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

KEYWORDS: blessedvirginmary; catholic; lk19; ordinarytime; prayer;

Alleluia Ping

Please FReepmail me to get on/off the Alleluia Ping List.

From: Revelation 4:1-11

God in Majesty

[1] After this I looked, and lo, in heaven an open door! And the first voice, which I
had heard speaking to me like a trumpet, said, “Come up hither, and I will show
you what must take place after this.” [2] At once I was in the Spirit, and lo, a
throne stood in heaven, with one seated on the throne! [3] And he who sat there
appeared like jasper and carnelian, and round the throne was a rainbow that loo-
ked like an emerald. [4] Round the throne were twenty-four thrones, and seated
on the thrones were twenty-four elders, clad in white garments, with golden
crowns upon their heads. [5] From the throne issue flashes of lighting, and voi-
ces and peals of thunders and before the throne burn seven torches of fire, which
are the seven spirits of God; [6] and before the throne there is as it were a sea of
glass, like crystal.

And round the throne, on each side of the throne, are four living creatures, full of
eyes in front and behind: [7] the first living creature like a lion, the second living
creature like an ox, the third living creature with the face of a man, and the fourth
living creature like a flying eagle. [8] And the four living creatures, each of them
with six wings, are full of eyes all round and within, and day and night they never
cease to sing, “Holy, holy, holy, is the Lord God Almighty, who was and is and
is to come!”

[9] And whenever the living creatures give glory and honor and thanks to him who
is seated on the throne, who lives for ever and ever, [10] the twenty-four elders fall
down before him who is seated on the throne and worship him who lives for ever
and ever; they cast their crowns before the throne, singing, [11] “Worthy art thou,
our Lord and God, to receive glory and honor and power, for thou didst create all
things, and by thy will they existed and were created.”

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

1. The second part of the Apocalypse begins at this point and extends to the
start of the Epilogue. The author describes visions concerning the future of man-
kind, particularly the ultimate outcome of history when our Lord Jesus Christ will
obtain the final victory, at his second coming. It begins with a formal introduction
(chaps. 4-5); this is followed by a first section as it were (6:11-11:14) covering the
visions of the seven seals and the first six trumpets, which describes the event
prior to the final battle. The war begins with the sound of the seventh trumpet and
it goes on (this is the second section 11:15-22:5) until the beast is completely
routed and the Kingdom of God is definitively established in the heavenly Jerusa-
lem.

This introductory vision (chaps 4-5) begins with God in heaven in all his glory be-
ing worshipped and celebrated by all creation (chap. 4). He alone controls the
destiny of the world and the Church.

Only Jesus knows God’s salvific plans, and he, through his death and resurrec-
tion, reveals them to us. All this is expressed in chapter 4 by the image of the
Lamb who is able to open the scroll and its seven seals.

1-3. The risen and glorified Christ, who spoke to St John previously (cf. 1:10-13),
now invites him, in a new vision, to go up into heaven to be told God’s plan for
the world. “I looked,” “I was in the Spirit,” “I went up to heaven” all describe the
same phenomenon — God revealing something to the writer. Because the things
he is being told are things man could not possibly discover for himself, the writer
speaks about going up to heaven: this enables him to contemplate heavenly
things, that is, God. Going up to heaven is the same as being in ecstasy, “being
in the Spirit”, being taken over by the Holy Spirit so as to be able to understand
what God wants to reveal to him (cf. note on 1:10).

He is going to be shown “what must take place after this”; it is something which
has already begun to happen in the writer’s own time but it will not reach its cli-
max until the end of the world. The revelation he is given shows him the ultimate
meaning of contemporary events, the outcome of which is guaranteed by the au-
thority of the revealer, Jesus Christ.

The description given here of heaven stresses the majesty and power of God.
Heaven is depicted with a throne at its center, an image taken from Isaiah (cf.
Is 6:1) and Ezekiel (cf. Ezek 1:26-28; 10:1). God’s appearance is described in
terms of the vivid coloring of precious stones; this avoids the danger of defining
God in human terms (an inversion of values). The rainbow round the throne fur-
ther emphasizes the sublimity of God and is also a reminder (cf. Gen 9:12-17)
of God’s merciful promise never to destroy mankind.

4. God’s sovereignty over the world — as symbolized by the throne — is shared in
by others whom the vision also portrays as seated on thrones. They are symbo-
lically described as twenty-four elders who act as a kind of heavenly council or
senate. These elders appear frequently in the course of the book, always posi-
tioned beside God, rendering him tribute of glory and worship (cf. 4:10; 5:9; 19:
4), offering him the prayers of the faithful (cf. 5:8) or explaining events to the seer
(cf. 5:5; 7:13). It is not clear whether they stand for angels or saints; the Fathers
and recent commentators offer both interpretations.

The symbolic number (twenty-four) and the way they are described suggest that
they stand for saints in the glory of heaven. They are twenty-four — twelve plus
twelve, that is, the number of the tribes of Israel plus that of the Apostles. Our
Lord in fact promised the latter that they would sit on thrones (cf. Mt 19:28). The
twenty-four elders, then, would represent the heavenly Church, which includes
the old and the new Israel and which, in heaven, renders God the tribute of per-
fect praise and intercedes for the Church on earth. The number twenty-four has
also been seen as reflecting the twenty-four priestly classes of Judaism, there-
by emphasizing the liturgical dimension of heaven (cf. 1 Chron 24: 7-18; 25:1, 9-
13). Whichever is the case, the white garments indicate that they have achieved
everlasting salvation (cf. 3:5); and the golden crowns stand for the reward they
have earned (cf. 2:10), or the prominence among Christians, who have been pro-
mised that, if they come out victorious, they will sit on Christ’s throne (cf. 3:21).

Through these visions laden with symbolism the Apocalypse shows the solida-
rity that exists between the Church triumphant and the Church militant — specifi-
cally, the connection between the praise that is rendered God in heaven and that
which we offer him on earth, in the liturgy. The Second Vatican Council refers to
this: “In the earthly liturgy we take part in the foretaste of that heavenly liturgy
which is celebrated in the Holy City of Jerusalem toward which we journey as pil-
grims, where Christ is sitting at the right hand of God [...]. With all the warriors of
the heavenly army we sing a hymn of glory to the Lord; venerating the memory of
the saints, we hope for some part and fellowship with them; we eagerly await the
Savior, our Lord Jesus Christ, until he our life shall appear and we too will appear
with him in glory” (”Sancrosanctum Concilium”, 8).

5. This vision is similar to the Old Testament theophanies, especially that of Si-
nai. There too the Lord’s presence was revealed with thunder and lightning (cf.
Ex 19:16). Storms are frequently used to symbolize the salvific power and majes-
ty of God at the moment of revelation (cf. Ps 18:14; 50:3; etc.). Further on, the
author will again describe, in more detail, the signs accompanying God’s self-re-
vealing; this gives the book a sense of on-going revelation with an increasing tem-
po (cf. Rev 8:5; 11:19; 16:18; etc.). It is generally accepted Church tradition to in-
terpret fire as a manifestation of the Spirit of God. On the seven spirits, see the
note on 1:4.

6-7. To describe the majesty of God, St John uses symbols which are some-
times quite difficult to interpret. This is the case with the sea as transparent as
glass, and the four living creatures round the throne and on each side of it. The
scene may be a kind of heavenly replica of the arrangements in Solomon’s tem-
ple where there stood in front of the Holy of Holies a huge water container called
the “molten sea” supported by figures of oxen, twelve in number (cf. 1 Kings 7:
23-26; 2 Chron 4:2-5). This similarity between heaven and the temple would be
a way of expressing the connection between liturgy on earth and worship of God
in heaven.

The crystal sea may also be an allusion to God’s absolute dominion over all
forms of authority on earth. In biblical tradition the sea is often used as a symbol
for the powers of darkness (cf. Rev 13:1; 21:1). To God, however, the sea is crys-
tal-clear, that is, he is its master; cf. the way the spirit of God moved over the
surface of the waters in Genesis 1:2.

Elsewhere in the Apocalypse (15:2) it speaks of the sea of glass supporting the
blessed while they praise God: just as the Israelites passed through the Red
Sea, so those who have conquered the beast will cross this solid sea to make
their way to God.

The author of the Book of Revelation avails of images used by the prophets to de-
scribe the glory of Yahweh. The four living creatures are very like those in the pro-
phet Ezekiel’s vision of the chariot of the Lord drawn by four angels representing
intelligence, nobility, strength and agility (cf. Ezek 1:10; 10:12; Is 6:2).

Christian tradition going back as far as St Irenaeus has interpreted these four
creatures as standing for the four evangelists because they “carry” Jesus Christ
to men. The one with the face of a man is St Matthew, who starts his book with
the human genealogy of Christ; the lion stands for St Mark: his Gospel begins
with the voice crying in the wilderness (which is where the lion’s roar can be
heard); the ox is a reference to the sacrifices in the temple of Jerusalem, which
is where St Luke begins his account of Christ’s life, and the eagle represents St
John, who soars to the heights to contemplate the divinity of the Word.

8-11. The chant of the four living creatures is virtually the same as that which the
prophet Isaiah heard the six-winged seraphim sing in his vision of God in the tem-
ple of Jerusalem (cf. Is 6: 1-3). St John changes the ending by bringing in the
new name of God which is an elaboration of the name “Yahweh” (cf. note on Rev
1:4). The four creatures (who, because there are four of them stand for govern-
ment of the entire universe) take the lead in worshipping and praising God; but
they are joined by all the people of God, as represented by the twenty-four elders,
that is, the Church victorious in heaven. They throw down their crowns to show
that they realize their victory is due to God, and that all power belongs to him.
Essentially what they are praising here is God as creator. By reporting this vi-
sion the author of the Apocalypse is inviting the pilgrim Church on earth to asso-
ciate with the worship and praise offered God the creator in heaven.

The Church uses these words of praise in its eucharistic liturgy: at the end of the
Preface, it chants the angelic Sanctus in preparation for the Canon. This angelic
chant, performed as it is in heaven and on earth, reminds us of the sublimity of
the Mass, where the worship of God crosses the frontiers of time and space and
has a positive influence on the entire world, for, “through the communion of the
saints, all Christians receive grace from every Mass that is celebrated, regard-
less of whether there is an attendance of thousands or whether it is only a boy
with his mind on other things who is there to serve. In either case, heaven and
earth join with the angels of the Lord to sing: “Sanctus, Sanctus, Sanctus ...”
(St. J. Escriva, “Christ Is Passing By”, 88). The saintly Cure of Ars refers to this
intercommunion of praise and thanksgiving, of grace and forgiveness: “The Holy
Mass is a source of joy to all the heavenly court; it alleviates the poor souls in
purgatory; it draws down to earth all kinds of blessings; and it gives more glory
to God than all the sufferings of all the martyrs taken together, than all the penan-
ces of all the hermits, than all the tears shed for them [the holy souls] since time
began and all that will be shed from now till the end of time” (”Selected Sermons”,
second Sunday after Pentecost).

*********************************************************************************************
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 19:11-28

Parable of the Pounds

[11] As they heard these things, [Jesus] proceeded to tell a parable, because
He was near to Jerusalem, and because they supposed that the Kingdom of God
was to appear immediately. [12] He said therefore, “A nobleman went into a far
country to receive kingly power and then return. [13] Calling ten of his servants,
he gave them ten pounds, and said to them, ‘Trade with these till I come.’ [14]
But his citizens hated him and sent an embassy after him saying, ‘We do not
want this man to reign over us.’ [15] When he returned, having received the king-
ly power, he commanded these servants, to whom he had given the money, to
be called to him, that he might know what they had gained by trading. [16] The
first came before him, saying, ‘Lord, your pound has made ten pounds more.’
[17] And he said to him, ‘Well done, good servant! Because you have been faith-
ful in a very little, you shall have authority over ten cities.’ [18] And the second
came, saying, ‘Lord, your pound has made five pounds.’ [19] And he said to him,
‘And you are to be over five cities.’

[20] Then another came, saying, ‘Lord, here is your pound, which I kept laid a-
way in a napkin; [21] for I was afraid of you, because you are a severe man; you
take up what you did not lay down, and reap what you did not sow.’ [22] He said
to him, ‘I will condemn you out of your own mouth, you wicked servant! You knew
that I was a severe man, taking up what I did not lay down and reaping what I did
not sow? [23] Why then did you not put my money into the bank, and at my co-
ming I should have collected it with interest?’ [24] And he said to those who stood
by, ‘Take the pound from him, and give it to him who has the ten pounds.’ [25]
(And they said to him, ‘Lord, he has ten pounds!’) [26] ‘I tell you, that to every one
who has will more be given; but from him who has not, even what he has will be
taken away. [27] But as for these enemies of mine, who did not want me to reign
over them, bring them here and slay them before me.’”

The Messiah Enters the Holy City

[28] And when He had said this, He went on ahead, going up to Jerusalem.

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

11. The disciples had a wrong concept of the Kingdom of Heaven: they thought it
was about to happen and they saw it in earthly terms: they envisaged Jesus con-
quering the Roman tyrant and immediately establishing the Kingdom in the holy
city of Jerusalem, and that when that happened they would hold privileged posi-
tions in the Kingdom. There is always a danger of Christians failing to grasp the
transcendent, supernatural character of the Kingdom of God in this world, that
is, the Church, which “has but one sole purpose—that the Kingdom of God may
come and the salvation of the human race may be accomplished.” (Vatican II,
“Gaudium Et Spes”, 45).

Through this parable our Lord teaches us that, although His reign has begun, it
will only be fully manifested later on. In the time left to us we should use all the
resources and graces God gives us, in order to merit the reward.

13. The “mina”, here translated as “pound”, was worth about 35 grams of gold.
This parable is very like the parable of the talents reported in St. Matthew (cf.
25:14-30).

14. The last part of this verse, although it has a very specific context, reflects
the attitude of many people who do not want to bear the sweet yoke of our Lord
and who reject Him as king. “There are millions of people in the world who reject
Jesus Christ in this way; or rather they reject His shadow, for they do not know
Christ. They have not seen the beauty of His face; they do not realize how won-
derful His teaching is. This sad state of affairs makes me want to atone to our
Lord. When I hear that endless clamor—expressed more in ignoble actions than
in words—I feel the need to cry out, ‘He must reign!’ (1 Corinthians 15:25)” (St. J.
Escriva, “Christ Is Passing By”, 179).

17. God counts on our fidelity in little things, and the greater our effort in this re-
gard the greater the reward we will receive: “Because you have been ‘in pauca
fidelis’, faithful in small things, come and join in your Master’s happiness. The
words are Christ’s. ‘In pauca fidelis!...Now will you neglect little things, if Heaven
itself is promised to those who mind them?” (St. J. Escriva, “The Way”, 819).

24-26. God expects us to strive to put to good use the gifts we have received —
and He lavishly rewards those who respond to His grace. The king in the parable
is shown to be very generous towards his servants—and generous in rewarding
those who managed to increase the money they were given. But he is very se-
vere towards the lazy servant who was also the recipient of a gift from his Lord,
who did not let it erode but guarded it carefully—and for this his king criticizes
him: he failed to fulfill the just command the king gave him when he gave him
the money: “Trade till I come.” If we appreciate the treasures the Lord has given
us — life, the gift of faith, grace — we will make a special effort to make them bear
fruit — by fulfilling our duties, working hard and doing apostolate. “Don’t let your
life be barren. Be useful. Make yourself felt. Shine forth with the torch of your
faith and your love. With your apostolic life, wipe out the trail of filth and slime left
by the corrupt sowers of hatred. And set aflame all the ways of the earth with the
fire of Christ that you bear in your heart” (St. J. Escriva, “The Way”, 1).

28. Normally in the Gospels when there is mention of going to the Holy City it is
in terms of “going up” to Jerusalem (cf. Matthew 20:18; John 7:8), probably be-
cause geographically the city is located on Mount Zion. Besides, since the tem-
ple was the religious and political center, going up to Jerusalem had also a sa-
cred meaning of ascending to the holy place, where sacrifices were offered to
God.

Particularly in the Gospel of St. Luke, our Lord’s whole life is seen in terms of a
continuous ascent towards Jerusalem, where His self-surrender reaches its high
point in the redemptive sacrifice of the Cross. Here Jesus is on the point of ente-
ring the city, conscious of the fact that His passion and death are imminent.

*********************************************************************************************
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: White.

First reading
Apocalypse 4:1-11 ©

He was, he is, and he is to come

In my vision, I, John, saw a door open in heaven and heard the same voice speaking to me, the voice like a trumpet, saying, ‘Come up here: I will show you what is to come in the future.’ With that, the Spirit possessed me and I saw a throne standing in heaven, and the One who was sitting on the throne, and the Person sitting there looked like a diamond and a ruby. There was a rainbow encircling the throne, and this looked like an emerald. Round the throne in a circle were twenty-four thrones, and on them I saw twenty-four elders sitting, dressed in white robes with golden crowns on their heads. Flashes of lightning were coming from the throne, and the sound of peals of thunder, and in front of the throne there were seven flaming lamps burning, the seven Spirits of God. Between the throne and myself was a sea that seemed to be made of glass, like crystal. In the centre, grouped round the throne itself, were four animals with many eyes, in front and behind. The first animal was like a lion, the second like a bull, the third animal had a human face, and the fourth animal was like a flying eagle. Each of the four animals had six wings and had eyes all the way round as well as inside; and day and night they never stopped singing:

‘Holy, Holy, Holy

is the Lord God, the Almighty;

he was, he is and he is to come.’

Every time the animals glorified and honoured and gave thanks to the One sitting on the throne, who lives for ever and ever, the twenty-four elders prostrated themselves before him to worship the One who lives for ever and ever, and threw down their crowns in front of the throne, saying, ‘You are our Lord and our God, you are worthy of glory and honour and power, because you made all the universe and it was only by your will that everything was made and exists.’

Responsorial Psalm	Psalm 150 ©

Holy, Holy, Holy is the Lord God, the Almighty.

or

Alleluia!

Praise God in his holy place,

praise him in his mighty heavens.

Praise him for his powerful deeds,

praise his surpassing greatness.

Holy, Holy, Holy is the Lord God, the Almighty.

or

Alleluia!

O praise him with sound of trumpet,

praise him with lute and harp.

Praise him with timbrel and dance,

praise him with strings and pipes.

Holy, Holy, Holy is the Lord God, the Almighty.

or

Alleluia!

O praise him with resounding cymbals,

praise him with clashing of cymbals.

Let everything that lives and that breathes

give praise to the Lord.

Holy, Holy, Holy is the Lord God, the Almighty.

or

Alleluia!

Gospel Acclamation	1Jn2:5

Alleluia, alleluia!

Whenever anyone obeys what Christ has said,

God’s love comes to perfection in him.

Alleluia!

Or:	cf.Jn15:16

Alleluia, alleluia!

I chose you from the world

to go out and bear fruit,

fruit that will last,

says the Lord.

Alleluia!

Gospel	Luke 19:11-28 ©

The parable of the talents

While the people were listening, Jesus went on to tell a parable, because he was near Jerusalem and they imagined that the kingdom of God was going to show itself then and there. Accordingly he said, ‘A man of noble birth went to a distant country to be appointed king and afterwards return. He summoned ten of his servants and gave them ten pounds. “Do business with these” he told them “until I get back.” But his compatriots detested him and sent a delegation to follow him with this message, “We do not want this man to be our king.”

‘Now on his return, having received his appointment as king, he sent for those servants to whom he had given the money, to find out what profit each had made. The first came in and said, “Sir, your one pound has brought in ten.” “Well done, my good servant!” he replied “Since you have proved yourself faithful in a very small thing, you shall have the government of ten cities.” Then came the second and said, “Sir, your one pound has made five.” To this one also he said, “And you shall be in charge of five cities.” Next came the other and said, “Sir, here is your pound. I put it away safely in a piece of linen because I was afraid of you; for you are an exacting man: you pick up what you have not put down and reap what you have not sown.” “You wicked servant!” he said “Out of your own mouth I condemn you. So you knew I was an exacting man, picking up what I have not put down and reaping what I have not sown? Then why did you not put my money in the bank? On my return I could have drawn it out with interest.” And he said to those standing by, “Take the pound from him and give it to the man who has ten pounds.” And they said to him, “But, sir, he has ten pounds…”. “I tell you, to everyone who has will be given more; but from the man who has not, even what he has will be taken away.

‘“But as for my enemies who did not want me for their king, bring them here and execute them in my presence.”’

When he had said this he went on ahead, going up to Jerusalem.

Luke
	English: Douay-Rheims	Latin: Vulgata Clementina	Greek NT: Byzantine/Majority Text (2000)
	Luke 19
11.	As they were hearing these things, he added and spoke a parable, because he was nigh to Jerusalem, and because they thought that the kingdom of God should immediately be manifested.	Hæc illis audientibus adjiciens, dixit parabolam, eo quod esset prope Jerusalem : et quia existimarent quod confestim regnum Dei manifestaretur.	ακουοντων δε αυτων ταυτα προσθεις ειπεν παραβολην δια το εγγυς αυτον ειναι ιερουσαλημ και δοκειν αυτους οτι παραχρημα μελλει η βασιλεια του θεου αναφαινεσθαι
12.	He said therefore: A certain nobleman went into a far country, to receive for himself a kingdom, and to return.	Dixit ergo : Homo quidam nobilis abiit in regionem longinquam accipere sibi regnum, et reverti.	ειπεν ουν ανθρωπος τις ευγενης επορευθη εις χωραν μακραν λαβειν εαυτω βασιλειαν και υποστρεψαι
13.	And calling his ten servants, he gave them ten pounds, and said to them: Trade till I come.	Vocatis autem decem servis suis, dedit eis decem mnas, et ait ad illos : Negotiamini dum venio.	καλεσας δε δεκα δουλους εαυτου εδωκεν αυτοις δεκα μνας και ειπεν προς αυτους πραγματευσασθε εως ερχομαι
14.	But his citizens hated him: and they sent an embassage after him, saying: We will not have this man to reign over us.	Cives autem ejus oderant eum : et miserunt legationem post illum, dicentes : Nolumus hunc regnare super nos.	οι δε πολιται αυτου εμισουν αυτον και απεστειλαν πρεσβειαν οπισω αυτου λεγοντες ου θελομεν τουτον βασιλευσαι εφ ημας
15.	And it came to pass, that he returned, having received the kingdom: and he commanded his servants to be called, to whom he had given the money, that he might know how much every man had gained by trading.	Et factum est ut rediret accepto regno : et jussit vocari servos, quibus dedit pecuniam, ut sciret quantum quisque negotiatus esset.	και εγενετο εν τω επανελθειν αυτον λαβοντα την βασιλειαν [και] ειπεν φωνηθηναι αυτω τους δουλους τουτους οις εδωκεν το αργυριον ινα γνω τις τι διεπραγματευσατο
16.	And the first came, saying: Lord, thy pound hath gained ten pounds.	Venit autem primus dicens : Domine, mna tua decem mnas acquisivit.	παρεγενετο δε ο πρωτος λεγων κυριε η μνα σου προσειργασατο δεκα μνας
17.	And he said to him: Well done, thou good servant, because thou hast been faithful in a little, thou shalt have power over ten cities.	Et ait illi : Euge bone serve, quia in modico fuisti fidelis, eris potestatem habens super decem civitates.	και ειπεν αυτω ευ αγαθε δουλε οτι εν ελαχιστω πιστος εγενου ισθι εξουσιαν εχων επανω δεκα πολεων
18.	And the second came, saying: Lord, thy pound hath gained five pounds.	Et alter venit, dicens : Domine, mna tua fecit quinque mnas.	και ηλθεν ο δευτερος λεγων κυριε η μνα σου εποιησεν πεντε μνας
19.	And he said to him: Be thou also over five cities.	Et huic ait : Et tu esto super quinque civitates.	ειπεν δε και τουτω και συ γινου επανω πεντε πολεων
20.	And another came, saying: Lord, behold here is thy pound, which I have kept laid up in a napkin;	Et alter venit, dicens : Domine, ecce mna tua, quam habui repositam in sudario :	και ετερος ηλθεν λεγων κυριε ιδου η μνα σου ην ειχον αποκειμενην εν σουδαριω
21.	For I feared thee, because thou art an austere man: thou takest up what thou didst not lay down, and thou reapest that which thou didst not sow.	timui enim te, quia homo austerus es : tollis quod non posuisti, et metis quod non seminasti.	εφοβουμην γαρ σε οτι ανθρωπος αυστηρος ει αιρεις ο ουκ εθηκας και θεριζεις ο ουκ εσπειρας
22.	He saith to him: Out of thy own mouth I judge thee, thou wicked servant. Thou knewest that I was an austere man, taking up what I laid not down, and reaping that which I did not sow:	Dicit ei : De ore tuo te judico, serve nequam. Sciebas quod ego homo austerus sum, tollens quod non posui, et metens quod non seminavi :	λεγει δε αυτω εκ του στοματος σου κρινω σε πονηρε δουλε ηδεις οτι εγω ανθρωπος αυστηρος ειμι αιρων ο ουκ εθηκα και θεριζων ο ουκ εσπειρα
23.	And why then didst thou not give my money into the bank, that at my coming, I might have exacted it with usury?	et quare non dedisti pecuniam meam ad mensam, ut ego veniens cum usuris utique exegissem illam ?	και δια τι ουκ εδωκας το αργυριον μου επι τραπεζαν και εγω ελθων συν τοκω αν επραξα αυτο
24.	And he said to them that stood by: Take the pound away from him, and give it to him that hath ten pounds.	Et astantibus dixit : Auferte ab illo mnam, et date illi qui decem mnas habet.	και τοις παρεστωσιν ειπεν αρατε απ αυτου την μναν και δοτε τω τας δεκα μνας εχοντι
25.	And they said to him: Lord, he hath ten pounds.	Et dixerunt ei : Domine, habet decem mnas.	και ειπον αυτω κυριε εχει δεκα μνας
26.	But I say to you, that to every one that hath shall be given, and he shall abound: and from him that hath not, even that which he hath, shall be taken from him.	Dico autem vobis, quia omni habenti dabitur, et abundabit : ab eo autem qui non habet, et quod habet auferetur ab eo.	λεγω γαρ υμιν οτι παντι τω εχοντι δοθησεται απο δε του μη εχοντος και ο εχει αρθησεται απ αυτου
27.	But as for those my enemies, who would not have me reign over them, bring them hither, and kill them before me.	Verumtamen inimicos meos illos, qui noluerunt me regnare super se, adducite huc : et interficite ante me.	πλην τους εχθρους μου εκεινους τους μη θελησαντας με βασιλευσαι επ αυτους αγαγετε ωδε και κατασφαξατε εμπροσθεν μου
28.	And having said these things, he went before, going up to Jerusalem.	Et his dictis, præcedebat ascendens Jerosolymam.	και ειπων ταυτα επορευετο εμπροσθεν αναβαινων εις ιεροσολυμα

(*) The laconic quality of Latin is notable in verse 15.

11. And as they heard these things, he added and spoke a parable, because he was nigh to Jerusalem, and because they thought that the kingdom of God should immediately appear.
12. He said therefore, A certain nobleman went into a far country to receive for himself a kingdom, and to return.
13. And he called his ten servants, and delivered them ten pounds, and said to them, Occupy till I come.
14. But his citizens hated him, and sent a message after him, saying, We will not have this man to reign over us.
15. And it came to pass, that when he was returned, having received the kingdom, then he commanded these servants to be called to him, to whom he had given the money, that he might know how much every man had gained by trading.
16. Then came the first, saying, Lord, your pound has gained ten pounds.
17. And he said to him, Well, you good servant: because you have been faithful in a very little, have you authority over ten cities.
18. And the second came, saying, Lord, your pound has gained five pounds.
19. And he said likewise to him, Be you also over five cities.
20. And another came, saying, Lord, behold, here is your pound, which I have kept laid up in a napkin:
21. For I feared you, because you are an austere man: you take up that you laid not down, and reap that you did not sow.
22. And he said to him, Out of your own mouth will I judge you, you wicked servant. you knew that I was an austere man, taking up that I laid not down, and reaping that I did not sow:
23. Wherefore then gave not you my money into the bank, that at my coming I might have required mine own with usury?
24. And he said to them that stood by, Take from him the pound, and give it to him that has ten pounds.
25. (And they said to him, Lord, he has ten pounds.)
26. For I say to you, That to every one which has shall be given; and from him that has not, even that he has shall be taken away from him.
27. But those mine enemies, which would not that I should reign over them, bring hither, and slay them before me.

EUSEBIUS; There were some who thought that our Savior's kingdom would commence at His first coming, and they were expecting it shortly to appear when He was preparing to go up to Jerusalem; so astonished were they by the divine miracles which He did. He therefore informs them, that He should not receive the kingdom from His Father until He had left mankind to go to His Father.

THEOPHYL. The Lord points out the vanity of their imaginations, for the senses cannot embrace the kingdom of God; He also plainly shows to them, that as God He knew their thoughts, putting to them the following parable, A certain nobleman, &c.

CYRIL; This parable is intended to set before us the mysteries of Christ from the first to the last. For God was made man, who was the Word from the beginning; and though He became a servant, yet was He noble because of His unspeakable birth from the Father.

BASIL; Noble, not only in respect of His Godhead, but of His manhood, being sprung from the seed of David according to the flesh. He went into a far country, separated not so much by distance of place as by actual condition. For God Himself is nigh to every one of us, when our good works bind us to Him. And He is afar off, as often as by cleaving to destruction, we remove ourselves away from Him. To this earthly country then He came at a distance from God, that He might receive the kingdom of the Gentiles, according to the Psalm, Ask of me, and I will give you the heathen for your inheritance.

AUG. Or the far country is the Gentile Church, extending to the uttermost parts of the earth. For He went that the fullness of the Gentiles might come in; He will return that all Israel may be saved.

EUSEB. Or by His setting out into a far country, He denotes His own ascension from earth to heaven. But when He adds, To receive for himself a kingdom, and to return; He points out His second appearance, when He shall come as a King and in great glory. He first of all calls Himself a man, because of His nativity in the flesh, then noble; not yet a King, because as yet at His first appearance He exercised no kingly power. It is also well said to obtain for Himself a kingdom, according to Daniel, Behold one like the Son of man came with the clouds of heaven, and a kingdom was given to him.

CYRIL; For ascending up to heaven, He sits on the right hand of the Majesty on high. But being ascended, He has dispensed to those that believe on Him different divine graces, as to the servants were committed their Lord's goods, that gaining something they might bring him token of their service. As it follows, And he called his ten servants, and delivered them ten pounds.

CHRYS. Holy Scripture is accustomed to use the number ten as a sign of perfection, for if any one wishes to count beyond it, he has again to begin from unity, having in ten as it were arrived at a goal. And so in the giving of the talents, the one who reaches the goal of divine obedience is said to have received ten pounds.

AUG. Or by the ten pounds he signifies the law, because of the ten commandments, and by the ten servants, those to whom while under the law grace was preached. For so we must interpret the ten pounds given them for trading, seeing that they understood the law, when its veil was removed, to belong to the Gospel.

BEDE; A pound which in the Greeks is equal in weight to a hundred drachmas, and every word of Scripture, as suggesting to us the perfection of the heavenly life, shines as it were with the greatness of the hundredth number.

EUSEB. By those then who receive the pounds, He means His disciples, giving a pound to each, since He entrusts to all an equal stewardship; He bade them put it out to use, as it follows, Occupy till I come. Now there was no other employment but to preach the doctrine of His kingdom to those who would hear it. But there is one and the same doctrine for all, one faith, one baptism. And therefore is one pound given to each.

CYRIL; But greatly indeed do these differ from those who denied the kingdom of God, of whom it is added, But his citizens hated him. And this it is for which Christ upbraided the Jews, when He said, But now have they both seen and hated me and my Father. But they rejected His kingdom, saying to Pilate, We have no king but Caesar.

EUSEB. By citizens He signifies the Jews, who were sprung from the same lineage according to the flesh, and with whom He joined in the customs of the law.

AUG. And they sent a message after Him, because after His resurrection also, they persecuted His Apostles, and refused the S preaching of the Gospel.

EUSEB After our Savior had instructed them in the things belonging to His first coming, He proceeds to set forth His second coming with majesty and great glory, saying, And it came to pass, that when he was returned, having received the kingdom.

CHRYS. Holy Scripture notes two kingdoms: of God, one indeed by creation, since by right of creation He is King over all men; the other by justification, since He reigns' over the just, of their own will made subject to Him. And this is the kingdom which He is here said to have received.

AUG. He also returns after having received His kingdom, because in all glory will He come who appeared lowly to them to whom He said, My kingdom is not of this world.

CYRIL; But when Christ returns, baying taken to Himself His kingdom, the ministers of the word will receive their deserved praises and delight in heavenly rewards, because they multiplied their talent by acquiring more talents, as it is added, Then came the first, saying, Lord, your pound has gained ten pounds.

BEDE; The first servant is the order of teachers sent to the circumcision, who received one pound to put out to use, inasmuch as it was ordered to preach one faith. But this one pound gained ten pounds, because by its teaching it united to itself the people who were subject to the law. It follows, And he said to him, Well done, you good servant: because you have been faithful in a very little, &c. The servant is faithful in a very little w ho does not adulterate the word of God. For all the gifts we receive now are but small in comparison of what we shall have.

GREEK EX. Because he receives the reward of his own good works, he is said to be set over ten cities. And some conceiving unworthily of these promises imagine that they themselves are preferred to magistracies and chief places in the earthly Jerusalem, which is built with precious stones, because they have had their conversation honest in Christ; so little do they purge their soul of all hankering after power and authority among men.

AMBROSE; But the ten cities are the souls over whom he is rightly placed who has deposited in the minds of men his Lord's money and the holy words, which are tried as silver is tried in the fire. For as Jerusalem is said to be built as a city, so are peace-making souls. And as angels have rule, so have they who have acquired the life of angels.

It follows, And the second came, saying, Lord, your pound has gained five pounds.

BEDE; That servant is the assembly of those who were sent to preach the Gospel to the uncircumcision, whose pound, that is the faith of the Gospel, gained five pounds, because it converted to the grace of Evangelical faith, the nations before enslaved to the five senses of the body. And he said likewise to him, Be you also over five cities; that is, be exalted to shine through the faith and conversation of those souls which you have enlightened.

AMBROSE; Or perhaps differently; he who gained five pounds has all the moral virtues, for there are five senses of the body. He who gained ten has so much more, that is to say, the mysteries of the law as well as the moral virtues. The ten pounds may also here be taken to mean the ten words, that is, the teaching of the law; the five pounds, the ordering of discipline. But the scribe must be perfect in all things. And rightly, since He is speaking of the Jews, are there two only who bring their pounds multiplied, not indeed by a gainful interest of money, but a profitable stewardship of the Gospel. For there is one kind of usury in money lent on interest, another in heavenly teaching.

CHRYS. For in earthly wealth it does not belong to one man to be made rich without another being made poor, but in spiritual riches, without his making another rich also. For in earthly matters participation lessens, in spiritual it increases wealth.

AUG. Or else; That one of those who well employed their money gained ten pounds, another five, signifies that they acquired them for the flock of God, by whom the law was now understood through grace, either because of the ten commandments of the law, or because he, through whom the law was given, wrote five books; and to this belong the ten and five cities over which He appoints them to preside. For the manifold meanings or interpretations which spring up concerning some individual precept or book, when reduced and brought together in one, make as it were a city of living eternal reasons. Hence a city is not a multitude of living creatures, but of reasonable beings bound together by the fellowship of one law. The servants then who bring an account of that which they had received, and are praised for having gained more, represent those giving in their account who have well employed what they had received, to increase their Lord's riches by those who believe on Him, while they who are unwilling to do this are signified by that servant who kept his pound laid up in a napkin; of whom it follows, And the third came, saying, Lord, behold, here is your pound, which I have kept laid up in a napkin, &c.

For there are some who flatter themselves with this delusion, saying, It is enough for each individual to answer concerning himself, what need then of others to preach and minister, in order that every one should be compelled also to give an account of himself, seeing that in the Lord's sight even they are without excuse to whom tile law was not given, and who were not asleep at the time of the preaching of the Gospel, for they might have known the Creator through the creature; and then it follows, For I feared you, because you are an austere man, &c. For this is, as it were, to reap when he did not sow, that is, to hold those guilty of ungodliness to whom this word of the law or the Gospel was not preached, and avoiding as it were this peril of Judgment, with slothful toil they rest from the ministration of the word. And this it is to tie up in a napkin what they had received.

THEOPHYL. For with a napkin the face of the dead is covered; well then is this idler said to have wrapped up his pound in a napkin, because leaving it dead and unprofitable he neither touched nor increased it.

BEDE; Or to tie up money in a napkin is to hide the gifts we have received under the indolence of a sluggish body. But that which he thought to have used as an excuse is turned to his own blame, as it follows, He says to him, Out of your own mouth will I judge you, you wicked servant. He is called a wicked servant, as being slothful in business, and proud in questioning his Lord's judgment. You knew that I was an austere man, taking up that I laid not down, and reaping that I did not sow: wherefore then gave you not my money into the bank? As though he said, If you knew me to be a hard man, and a seeker of what is not mine own, why did not the thought of this strike you with terror, that you might be sure that I would require mine own with strictness?

But money or silver is the preaching of the Gospel and the word of God, for the words of the Lord are pure words as silver tried in the fire. And this word of the Lord ought to be given to the bank, that is, put into hearts meet and ready to receive it.

AUG. Or the bank into which the money was to be given, we take to be the very profession of religion which is publicly put forth as a means necessary to salvation.

CHRYS. In the payment of earthly riches the debtors are obliged only to strictness. Whatever they receive, so much must they return, nothing more is required of them. But with regard to the words of God, we are not only bound diligently to keep, but we are commanded to increase; and hence it follows, that at my coming I might have required the same with usury.

BEDE; For they who by faith receive the riches of the word from a teacher, must by their works pay it back; with usury, or be earnestly desirous to know something more than what they have as yet learnt from the mouth of their preachers.

CYRIL; It is the work of teachers to engraft in their hearers' minds wholesome and profitable words, but of divine power to win the hearers to obedience, and render their understanding fruitful. Now this servant, so far from being commended or thought worthy of honor, was condemned as slothful, as it follows, And he said to them that stood by, Take from him the pound, and give to him that has ten pounds.

AUG. Signifying thereby that both he will lose the gift of God, who having, has not, that is, uses it not, and that he will have it increased, who having, has, that is, rightly uses it.

BEDE; The mystical meaning I suppose is this, that at the coming in of the Gentiles all Israel shall be saved, and that then the abundant grace of the Spirit will be poured out upon the teachers.

CHRYS. He says then to them that stood by, Take from him the pound, because it is not the part of a wise man to punish, but he needs some one else as the minister of the judge in executing punishment. For even God does not Himself inflict punishment, but through the ministry of His angels.

AMBROSE; Nothing is said of the other servants, who like wasteful debtors lost all that they had received. By those two servants who gained by trading, are signified that small number, who in two companies were sent as dressers of the vineyard; by the remainder all the Jews. It follows, And they said to him, Lord, he has ten pounds.

And lest this should seem unjust, it is added, For to every one that has, it shall be given.

THEOPHYL. For seeing that he gained ten, by multiplying his pound tenfold, it is plain that by having more to multiply, he would be an occasion of greater gain to his Lord. But of the slothful and idle, who stirs not himself to increase what he has received, shall be taken away even that which he possesses, that there may be no gap in the Lord's account when it is given to others and multiplied. But this is not to be applied only to the words of God and teaching, but also to the moral virtues; for in respect of these also, God sends us His gracious gifts, endowing one man with fasting, another with prayer, another with mildness or humility; but all these so long as we watch strictly over ourselves we shall multiply, but if we grow cold we shall extinguish. He adds of His adversaries, But those mine enemies who would not that I should reign over them, bring them hither, and slay them before me.

AUG. Whereby He describes the ungodliness of the Jews who refused to be converted to Him.

THEOPHYL. Whom he will deliver to death, casting them into the outer fire. But even in this world they were most miserably slain by the Roman army.

CHRYS. These things are of force against the Marcionists. For Christ also says, Bring hither my enemies, and slay them before me. Whereas they say Christ indeed is good, but the God of the Old Testament evil. Now it is plain that both the Father and the Son do the same things. For the Father sends His army to the vineyard, and the Son causes His enemies to be slain before Him.

CHRYS. This parable as it is related in Luke is different from that given in Matthew concerning the talents. For in the former indeed out of one and the same principal there were different sums produced, seeing that from the profits of one pound received, one servant brought five, another ten pounds. But with Matthew it is very different. For he who received two pounds, thereto added two more. He who received five, gained as much again. So the rewards given are unlike also.

28. And when he had thus spoken, he went before, ascending up to Jerusalem.

TIT. BOST. Because the Lord had said, The kingdom of heaven is at hand, they that say. Him going up to Jerusalem thought that He was going then to commence the kingdom of God. When then the parable was finished in which He reproved the error above mentioned, and showed plainly that He had not yet vanquished that death which was plotting against him, he proceeded forth to His passion, going up to Jerusalem.

The parable of the talents

Pray for Pope Francis.

It's time to kneel down and pray for our nation (Sacramental Marriage)

Perpetual Novena for the Nation (Ecumenical)
Novena asking for St Michael The Archangel to stand with us and bring us victory

Prayers for The Religion Forum (Ecumenical)

7 Powerful Ways to Pray for Christians Suffering in the Middle East

Pray the Rosary!

50 Boko Haram Islamic Radicals Killed; 1,000 Hostages, Women and Children, Rescued in Nigeria
Nigeria: In the Face of Ongoing Islamist Attacks, the Faith is Growing
US Promises to Help Nigeria Exterminate Boko Haram
Is This Bishop Right about the Rosary Conquering Boko Haram? [Catholic Caucus]
Why Boko Haram and ISIS Target Women
Report reveals scale of Boko Haram violence inflicted on Nigerian Catholics
Military evacuating girls, women rescued from Boko Haram
Echos of Lepanto Nigerian bishop says rosary will bring down Boko Harm
After vision of Christ, Nigerian bishop says rosary will bring down Boko Haram (Catholic Caucus)
Nigerian Bishop Says Christ Showed Him How to Beat Islamic Terror Group

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 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
+

(For if he had not hoped that they that were slain should rise again, it would have seemed superfluous and vain to pray for the dead,) And because he considered that they who had fallen asleep with godliness, had great grace laid up for them. It is therefore a holy and wholesome thought to pray for the dead, that they may be loosed from sins." II Maccabees 12

November Devotion: The Holy Souls in Purgatory

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

To Help the Holy Souls in Purgatory:

1. Have the Holy Sacrifice of the Mass offered up for them.

2. Pray the Rosary and or the Chaplet of Divine Marcy for them, or both.

3. Pray the Stations of the Cross.

4. Offer up little sacrifices and fasting.

5. Spread devotion to them, so that others may pray for them.

6. Attend Eucharistic Adoration and pray for them.

7. Gain all the indulgences you can, and apply them to the Holy Souls

8. Visit to a Cemetery

Litany for the Holy Souls in Purgatory

The just shall be in everlasting remembrance;

He shall not fear the evil hearing.

V. Absolve, O Lord, the souls of the faithful departed

from every bond of sin,

R. And by the help of Thy grace

may they be enabled to escape the avenging judgment,

and to enjoy the happiness of eternal life.

Because in Thy mercy are deposited the souls that departed

in an inferior degree of grace,

Lord, have mercy.

Because their present suffering is greatest

in the knowledge of the pain that their separation from Thee is causing Thee,

Lord, have mercy.

Because of their present inability to add to Thy accidental glory,

Lord, have mercy.

Not for our consolation, O Lord;

not for their release from purgative pain, O God;

but for Thy joy

and the greater accidental honour of Thy throne, O Christ the King,

Lord, have mercy.

For the souls of our departed friends, relations and benefactors,

grant light and peace, O Lord.

For those of our family who have fallen asleep in Thy bosom, O Jesus,

grant light and peace, O Lord.

For those who have gone to prepare our place,

grant light and peace, O Lord.

(For those who were our brothers [or sisters] in Religion,)

grant light and peace, O Lord.

For priests who were our spiritual directors,

grant light and peace, O Lord.

For men or women who were our teachers in school,

grant light and peace, O Lord.

For those who were our employers (or employees),

grant light and peace, O Lord.

For those who were our associates in daily toil,

grant light and peace, O Lord.

For any soul whom we ever offended,

grant light and peace, O Lord.

For our enemies now departed,

grant light and peace, O Lord.

For those souls who have none to pray for them,

grant light and peace, O Lord.

For those forgotten by their friends and kin,

grant light and peace, O Lord.

For those now suffering the most,

grant light and peace, O Lord.

For those who have acquired the most merit,

grant light and peace, O Lord.

For the souls next to be released from Purgatory,

grant light and peace, O Lord.

For those who, while on earth,

were most devoted to God the Holy Ghost,

to Jesus in the Most Blessed Sacrament,

to the holy Mother of God,

grant light and peace, O Lord.

For all deceased popes and prelates,

grant light and peace, O Lord.

For all deceased priests, seminarians and religious,

grant light and peace, O Lord.

For all our brethren in the Faith everywhere,

grant light and peace, O Lord.

For all our separated brethren who deeply loved Thee,

and would have come into Thy household had they known the truth,

grant light and peace, O Lord.

For those souls who need, or in life asked, our prayers,

grant light and peace, O Lord.

For those, closer to Thee than we are, whose prayers we need,

grant light and peace, O Lord.

That those may be happy with Thee forever,

who on earth were true exemplars of the Catholic Faith,

grant them eternal rest, O Lord.

That those may be admitted to Thine unveiled Presence,

who as far as we know never committed mortal sin,

grant them eternal rest, O Lord.

That those may be housed in glory,

who lived always in recollection and prayer,

grant them eternal rest, O Lord.

That those may be given the celestial joy of beholding Thee,

who lived lives of mortification and self-denial and penance,

grant them eternal rest, O Lord.

That those may be flooded with Thy love,

who denied themselves even Thy favours of indulgence

and who made the heroic act

for the souls who had gone before them,

grant them eternal rest, O Lord.

That those may be drawn up to the Beatific Vision,

who never put obstacles in the way of sanctifying grace

and who ever drew closer in mystical union with Thee,

grant them eternal rest, O Lord.

V. Eternal rest give unto them, O Lord,

R. And let perpetual light shine upon them.

Let Us Pray

Be mindful, O Lord,

of Thy servants and handmaids,

N. and N.,

who are gone before us

with the sign of faith

and repose in the sleep of grace.

To these, O Lord,

and to all who rest in Christ,

grant, we beseech Thee,

a place of refreshment,

light and peace,

through the same Christ Our Lord.

Amen

Bringing back the dead… Catholic style
All Souls, Purgatory and the Bible

Letter #95: Remembering the Dead
Hungry Souls (a bit of a [Book] review) Catholic/Orthodox Caucus
What Is All Souls Day (Commemoration of the Faithful Departed)?
All Saints or All Souls? Differences should be black and white
All Souls' Day [Catholic Caucus]
Why I Am Catholic: For Purgatory, Thank Heavens (Ecumenical)
Q and A: Why Pray for the Dead? [Ecumenical]
“….and Death is Gain” – A Meditation on the Christian View of Death [Catholic Caucus]
99 & 1/2 Won’t Do – A Meditation on Purgatory
The Month of November: Thoughts on the "Last Things"
To Trace All Souls Day

November 2 -- All Souls Day
On November: All Souls and the "Permanent Things"
"From the Pastor" ALL SAINTS & ALL SOULS
Praying for the Dead [All Souls Day] (Catholic/Orthodox Caucus)
To Trace All Souls Day [Ecumenical]
All Souls Day [Catholic/Orthodox Caucus]
The Roots of All Souls Day
The Commemoration of all the Faithful Departed (All Souls)
During Month of Souls, Recall Mystic, St. Gertrude the Great
All Saints and All Souls

November, 2018

The Holy Father's Prayer Intention

November 21, 2018

Memorial of the Presentation of the Blessed Virgin Mary

Reading 1 Rv 4:1-11

Responsorial Psalm Ps 150:1b-2, 3-4, 5-6

Alleluia See Jn 15:16

Gospel Lk 19:11-28

Readings at Mass

November Devotion: The Holy Souls in Purgatory

Litany for the Holy Souls in Purgatory

November, 2018

The Holy Father's Prayer Intention

Universal – In Service of Peace, That the language of love and dialogue may always prevail over the language of conflict.