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From: Genesis 1:1-2:2
(The shorter reading is Genesis 1:1, 26-31a.)
The Creation Account
[3] And God said, “Let there be light”; and there was light. [4] And God saw that
the light was good; and God separated the light from the darkness. [5] God called
the light Day, and the darkness he called Night. And there was evening and there
was morning, one day.
[6] And God said, “Let there be a firmament in the midst of the waters, and let
it separate the waters from the waters.” [7] And God made the firmament and se-
parated the waters which were under the firmament from the waters which were
above the firmament. And it was so. [8] And God called the firmament Heaven.
And there was evening and there was morning, a second day.
[9] And God said, “Let the waters under the heavens be gathered together into
one place, and let the dry land appear.” And it was so. [10] God called the dry
land Earth, and the waters that were gathered together he called Seas. And
God saw that it was good. [11] And God said, “Let the earth put forth vegetation,
plants yielding seed, and fruit trees bearing fruit in which is their seed, each ac-
cording to its kind, upon the earth.” And it was so. [12] The earth brought forth
vegetation, plants yielding seed according to their own kinds, and trees bearing
fruit in which is their seed, each according to its kind. And God saw that it was
good. [13] And there was evening and there was morning, a third day.
[14] And God said, “Let there be lights in the firmament of the heavens to sepa-
rate the day from the night; and let them be for signs and for seasons and for
days and years, [15] and let them be lights in the firmament of the heavens to
give light upon the earth.” And it was so. [16] And God made the two great lights,
the greater light to rule the day, and the lesser light to rule the night; he made
the stars also. [17] And God set them in the firmament of the heavens to give
light upon the earth, [18] to rule over the day and over the night, and to separate
the light from the darkness. And God saw that it was good. [19] And there was
evening and there was morning, a fourth day.
[20] And God said, “Let the waters bring forth swarms of living creatures, and let
birds fly above the earth across the firmament of the heavens.” [21] So God crea-
ted the great sea monsters and every living creature that moves, with which the
waters swarm, according to their kinds, and every winged bird according to its
kind. And God saw that it was good. [22] And God blessed them, saying, “Be
fruitful and multiply and fill the waters in the seas, and let birds multiply on the
earth.” [23] And there was evening and there was morning, a fifth day.
[24] And God said, “Let the earth bring forth living creatures according to their
kinds: cattle and creeping things and beasts of the earth according to their
kinds” And it was so. [25] And God made the beasts of the earth according to
their kinds and the cattle according to their kinds, and everything that creeps
upon the ground according to its kind. And God saw that it was good.
[26] Then God said, “Let us make man in our image, after our likeness; and let
them have dominion over the fish of the sea, and over the birds of the air, and
over the cattle, and over all the earth, and over every creeping thing that creeps
upon the earth.” [27] So God created man in his own image, in the image of God
he created him; male and female he created them. [28] And God blessed them,
and God said to them, “Be fruitful and multiply, and fill the earth and subdue it;
and have dominion over the fish of the sea and over the birds of the air and over
every living thing that moves upon the earth.” [29] And God said, “Behold, I have
given you every plant yielding seed which is upon the face of all the earth, and
every tree with seed in its fruit; you shall have them for food. [30] And to every
beast of the earth, and to every bird of the air, and to everything that creeps on
the earth, everything that has the breath of life, I have given every green plant for
food.” And it was so. [31] And God saw everything that he had made, and be-
hold, it was very good. And there was evening and there was morning, a sixth
day.
[1] Thus the heavens and the earth were finished, and all the host of them. [2]
And on the seventh day God finished his work which he had done, and he res-
ted on the seventh day from all his work which he had done. [3] So God blessed
the seventh day and hallowed it, because on it God rested from all his work
which he had done in creation.
*********************************************************************************************
Commentary:
1:1-2:4a. Creation is the beginning of salvation history and the foundation on
which are built God’s salvific plans, which reach their climax in Jesus Christ.
The biblical accounts of creation focus on the action of God; it is he who sets
the scene and he is the creator, too, of those who will act out the drama and
with whom he will enter into dialogue.
The sacred text incorporates ancient traditions about the origin of the world;
scholars identify two separate accounts in the early chapters of Genesis. The
first of these emphasizes God’s transcendence over all created things, and is
written in a very schematic style; this account (1:1-2:4a) is attributed to the
“Priestly” tradition. The second, which also covers the fall and the expulsion
from paradise, speaks of God in an anthropomorphic way; this more vivid, more
popular account (2:4b-4:26) is considered to belong to the “Yahwistic” tradition.
Here we have two different ways in which the Word of God (not intending to pro-
vide a scientific explanation of the origin of the world and of man) expounds the
basic facts and truths on the subject in a way people can readily understand,
inviting us to see the greatness and love of God manifested first in creation and
then in the history of mankind. “Our faith teaches us,” St. Josemaria Escriva
writes, “that all creation, the movement of the earth and the other heavenly bo-
dies, the good actions of creatures and all the good that has been achieved in
history, in short everything, comes from God and directed toward him” (”Christ
Is Passing By”, 130).
In the first account the Bible offers profound teaching about God, about man and
about the world. About God, who is the only God, creator of all things and man
in particular; he transcends the created world and is its supreme master. About
man, who is the image and likeness of God, above all other created beings and
placed in the world to rule all creation. About the world, which is something good
and is at the service of man.
1.1. “Three things are affirmed in these first words of Scripture: the eternal God
gave a beginning to all that exists outside of himself; he alone is Creator (the verb
‘create’—Hebrew “bara”—always has God for its subject). The totality of what ex-
ists (expressed by the formula ‘the heavens and the earth’) depends on the One
who gives it being” (”Catechism of the Catholic Church”, 290).
“In the beginning” means that creation marks the start of time and the course of
history. Time and history have a beginning and they are headed towards a final
goal, which the Bible will tell us more about, especially in its last book, Revela-
tion. At the end, we are told: ‘Then I saw a new heaven and a new earth; for the
first heaven and the first earth had passed away, and the sea was no more”
(Rev 21:1).
God the Creator is the same God as will manifest himself to the patriarchs, to
Moses and to the prophets and make himself known to as through Jesus Christ.
In the light of the New Testament we know that God created all things through
his eternal Word, his beloved Son (cf. Jn 1:1; Col 1:16-17). God the Creator is
Father and Son and (the relationship of love between them) the Holy Spirit.
Creation is the work of the Blessed Trinity, and all of creation (particularly man,
created in the image and likeness of God) in some way bears their seal. Some
Fathers of the Church (Augustine, Ambrose and Basil, for example), in the light
of the New Testament, saw the words “in the beginning” as having a deeper
meaning — namely, “in the Son”.
The “action of creating” belongs exclusively to God; man cannot create; he
can only “change” or “develop” something that already exists. In the creation
accounts of other Near East religions the world and gods developed out of pre-
existent matter. The Bible, however, records gradual revelation of the mystery
of creation interpreted in the light of God’s choice of Israel and his covenant with
mankind; it roundly asserts that everything was made by God. Later on it will
draw the conclusion that everything was created out of nothing: “I beseech you,
my child, to look at the heavens and the earth and see everything that is in them,
and to recognize that God did not make them out of things that existed” (2 Mac
7:28). This creative power of God is also able to give sinful man a pure heart (cf.
Ps 51:12), to restore the dead to life and to give the light of faith to those who
do not know him (cf. 2 Cor 4:6).
It was God’s love and wisdom that moved him to create the world, thereby com-
municating his goodness and making his glory manifest. The world, therefore,
“is not the product of any necessity whatever, nor of blind, fate or chance. We
believe that it proceeds from God’s free will; he wanted to make his creatures
share in his being, wisdom and goodness” (”Catechism of the Catholic Church”,
295).
The expression “the heavens and the earth” means everything that exists. The
earth is the world of men; the sky (or the heavens) can mean the firmament or
the divine world, God’s own “place”, his glory and all spiritual (non-material)
creatures — the angels.
1:2. The Bible teaches not just that God created all things, but also that the se-
paration and ordering of the elements of nature is something established by God
once and for all. The presence of the loving power of God, symbolized by a gen-
tle breeze or a breath (the text refers to it as a spirit; “ruah” in Hebrew) which ho-
vers and keeps watch over the world when it is still in chaos, shows that, as the
text will go on to say, the Word of God and his Breath are present in the origin
of being and in the origin of every creature’s life. That is why many Fathers of the
Church (Jerome and Athanasius, for example) saw this passage as reflecting
the presence of the Holy Spirit as a divine Person who, along with the Father and
the Son, is at work in the creation of the world, “This biblical concept of creation”,
Bl. John Paul II explains, “includes not only the call to existence of the very being
of the cosmos, that is to say, “the giving of existence”, but also the presence of
the Spirit of God in creation, that is to say, the beginning of God’s salvific self-
communication to the things he creates. This is true “first of all concerning man”,
who has been created in the image and likeness of God” (”Dominum Et Vivifican-
tem”, 12).
1:3-5. At this point strictly speaking begins the description of the creation, which,
according to the literary plan of this account, is going to take place over six days.
These six days are meant to indicate the orderliness with which God went about
his work, and to show a rhythm of work and rest: the Jewish Law laid down Satur-
day, the sabbath, as a day of rest and a day dedicated to the Lord. In the Chris-
tian Church this day was shifted to Sunday, because Sunday was the day on
which our Lord rose from the dead, thereby inaugurating the new Creation: Sun-
day, the “dies dominica” (Latin), the Lord’s day.
On the first day God creates light and separates light from darkness (the latter,
being something negative—the absence of light—cannot be created). Light is seen
here as being a thing in its own right (without reference to the fact that daylight
comes from the sun, which will not be created until the fourth day). The fact that
God puts names on things (or in this case on situations caused by some ele-
ments being separated from others) indicates that he wields absolute power over
them. God is in authority, whether it be day or night.
Here we meet for the first time a phrase which is going to be used seven times
over the course of the narrative: “And God saw that it was good.” This means
that everything that God creates is good because in some way it bears his seal
and shares in his own goodness, for it has come from divine goodness. The good-
ness of the world proclaimed here by Holy Scripture has important consequences
for the Christian: “We must love the world and work and all human things. For the
world is good. Adam’s sin destroyed the divine balance of creation; but God the
Father sent his only Son to re-establish peace, so that we, his children by adop-
tion, might free creation from disorder and reconcile all things to God” (St. J. Es-
criva, “Christ Is Passing By”, 112).
1:6-8. In line with the culture of their time, the early Hebrews thought that rain
came from huge containers of water in the vault of heaven; when trapdoors were
opened, the rain poured down. When it says here that God separated the water
which were above the firmament from those below, what is really being taught is
that God imposed order on the natural world and is responsible for the phenome-
non of rain. It is also making it clear from the outset that the firmament must not
be thought to involve any divinity (as was believed in the nations roundabout
Israel); the firmament is part of the created world.
1:11. As the inspired author depicts here, a distinction is made between God’s
action in separating and ordering the elements (creating the vast spaces of sky,
sea and land) and his action of filling or adorning these spaces with different
kinds of creatures. These creatures introduced in an increasing order of dignity
(in line with the thinking of the time)—first the vegetable kingdom, then the stel-
lar kingdom, and, lastly, the animal kingdom. Everything is perfectly arranged;
the world of Creation invites to contemplate the Creator.
1:14-17. Against the neighboring religions, which regarded the heavenly bodies
as divinities exerting influence over human life, the biblical author, enlightened
by inspiration, teaches that the sun, moon and stars are simply created things;
their purpose is to serve man by giving him light by day and night, and to be a
way of measuring time. Put in their proper, natural place heavenly bodies (like
all the rest of creation) lead man to appreciate the greatness of God, and to
praise him for his awesome works: “The heavens are telling the glory of God;
and the firmament proclaims his handiwork...” (Ps 19:1; cf. Ps 104). It follows
that all forms of divination are to be rejected—consulting horoscopes, astrology,
clairvoyance etc. (cf. “Catechism of the Catholic Church”, 2116).
1:26. The sacred text emphasizes the special significance of this moment: God
seems to stop to reflect and plan every detail of his next creation—man. Ancient
Jewish interpretation (followed also by some Christian writers) saw the use of
the plural “Let us make...” as meaning that God deliberated with his heavenly
court, that is, with the angels (implying that God had created them at the very
start, when he “created the heavens and the earth”). But the use of the plural
should rather be taken as reflecting the greatness and power of God. A consi-
derable part of Christian tradition has seen the “Let us make” as reflecting the
Holy Trinity, for New Testament revelation has made the Christian reader more
aware of the unfathomable greatness of the divine mystery.
“Man” here has a collective meaning: every human being, by his or her very na-
ture, is in the image and likeness of God. The human being is intelligible not by
reference to other created beings in the universe but by reference to God. The
likeness between God and man is not a physical one, for God has no body; it
is a spiritual likeness, lying in the human being’s capacity for interiority. The Se-
cond Vatican Council teaches that man is not deceived when he regards himself
as superior to bodily things and as more than just a speck of nature or a name-
less unit in the city of man. For by his power to know himself in the depths of his
being he rises above the whole universe of mere objects. When he is drawn to
think about his real self, he turns to those deep recesses of his being where God
who probes the heart (1 Kings 16:7; Jer 17:10) awaits him, and where he himself
decides his own destiny in the sight of God. So when he recognizes in himself a
spiritual and immortal soul, he is not being led astray by false imaginings that
are due to merely physical or social causes. On the contrary, he grasps what is
profoundly true in this matter” (”Gaudium Et Spes”, 14).
The fact that God creates man in own image and likeness “means not only ratio-
nality and freedom as constitutive properties of human nature, but also from the
very beginning, the capacity of having a “personal relationship” with God as ‘I’
and ‘you’ and therefore the capacity “of having a covenant”, which will take place
in God’s salvific communication with man” (Bl. John Paul II, “Dominum Et Vivifi-
cantem”, 34). In the light of this communication, brought about in all its fullness
by Jesus Christ, the Fathers of the Church read the words “image and likeness”
as meaning, on the one hand man’s spiritual condition, and, on the other, his
sharing in the divine nature through sanctifying grace. Even after the fall, man is
still in the “image” of God; through sin, however, he lost his “likeness” but this
was restored through Christ’s redemption.
It is part of God’s design that human beings should have dominion over other crea-
ted things (represented here by the animals). This dominion makes man God’s re-
presentative (everything really belongs to God) in the created world. Therefore, al-
though man is going to be the lord of creation, he needs to recognize that God
alone is the Creator; man has to respect and look after creation; he is responsible
for it.
These words of Scripture show that “man is the only creature that God has loved
for itself alone, because all others were created to be at the service of man. Here
we can see, too, the basic equality of all human beings. For the Church, this
equality, which has its roots in man’s very being, takes on the very special dimen-
sion of brotherhood through the Incarnation of the Son of God. [...] Therefore, dis-
crimination of any type [...] is absolutely unacceptable” (Bl. John Paul II, Address,
7 July 1984).
1:27. The creation of man marks the completion of God’s plan. In presenting this
final act of creation, the sacred writer offers us a summary of the things that go
to make up the human being. As well as repeating that God created man in his
image and likeness, he tells us that God created them man and woman, that is
to say, corporeal beings, endowed with sexuality, and designed to live in society.
“Being in the image of God, the human individual possesses the dignity of a per-
son, who is not just something, but someone. He is capable of self-knowledge,
of self-possession and of freely giving himself and entering into communion with
other persons. And he is called by grace to a covenant with his Creator to offer
him a response of faith and love that no other creature can give in his stead”
(”Catechism of the Catholic Church”, 357).
“The fact that man ‘created as man and woman’ is the image of God means not
only that each of them individually is like God, as a rational and free being. It al-
so means that man and woman, created as a ‘unity of the two’ in their common
humanity, are called to live in a communion of love, and in this way to mirror in
the world the communion of love that is in God, through which the Three Persons
love each other in the intimate mystery of the one divine life. This ‘unity of the
two’, which is a sign of interpersonal communion, “shows that the creation of
man” is also marked by a certain likeness to the divine communion (”commu-
nio”). This likeness is a quality of the personal being of both man and woman,
and is also a call and a task” (Bl. John Paul II, “Mulieris Dignitatem”, 7).
The fact that the Bible and everyday language speak of God as masculine is a
result of cultural influences and the great care taken in the Bible to avoid any
hint of polytheism (which could arise if the godhead were described as feminine,
opening the way to generations of gods, as in other religions). God transcends
the body and sexuality; therefore, both man (masc.) and woman (fem.) equally
reflect his image and likeness. In these words of Genesis, for the very first time
in history, the fundamental equality in dignity of man and woman is proclaimed
— in marked contrast with the low esteem in which women were held in the an-
cient world.
According to the traditional Jewish and Christian interpretation, this verse is allu-
ding to marriage, as if God had already created the first man and the first woman
as a married couple — forming that human community which is the basis of every
society. In the second Genesis account of the creation of man and woman (cf.
2:18-24), this will emerge even more clearly.
1:28. God has already created animals, endowing them with fruitfulness (v. 22).
He now addresses these two human beings personally: “he said to them...”;
this indicates that the reproductive power of human beings (and therefore their
sexuality) are values for which they must assume responsibility before God, as
a way of co-operating in God’s plans. Thus, God, “wishing to associate them in
a special way with his own creative work, blessed man and woman with the
words: ‘Be fruitful and multiply’ (Gen 1:28). Without intending to underestimate
the other ends of marriage, it must be said that true married love and the whole
structure of family life which results from it is directed to disposing the spouses
to cooperate valiantly with the love of the Creator and Savior, who through them
will increase and enrich his family from day to day” (Vatican II, “Gaudium Et
Spes”, 50).
God also commands man to make the earth serve him. Here divine Revelation
is teaching us that human work is regarded as a way by which man operates in
the plan God had when he created the world: “By the work of his hands and with
the aid of technical means man tills the earth to bring fruit and to make it a dwel-
ling place for all mankind; he also consciously plays his part in the life of social
groups; in so doing he is realizing the design, which God revealed at the begin-
ning of time, to subdue the earth and perfect the work of creation, and at the
same time he is improving his own person” (Vatican II, “Gaudium Et Spes”, 57).
From this divine disposition we see the importance a person’s work has in his
or her personal life: “Your human vocation is a part—and an important part — of
your divine vocation. That reason why you must strive for holiness, giving a par-
ticular character to your human personality, a style to your life; contributing at
the same time to the sanctification of others, your fellow men; sanctifying your
work and your environment: the profession or job that fills day, your home and
family and the country where you were born and which you love [...]. Work, all
work, bears witness to the dignity of man, to his dominion over creation. It is an
opportunity to develop one’s personality. It is a bond of union with others, the
way to support one’s family, a means of aiding the improvement of the society
in which we live and in the progress of all mankind” (”Christ Is Passing By”,
46-47).
Man is charged by God with mastery over the earth; but he may not do whatever
he likes with it or act despotically: he should respect the universe as being the
work of the Creator. In this regard, Wisdom 9:3 says: “O God, [...] who hast
formed man, to have dominion over the creatures thou hast made, and rule the
world in holiness and righteousness, and pronounce judgment in uprightness of
soul.” “This holds good also for our daily work. When men and women provide
for themselves and their families in such a way as to be of service to the commu-
nity as well, they can rightly look upon their work as a prolongation of the work
of the creator, a service to their fellow men, and their personal contribution to the
fulfillment in history of the divine plan” (Vatican II, “Gaudium Et Spes”, 34).
1:31. These words bring to an end this first description of the work of Creation. It
is as if God, after making man, stood back to see what he had done and was very
pleased with the result. Whereas the wording previously used was “And God saw
that it was good,” now we are told that it was “very good”. In this way, the good-
ness of the created world is being stressed, indicating that “this natural goodness
of theirs receives an added dignity from their relation with the human person, for
whose use they have been created” (Vatican II, “Apostolicam Actuositatem”, 7).
From this it follows that the human person and his/her dignity must be valued
above all other created things, and all human endeavor should be geared to foster
and defend these values.
2:1-3. From this point onwards, God will almost never intervene in creation direct-
ly. Now it is up to man to act in the created world through the work he does.
God’s “resting” sets an example for man. By resting, we are acknowledging that
creation in the last analysis depends on and belongs to God, and that God is
watching over it. Here rest is an example set by the Creator; we shall later find it
as one of the Ten Commandments (cf. Ex 20:8-18; Deut 5:42-14). “The institution
of the Lord’s Day helps everyone enjoy adequate rest and leisure to cultivate their
familial, cultural, social and religious lives” (”Catechism of the Catholic Church”,
2184; cf. also Bl. John Paul II, Apostolic Letter, “Dies Domini”, 31 May 1998).
Apropos of the sabbath, unlike the other days there is no mention of there being
evening and morning. It is as if that rhythm of time were being broken by the sab-
bath — prefiguring the situation in which man, once he has accomplished his mis-
sion of mastering the earth, will enjoy an unending rest, at an eternal feast in
God’s presence (cf. Heb 4:1-10). In the language of the Bible “feast” or “festival”
means three things—a) obligatory rest from everyday work; b) recognition of God
as Lord of creation, and joyful contemplation of the created world; c) a foretaste
of the enduring rest and joy that will be man’s after he leaves this world.
*********************************************************************************************
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: Romans 6:3-11
Baptism (Continuation)
[5] For if we have been united with Him in a death like His, we shall certainly be
united with Him in a resurrection like His. [6] We know that our old self was cru-
cified with Him so that the sinful body might be destroyed, and we might no lon-
ger be enslaved to sin. [7] For He who has died is freed from sin. [8] But if we
have died with Christ, we believe that we shall also live with Him. [9] For we know
that Christ being raised from the dead will never die again; death no longer has
dominion over him. [10] The death He died He died to sin once for all, but the life
He lives He lives to God. [11] So you also must consider yourselves dead to sin
and alive to God in Christ Jesus.
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Commentary:
1-11. The universal dominion of sin, which began with the sin of Adam, is not
the only event to be reckoned with. When sin reached its full extent, the grace
brought by Jesus Christ came in superabundance. Through Baptism this grace
reaches each of us and frees us from the control of sin. When we receive this
Sacrament we die: that is to say, our blameworthiness is destroyed, we re-
nounce sin once and for all, and are born again into a new life.
“The Lord”, St. Ambrose tells the newly baptized, “who wanted His benefactions
to endure, the serpent’s plans to be turned to naught, and the harm done to be
put right, delivered a sentence to mankind: ‘You are dust, and to dust you shall
return’ (Genesis 3:19), and made man subject to death [...]. The remedy was gi-
ven him: man would die and rise again [...]. You ask me how? [...] Pay attention.
So that in this world too the devil’s snare would be broken, a rite was instituted
whereby man would die, being alive, and rise again, being alive [...]. Through im-
mersion in water the sentence is blotted out: ‘You are dust, and to dust you
shall return’” (”De Sacramentis”, II, 6).
This passage of the epistle, which reveals the key truths concerning Baptism,
also reminds us of the profound meaning of this rite which Christ established, its
spiritual effects in Christians and its far-reaching effects with respect to the Chris-
tian life. Thus, we can apply to Baptism what St. Thomas Aquinas says about
all the sacraments: “Three aspects of sanctification may be considered — its very
cause, which is Christ’s Passion; its form, which is grace and the virtues; and its
ultimate end, which is eternal life. And all these are signified by the sacraments.
Consequently, a sacrament is a sign which is both a reminder of the past, that is,
of the Passion of Christ, and an indication of what is effected in us by Christ’s
Passion, and a foretelling and pledge of future glory” (”Summa Theologiae”, III,
q. 60, a. 3).
In the specific case of Baptism, the various things which the Sacrament implies
carry a special nuance—a new birth which presupposes a symbolic death. It re-
produces in us not only the Passion, Death and burial of Christ, symbolized by
immersion in water (verses 3-4, 6), but also new life, the life of grace which pours
into the soul, enabling the person to share in the Resurrection of Christ (verses
4-5). This sharing in Christ’s Resurrection to immortal life is a kind of seed which
will ultimately produce the glorious resurrection of our bodies.
The baptized person is, therefore, someone newly created, someone born into a
new life, someone who has moved out of darkness into light. The white garment
used at Baptism symbolizes innocence and grace; the burning candle, the light
of Christ—two symbols the Church uses in the baptismal liturgy to signify what
is happening.
Thus, in Baptism, God “removes every trace of sin, whether original or personal”
(”The Rite of Baptism”, Introduction, 5) and also remits the penalties that these
sins incur. On being baptized in the name of the Three Divine Persons, the Chris-
tian is shown God the Father’s love for him (a love he has not merited), is given
a share in the Paschal Mystery of the Son, and to him is communicated new
life in the Spirit (cf. “Instruction on Infant Baptism”, 20 October 1980, 9). Baptism,
which is also described as “the door of the spiritual life”, unites a person to Christ
and to the Church by means of grace, which makes us children of God and heirs
to Heaven. Finally, in addition to the infused virtues and supernatural gifts, the
person is given “the graces necessary to live in a Christian way, and on his soul
is impressed the sacramental character which makes him a Christian for ever-
more” (”St. Pius X Catechism”, 250).
Baptism, which confers a “character”, that is, a kind of seal confirming our Chris-
tian calling, gives us a share in Christ’s priesthood and makes us capable of re-
ceiving the other sacraments.
4. It is easier to grasp the symbolism of burial and resurrection if one remembers
that in earlier times, and particularly in the apostolic period, Baptism was usual-
ly administered by immersion in water—in some cases by total immersion, up
to three times, with one Person of the Blessed Trinity being invoked each time.
“They asked you, ‘Do you believe in God the Father almighty?’ You said, ‘I be-
lieve’, and you were immersed, that is, you were buried. Again they asked you,
‘Do you believe in our Lord Jesus Christ and in His Cross?’ You said, ‘I believe’,
and you were again immersed. This time you have been buried with Christ, and
he who is buried with Christ rises with Christ. For a third time you were asked,
‘Do you believe in the Holy Spirit?’ You said, ‘ I believe’, and for a third time you
were immersed, so that by this three-fold confession you might be loosed of
your many attachments to your past life” (St. Ambrose, “De Sacramentis”, II, 7).
Today Baptism is normally administered by pouring water over the head — a me-
thod also used in apostolic times and which gradually came into general use be-
cause it was found more convenient.
5. Just as the ingraft and the plant form a single thing and make a single princi-
ple of life, Christians by being grafted onto or incorporated into Christ through
Baptism form one single thing with Him and begin to draw on His divine life. We
are also “united with Him in a death like His”: Christ suffered physical death; we,
in Baptism, die spiritually to the life of sin. St. John Chrysostom explains this
as follows: “Baptism is for us what the Cross and burial were for Christ; but with
this difference: the Savior died physically, He was physically buried, whereas we
ought to die spiritually. That is why the Apostle does not say we are ‘united with
Him with His death’, but ‘in a death like his’” (”Hom. on Rom.”, 10).
9-10. Jesus Christ chose to bear all the consequences of sin, even though He
was sinless. His voluntary death on the Cross and His glorious Resurrection
broke the bonds of death, for Himself and for all His own. Death no longer shall
have dominion: “[Christ died] that through death He might destroy him who has
the power of death, that is, the devil, and deliver all those who through fear of
death were subject to lifelong bondage” (Hebrews 2:14-15). And as a conse-
quence He won, for His own human nature and for us, a new life.
In all those who have been baptized these same events in Christ’s life are in
some way reproduced. “Our past sins have been wiped out by the action of
grace. Now, so as to stay dead to sin after Baptism, personal effort is called
for, although God’s grace continues to be with us, providing us with great help”
(Chrysostom, “Hom. on Rom.”, 11). This personal effort might be encapsulated
in a resolution: “May we never die through sin; may our spiritual resurrection be
eternal” (St. J. Escriva, “Holy Rosary”, 1st Glorious Mystery).
*********************************************************************************************
Source: “The Navarre Bible: Text and Commentaries”. Biblical text from the
Revised Standard Version and New Vulgate. Commentaries by members of
the Faculty of Theology, University of Navarre, Spain.
Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and
by Scepter Publishers in the United States.
From: Luke 24:1-12
The Women Are Told That Jesus Is Risen
*********************************************************************************************
Commentary:
1-4. The affection which led the holy women to make the necessary prepara-
tions for the embalming of Jesus’ body was, perhaps, an intuition of faith which
the Church would express more elaborately much later on: “We firmly believe
that when his soul was dissociated from his body, his divinity continued always
united both to his body in the sepulchre and to his soul in limbo” (”St Pius V
Catechism”, I, 5, 6).
5-8. True faith concerning the resurrection of Jesus teaches that he truly died,
that is, his soul was separated from his body, and his body was in the grave for
three days; and that then by his own power his body and soul were united once
more, never again to be separated (cf. “St Pius V Catechism”, I, 6, 7).
Although this is a strictly supernatural mystery there are some elements in it
which come within the category of sense experience—death, burial, the empty
tomb, appearances, etc.—and in this sense it is a demonstrable fact and one
which has been verified (cf. St Pius X, “Lamentabili”, 36-37).
Jesus Christ’s resurrection completes the work of Redemption, “For just as by
dying he endured all evil to deliver us from evil, so was he glorified in rising again
to advance us towards good things, according to Rom 4:25 which says that ‘he
was put to death for our trespasses and raised for our justification’” (St Thomas
Aquinas, “Summa Theologiae”, III, q. 53, a. 1, c.).
“’Christ is alive.’ This is the great truth which fills our faith with meaning. Jesus,
who died on the cross, has risen. He has triumphed over death; he has over-
come sorrow, anguish and the power of darkness. ‘Do not be amazed’ was how
the angels greeted the women who came to the tomb. ‘Do not be amazed. You
seek Jesus of Nazareth, who was crucified. He has risen; he is not here’ (Mk
16:6). ‘This is the day which the Lord has made; let us rejoice and be glad in it’
(Ps 117:24).
“Easter is a time of joy—a joy not confined to this period of the liturgical year, for
it should always be present in the Christian’s heart. For Christ is alive. He is not
someone who has gone, someone who existed for a time and then passed on,
leaving us a wonderful example and a great memory.
“No, Christ is alive, Jesus is the Emmanuel: God with us. His Resurrection
shows us that God does not abandon his own. He promised he would not: ‘Can
a woman forget her sucking child, that she should have no compassion on the
son of her womb? Even these may forget, yet I will not forget you’ (Is 49:15).
And he has kept his promise. His delight is still to be with the children of men
cf. Prov 8:31)” (St. J. Escriva, “Christ Is Passing By”, 102).
Through Baptism and the other sacraments, a Christian becomes part of the re-
demptive mystery of Christ, part of his death and resurrection: “You were buried
with him in baptism, in which you were also raised with him through faith in the
working of God, who raised him from the dead” (Col 2: 12). “If then you have
been raised with Christ, seek the things that are above, where Christ is, seated
at the right hand of God. Set your minds on things that are above, not on things
that are on earth. For you have died, and your life is hid with Christ in God” (Col
3:13).
9-12. The first people to whom the angel announced the birth of Christ were the
shepherds at Bethlehem; and the first to be told of his resurrection are these
devout women: one further sign of God’s preference for simple and sincere souls
is the fact that he gives them this honor which the world would not appreciate
(cf. Mt 11:25). But it is not only their simplicity and kindness and sincerity that
attracts him: poor people (such as shepherds) and women were looked down
on in those times, and Jesus loves anyone who is humbled by the pride of men.
The women’s very simplicity and goodness lead them to go immediately to Peter
and the Apostles to tell them everything they have seen and heard. Peter, whom
Christ promised to make his vicar on earth (cf. Mt 16:18) feels he must take the
initiative in checking out their story.
*********************************************************************************************
Source: “The Navarre Bible: Text and Commentaries”. Biblical text from the
Revised Standard Version and New Vulgate. Commentaries by members of
the Faculty of Theology, University of Navarre, Spain.
Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and
by Scepter Publishers in the United States.
Liturgical colour: White.
There is no Mass on Holy Saturday itself. Here are the readings for the evening Easter Vigil.
First reading | Genesis 1:1-2:2 © |
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Alternative First reading |
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Genesis 1:1,26-31 © |
Psalm |
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Psalm 103:1-2,5-6,10,12-14,24,35 © |
Psalm |
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Psalm 32:4-7,12-13,20,22 © |
Second reading | Genesis 22:1-18 © |
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Second reading |
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Genesis 22:1-2,9-13,15-18 © |
Psalm | Psalm 15:5,8-11 © |
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Third reading |
---|
Exodus 14:15-15:1 © |
Canticle | Exodus 15 © |
---|
Hymn of victory after crossing the Red Sea |
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Fourth reading | Isaiah 54:5-14 © |
---|
Psalm |
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Psalm 29:2,4-6,11-13 © |
Fifth reading | Isaiah 55:1-11 © |
---|
Canticle | Isaiah 12 © |
---|
The rejoicing of a redeemed people |
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Sixth reading |
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Baruch 3:9-15,32-4:4 © |
Psalm | Psalm 18:8-11 © |
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Seventh reading |
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Ezekiel 36:16-17,18-28 © |
The psalm to be used after the Seventh Reading varies from place to place and it depends on whether a baptism is being celebrated at the Easter Vigil.
In the USA:
If there is no baptism, either Isaiah 12 or Psalm 50(51) is used.
If there is a baptism, Psalm 41(42) is used.
In the English-speaking world:
If there is no baptism, Psalm 41(42) is used.
If there is a baptism, either Isaiah 12 or Psalm 50(51) MUST be used instead.
In the rest of the world:
If there is no baptism, Psalm 41(42) is used.
If there is a baptism, either Isaiah 12 or Psalm 50(51) MAY be used instead.
The psalms are listed below. Isaiah 12 is shown above, after the Fifth Reading.
Psalm |
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Psalm 41:2-3,5,42:3-4 © |
Psalm |
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Psalm 50:12-15,18-19 © |
Epistle | Romans 6:3-11 © |
---|
Psalm |
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Psalm 117:1-2,16-17,22-23 © |
Gospel | Luke 24:1-12 © |
---|
Pray for Pope Francis
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.
Sharing God's Mercy with Our Children
Mercy Heals Fear to Trust
Jubilee of Mercy, But With the Confessionals Empty
If You Don't Know the Bad News, the Good News is No News -- A Meditation on the Coming Year of Mercy
Letter of His Holiness Pope Francis According to which an Indulgence is Granted...[Catholic Caucus]
POPE FRANCIS FOR YEAR OF MERCY GRANTS THAT SSPX PRIESTS CAN VALIDLY ABSOLVE!
MISERICORDIAE VULTUS: BULL OF INDICTION OF THE EXTRAORDINARY JUBILEE OF MERCY
Pope: Church Must Be 'Oasis of Mercy,' Not Severe Fortress
1. Sign of the Cross: In the name of the Father, and of the Son, and of the Holy Spirit. Amen.
2. The Apostles Creed: I BELIEVE in God, the Father almighty, Creator of heaven and earth, and in Jesus Christ, His only Son, our Lord, who was conceived by the Holy Spirit, born of the Virgin Mary, suffered under Pontius Pilate, was crucified, died, and was buried. He descended into hell; on the third day he rose again from the dead; he ascended into heaven, and is seated at the right hand of God, the Father Almighty; from there He shall come to judge the living and the dead.
I believe in the Holy Spirit, the holy catholic Church, the communion of saints, the forgiveness of sins, the resurrection of the body, and the life everlasting. Amen.
3. The Lord's Prayer: OUR Father, who art in heaven, hallowed be Thy name. Thy kingdom come. Thy will be done on earth as it is in heaven. Give us this day our daily bread and forgive us our trespasses as we forgive those who trespass against us. And lead us not into temptation, but deliver us from evil. Amen.
4. (3) Hail Mary: HAIL Mary, full of grace, the Lord is with thee. Blessed art thou amongst women and blessed is the fruit of thy womb, Jesus. Holy Mary, Mother of God, pray for us sinners, now, and in the hour of our death. Amen. (Three times)
5. Glory Be: GLORY be to the Father, and to the Son, and to the Holy Spirit. As it was in the beginning, is now, and ever shall be, world without end. Amen.
6. Fatima Prayer: Oh, my Jesus, forgive us our sins, save us from the fires of hell, lead all souls to heaven, especially those in most need of your mercy.
Announce each mystery, then say 1 Our Father, 10 Hail Marys, 1 Glory Be and 1 Fatima prayer. Repeat the process with each mystery.
End with the Hail Holy Queen:
Hail, Holy Queen, Mother of Mercy, our life, our sweetness and our hope! To thee do we cry, poor banished children of Eve! To thee do we send up our sighs, mourning and weeping in this vale of tears! Turn then, most gracious advocate, thine eyes of mercy towards us; and after this, our exile, show unto us the blessed fruit of thy womb, Jesus!
O clement, O loving, O sweet Virgin Mary! Pray for us, O holy Mother of God, that we may be made worthy of the promises of Christ.
Final step -- The Sign of the Cross
The Mysteries of the Rosary By tradition, Catholics meditate on these Mysteries during prayers of the Rosary. The biblical references follow each of the Mysteries below.
The Joyful Mysteries
(Mondays and Saturdays)
1. The Annunciation (Luke 1:26-38) [Spiritual fruit - Humility] 2. The Visitation (Luke 1: 39-56) [Spiritual fruit - Love of Neighbor]
3. The Nativity (Luke 2:1-20) [Spiritual fruit - Poverty of Spirit]
4. The Presentation (Luke 2:21-38) [Spiritual fruit - Purity of mind & body]
5. The Finding of Jesus in the Temple (Luke 2:41-52) [Spiritual fruit - Obedience ]
Pray a Rosary each day for our nation.
1. Sign of the Cross: In the name of the Father, and of the Son, and of the Holy Spirit. Amen.
2. The Apostles Creed: I BELIEVE in God, the Father almighty, Creator of heaven and earth, and in Jesus Christ, His only Son, our Lord, who was conceived by the Holy Spirit, born of the Virgin Mary, suffered under Pontius Pilate, was crucified, died, and was buried. He descended into hell; on the third day he rose again from the dead; he ascended into heaven, and is seated at the right hand of God, the Father Almighty; from there He shall come to judge the living and the dead.
I believe in the Holy Spirit, the holy catholic Church, the communion of saints, the forgiveness of sins, the resurrection of the body, and the life everlasting. Amen.
3. The Lord's Prayer: OUR Father, who art in heaven, hallowed be Thy name. Thy kingdom come. Thy will be done on earth as it is in heaven. Give us this day our daily bread and forgive us our trespasses as we forgive those who trespass against us. And lead us not into temptation, but deliver us from evil. Amen.
4. (3) Hail Mary: HAIL Mary, full of grace, the Lord is with thee. Blessed art thou amongst women and blessed is the fruit of thy womb, Jesus. Holy Mary, Mother of God, pray for us sinners, now, and in the hour of our death. Amen. (Three times)
5. Glory Be: GLORY be to the Father, and to the Son, and to the Holy Spirit. As it was in the beginning, is now, and ever shall be, world without end. Amen.
6. Fatima Prayer: Oh, my Jesus, forgive us our sins, save us from the fires of hell, lead all souls to heaven, especially those in most need of your mercy.
Announce each mystery, then say 1 Our Father, 10 Hail Marys, 1 Glory Be and 1 Fatima prayer. Repeat the process with each mystery.
End with the Hail Holy Queen:
Hail, Holy Queen, Mother of Mercy, our life, our sweetness and our hope! To thee do we cry, poor banished children of Eve! To thee do we send up our sighs, mourning and weeping in this vale of tears! Turn then, most gracious advocate, thine eyes of mercy towards us; and after this, our exile, show unto us the blessed fruit of thy womb, Jesus!
O clement, O loving, O sweet Virgin Mary! Pray for us, O holy Mother of God, that we may be made worthy of the promises of Christ.
Final step -- The Sign of the Cross
The Mysteries of the Rosary By tradition, Catholics meditate on these Mysteries during prayers of the Rosary. The biblical references follow each of the Mysteries below.
The Sorrowful Mysteries
(Tuesdays and Fridays)
1. The Agony in the Garden (Matthew 26:36-46, Luke 22:39-46) [Spiritual fruit - God's will be done]
2. The Scourging at the Pillar (Matthew 27:26, Mark 15:15, John 19:1) [Spiritual fruit - Mortification of the senses]
3. The Crowning with Thorns (Matthew 27:27-30, Mark 15:16-20, John 19:2) [Spiritual fruit - Reign of Christ in our heart]
4. The Carrying of the Cross (Matthew 27:31-32, Mark 15:21, Luke 23:26-32, John 19:17) [Spiritual fruit - Patient bearing of trials]
5. The Crucifixion (Matthew 27:33-56, Mark 15:22-39, Luke 23:33-49, John 19:17-37) [Spiritual fruit - Pardoning of Injuries]
St. Michael the Archangel
~ PRAYER ~
St. Michael, the Archangel, defend us in battle
Be our protection against the wickedness
and snares of the devil;
May God rebuke him, we humbly pray,
and do thou, O Prince of the heavenly host,
by the power of God,
Cast into hell Satan and all the evil spirits
who prowl through the world seeking the ruin of souls.
Amen
+
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.
FOR OUR WORK
Glorious Saint Joseph, pattern of all who are devoted to toil, obtain for me the grace to toil in the spirit of penance, in order thereby to atone for my many sins; to toil conscientiously, putting devotion to duty before my own inclinations; to labor with thankfulness and joy, deeming it an honor to employ and to develop, by my labor, the gifts I have received from Almighty God; to work with order, peace, moderation, and patience, without ever shrinking from weariness and difficulties; to work above all with a pure intention and with detachment from self, having always before my eyes the hour of death and the accounting which I must then render of time ill-spent, of talents unemployed, of good undone, and of my empty pride in success, which is so fatal to the work of God. All for Jesus, all through Mary, all in imitation of thee, 0 Patriarch Joseph! This shall be my motto in life and in death. Amen.
FOR THE INTERCESSION OF SAINT JOSEPH
O Joseph, virgin-father of Jesus, most pure spouse of the Virgin Mary, pray every day for us to the same Jesus, the Son of God, that we, being defended by the power of His grace and striving dutifully in life, may be crowned by Him at the hour of death.
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
St. Joseph
St. Joseph was an ordinary manual laborer although descended from the royal house of David. In the designs of Providence he was destined to become the spouse of the Mother of God. His high privilege is expressed in a single phrase, "Foster-father of Jesus." About him Sacred Scripture has little more to say than that he was a just man-an expression which indicates how faithfully he fulfilled his high trust of protecting and guarding God's greatest treasures upon earth, Jesus and Mary.
The darkest hours of his life may well have been those when he first learned of Mary's pregnancy; but precisely in this time of trial Joseph showed himself great. His suffering, which likewise formed a part of the work of the redemption, was not without great providential import: Joseph was to be, for all times, the trustworthy witness of the Messiah's virgin birth. After this, he modestly retires into the background of holy Scripture.
Of St. Joseph's death the Bible tells us nothing. There are indications, however, that he died before the beginning of Christ's public life. His was the most beautiful death that one could have, in the arms of Jesus and Mary. Humbly and unknown, he passed his years at Nazareth, silent and almost forgotten he remained in the background through centuries of Church history. Only in more recent times has he been accorded greater honor. Liturgical veneration of St. Joseph began in the fifteenth century, fostered by Sts. Brigid of Sweden and Bernadine of Siena. St. Teresa, too, did much to further his cult.
At present there are two major feasts in his honor. On March 19 our veneration is directed to him personally and to his part in the work of redemption, while on May 1 we honor him as the patron of workmen throughout the world and as our guide in the difficult matter of establishing equitable norms regarding obligations and rights in the social order.
Excerpted from The Church's Year of Grace, Pius Parsch.
St. Joseph is invoked as patron for many causes. He is the patron of the Universal Church. He is the patron of the dying because Jesus and Mary were at his death-bed. He is also the patron of fathers, of carpenters, and of social justice. Many religious orders and communities are placed under his patronage.
Patron: Against doubt; against hesitation; Americas; Austria; Diocese of Baton Rouge, Louisiana; California; Belgium; Bohemia; bursars; cabinetmakers; Canada; Carinthia; carpenters; China; Church; confectioners; craftsmen; Croatian people (in 1687 by decree of the Croatian parliament) dying people; emigrants; engineers; expectant mothers; families; fathers; Florence, Italy; happy death; holy death; house hunters; immigrants; interior souls; Korea; laborers; Diocese of La Crosse, Wisconsin; Archdiocese of Louisville, Kentucky; Diocese of Manchester, New Hampshire; Mexico; Diocese of Nashville, Tennessee; New France; New World; Oblates of Saint Joseph; people in doubt; people who fight Communism; Peru; pioneers; pregnant women; protection of the Church; Diocese of San Jose, California; diocese of Sioux Falls, South Dakota; social justice; Styria, Austria; travelers; Turin Italy; Tyrol Austria; unborn children Universal Church; Vatican II; Viet Nam; Diocese of Wheeling-Charleston West Virginia; wheelwrights; workers; working people.
Symbols: Bible; branch; capenter's square; carpenter's tools; chalice; cross; hand tools; infant Jesus; ladder; lamb; lily; monstrance; old man holding a lily and a carpenter's tool such as a square; old man holding the infant Jesus; plane; rod.
Pope Pius X composed this prayer to St. Joseph, patron of working people, that expresses concisely the Christian attitude toward labor. It summarizes also for us the lessons of the Holy Family's work at Nazareth.
Glorious St. Joseph, model of all who devote their lives to labor, obtain for me the grace to work in the spirit of penance in order thereby to atone for my many sins; to work conscientiously, setting devotion to duty in preference to my own whims; to work with thankfulness and joy, deeming it an honor to employ and to develop by my labor the gifts I have received from God; to work with order, peace, moderation, and patience, without ever shrinking from weariness and difficulties; to work above all with a pure intention and with detachment from self, having always before my eyes the hour of death and the accounting which I must then render of time ill spent, of talents wasted, of good omitted, and of vain complacency in success, which is so fatal to the work of God.
All for Jesus, all through Mary, all in imitation of you, O Patriarch Joseph! This shall be my motto in life and in death, Amen.
Litany of Saint Joseph
Lord, have mercy on us.
Christ, have mercy on us.
Lord, have mercy on us.
Christ, hear us.
Christ, graciously hear us.
God, the Father of Heaven, have mercy on us.
God, the Son, Redeemer of the world, have mercy on us.
God, the Holy Ghost, have mercy on us.
Holy Trinity, One God, have mercy on us.
Holy Mary, pray for us.
Holy Joseph, pray for us.
Illustrious Son of David, pray for us.
Light of the Patriarchs, pray for us.
Spouse of the Mother of God, pray for us.
Chaste Guardian of the Virgin, pray for us.
Foster-Father of the Son of God, pray for us.
Faithful Protector of Christ, pray for us.
Head of the Holy Family, pray for us.
Joseph most just, pray for us.
Joseph most chaste, pray for us.
Joseph most prudent, pray for us.
Joseph most courageous, pray for us.
Joseph most obedient, pray for us.
Joseph most faithful, pray for us.
Mirror of patience, pray for us.
Lover of poverty, pray for us.
Model of working men, pray for us.
Ornament of the domestic life, pray for us.
Guardian of virgins, pray for us.
Pillar of the family, pray for us.
Consoler of the miserable, pray for us.
Hope of the sick, pray for us.
Patron of the dying, pray for us.
Terror of demons, pray for us.
Protector of the Holy Church, pray for us.
Lamb of God, who takest away the sins of the world, Spare us, O Lord.
Lamb of God, who takest away the sins of the world, Graciously hear us, O Lord.
Lamb of God, who takest away the sins of the world, Have mercy on us.
V. He hath made him master of His house.
R. And ruler of all His possessions.
Let us pray.
O God, who in Thy ineffable providence didst vouchsafe to choose blessed Joseph to be the Spouse of Thy most holy Mother: grant, we beseech Thee, that we may have him for our intercessor in Heaven, whom on earth we venerate as out most holy Protector. Who livest and reignest world without end. Amen.
Was St. Joseph a tzadik?
St. Joseph: Patron saint of three Popes [Catholic Caucus]
St. Joseph and the Staircase
St. Joseph, Foster Father, Novena [Catholic/Orthodox Caucus]
Patron of a Happy Death A Special Role for St. Joseph [Catholic/Orhtodox Caucus]
Lists Every Catholic Should be Familiar With: The 7 Sorrows and 7 Joys of St. Joseph
Catholic Group Blasts Pelosi For Invoking St. Joseph on Pro-Abortion Health Care Bill
THE SEVEN SORROWS AND SEVEN JOYS OF ST. JOSEPH
Joseph, Mary and Jesus: A Model Family
Season of Announcement - Revelation to Joseph
In hard times, don't forget about the humble carpenter Joseph
Saint Joseph: Complete submission to the will of God (Pope Benedict XVI) (Catholic/Orthodox Caucus)
St. Joseph as Head of the Holy Family (Catholic/Orthodox Caucus)
St. Joseph, Patron of a Peaceful Death [Catholic Caucus]
Octave: St. Joseph, A 'Mans Man', Calling Men to Jesus
St. Teresa de Avila's Devotion to St. Joseph (Catholic Caucus)
Catholic Men's National Day of Prayer, MARCH 15, 2008, The Solemnity of St. Joseph (Catholic Caucus)
The Role and Responsibility of Fatherhood - St. Joseph as Model
St. Joseph - Foster Father of Jesus
Some divine intervention in real estate-[Bury St. Joseph Statues in Ground]
Many Turn To Higher Power For Home Sales
St. Joseph the Worker, Memorial, May 1
Catholic Devotions: St. Joseph the Worker
Nothing Will Be Denied Him (St. Joseph)
The Heart of a Father [St. Joseph]
St. Joseph's DAY
Quemadmodum Deus - Decree Under Blessed Pius IX, Making St. Joseph Patron of the Church
Father & Child (Preaching on St. Joseph)
March 19 - Feast of St. Joseph - Husband of Mary - Intercessor of civil leaders
St. Joseph's Spirit of Silence
St. Joseph's Humility (By St. Francis de Sales)
St. Joseph [Husband of the Blessed Virgin Mary], Solemnity, March 19
St Josephs Paternal Love
The Heart of St. Joseph
MORE THAN PATRON OF HOMES, IT'S TIME FOR ST. JOSEPH TO GAIN HIGHEST OF RECOGNITION [Fatherhood]
The Importance of Devotion to St. Joseph
St. Francis de Sales on St. Joseph (Some Excerpts for St. Joseph's Day 2004)
St. Joseph: REDEMPTORIS CUSTOS (Guardian Of The Redeemer)
(Saint) Joseph the Patriarch: A Reflection on the Solemnity of St. Joseph
How I Rediscovered a "Neglected" Saint: Work of Art Inspires Young Man to Rediscover St. Joseph
Novena to Saint Joseph
O Saint Joseph, whose protection is so great, so strong, so prompt before the throne of God, I place in you all my interests and desires.
O Saint Joseph, assist me by your powerful intercession and obtain for me from your Divine Son all spiritual blessings through Jesus Christ, Our Lord; so that having engaged here below your heavenly power, I may offer my thanksgiving and homage to the most loving of Fathers.
O Saint Joseph, I never weary contemplating you and Jesus asleep in your arms; I dare not approach while He reposes near your heart. Press Him in my name and kiss His fine head for me, and ask Him to return the Kiss when I draw my dying breath, Amen.
O Saint Joseph, hear my prayers and obtain my petitions. O Saint Joseph, pray for me. (mention your intention)
St. Joseph Novena
O good father Joseph! I beg you, by all your sufferings, sorrows and joys, to obtain for me what I ask.
(Here name your petition).
Obtain for all those who have asked my prayers, everything that is useful to them in the plan of God. Be near to me in my last moments, that I may eternally sing the praises of Jesus, Mary and Joseph. Amen.
(Our Father, Hail Mary, Glory Be)
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