Catholic life.

INVOCATIONS

Thou who wast a virgin before thy delivery, pray for us. Hail Mary, etc.
Thou who wast a virgin in thy delivery, pray for us. Hail Mary, etc.
Thou who wast a virgin after thy delivery, pray for us. Hail Mary, etc.

My Mother, deliver me from mortal sin.
Hail Mary (three times).

Mother of love, of sorrow and of mercy, pray for us.

Remember, O Virgin Mother of God, when thou shalt stand before the face of the Lord, that thou speak favorable things in our behalf and that He may turn away His indignation from us.
Roman Missal

Thou art my Mother, O Virgin Mary: keep me safe lest I ever offend thy dear Son, and obtain for me the grace to please Him always and in all things.

FOR THE HELP OF THE BLESSED VIRGIN MARY

May we be assisted, we beseech Thee, 0 Lord, by the worshipful intercession of Thy glorious Mother, the ever-Virgin Mary; that we, who have been enriched by her perpetual blessings, may be delivered from all dangers, and through her loving kindness made to be of one heart and mind: who livest and reignest world without end. Amen.
Roman Missal

THE SALVE REGINA

Hail, holy Queen, Mother of mercy, hail, our life, our sweetness, and our hope! To thee do we cry, poor banished children of Eve! To thee do we send up our sighs, mourning and weeping in this vale of tears! Turn then, most gracious advocate, thine eyes of mercy towards us; and after this, our exile, show unto us the blessed fruit of thy womb, Jesus! O clement, O loving, O sweet Virgin Mary!
Roman Breviary

PRAYER TO THE BLESSED VIRGIN MARY

O blessed Virgin Mary, who can worthily repay thee thy just dues of praise and thanksgiving, thou who by the wondrous assent of thy will didst rescue a fallen world? What songs of praise can our weak human nature recite in thy honor, since it is by thy intervention alone that it has found
the way to restoration? Accept, then, such poor thanks as we have here to offer, though they be unequal to thy merits; and, receiving our vows, obtain by thy prayers the remission of our offenses. Carry thou our prayers within the sanctuary of the heavenly audience, and bring forth from it the antidote of our reconciliation. May the sins we bring before Almighty God through thee, become pardonable through thee; may what we ask for with sure confidence, through thee be granted. Take our offering, grant us our requests, obtain pardon for what we fear, for thou art the sole hope of sinners. Through thee we hope for the remission of our sins, and in thee, 0 blessed Lady, is our hope of reward. Holy Mary, succour the miserable, help the fainthearted, comfort the sorrowful, pray for thy people, plead for the clergy, intercede for all women consecrated to God; may all who keep thy holy commemoration feel now thy help and protection. Be thou ever ready to assist us when we pray, and bring back to us the answers to our prayers. Make it thy continual care to pray for the people of God, thou who, blessed by God, didst merit to bear the Redeemer of the world, who liveth and reigneth, world without end. Amen.
Saint Augustine

PETITION TO MARY

Most holy Virgin Immaculate, my Mother Mary, to thee who art the Mother of my Lord, the queen of the universe, the advocate, the hope, the refuge of sinners, I who am the most miserable of all sinners, have recourse this day. I venerate thee, great queen, and I thank thee for the many graces thou hast bestowed upon me even unto this day; in particular for having delivered me from the hell which I have so often deserved by my sins. I love thee, most dear Lady; and for the love I bear thee, I promise to serve thee willingly for ever and to do what I can to make thee loved by others also. I place in thee all my hopes for salvation; accept me as thy servant and shelter me under thy mantle, thou who art the Mother of mercy. And since thou art so powerful with God, deliver me from all temptations, or at least obtain for me the strength to overcome them until death. From thee I implore a true love for Jesus Christ. Through thee I hope to die a holy death. My dear Mother, by the love thou bearest to Almighty God, I pray thee to assist me always, but most of all at the last moment of my life. Forsake me not then, until thou shalt see me safe in heaven, there to bless thee and sing of thy mercies through all eternity. Such is my hope. Amen.
Saint Alphonsus Liguori

Magnificat Prayer
My being proclaims the greatness of the Lord, my spirit finds joy in God my savior,
For he has looked upon his servant in her lowliness; all ages to come shall call me blessed.
God who is mighty has done great things for me,
holy is his name; His mercy is from age to age on those who fear him. He has shown might with his arm; he has confused the proud in their inmost thoughts. He has deposed the mighty from their thrones and raised the lowly to high places. The hungry he has given every good thing, while the rich he has sent empty away. He has upheld Israel his servant, ever mindful of his mercy; Even as he promised our fathers, promised Abraham and his descendants forever.
(Lk 1:46-55)

Seen above is the Blessed Virgin Mary, portrayed as Our Lady of Perpetual Help.
It was she who was chosen by God, to provide His Son with His Sacred Humanity.
She did so in humble and total cooperation with the Holy Spirit and the Divine will of the Holy Trinity; providing God's Son with the Blood He shed for us on the Cross.

TO MARY, REFUGE OF SINNERS
Hail, most gracious Mother of mercy, hail, Mary, for whom we fondly yearn, through whom we obtain forgiveness! Who would not love thee? Thou art our light in uncertainty, our comfort in sorrow, our solace in the time of trial, our refuge from every peril and temptation. Thou art our sure hope of salvation, second only to thy only-begotten Son; blessed are they who love thee, our Lady! Incline, I beseech thee, thy ears of pity to the entreaties of this thy servant, a miserable sinner; dissipate the darkness of my sins by the bright beams of thy holiness, in order that I may be acceptable in thy sight.

FOR THE GRACE OF LOVE
O Mary, my dear Mother, how much I love thee! And yet in reality how little! Thou dost teach me what I ought to know, for thou teachest me what Jesus is to me and what I ought to be for Jesus. Dearly beloved Mother, how close to God thou art, and how utterly filled with Him! In the measure that we know God, we remind ourselves of thee. Mother of God, obtain for me the grace of loving my Jesus; obtain for me the grace of loving thee!
Cardinal Merry del Val

TO THE BLESSED VIRGIN MARY FOR MAY

O most august and blessed Virgin Mary! Holy Mother of God! glorious Queen of heaven and earth! powerful protectress of those who love thee, and unfailing advocate of all who invoke thee! look down, I beseech thee, from thy throne of glory on thy devoted child; accept the solemn offering I present thee of this month, specially dedicated to thee, and receive my ardent, humble desire, that by my love and fervor I could worthily honor thee, who, next to God, art deserving of all honor. Receive me, 0 Mother of Mercy, among thy best beloved children; extend to me thy maternal tenderness and solicitude; obtain for me a place in the Heart of Jesus, and a special share in the gifts of His grace. 0 deign, I beseech thee, to recognize my claims on thy protection, to watch over my spiritual and temporal interests, as well as those of all who are dear to me; to infuse into my soul the spirit of Christ, and to teach me thyself to become meek, humble, charitable, patient, and submissive to the will of God.

May my heart bum with the love of thy Divine Son, and of thee, His blessed Mother, not for a month alone, but for time and eternity; may I thirst for the promotion of His honor and thine, and contribute, as far as I can, to its extension. Receive me, 0 Mary, the refuge of sinners! Grant me a Mother's blessing and a Mother's care, now, and at the hour of my death. Amen.

TO OUR LADY

Saint John Vianney, better known as the Cure of Ars, when asked how long he had loved Mary, said: "I loved her almost before I could know her." In this prayer he expresses that love.
O thou most holy virgin Mary, who dost evermore stand before the most holy Trinity, and to whom it is granted at all times to pray for us to thy most beloved Son; pray for me in all my necessities; help me, combat for me, and obtain for me the pardon of all my sins. Help me especially at my last hour; and when I can no longer give any sign of the use of reason, then do thou encourage me, make the sign of the cross for me, and fight for me against the enemy. Make in my name a profession of faith; favor me with a testimony of my salvation, and never let me despair of the mercy of God. Help me to overthrow the wicked enemy. When I can no longer say: "Jesus, Mary, and Joseph, I place my soul in your hands," do thou say it for me; when I can no longer hear human words of consolation, do thou comfort me. Leave me not before I have been judged; and if I have to expiate my sins in purgatory, oh! pray for me earnestly; and admonish my friends to procure for me a speedy enjoyment of the blessed sight of God. Lessen my sufferings, deliver me speedily, and lead my soul into heaven with thee: that, united with all the elect, I may there bless and praise my God and thee for all eternity. Amen.
Saint John Vianney

ACT OF REPARATION

O blessed Virgin, Mother of God, look down in mercy from heaven, where thou art enthroned as Queen, upon me, a miserable sinner, thine unworthy servant. Although I know full well my own unworthiness, yet in order to atone for the offenses that are done to thee by impious and blasphemous
tongues, from the depths of my heart I praise and extol thee as the purest, the fairest, the holiest creature of all God's handiwork. I bless thy holy name, I praise thine exalted privilege of being truly Mother of God, ever virgin, conceived without stain of sin, co-redemptrix of the human race. I bless the Eternal Father who chose thee in an especial way for His daughter; I bless the Word Incarnate who took upon Himself our nature in thy bosom and so made thee His Mother; I bless the Holy Spirit who took thee as His bride. All honor, praise and thanksgiving to the ever-blessed Trinity, who predestined thee and loved thee so exceedingly from all eternity as to exalt thee above all creatures to the most sublime heights. 0 Virgin, holy and merciful, obtain for all who offend thee the grace of repentance, and graciously accept this poor act of homage from me thy servant, obtaining likewise for me from thy divine Son the pardon and remission of all my sins. Amen.

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

Memorare of the Blessed Virgin Mary

Image Detail

Remember O Most Gracious Virgin Mary!

That never was it known
That anyone who fled to thy protection,
Implored thy help or sought thy intercession
Was left unaided.

Inspired by this confidence, I fly unto Thee!
O Virgin of virgins, My Mother!

To Thee I come before Thee I stand,
Sinful and Sorrowful,
Oh Mother of the Word Incarnate,
Despise not my petitions, but in thy mercy,
Hear and answer me.

Amen

A Mother’s Love, The Blessed Virgin Mary Saying YES To God
Chesterton on devotion to the Blessed Virgin Mary [Ecumenical]
The Perpetual Virginity of Blessed Mary
A Comparison is Instituted Between the Disobedient and Sinning Eve and the Virgin Mary..

Magnificat: The Hymn of the Blessed Virgin Mary [Catholic Caucus]
The Blessed Virgin Mary's Role in the Celibate Priest's Spousal... (Pt 2) (CATHOLIC CAUCUS)
The Blessed Virgin Mary's Role in the Celibate Priest's Spousal and Paternal Love (CATHOLIC CAUCUS)
Discovering Mary [Excellent New Book For Converts]
Beginning Our Lady's Month [Catholic Caucus]
Give it all to Mary [Catholic Caucus]
JESUS LIVING IN MARY: HANDBOOK, SPIRITUALITY OF ST. LOUIS DE MONTFORT, ROSARY [Ecumenical]
Mary, Tabernacle of the Lord By Archbishop Fulton Sheen(Catholic Caucus)
A Protestant Discovers Mary
Mary is our Mother and Queen of the New Davidic Kingdom (Scriptures Agree With Catholic Church)

Hail Mary
Holy Water Silhouette (Virgin Mary -video))
How could Mary be the Mother of God?
Mary, the Mother of God (a defense)
Calling Mary “Mother of God” Tells Us Who Jesus Is
The Holy Spirit And Mary (Catholic Caucus)
Mary, Our Cause of Rejoicing
Mary in Byzantine Doctrine and Devotion (Catholic / Orthodox Caucus)
Radio Replies First Volume - Devotion to Mary
The Blessed Virgin Mary and the Catholic Discovery of America(Catholic Caucus)

Mary is the star that guides us to holiness, says Holy Father during Angelus [Catholic Caucus]
The Efficacy and Power of One Hail Mary [Ecumenical]
When Did Belief in the Virgin Birth Begin?
Mary, Motherhood, and the Home BY Archbishop Fulton Sheen
On Mary, Mother of Priests
Benedict reflects on Mary and the priesthood [Catholic Caucus]
Radio Replies First Volume - Mary
Scholar says Baptists neglect lessons from Virgin Mary
Mary and the Sword Continued Part #2 by Bishop Fulton J. Sheen
Mary and the Sword by Bishop Fulton J. Sheen(Catholic Caucus)

Why Did Mary Offer a Sin Offering? [Ecumenical]
Mary and Intercessory Prayer
Mary: Holy Mother
Mary not just for Catholics anymore
Pope concludes Month of Mary in the Vatican Gardens
Consecration to Mary(Catholic Caucus)
Mary’s Marching Orders
Praying the Hail Mary Like Never Before [Ecumenical]
Our Lady of the Most Blessed Sacrament [Catholic Caucus]
Catholic Caucus: The Catechism of St. Thomas Aquinas - THE HAIL MARY

Our Jewish Roots: The Immaculate Conception [Ecumenical]
The Blessed Virgin in the History of Christianity [Ecumenical]
Archbishop Sheen Today! -- Mary and the Moslems
Mary Immaculate: Patroness of the United States [Catholic/Orthodox Caucus]
"The Woman He Loved": Fulton Sheen and the Blessed Mother(Catholic Caucus)
September 12: The Most Holy Name of Mary and Militant Islam
Catholic Devotional: Feast of the Holy Name of Mary
A Homily on the Feast of the Most Holy Name of Mary
May Devotion: Blessed Virgin Mary
Catholic Caucus: Mary, The Power of Her Name [The Most Holy Name of the Blessed Virgin Mary]

May 2012

Pope's intentions

General Intention: The Family. That initiatives which defend and uphold the role of the family may be promoted within society. .

Missionary Intention: Mary, Guide of Missionaries. That Mary, Queen of the World and Star of Evangelization, may accompany all missionaries in proclaiming her Son Jesus.

Thursday, May 17, 2012
St. Paschal Baylon, OFM, Religious (Memorial)

First Reading:
Psalm:
Gospel:

Acts 18:1-8
Psalm 98:1-4
John 16:16-20

He who does not meditate acts as one who never looks into the mirror and so does not bother to put himself in order, since he can be dirty without knowing it. The person who meditates and turns his thoughts to God who is the mirror of the soul, seeks to know his defects and tries to correct them, moderates himself in his impulses and puts his conscience in order.

-- Saint Pio of Pietrelcina