Posted on 07/01/2017 10:16:41 PM PDT by Salvation
KEYWORDS: catholic; mt10; ordinarytime; prayer;
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From: 2 Kings 4:8-11, 14-16a
The Son of the Shunammite Woman
[11] One day he came there, and he turned into the chamber ai rested there. [14]
And he said, “What then is to be done for her?” Gehazi answered, “Well, she has
no son, and her husband is old.” [15] He said, “Call her.” And when he had called
her, she stood in the doorway. [16a] And he said, “At this season, when the time
comes round, you shall embrace a son.”
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Commentary:
4:8-37. Elisha here is an itinerant prophet who has only one servant and whose
base is Mount Carmel: in this he Is like Elijah. This passage shows, firstly, God
blessing the childless woman with the gift of motherhood, thanks to the prophet’s
intervention (vv. 11-17); and, secondly, the prophet’s extraordinary power to raise
up her dead son (vv. 18-37).
From a literary point of view, it is a well-constructed account full of little details
which help to build up the dramatic tension. The feelings of the woman, who first
of all receives the of a son without having sought it, and then cannot resign her-
self to his death, provide the basic story-line. St John Chrysostom quotes this pas-
sage show that real love means being concerned even about the physical welfare
of others: “Elisha not only gave spiritual help to the woman who had shown him
hospitality; he also tried repay her in a material way” (”De Laudibus Sancti Pauli
Apostolici”, 3, 7).
The first part of the story shows the reward given someone who welcomes a pro-
phet because he is a prophet; it is reminiscent of the reward that Jesus promises
to those who acknowledge and welcome an apostle (cf. Mt 10:
13-14).
The main thing to be learned from this passage (as also from 1 Kings 17:6) is the
power of the prophet’s prayer and indeed anyone else’s prayer when done with
faith. But we also learn that when God gives a gift, no matter how surprisingly and
unexpectedly (such as the gift of a son to this woman), he also gives the grace to
conserve it and make it bear fruit. The Lord does not leave us to our own devices
when he gives us, for example, personal talents, or a vocation even if we may not
have sought one.
Elisha’s journey to the dead boy and the action he takes is compared by St Au-
gustine and other Fathers to the incarnation of Christ and to his work of redemp-
tion. “Elisha arrived and went up to the chamber, just as Christ would come and
go up to the scaffold of the cross. Elisha stretched himself upon the child, to raise
him up; Christ humbled himself in order to raise up the world that was laid prone
by sin. Elisha put his eyes on the child’s eyes, his hands on his hands. Notice, my
brothers, how that grown-up man shrank himself in order to fit the size of the dead
child. What Elisha prefigured (in the way he cured the child), Christ fulfilled in re-
gard to all mankind. Listen to what the Apostle says; ‘He humbled himself, beco-
ming obedient unto death.’ Because we were children, he made himself a child;
because we lay dead, the first thing the doctor did was to bend over, for no one
can raise his stricken brother unless he bends down to him. The child’s sneezing
seven times stands for the seven forms of grace of the Holy Spirit that are given
mankind, in order to raise it up, at Christ’s coming (Sermons attributed to St Au-
gustine, “Sermons”, 42, 8).
*********************************************************************************************
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 6:3-4, 8-11
Baptism (Continuation)
[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.
*********************************************************************************************
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 renounce 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 given him:
man would die and rise again [...]. You ask me how? [...] Pay attention. So that in
his 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 immersion in wa-
ter 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 spiri-
tual effects in Christians and its far-reaching effects with respect to the Christian
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. Conse-
quently, 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 Hea-
ven. 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 im-
pressed the sacramental character which makes him a Christian for evermore”
(”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 usually
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.
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 domin-
ion: “[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 sub-
ject to lifelong bondage” (Hebrews 2:14-15). And as a consequence 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: Matthew 10:37-42
Jesus’ Instructions to the Apostles (Continuation)
[40] He who receives you receives Me, and he who receives Me receives Him
who sent Me. [41] He who receives a prophet because he is a prophet shall re-
ceive a prophet’s reward, and he who receives a righteous man because he is a
righteous man shall receive a righteous man’s reward. [42] And whoever gives to
one of these little ones even a cup of cold water because he is a disciple, truly, I
say to you, he shall not lose his reward.”
*********************************************************************************************
Commentary:
34-37. Our Lord has not come to bring a false and earthly peace — the sort of
tranquility the self-seeking person yearns for; He wants us to struggle against our
own passions and against sin and its effects. The sword He equips us with for this
struggle is, in the words of Scripture, “the sword of the Spirit which is the word of
God” (Ephesians 6:17), “lively and active, sharper than any two-edged sword,
piercing to the division of soul and spirit, of joints and marrow, and discerning the
thoughts and intentions of the heart” (Hebrews 4:12).
The word of God in fact leads to these divisions mentioned here. It can lead, even
within families, to those who embrace the faith being regarded as enemies by rela-
tives who resist the word of truth. This is why our Lord goes on (verse 37) to say
that nothing should come between Him and His disciple — not even father, mother,
son or daughter: any and every obstacle (cf. Matthew 5:29-30) must be avoided.
Obviously these words of Jesus do not set up any opposition between the first
and fourth commandments (love for God above all things and love for one’s pa-
rents): He is simply indicating the order of priorities. We should love God with all
our strength (cf. Matthew 22:37), and make a serious effort to be saints; and we
should also love and respect — in theory and in practice — the parents God has
given us; they have generously cooperated with the creative power of God in
bringing us into the world and there is so much that we owe them. But love for our
parents should not come before love of God; usually there is no reason why these
two loves should clash, but if that should happen, we should be quite clear in our
mind and in heart about what Jesus says here. He has in fact given us an example
to follow on this point: “How is it that you sought Me? Did you not know that I must
be in My Father’s house?” (Luke 2:49) — His reply when, as a youth, Mary and
Joseph found Him in the Temple of Jerusalem after a long search. This event in
our Lord’s life is a guideline for every Christian — parent or child. Children should
learn from it that their affection for their parents should never come before their
love for God, particularly when our Creator asks us to follow Him in a way which
implies special self-giving on our part; parents should take the lesson that their
children belong to God in the first place, and therefore He has a right to do with
them what He wishes, even if this involves sacrifice, even heroic sacrifice. This
teaching of our Lord asks us to be generous and to let God have His way. In fact,
however, God never lets Himself be outdone in generosity. Jesus has promised
a hundredfold gain, even in this life, and later on eternal life (cf. Matthew 19:29),
to those who readily respond to His will.
38-39. The teaching contained in the preceding verses is summed up in these two
succinct sentences. Following Christ, doing what He asks, means risking this pre-
sent life to gain eternal life.
“People who are constantly concerned with themselves, who act above all for their
own satisfaction, endanger their eternal salvation and cannot avoid being unhappy
even in this life. Only if a person forgets himself and gives himself to God and to
others, in marriage as well as in any other aspect of life, can he be happy on this
earth, with a happiness that is a preparation for, and a foretaste of, the joy of Hea-
ven” ([St] J. Escriva, “Christ Is Passing By”, 24). Clearly, Christian life is based on
self-denial: there is no Christianity without the Cross.
40. To encourage the Apostles and to persuade others to receive them, our Lord
affirms that there is an intimate solidarity, or even a kind of identity, between Him-
self and His disciples. God in Christ, Christ in the Apostles: this is the bridge be-
tween Heaven and earth. (cf. 1 Corinthians 3:21-23).
41-42. A prophet’s mission is not essentially one of announcing future events; his
main role is that of communicating the word of God (cf. Jeremiah 11:2; Isaiah 1:2).
The righteous man, the just man, is he who obeys the Law of God and follows His
paths (cf. Genesis 6:9; Isaiah 3:10). Here Jesus tells us that everyone who hum-
bly listens to and welcomes prophets and righteous men, recognizing God in them,
will receive the reward of a prophet and a righteous man. The very fact of gene-
rously receiving God’s friends will gain one the reward that they obtain. Similarly,
if we should see God in the least of His disciples (verse 42), even if they do not
seem very important, they are important, because they are envoys of God and of
His Son. That is why he who gives them a glass of cold water — an alms, or any
small service — will receive a reward, for he has shown generosity to our Lord
Himself (cf. Matthew 25:40).
*********************************************************************************************
Source: “The Navarre Bible: Text and Commentaries”. Biblical text from the
Revised Standard Version and New Vulgate. Commentaries by members of
the Faculty of Theology, University of Navarre, Spain.
Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and
by Scepter Publishers in the United States.
Liturgical Colour: Green.
First reading |
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2 Kings 4:8-11,13-16 © |
Responsorial Psalm |
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Psalm 88(89):2-3,16-19 © |
Second reading |
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Romans 6:3-4,8-11 © |
Gospel Acclamation | cf.Ac16:14 |
---|
Or | 1P2:9 |
---|
Gospel |
---|
Matthew 10:37-42 © |
Pray for Pope Francis.
Is This Bishop Right about the Rosary Conquering Boko Haram? [Catholic Caucus]
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We thank you, God our Father, for those who have responded to your call to priestly ministry.
Accept this prayer we offer on their behalf: Fill your priests with the sure knowledge of your love.
Open their hearts to the power and consolation of the Holy Spirit.
Lead them to new depths of union with your Son.
Increase in them profound faith in the Sacraments they celebrate as they nourish, strengthen and heal us.
Lord Jesus Christ, grant that these, your priests, may inspire us to strive for holiness by the power of their example, as men of prayer who ponder your word and follow your will.
O Mary, Mother of Christ and our mother, guard with your maternal care these chosen ones, so dear to the Heart of your Son.
Intercede for our priests, that offering the Sacrifice of your Son, they may be conformed more each day to the image of your Son, our Lord and Savior, Jesus Christ. Amen.
Saint John Vianney, universal patron of priests, pray for us and our priests
This icon shows Jesus Christ, our eternal high priest.
The gold pelican over His heart represents self-sacrifice.
The border contains an altar and grapevines, representing the Mass, and icons of Melchizedek and St. Jean-Baptiste Vianney.
Melchizedek: king of righteousness (left icon) was priest and king of Jerusalem. He blessed Abraham and has been considered an ideal priest-king.
St. Jean-Baptiste Vianney is the patron saint of parish priests.
1. Sign of the Cross: In the name of the Father, and of the Son, and of the Holy Spirit. Amen.
2. The Apostles Creed: I BELIEVE in God, the Father almighty, Creator of heaven and earth, and in Jesus Christ, His only Son, our Lord, who was conceived by the Holy Spirit, born of the Virgin Mary, suffered under Pontius Pilate, was crucified, died, and was buried. He descended into hell; on the third day he rose again from the dead; he ascended into heaven, and is seated at the right hand of God, the Father Almighty; from there He shall come to judge the living and the dead.
I believe in the Holy Spirit, the holy catholic Church, the communion of saints, the forgiveness of sins, the resurrection of the body, and the life everlasting. Amen.
3. The Lord's Prayer: OUR Father, who art in heaven, hallowed be Thy name. Thy kingdom come. Thy will be done on earth as it is in heaven. Give us this day our daily bread and forgive us our trespasses as we forgive those who trespass against us. And lead us not into temptation, but deliver us from evil. Amen.
4. (3) Hail Mary: HAIL Mary, full of grace, the Lord is with thee. Blessed art thou amongst women and blessed is the fruit of thy womb, Jesus. Holy Mary, Mother of God, pray for us sinners, now, and in the hour of our death. Amen. (Three times)
5. Glory Be: GLORY be to the Father, and to the Son, and to the Holy Spirit. As it was in the beginning, is now, and ever shall be, world without end. Amen.
6. Fatima Prayer: Oh, my Jesus, forgive us our sins, save us from the fires of hell, lead all souls to heaven, especially those in most need of your mercy.
Announce each mystery, then say 1 Our Father, 10 Hail Marys, 1 Glory Be and 1 Fatima prayer. Repeat the process with each mystery.
End with the Hail Holy Queen:
Hail, Holy Queen, Mother of Mercy, our life, our sweetness and our hope! To thee do we cry, poor banished children of Eve! To thee do we send up our sighs, mourning and weeping in this vale of tears! Turn then, most gracious advocate, thine eyes of mercy towards us; and after this, our exile, show unto us the blessed fruit of thy womb, Jesus!
O clement, O loving, O sweet Virgin Mary! Pray for us, O holy Mother of God, that we may be made worthy of the promises of Christ.
Final step -- The Sign of the Cross
The Mysteries of the Rosary By tradition, Catholics meditate on these Mysteries during prayers of the Rosary. The biblical references follow each of the Mysteries below.
The Glorious Mysteries
(Wednesdays and Sundays)
1.The Resurrection (Matthew 28:1-8, Mark 16:1-18, Luke 24:1-12, John 20:1-29) [Spiritual fruit - Faith]
2. The Ascension (Mark 16:19-20, Luke 24:50-53, Acts 1:6-11) [Spiritual fruit - Christian Hope]
3. The Descent of the Holy Spirit (Acts 2:1-13) [Spiritual fruit - Gifts of the Holy Spirit]
4. The Assumption [Spiritual fruit - To Jesus through Mary]
5. The Coronation [Spiritual fruit - Grace of Final Perseverance]
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
+
A Prayer for PriestsO my God, help those priests who are faithful to remain faithful; to those who are falling, stretch forth Your Divine Hand that they may grasp it as their support. In the great ocean of Your mercy, lift those poor unfortunate ones who have fallen, that being engulfed therein they may receive the grace to return to Your Great Loving Heart. Amen. Precious Blood of Jesus, protect them!
The Most Precious Blood of Jesus
July is traditionally associated with the Precious Blood of Our Lord. It may be customary to celebrate the votive Mass of the Precious Blood on July 1.
The extraordinary importance of the saving Blood of Christ has ensured a central place for its memorial in the celebration of this cultic mystery: at the centre of the Eucharistic assembly, in which the Church raises up to God in thanksgiving "the cup of blessing" (1 Cor 10, 16; cf Ps 115-116, 13) and offers it to the faithful as a "real communion with the Blood of Christ" (1 Cor 10, 16); and throughout the Liturgical Year. The Church celebrates the saving Blood of Christ not only on the Solemnity of the Body and Blood of Christ, but also on many other occasions, such that the cultic remembrance of the Blood of our redemption (cf 1 Pt 1, 18) pervades the entire Liturgical Year. Hence, at Vespers during Christmastide, the Church, addressing Christ, sings: "Nos quoque, qui sancto tuo redempti sumus sanguine, ob diem natalis tui hymnum novum concinimus." In the Paschal Triduum, the redemptive significance and efficacy of the Blood of Christ is continuously recalled in adoration. During the adoration of the Cross on Good Friday the Church sings the hymn: "Mite corpus perforatur, sanguis unde profluit; terra, pontus, astra, mundus quo lavanturflumine", and again on Easter Sunday, "Cuius corpus sanctissimum in ara crucis torridum, sed et cruorem roesum gustando, Deo vivimus (194).
Catholic Word of the Day: LITANY OF THE PRECIOUS BLOOD, 09-25-12
ST. GASPAR: Founder of the Society of the Precious Blood
Mass in the Cathedral of the Most Precious Blood of Our Lord Jesus Christ (London, 9/18)
Devotion to the Drops of Blood Lost by our Lord Jesus Christ on His Way to Calvary (Prayer/Devotion)
Chaplet of the Most Precious Blood
Catholic Word of the Day: PRECIOUS BLOOD, 12-03-11
The Traditional Feast of the Most Precious Blood of Our Lord Jesus Christ (Catholic Caucus)
Devotion to the Precious Blood
DOCTRINE OF THE BLOOD OF CHRIST
,,,,,,,,,,,,,,,,,,,,And More on the Precious Blood
Litany of the Most Precious Blood of Our Lord Jesus Christ
NOTHING IS MORE POTENT AGAINST EVIL THAN PLEADING THE PRECIOUS BLOOD OF CHRIST
Litany of the Most Precious Blood of Jesus
If anyone wants to follow me, let him renounce himself and take up his cross and follow me.
On the way of the cross, the Savior is not alone, and he is not only surrounded by enemies who harass him. People who support him are also present: the Mother of God, model for those who, in every time, follow the example of the cross; Simon of Cyrene, a symbol of those who accept a suffering that is imposed on them and who are blessed in that acceptance; and Veronica, an image of those who are pushed by love to serve the Lord. Each person who, throughout time, has carried a heavy destiny while remembering the Saviors suffering, or who freely performed an act of penance, redeemed a little of humankinds enormous debt and helped the Lord to carry his burden. And even more, it is Christ, the head of the mystical body, who accomplishes his work of atonement in the members who give themselves with all their being, body and soul, to his work of redemption.
We can assume that the vision of the faithful who would follow him on the path of suffering upheld the Savior in the Garden of Olives. And the support given by those who carried the cross was a help to him each time he fell. It was the righteous of the Old Covenant who accompanied him between his first fall and the second one. The disciples, men and women who rallied around him during his earthly life, were the ones who helped him from the second to the third station. The lovers of the cross, whom he awakened and whom he will continue to awaken throughout the vicissitudes of the struggling Church, are his allies until the end of time. It is to this that we, too, are called.
Ezechiel 3:17-19
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