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From: Isaiah 1:10-17

Religion without soul

[10] Hear the word of the Lord,
you rulers of Sodom!
Give ear to the teaching of our God,
you people of Gomorrah!
[11] “What to me is the multitude of your sacrifices?
says the Lord;
I have had enough of burnt offerings of rams
and the fat of fed beasts;
I do not delight in the blood of bulls,
or of lambs, or of he-goats.

[12] “When you come to appear before me,
who requires of you
this trampling of my courts?
[13] Bring no more vain offerings;
incense is an abomination to me.
New moon and sabbath and the calling of assemblies â€“
I cannot endure iniquity and solemn assembly.
[14] Your new moons and your appointed feasts
my soul hates;
they have become a burden to me,
I am weary of bearing them.
[15] When you spread forth your hands,
I will hide my eyes from you;
even though you make many prayers,
I will not listen;
your hands are full of blood.

Call to conversion

[16] Wash yourselves; make yourselves clean;
remove the evil of your doings
from before my eyes;
cease to do evil,
[17] learn to do good;
seek justice,
correct oppression;
defend the fatherless,
plead for the widow.

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

1:2-39:8. The first part of the book of Isaiah is usually described as “First Isaiah”.
It includes prophetic passages that have as their background the threat posed by
the Assyrians to Judah and Jerusalem during the second half of the eighth centu-
ry BC. At the start and conclusion of this part, Jerusalem is referred to as a “be-
sieged city” and as “overthrown by aliens” (l:7-8; 36:1ff).

The sacred text links the people of Judah’s distress and uneasiness with the fact
that they have distanced themselves from God; they live without reference to him,
forgetful of all he has done for them. The future looks bleak, for there is no sign of
their heeding the prophet’s call to conversion. However, there is still some cause
for hope, for a remnant of Israel has kept faith with God, and from it a new, refor-
med people will emerge. In various ways a contrast is drawn between those (like
King Ahaz: cf. 7:1-17) who clearly do not put their trust in God, relying only on
human prudence to deal with the situation, and others (like King Hezekiah: 36:
1-38:22) who have recourse to the Lord and make every effort to remedy things;
they are confident that God will come to their aid and deliver them from danger.

The first part of the book contains prophetic passages that differ in style and ori-
gin. The oldest of them reflect the fear caused by the sheer might of Assyria,
which is depicted as a rod or staff wielded by the Lord in his anger (cf. 10:5). All
nations in the region felt threatened by Assyria, whose armies reached the very
gates of Jerusalem when Sennacherib besieged the city. (That siege marks the
end of this part of the book.)

These words of prophecy fall into six sections. The first deals with the threat han-
ging over Israel and Judah (1:2-12:6); and the second contains oracles to do with
foreign nations (13:1-23:18). The third, which in away contains the theological ba-
sis of all the teaching found in First Isaiah, and which is known as the “Apoca-
lypse of Isaiah”, deals with the sentence passed on the nations by the Lord (he
is supreme, and nothing escapes his justice); still, the light of salvation is always
on the horizon (24:1-27:13). Then we hear more about the misfortunes that threa-
ten Jerusalem on account of its sins — and further reason to hope that all is not
lost (28:1-33:24). After returning to the theme of divine judgment and rallying the
people to hope in salvation, in a section known as the “little Apocalypse” (34:1-

35:10), First Isaiah ends with a narrative section dealing with the havoc caused
in Judah by Sennacherib’s forces, although, for a while at least, a small remnant
is spared — those who take refuge in Jerusalem alongside Hezekiah the king (36:
1-39:8).

1:2-12:6. Isaiah’s ministry as a prophet must have begun in the years prior to the
war, when the kingdoms of Syria and Ephraim (Israel), with Egypt’s encourage-
ment, joined forces and took to the field in campaigns aimed at stemming the
advance of the Assyrians. The kings of Syria and Israel tried to persuade Ahaz
of Judah to join their alliance. Ahaz refused to get involved and, instead, sought
to ingratiate himself with Assyria in order to save his country. In 734 BC Assyria
overran Syria, most of Israel and the Lebanon, the Philistine coast and the Trans-
jordan, and in the years that followed it consolidated its grip on the region. After
the fall of Samaria (722 BC), much of the population of Israel was deported and
replaced by foreigners.

The kingdom of Judah was not invaded, but it was forced to pay heavy tribute and
became a state dependent on Assyria. At the cost of many concessions, an un-
easy peace prevailed. Religious life and the rule of law deteriorated. This was the
background to the earliest of the oracles contained in these twelve chapters. The
section begins with a general denunciation of the forsaking of the Lord; no speci-
fic events are mentioned. It is a time of crisis, with Judah laid waste and Jerusa-
lem under siege (1:2-20); clearly there is need for a call to conversion, to atone
for sins and infidelities (1:21-31). After a few verses that strike a note of hope (in
time, Jerusalem will be raised on high), there follow oracles that describe how
the people have been laid low on account of their pride (2:6-22). However, amid
all the uncleanness, a seed of beauty remains, offering hopes of rebirth (3:1-4:
6). One could say that the core of the whole section is the “Song of the vineyard”
(5:1-7), a lovely allegory about the care that the Lord lavishes on his people, and
about their failure to appreciate it.

After this we begin to find references to specific times in what is called the “Book
of lmmanuel” (7:1-12:6), which begins with an account of the calling of Isaiah,
whom the Lord has commissioned to explain the meaning of what is happening
and to show that there are grounds for hope (6:1-13). In line with this, the pro-
phet approaches Ahaz to encourage him to trust in the Lord (7:1-17) in the face
of threatened invasion (7:18-25). Assyria is about to close in on Israel and Judah
(8:1-22), but there is still hope of deliverance (8:23-9:6). Punishment does await
Israel and Judah (9:7-10:4), but Assyria will not escape it either (10:5-19). Mean-
while, the “remnant” of Israel will grow in its appreciation of the Lord and will find
peace (10:20-11:9). The section ends with a song of joy and praise to the Lord
for saving and renewing his people (11:10-12:6).

1:2-31. The first oracles are couched in the language of a lawsuit (rib). This is
a style of writing often found in the prophetical literature of Israel. which shares
similar modes of expression with other writings of the ancient Middle East (see
the note on Is 1:10-20). However, other people resort to that legal style when
they seek to justify the punishment inflicted on a vassal by an aggrieved overlord,
whereas when prophetical texts denounce a fault it is in order to evince an imme-
diate change of heart. The Lord takes no pleasure in punishing people; he very
much wants to forgive transgressors and reestablish friendship with them.

The passage begins by calling on heaven and earth to see how wickedly the
people have acted, and by accusing them of forsaking the Lord (vv. 2-3). It then
inveighs against those who have turned away from the Lord and show no inclina-
tion to react, even though misfortune has overtaken them (vv. 4-9), and it denoun-
ces the hypocrisy of a people that goes through the motions of religious worship
without having the right dispositions (vv. 10-15). A call to conversion follows (vv.
16-17). The Lord is ready to argue his point against his people, to reward them
if they mend their ways or punish them if they persist in their sins (vv. 18-20).
They are in a bad way, such is their sinfulness (vv. 21-23). Their punishment
will be very harsh; so they should respond now and be faithful, as they were in
earlier times (vv. 24-31).

This oracle brings in all the main theological themes found in the history of the
chosen people of the Old Testament — their divine election; God’s offer of a Co-
venant; the people’s transgression of the Covenant; God’s punishment for their
infidelity. Even so, it shows that theirs is a merciful God, ever ready to forgive
offences; he never turns his back on those whom he has loved.

1:10-20. These verses, too, in some ways form a literary unit in line with the “law-
suit” (rib) style often found in prophetical literature: the charge-sheet (vv. 10-15)
is set against a list of good works, given here in the form of an exhortation (vv.16-
17), and then comes to the sentence at the end, seen here in the attitude of the
judge, who is God (vv. 18-20). Harsh words (v. 10) are used: the people of Judah
are identified with those of Sodom and Gomorrah, the epitome of sin and rejec-
tion of God. The transgressions of which they are accused are against acts of
worship (vv. 11-15), listed one after the other — sacrifices, incense offerings, fes-
tivals, entreaties. The accusation is not against acts of worship in themselves,
for these are laid down in the book of Leviticus and therefore are right and proper.
What the prophet is inveighing against is religious formalism and the dichotomy
between performance and intention, as can be seen from the verses that follow.
What God desires is sincerity of heart, virtue, protection for the weak — in other
words, proper treatment of others. In laying down the law here, the Lord shows
his readiness to forgive, while still holding out the threat of punishment (vv. 18-
20).

Some passages of the section are read in the Liturgy during Lent (Tuesday of
the Second Week) to help people check whether they have given God the wor-
ship due to him, and as a call to a sincere change of heart. Christian writers
have used this passage from Isaiah (and other texts from the Scriptures) to ex-
plain that true religion and compassion begin in a person’s heart and then ex-
press themselves in actions. For example, one of the apostolic Fathers writes:
“Inspired by the Holy Spirit, the ministers of God’s grace will speak of penance.
And the Lord of all things himself spoke of penance, and swore an oath: I do
not desire the death of the wicked man, but that he should change his ways;
and he adds: Cease to do evil, learn to do good; [...] though your sins are like
scarlet, they shall be as white as snow; though they are red like crimson, they
shall become like wool. The Lord desires that all whom he loves would repent,
and he affirms it by his all-powerful will. Let us be obedient, then, to his glo-
rious plan, and, by imploring his mercy and kindness, let us return to his good-
ness and be converted, leaving aside all our vain works, the disputes and jea-
lousies that lead to death” (St Clement of Rome, Ad Corinthios, 8, 1-9, 1).

*********************************************************************************************
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 10:34-11:1

Jesus’ Instructions to the Apostles (Continuation)

(Jesus said to His disciples) [34] “Do not think that I have come to bring peace
on earth; I have not come to bring peace, but a sword. [35] For I have come to
set a man against his father, and a daughter against her mother, and a daughter-
in-law against her mother-in-law; [36] and a man’s foes will be those of his own
household. [37] He who loves father or mother more than Me is not worthy of
Me; and he who loves son or daughter more than Me is not worthy of Me; [38]
and he who does not take his cross and follow Me is not worthy of Me. [39] He
who finds his life will lose it, and he who loses his life for My sake will find it.

[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.”

The Mission of John the Baptist. Jesus’ Reply

[1] And when Jesus had finished instructing His twelve disciples, He went on
from there to teach and preach in their cities.

*********************************************************************************************
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 relatives 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 par-
ents): 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 gi-
ven us; they have generously cooperated with the creative power of God in brin-
ging 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. Mat-
thew 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 present 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 Heaven” (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, be-
tween Himself and His disciples. God in Christ, Christ in the Apostles: this is
the bridge between 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; Isai-
ah 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 every-
one who humbly listens to and welcomes prophets and righteous men, recogni-
zing God in them, will receive the reward of a prophet and a righteous man. The
very fact of generously 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).

1. In chapters 11 and 12 the Gospel records the obduracy of the Jewish leaders
toward Jesus, despite hearing His teaching (chapter 5-7) and seeing the miracles
which bear witness to the divine nature of His person and His doctrine (chapters
8 and 9).

*********************************************************************************************
Source: “The Navarre Bible: Text and Commentaries”. Biblical text from the
Revised Standard Version and New Vulgate. Commentaries by members of
the Faculty of Theology, University of Navarre, Spain.

Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and
by Scepter Publishers in the United States.

Scripture readings from the Jerusalem Bible by Darton, Longman & Todd

Readings at Mass

Liturgical Colour: Green.

First reading	Isaiah 1:10-17 ©

Take your wrongdoing out of my sight

Hear the word of the Lord,

you rulers of Sodom;

listen to the command of our God,

you people of Gomorrah.

‘What are your endless sacrifices to me?

says the Lord.

I am sick of holocausts of rams

and the fat of calves.

The blood of bulls and of goats revolts me.

When you come to present yourselves before me,

who asked you to trample over my courts?

Bring me your worthless offerings no more,

the smoke of them fills me with disgust.

New Moons, sabbaths, assemblies –

I cannot endure festival and solemnity.

Your New Moons and your pilgrimages

I hate with all my soul.

They lie heavy on me,

I am tired of bearing them.

When you stretch out your hands

I turn my eyes away.

You may multiply your prayers,

I shall not listen.

Your hands are covered with blood,

wash, make yourselves clean.

‘Take your wrong-doing out of my sight.

Cease to do evil.

Learn to do good,

search for justice,

help the oppressed,

be just to the orphan,

plead for the widow.’

Responsorial Psalm
Psalm 49(50):8-9,16-17,21,23 ©

I will show God’s salvation to the upright.

‘I find no fault with your sacrifices,

your offerings are always before me.

I do not ask more bullocks from your farms,

nor goats from among your herds.

I will show God’s salvation to the upright.

‘But how can you recite my commandments

and take my covenant on your lips,

you who despise my law

and throw my words to the winds,

I will show God’s salvation to the upright.

‘You do this, and should I keep silence?

Do you think that I am like you?

A sacrifice of thanksgiving honours me

and I will show God’s salvation to the upright.’

I will show God’s salvation to the upright.

Gospel Acclamation	cf.Ac16:14

Alleluia, alleluia!

Open our heart, O Lord,

to accept the words of your Son.

Alleluia!

Or:	Mt5:10

Alleluia, alleluia!

Happy those who are persecuted

in the cause of right,

for theirs is the kingdom of heaven.

Alleluia!

Gospel
Matthew 10:34-11:1 ©

It is not peace I have come to bring, but a sword

Jesus instructed the Twelve as follows: ‘Do not suppose that I have come to bring peace to the earth: it is not peace I have come to bring, but a sword. For I have come to set a man against his father, a daughter against her mother, a daughter-in-law against her mother-in-law. A man’s enemies will be those of his own household.

‘Anyone who prefers father or mother to me is not worthy of me. Anyone who prefers son or daughter to me is not worthy of me. Anyone who does not take his cross and follow in my footsteps is not worthy of me. Anyone who finds his life will lose it; anyone who loses his life for my sake will find it.

‘Anyone who welcomes you welcomes me; and those who welcome me welcome the one who sent me.

‘Anyone who welcomes a prophet will have a prophet’s reward; and anyone who welcomes a holy man will have a holy man’s reward.

‘If anyone gives so much as a cup of cold water to one of these little ones because he is a disciple, then I tell you solemnly, he will most certainly not lose his reward.’

When Jesus had finished instructing his twelve disciples he moved on from there to teach and preach in their towns.

May these Bible passages speak to our hearts as we begin a new week.

Matthew
	English: Douay-Rheims	Latin: Vulgata Clementina	Greek NT: Byzantine/Majority Text (2000)
	Matthew 10
34.	Do not think that I came to send peace upon earth: I came not to send peace, but the sword.	Nolite arbitrari quia pacem venerim mittere in terram : non veni pacem mittere, sed gladium :	μη νομισητε οτι ηλθον βαλειν ειρηνην επι την γην ουκ ηλθον βαλειν ειρηνην αλλα μαχαιραν
35.	For I came to set a man at variance against his father, and the daughter against her mother, and the daughter in law against her mother in law.	veni enim separare hominem adversus patrem suum, et filiam adversus matrem suam, et nurum adversus socrum suam :	ηλθον γαρ διχασαι ανθρωπον κατα του πατρος αυτου και θυγατερα κατα της μητρος αυτης και νυμφην κατα της πενθερας αυτης
36.	And as a man's enemies shall be they of his own household.	et inimici hominis, domestici ejus.	και εχθροι του ανθρωπου οι οικειακοι αυτου
37.	He that loveth father or mother more than me, is not worthy of me; and he that loveth son or daughter more than me, is not worthy of me.	Qui amat patrem aut matrem plus quam me, non est me dignus : et qui amat filium aut filiam super me, non est me dignus.	ο φιλων πατερα η μητερα υπερ εμε ουκ εστιν μου αξιος και ο φιλων υιον η θυγατερα υπερ εμε ουκ εστιν μου αξιος
38.	And he that taketh not up his cross, and followeth me, is not worthy of me.	Et qui non accipit crucem suam, et sequitur me, non est me dignus.	και ος ου λαμβανει τον σταυρον αυτου και ακολουθει οπισω μου ουκ εστιν μου αξιος
39.	He that findeth his life, shall lose it: and he that shall lose his life for me, shall find it.	Qui invenit animam suam, perdet illam : et qui perdiderit animan suam propter me, inveniet eam.	ο ευρων την ψυχην αυτου απολεσει αυτην και ο απολεσας την ψυχην αυτου ενεκεν εμου ευρησει αυτην
40.	He that receiveth you, receiveth me: and he that receiveth me, receiveth him that sent me.	Qui recipit vos, me recipit : et qui me recipit, recipit eum qui me misit.	ο δεχομενος υμας εμε δεχεται και ο εμε δεχομενος δεχεται τον αποστειλαντα με
41.	He that receiveth a prophet in the name of a prophet, shall receive the reward of a prophet: and he that receiveth a just man in the name of a just man, shall receive the reward of a just man.	Qui recipit prophetam in nomine prophetæ, mercedem prophetæ accipiet : et qui recipit justum in nomine justi, mercedem justi accipiet.	ο δεχομενος προφητην εις ονομα προφητου μισθον προφητου ληψεται και ο δεχομενος δικαιον εις ονομα δικαιου μισθον δικαιου ληψεται
42.	And whosoever shall give to drink to one of these little ones a cup of cold water only in the name of a disciple, amen I say to you, he shall not lose his reward.	Et quicumque potum dederit uni ex minimis istis calicem aquæ frigidæ tantum in nomine discipuli : amen dico vobis, non perdet mercedem suam.	και ος εαν ποτιση ενα των μικρων τουτων ποτηριον ψυχρου μονον εις ονομα μαθητου αμην λεγω υμιν ου μη απολεση τον μισθον αυτου
	Matthew 11
1.	AND it came to pass, when Jesus had made an end of commanding his twelve disciples, he passed from thence, to teach and preach in their cities.	Et factum est, cum consummasset Jesus, præcipiens duodecim discipulis suis, transiit inde ut doceret, et prædicaret in civitatibus eorum.	και εγενετο οτε ετελεσεν ο ιησους διατασσων τοις δωδεκα μαθηταις αυτου μετεβη εκειθεν του διδασκειν και κηρυσσειν εν ταις πολεσιν αυτων

34. Think not that I am come to send peace on earth: I came not to send peace, but a sword.
35. For I am come to set a man at variance against his father, and the daughter against her mother, and the daughter in law against her mother in law.
36. And a man's foes shall be they of his own household.

JEROME; He had before said, What I say to you in darkness, that speak you in the light; He now tells them what will follow upon that preaching, saying, Think not that I am come to send peace upon earth; I am not come to send peace, but a sword.

GLOSS. Or connect it with what has gone before, As the fear of death ought not to draw you away, so neither ought carnal affection.

CHRYS. How then did He enjoin them, that when they should enter any house they should say, Peace be to this house, as also the Angels sung, Glory to God in the highest, on earth peace to men. That is the most perfect peace when that which is diseased is lopped off, when that which introduces strife is taken away, for so only is it possible that heaven should be joined to earth. For so does the physician save the rest of the body, namely by cutting off that which cannot be healed. So it came to pass at the tower of Babel; a happy discord broke up their bad union. So also Paul divided those who were conspired together against him. For concord is not in all cases good; for there is honor among thieves. And this combat is not of His setting before them, but of the plots of the world.

JEROME; For in the matter of belief in Christ, the whole world was divided against itself; each house had its believers and its unbelievers; and therefore was this holy war sent, that an unholy peace might be broken through.

CHRYS. This He said as it were comforting His disciples, as much as to say, Be not troubled as though these things fell upon you unexpectedly; for, for this cause I came that I might send war upon the earth - nay He says not 'war,' but what is yet harder, a sword. For He sought by sharpness of speech so to rouse their attention, that they should not fall off in time of trial and difficulty, or say that He had told them smooth things, and had hid the difficulties. For it is better to meet with softness in deeds than in words; and therefore He stayed not in words, but showing them the nature of their warfare, He taught them that it was more perilous than a civil war; saying, I am come to set a man against his father, and daughter against her mother, and daughter-in -law against her mother-in-law. So this warfare will be between not acquaintances merely, but the nearest and dearest kindred; and this shows Christ's very great power; that His disciples after having heard this, yet undertook the mission, and brought over others. Yet was it not Christ who made this division, but the evil nature of the parties; when He says that it is He that does it, He speaks according to the manner of Scripture. As it is written, God has given them eyes that they should not see. Here is also a great proof that the Old Testament is like the New. For among the Jews a man was to put his neighbor to death if he found him making a calf; or sacrificing to Baalphegor; so here to show that it was the same God who ordained both that and these precepts, He reminds them of the prophecy, A man's foes are they of his household. For this same thing happened among the Jews; there were Prophets, and false Prophets; there the multitude was divided, and houses were set against themselves; there some believed one part, and some another.

JEROME; These are almost the words of the Prophet Micah. We should always take note when a passage is cited out of the Old Testament, whether the sense only, or the very words are given.

HILARY; Mystically; A sword is the sharpest of all weapons, and thence it is the emblem of the right of authority, the impartiality of justice, the correction of offenders. The word of God, we may remember, is likened to a sword; so here the sword that is sent upon the earth is His preaching poured into the heart of man. The five inhabiting one house, whom He divides three against two, and two against three, we may explain thus; The three are the three parts of man, the body, the soul, and the will; for as the soul is bestowed in the body, so the will has power of using both in any way it chooses; and thence when a law is given it is given to the will. But this is only found in those who were first formed by God. By the sin and unbelief of the first parent, all the generations of men since have had sin for the father of their body, and unbelief for the mother of their soul. And as each man has his will within him, there are thus five in one house. When then we are renewed in the lover of baptism, by virtue of the word we are set apart from our original guilt, and severed, as it were, by the sword of God, from the lusts of this our father and mother, and thus there is great discord made in one house; the new man finding his foes within, he seeks with joy to live in newness of spirit; they which are derived from the old stock, lust to remain in their old pleasures.

AUG. Otherwise; I am come to set a man against his father; for he renounces the devil who was his son; the daughter against her mother, that is, the people of God against the city of the world, that is, the wicked society of mankind, which is spoken of in Scripture under the names of Babylon, Egypt, Sodom, and other names. The daughter-in-law against her mother-in-law, that is, the Church against the Synagogue, which according to the flesh, brought forth Christ the spouse of the Church. They are severed by the sword of the Spirit, which is the word of God. And a man's foes are they of his household, those, that is, with whom he before lived as intimates.

RABAN. For no other mutual rights can be preserved between those who are at war in their creeds.

GLOSS. Otherwise; He means, I am not come among men to strengthen their carnal affections, but to cut them off with the sword of the Spirit; whence it is rightly added, And a man's foes are they of his household.

GREG. For the subtle enemy when he sees himself driven our of the hearts of the good, seeks out those who most love them, and speaking by the mouth of those who are dearest, endeavors while the heart is penetrated by love, that the sword of conviction may pierce to the inmost bulwarks of virtue.

37. He that loves father or mother more than me is not worthy of me: and he that loves son or daughter more than me is not worthy of me.
38. And he that takes not his cross, and follows after me, is not worthy of me.
39. He that finds his life shall lose it: and he that loses his life for my sake shall find it.

JEROME; Because of what He had said, I am not come to send peace but a sword, &c. that none might suppose that family affection was banished from His religion, He now adds, He that loves father or mother more than me is not worthy of me. So in the Song of Songs we read, Order love in me. For this order is needed in every affection; after God love your father, your mother, and your children; but if a necessity should occur that the love of parents and children comes into competition with the love of God, and where both cannot be preserved, remember that hatred of our kindred becomes then love to God. He forbids not to love parent or child, but adds emphatically, more than me.

HILARY; For they who have esteemed domestic affection of relations higher than God, are unworthy to inherit good things to come.

CHRYS. Yet when Paul bids us obey our parents in all things, we are not to marvel; for we are only to obey in such things as are not hurtful to our piety to God. It is holy to render them every other honor, but when they demand more than is due, we ought not to yield. This is likewise agreeable to the Old Testament; in it the Lord commands that all who worshipped idols, should not only be held in abhorrence, but should be stoned. And in Deuteronomy it is said, He who said to his father and his mother, I know you not; and to his brethren, You are strangers; he has kept your saying.

GLOSS. It seems to happen in many cases that the parents love the children more than the children love the parents; therefore having taught that His love is to be preferred to the love of parents, as in an ascending scale, He next teaches that it is to be preferred to the love of children, saying, And whoever loves son or daughter more than me is not worthy of me.

RABAN. He is unworthy of the divine communion who prefers the carnal affection of kindred to the spiritual love of God.

CHRYS. Then that those to whom the love of God is preferred should not be offended thereat, He leads them to a higher doctrine. Nothing is nearer to a man than his soul, and yet He enjoins that this should not only he hated, but that a man should be ready to deliver it up to death, and blood; not to death only, but to a violent and most disgraceful death, namely, the death of the cross; therefore it follows, And whoever takes not up his cross and follows me, is not worthy of me. He had as yet said nothing to them respecting his own sufferings, but instructs them in the meanwhile in these things, that they may the more readily receive His words concerning His passion.

HILARY; Or; They that are Christ's have crucified the body with its vices and lusts. And he is unworthy of Christ who does not take up His cross, in which we suffer with Him, die with Him, are buried and rise again with Him, and follow his Lord, purposing to live in newness of spirit in this sacrament of the faith.

GREG. The cross is so called from torment; and there are two ways in which we bear the Lord's cross; either when we afflict the flesh by abstinence; or when in compassion for our neighbor we make his afflictions our own. But it should be known that there are some who make a show of abstinence not for God, but for ostentation; and some there are who show compassion to their neighbor, not spiritually but carnally, not that they may encourage him in virtue, but rather countenancing him in faults. These indeed seem to bear their cross, but do not fellow the Lord; therefore He adds, And follows me.

CHRYS. Because these commands seemed burdensome, He proceeds to show their great use and benefit, saying, He that finds his life shall lose it. As much as to say, Not only do these things that I have inculcated do no harm, but they are of great advantage to a man; and the contrary thereof shall do him great hurt - and this is His manner every where. He uses those things which men's affections are set upon as a means of bringing them to their duty. Thus: Why are you loath to contemn your life? Because you love it? For that very reason contemn it, and you will do it the highest service.

REMIG. The life in this place is not to be understood as the substance, (the soul,) but as this present state of being; and the sense is, He who finds his life, i.e. this present life, he who so loves this light, its joys and pleasures, as to desire that he may always find them; he shall lose that which he wishes always to keep, and prepare his soul for eternal damnation.

RABAN. Otherwise; He who seeks an immortal life, does not hesitate to lose his life, that is, to offer it to death. But either sense suits equally well with that which follows, And whoever shall lose his life for my sake shall find it.

REMIG. That is, he who in confession of My name in time of persecution despises this temporal world, its joys, and pleasures, shall find eternal salvation for his soul.

HILARY; Thus the gain of life brings death, the loss of life brings salvation; for by the sacrifice of this short life we gain the reward of immortality.

40. He that receives you receives me, and he that receives me receives him that sent me.
41. He that receives a prophet in the name of a prophet shall receive a prophet's reward; and he that receives a righteous man in the name of a righteous man shall receive a righteous man's reward.
42. And whosoever shall give to drink to one of these little ones a cup of cold water only in the name of a disciple, verily I say to you, he shall in no wise lose his reward.

JEROME; The Lord when He sends forth His disciples to preach, teaches them that dangers are not to be feared, that natural affection is to be postponed to religion - gold He had above taken from them, brass He had shaken out of their purses - hard then surely the condition of the preachers! Whence their living? Whence their food and necessaries? Therefore He tempers the rigor of His precepts by the following promises, that in entertaining the Apostles each believer may consider that he entertains the Lord.

CHRYS. Enough had been said above to persuade those who should have to entertain the Apostles. For who would not with all willingness take in to his house men who were so courageous, that they despised all dangers that others might be saved? Above He had threatened punishment to those who should not receive them, He now promises reward to such as should receive them. And first He holds out to those who should entertain them the honor, that in so doing they were entertaining Christ, and even the Father; He who receives me, receives him that sent me. What honor to be compared to this of receiving the Father and the Son?

HILARY; These words show that He has a Mediator's office, and since He came from God, when He is received by us, through Him God is transfused into its; and by this disposition of grace to have received the Apostles is no other than to have received God; for Christ dwells in them, and God in Christ.

CHRYS. A further reward also He promises, saying, He who receives a prophet in the name of a prophet, shall receive a prophet's reward. He said not merely, Whoever receives a prophet, or a righteous man, but in the name of a prophet, and in the name of a righteous man; that is, not for any greatness in this life, or other temporal account, but because he is a prophet, or a righteous man.

JEROME; Otherwise; To this His exhortation to the disciple to entertain his teacher, there might a secret objection arise among the faithful; then shall we have to support the false prophets, or Judas the traitor. To this end it is that the Lord instructs them in these words, that it is not the person but the office that they should look to; and that the entertainer loses not his reward, though he whom he entertains be unworthy.

CHRYS. A prophet's reward, and a righteous man's reward, are such rewards as it is fitting he should have who entertains a prophet, or a righteous man: or, such a reward as a prophet or righteous man should have.

GREG. He says not, a reward from a prophet, or righteous man, but the reward of a prophet or righteous man. For the prophet is perhaps a righteous man, and the less he possesses in this world, the greater confidence has he in speaking in behalf of righteousness. He who has of this world's goods, in supporting such a man, makes himself a free partaker in his righteousness, and shall receive the reward of righteousness together with him whom he has aided by supporting him. He is full of the spirit of prophecy, but he lacks bodily sustenance, and if the body is not supported, it is certain that the voice will fail. Whoever then gives a prophet food, gives him strength for speaking, therefore together with the prophet shall receive the prophet's reward, when He shows before the face of God what bounty he showed him.

JEROME; Mystically; he who receives a prophet as a prophet, and understands him speaking of things to come, he shall receive reward of that prophet. The Jews therefore, who understand the prophets carnally, do not receive the prophet's reward.

REMIG. Some understand by the prophet here, the Lord Jesus Christ, of whom Moses says, A Prophet shall the Lord your God raise up to you; and the same also by the righteous man, because he is beyond comparison righteous. He then who shall receive a prophet or righteous man in the name of the prophet or righteous man, i.e. of Christ, shall receive reward from Him for love of whom he received Him.

JEROME; That none should say, I am poor and therefore cannot be hospitable, He takes away even this plea by the instance of a cup of cold water, given with good will. He says cold water, because in hot, poverty and lack of fuel might be pleaded. And whosoever shall give to drink to one of the least of these a cup of cold water only in the name of a disciple, verily I say to you, he shall not lose his reward.

REMIG. The least of these, that is, not a prophet, or a righteous man, hut one of these least.

GLOSS. Note, that God looks more to the pious mind of the giver, than to the abundance of the thing given.

GLOSS. Or, the least are they who have nothing at all in this world, and shall be judges with Christ.

HILARY; Or; Seeing beforehand that there would be many who would only glory in the name of Apostleship, but in their whole life and walk would be unworthy of it, He does not therefore deprive of its reward that service which might be rendered to them in belief of their religious life. For though they were the very least, that is, the greatest of sinners, yet even small offices of mercy shown them, such as are denoted by the cup of cold water, should not be shown in vain. For the honor is not done to a man that is a sinner, but to his title of disciple.

Catena Aurea Matthew 10

1. And it came to pass, when Jesus had made an end of commanding his twelve disciples, he departed to teach and to preach in their cities.

RABAN. The Lord having sent out His disciples to preach with the foregoing instructions, Himself now fulfills in action what He had taught in words, offering His preaching first to the Jews; And it came to pass when Jesus had ended all these sayings, he passed.

CHRYS. Having sent them forth, He withdrew Himself, giving them opportunity and time to do, the things that He had enjoined; for while He was present and ready to heal, no man would come to His disciples.

REMIG. He well passes from the special teaching which He had delivered to His disciples, to the general which He preached in the cities; passing therein as it were from heaven to earth, that He might give light to all. By this deed of the Lord, all holy preachers are admonished that they should study to benefit all.

Catena Aurea Matthew 11

Apostle Paul Preaching on the Ruins

Giovanni Paolo Pannini

1744
Oil on canvas, 64 x 84 cm
The Hermitage, St. Petersburg

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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.

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 ]

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
+

Most Precious Blood of Our Lord Jesus Christ

July Devotion: The Precious Blood

July Devotion: The Precious Blood

Like the Sacred Wounds of Jesus, His Precious Blood deserves special honor because of its close relation to the Sacred Passion. That honor was given to it from the beginning by the Apostles who praised its redeeming power. (Rom. 5:9 "we are justified by His blood"; Heb. 13:12 "and so Jesus also, that He might sanctify the people by His blood, suffered outside the gate"; 1 John 1:7 "and the blood of Jesus Christ, His Son, cleanses us from all sin.")

The Church has always held devotion to the Precious Blood in high esteem. We continue to recognize and publicly acknowledge the profound indebtedness of the whole human race to Christ, Priest and Victim.

Standing at the foot of the cross, we see Jesus' head, hands, feet, and side pouring out streams of precious blood. It is precious because it:

• Redeems us and atones for our sins. Through His precious blood we are reconciled to God, made one with Him. Death ceases to be death and heaven's gates are opened to us.

• Cleanses us from all sin.

• Preserves us and keeps us safe from the grasp of evil. When the Father sees us washed in the Blood of the Lamb we are spared.

• Comforts us. It is the constant reminder that Jesus - true God and true man suffered and died to save us and to open heaven to us because He loves us.

• Sanctifies us. The same blood that justifies by taking away sin, continues to work within us. Its action gives us the grace to continue on the path toward the Kingdom of God. It assists us in achieving our new nature, leading us onward in subduing sin and in following the commands of God.

Jesus shed His precious blood seven times during His life on earth. They events were:

• Jesus shed His Blood in the Circumcision

• Jesus shed His Blood whilst praying in the Garden of Olives

• Jesus shed His Blood in the scourging

• Jesus shed His Blood in the crowning with thorns

• Jesus shed His Blood while carrying His cross

• Jesus shed His Blood in the crucifixion

• Jesus shed His Blood and water when His side was pierced

The Power of the Precious Blood

"I adore You, O Precious Blood of Jesus, flower of creation, fruit of virginity, ineffable instrument of the Holy Spirit, and I rejoice at the thought that You came from the drop of virginal blood on which eternal Love impressed its movement; You were assumed by the Word and deified in His person. I am overcome with emotion when I think of Your passing from the Blessed Virgin's heart into the heart of the Word, and, being vivified by the breath of the Divinity, becoming adorable because You became the Blood of God." (St. Albert the Great)

At their recent meeting, the U.S. Conference of Catholic Bishops had continuous Adoration of the Blessed Sacrament for "healing and peace." They encouraged parishes and communities to have ongoing Adoration of the Blessed Sacrament. In these dark months of woundedness, pain and violence we need to turn to the Precious Blood of Jesus in the Eucharist, for healing, peace, and light.

"What power we have in the Precious Blood of Jesus in the Holy Eucharist! He is there to protect us, to be our refuge and our redemption. (In Exodus 12, God told Moses to have His chosen people mark their door posts with the blood of an unblemished lamb, during the first Passover. Those who did this were spared when the Angel of the death passed by). This is why Archbishop Sheen said that we must call down the Blood of the Lamb, Jesus in the Most Blessed Sacrament. For, he warned, when we stop calling down the Blood of the Lamb, we start calling down the blood of each other." (From our book Bread of Life)

"And the Lamb on the throne will shepherd them. He will lead them to springs of life-giving water" (Rev 7:17).

"In the tumultuous events of our time, it is important to look to the Eucharist: it must be at the heart of the life of priests and consecrated people; the light and strength of spouses in putting into practice their commitment to fidelity, chastity and the apostolate; the ideal in education and in training children, adolescents and young people; the comfort and support of those who are troubled, of the sick and all who are weeping in the Gethsemane of life." (Pope John Paul II)

Precious Blood of Jesus, save us!

"The only time our Lord asked the Apostles for anything was the night when He went into His agony. But as often in the history of the church since that time, evil was awake, but the disciples were asleep. That is why there came out of His anguished and lonely Heart a sigh: 'Could you not watch one hour with Me?'" (Mt 26:40). Not for an hour of activity did he plead, but for an hour of friendship (Archbishop Fulton J. Sheen).

St. Maria Goretti, Patroness of Youth & Children of Mary, Feast-July 6 St. Maria of Italy (1890-1902), couldn't wait to make her First Communion. She wanted to receive Jesus in the Holy Eucharist so that she could become more beautiful and pure like Him; she wanted Him to live in her, close to her heart. After she received Jesus in the Blessed Sacrament for the first time, she stayed in Church for a long time after Mass to talk to Him. Maria's family lived with and worked for a farmer. His son Alessandro kept trying to make Maria sin against purity. One day, when everyone else was working, Alessandro grabbed Maria and tried to make her sin. Maria kept crying out for him to stop, and each time she did, he stabbed her. Courageously, Maria resisted him and was stabbed fourteen times. St. Maria died the next day.

"Look at Maria Goretti.... Like her, be capable of defending your purity of heart and body. Be committed to the struggle against evil and sin. Always esteem and love, purity and virginity." (Pope John Paul II, 1990)

A Prayer for Priests

O 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 Eucharist is the fruit of our Lords Passion. Jesus gave up His Body on the cross so that He may give you His Body in the Holy Eucharist. Jesus poured out His very last drop of Blood on the cross so that He may fill you with His Divine Love each time that you receive Him in Holy Communion and visit Him in Eucharistic Adoration!

"The Eucharist, in the Mass and outside of the Mass, is the Body and Blood of Jesus Christ, and is therefore deserving of the worship that is given to the living God, and to Him alone" (Pope John Paul II, September 29, 1979, Phoenix Park, Ireland)

"The bread and wine, fruit of human hands, transformed through the power of the Holy Spirit into the body and blood of Christ, become a pledge of the 'new heaven and new earth,' announced by the Church in her daily mission." "In Christ, whom we adore present in the mystery of the Eucharist, the father uttered his final word with regard to humanity and human history." "To live the Eucharist, it is necessary, as well, to spend much time in adoration in front of the Blessed Sacrament, something which I myself experience every day drawing from it strength, consolation and assistance." "How could the Church fulfill her vocation without cultivating a constant relationship with the Eucharist, without nourishing herself with this food which sanctifies, without founding her missionary activity on this indispensable support?" "To evangelize the world there is need of apostles who are 'experts' in the celebration, adoration and contemplation of the Eucharist" (Pope John Paul II, World Mission Message 2004).

The Power of the Precious Blood of Jesus in the Holy Eucharist

"The Precious Blood belongs in an especial manner to men. Much more, therefore, does God invite them to come to its heavenly baths, and receive therein, not only the cleansing of their souls, but the power of a new and amazing life. Every doctrine in theology is a call to the Precious Blood. Every ceremony in the Church tells of it . . . . Every supernatural act is a growth of it. Everything that is holy on earth is either a leaf, bud, blossom or fruit of the Blood of Jesus. To its fountains God calls the sinner, that he may be lightened of his burdens. There is no remission of him in anything else. Only there is his lost sonship to be found. The saints are no less called by God to these invigorating streams. It is out of the Precious Blood that men draw martyrdoms, vocations, celebacies, austerities, heroic charities, and all the magnificent graces of high sanctity. The secret nourishment of prayer is from those fountains" (Father Faber, The Precious Blood).

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

"Amen, amen, I say to you, unless you eat the flesh of the Son of Man and drink his blood, you do not have life within you" (Jn 6:53).

July 16, 2018

Monday of the Fifteenth Week in Ordinary Time

Reading 1 Is 1:10-17

Responsorial Psalm pS 50:8-9, 16bc-17, 21 and 23

Alleluia Mt 5:10

Gospel Mt 10:34-11:1

Readings at Mass