From: 1 John 5:5-13

Everyone Who Believes in Jesus Overcomes the World (Continuation)

[5] Who is it that overcomes the world but he who believes that Jesus is the
Son of God?

Testimony Borne to Christ

[6] This is he who came by water and blood, Jesus Christ, not with the water on-
ly but with the water and the blood. [7] And the Spirit is the witness, because the
Spirit is the truth. [8] There are three witnesses, the Spirit, the water, and the
blood; and these three agree. [9] If we receive the testimony of men, the testimo-
ny of God is greater, for this is the testimony of God that he has borne witness to
his Son. [10] He who believes in the son of God has the testimony in himself. He
who does not believe God has made him a liar, because he has not believed in
the testimony that God has borne to his Son. [11] And this is the testimony, that
God gave us eternal life, and this life is in his Son. [12] He who has the Son has
life; he who has not the Son of God has not life.

Epilogue

[13] I write this to you who believe in the name of the Son of God, that you may
know that you have eternal life.

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Commentary:

6. The “water” and the “blood” have been interpreted in different ways, depending
on whether they apply (following the more literal meaning) to events in the life of
Christ, or are regarded as symbols of particular sacraments. The water, if refer-
red to the life of Christ, would be an allusion to our Lord’s baptism (cf. Mt 3:13-
17 and par.), where the Father and the Holy Spirit bore witness to Christ’s divini-
ty; the blood would refer to the Cross, where Christ, God and true man, shed his
blood to bring Redemption. According to this interpretation, St John is answering
the Gnostics, who said that Jesus of Nazareth became the Son of God through
baptism and ceased to be the Son of God prior to his passion: therefore, only
the man Jesus, devoid of divinity, died on the Cross; which would be a denial of
the redemptive value of Christ’s death.

Understood as symbols of the sacraments, the water would refer to Baptism (cf.
In 3:5), where we receive the Holy Spirit and the life of grace (cf. Jn 7:37-39); the
blood would apply to the Eucharist, where we partake of the blood of Christ in or-
der to have life in us (cf. Jn 6:53, 55, 56). Jesus came on earth to give his life for
men (cf. Jn 10:10); we obtain that life in the first instance by means of the living
water of Baptism (cf. Jn 4:14; 7:37ff); and also by the application of the blood of
Christ, which cleanses us from all sin (cf. 1 Jn 1:7; 2:2; 4:10).

The two interpretations are compatible with one another, given that sacraments
are sensible signs of the supernatural effects of Christ’s redemptive death. Re-
ferring to Baptism, Tertullian wrote: “We have also a second laving, and it too is
unique — the baptism with blood. The Lord spoke of this when he said, ‘I have a
baptism to be baptized with’ (Lk 12:50), having had already been baptized once.
So, he did come ‘by water and blood’ (1 In 5:6), as John writes, in order to be
bathed by the water and glorified by the blood, in order to make us (who are
called by water) chosen ones through blood. These two baptisms spring from
the wound in his pierced side; so it is that those who believed in his blood would
be washed by the water; those who were washed in the water would also drink
of the blood” (”De Baptismo”, XVI).

7-8. The Sistine-Clementine edition of the Vulgate included an addition which left
the text reading as follows: “There are three who give witness [in heaven: the Fa-
ther, the Word, and the Holy Spirit; and these three are one. And there are three
who give witness on earth]: the Spirit, the water, and the blood; and these three
agree.” The words shown in bracketed italics (known as the Johannine “comma”
or addition) were the subject of heated debate (around the end of the nineteenth
century) as to their authenticity. The Holy Office (as was) left theologians free to
research the matter (cf. “Declaration”, 2 June 1927) and in fact it has been shown
that the “comma” was introduced in Spain around the fourth century AD in a text
attributed to Priscillian, and therefore does not belong to the original inspired text.
The “comma” makes express mention of the Blessed Trinity; however, even with-
out it the text proclaims that mystery of faith fairly clearly: it makes mention of
Jesus Christ, the Son of God (vv. 5-6), and of the Holy Spirit (v. 7) and of the Fa-
ther, both of whom bear witness to the Son (v. 9).

According to the legal prescriptions of the Old Testament, the testimony of one
witness was insufficient at trials (Deut 17:6; cf. Jn 8:17). St John points to three
witnesses (the Holy Spirit, water and blood), thereby refuting the Gnostic tea-
ching; he is saying that the water and the blood, that is, Christ’s baptism and
his death on the Cross, are a manifestation of his divinity. Clearly the word “wi-
tness” is used here in a broad sense: namely, in the sense that at those two
important moments in his life, Christ makes known to us that he is true God.

The Fathers who interpreted these words as referring to the sacraments usually
comment on the fact that in the sacraments the grace of God is communicated
internally and is signaled externally. St Bede writes along those lines: “The Holy
Spirit makes us adoptive sons of God; the water of the sacred fount cleanses us;
the blood of the Lord redeems us: the spiritual sacrament gives us a dual wit-
ness, one visible, one invisible” (”In I Epist. S. Ioannis, ad loc.”).

9-12. In his characteristic style St John strings together a series of short phrases
(and their opposites, as contrasts) which are full of meaning. In a very few words,
he enunciates three important truths, which he expects Christians to be very fa-
miliar with: 1) God the Father has borne witness to his Son (v. 9); 2) this witness
brings an obligation with it; if one does not believe one is making God out to be a
liar (v. 10); 3) God has given us life in Christ (vv. 11-12).

Earlier the Apostle pointed out that faith in Jesus can be the object of reason be-
cause it is based on external proofs, and that its fruit is supernatural life (cf. 1 Jn
1 :1-5). Now he adds that in addition to the aforementioned witnesses — the Spirit,
the water and the blood (vv. 6-8) — God the Father bears witness. Although John
does not expressly say so, it is clear that God bore witness to Jesus throughout
his earthly life: Jesus’ words, miracles, passion and death, and his resurrection
are evidence God has supplied of Christ’s divinity. The believer “has the testimo-
ny [of God] in him” (v. 10), within him, insofar as he accepts and makes the
Christian message (Revelation) his own, convinced that it comes from God, who
cannot deceive or be deceived. In his turn, he who believes in Jesus Christ mani-
fests his faith to others, passing on to them the conviction that Jesus is true God.

Faith produces the fruit of supernatural life, which is the seed and first-fruit of eter-
nal life (cf. 11-12); that life can be given us only by Jesus Christ, our Savior. “To
those of us who are still making our pilgrim way in this life has been given the
hope of eternal life, which we shall only receive in its full form in heaven when we
reach Him” (”In I Epist. S. Ioannis, ad loc.”).

13-21. St John’s words in v. 13 are evocative of the first epilogue to his Gospel,
where he explains why he wrote that book: “that you may believe that Jesus is
the Christ, the Son of God, and that believing you may have life in his name”
(Jn 20:31). In this verse of the letter, the Apostle stresses the efficacy of faith,
which is already an anticipation of eternal life (cf. notes on 1 Jn 3:2; 5:9-12).

His final counsels are designed to strengthen our confidence in prayer and to
urge the need for prayer on behalf of sinners (vv. 14-17); they also stress the
conviction and confidence that faith in the Son of God gives the believer (vv.
18-21).

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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 5:12-16

The Cure of a Leper

[12] While he (Jesus) was in one of the cities, there came a man full of leprosy;
and when he saw Jesus, he fell on his face and besought him, “Lord, if you will,
you can make me clean.” [13] And he stretched out his hand, and touched him,
saying, “I will; be clean.” And immediately the leprosy left him. [14] And he
charged him to tell no one; but “go and show yourself to the priest, and make
an offering for your cleansing, as Moses commanded, for a proof to the people.”
[15] But so much the more the report went abroad concerning him; and great
multitudes gathered to hear and to be healed of their infirmities. [16] But he with-
drew to the wilderness and prayed.

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

12. The words of the leper are a model prayer. First, they show his faith. “He did
not say, ‘If you ask God for it...’, but ‘If you will”’ (Chrysostom, “Hom. on St Mat-
thew”, 25). He rounds this off by saying, “You can” — an open confession of
Christ’s omnipotence. The psalmist expressed this same faith: “Whatever the
Lord pleases he does, in heaven and on earth, in the seas and in the deep” (Ps
135:6). Along with this faith he shows confidence in God’s mercy. “God is merci-
ful; there is no need therefore to ask him; all we have to do is show him our need”
(St Thomas Aquinas, “Commentary on St Matthew”, 8, 1). And St John Chrysos-
tom concludes: “Prayer is perfect when it is joined to faith and confession; the
leper showed his faith and confessed his need out loud” (”Hom. on St Matthew”,
25).

“’Domine! — Lord — “si vis, potes me mundare” — if thou wilt, thou canst make me
clean.’ What a beautiful prayer for you to say often, with the faith of the poor leper,
when there happens to you what God and you and I know! You will not have to
wait long to hear the Master’s reply: ‘”Volo, mundare!” I will: be thou made clean!”’
(St. J. Escriva, “The Way”, 142).

13. Jesus listens to the leper’s petition and cures him of his disease. All of us
suffer from spiritual ailments and our Lord is waiting for us to approach him: “He
is our physician, and he heals our selfishness if we let his grace penetrate to the
depths of our soul. Jesus has taught us that the worst sickness is hypocrisy, the
pride that leads us to hide our own sins. We have to be totally sincere with him.
We have to tell the whole truth, and then we have to say, ‘Lord, if you will’ — and
you are always willing — ‘you can make me clean’ (Mt 8:2). You know my weak-
nesses; I feel these symptoms; I suffer these failings. We show him the wound,
with simplicity, and if the wound is festering, we show the pus too. Lord, you
have cured so many souls; help me to recognize you as the divine physician
when I have you in my heart or when I contemplate your presence in the taber-
nacle” (St. J. Escriva, “Christ Is Passing By”, 93).

16. The Third Gospel frequently draws attention to Jesus going off, alone, to pray
(cf. 6:12; 9:18; 11:1). By doing this Jesus teaches us the need for personal pra-
yer in all the various situations in which we find ourselves.

“Forgive me if I insist, but it is very important to note carefully what the Mes-
siah did, because he came to show us the path that leads to the Father. With
our Lord we will discover how to give a supernatural dimension to all our actions,
even those that seem least important. We will learn to live every moment of our
lives with a lively awareness of eternity, and we will understand more deeply man’s
need for periods of intimate conversation with his God, so as to get to know him,
to invoke him, to praise him, to break out into acts of thanksgiving, to listen to
him or, quite simply, to be with him” (St. J. Escriva, “Friends of God”, 239).

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	1 John 5:5-13 ©

There are three witnesses: the Spirit and the water and the blood

Who can overcome the world?

Only the man who believes that Jesus is the Son of God:

Jesus Christ who came by water and blood,

not with water only,

but with water and blood;

with the Spirit as another witness –

since the Spirit is the truth –

so that there are three witnesses,

the Spirit, the water and the blood,

and all three of them agree.

We accept the testimony of human witnesses,

but God’s testimony is much greater,

and this is God’s testimony,

given as evidence for his Son.

Everybody who believes in the Son of God

has this testimony inside him;

and anyone who will not believe God

is making God out to be a liar,

because he has not trusted

the testimony God has given about his Son.

This is the testimony:

God has given us eternal life

and this life is in his Son;

anyone who has the Son has life,

anyone who does not have the Son does not have life.

I have written all this to you

so that you who believe in the name of the Son of God

may be sure that you have eternal life.

Responsorial Psalm
Psalm 147:12-15,19-20 ©

O praise the Lord, Jerusalem!

Alleluia!

O praise the Lord, Jerusalem!

Zion, praise your God!

He has strengthened the bars of your gates

he has blessed the children within you.

O praise the Lord, Jerusalem!

Alleluia!

He established peace on your borders,

he feeds you with finest wheat.

He sends out his word to the earth

and swiftly runs his command.

O praise the Lord, Jerusalem!

Alleluia!

He makes his word known to Jacob,

to Israel his laws and decrees.

He has not dealt thus with other nations;

he has not taught them his decrees.

O praise the Lord, Jerusalem!

Alleluia!

Gospel Acclamation	cf.1Tim3:16

Alleluia, alleluia!

Glory to you, O Christ,

proclaimed to the pagans;

glory to you, O Christ,

believed in by the world.

Alleluia!

Or:	cf.Mt4:23

Alleluia, alleluia!

Jesus proclaimed the Good News of the kingdom

and cured all kinds of diseases among the people.

Alleluia!

Or:	Mt4:16

Alleluia, alleluia!

The people that lived in darkness

has seen a great light;

on those who dwell in the land and shadow of death

a light has dawned.

Alleluia!

Or:	Lk4:17

Alleluia, alleluia!

The Lord has sent me to bring the good news to the poor,

to proclaim liberty to captives.

Alleluia!

Or:	Lk7:16

Alleluia, alleluia!

A great prophet has appeared among us;

God has visited his people.

Alleluia!

Gospel	Luke 5:12-16 ©

'If you want to, you can cure me'

Jesus was in one of the towns when a man appeared, covered with leprosy. Seeing Jesus he fell on his face and implored him. ‘Sir,’ he said ‘if you want to, you can cure me.’ Jesus stretched out his hand, touched him and said, ‘Of course I want to! Be cured!’ And the leprosy left him at once. He ordered him to tell no one, ‘But go and show yourself to the priest and make the offering for your healing as Moses prescribed it, as evidence for them.’

His reputation continued to grow, and large crowds would gather to hear him and to have their sickness cured, but he would always go off to some place where he could be alone and pray.

Luke
	English: Douay-Rheims	Latin: Vulgata Clementina	Greek NT: Byzantine/Majority Text (2000)
	Luke 5
12.	And it came to pass, when he was ina certain city, behold a man full of leprosy, who seeing Jesus, and falling on his face, besought him, saying: Lord, if thou wilt, thou canst make me clean.	Et factum est, cum esset in una civitatum, et ecce vir plenus lepra, et videns Jesum, et procidens in faciem, rogavit eum, dicens : Domine, si vis, potes me mundare.	και εγενετο εν τω ειναι αυτον εν μια των πολεων και ιδου ανηρ πληρης λεπρας και ιδων τον ιησουν πεσων επι προσωπον εδεηθη αυτου λεγων κυριε εαν θελης δυνασαι με καθαρισαι
13.	And stretching forth his hand, he touched him, saying: I will. Be thou cleansed. And immediately the leprosy departed from him.	Et extendens manum, tetigit eum dicens : Volo : mundare. Et confestim lepra discessit ab illo.	και εκτεινας την χειρα ηψατο αυτου ειπων θελω καθαρισθητι και ευθεως η λεπρα απηλθεν απ αυτου
14.	And he charged him that he should tell no man, but, Go, shew thyself to the priest, and offer for thy cleansing according as Moses commanded, for a testimony to them.	Et ipse præcepit illi ut nemini diceret : sed, Vade, ostende te sacerdoti, et offer pro emundatione tua, sicut præcepit Moyses, in testimonium illis.	και αυτος παρηγγειλεν αυτω μηδενι ειπειν αλλα απελθων δειξον σεαυτον τω ιερει και προσενεγκε περι του καθαρισμου σου καθως προσεταξεν μωσης εις μαρτυριον αυτοις
15.	But the fame of him went abroad the more, and great multitudes came together to hear, and to be healed by him of their infirmities.	Perambulabat autem magis sermo de illo : et conveniebant turbæ multæ ut audirent, et curarentur ab infirmitatibus suis.	διηρχετο δε μαλλον ο λογος περι αυτου και συνηρχοντο οχλοι πολλοι ακουειν και θεραπευεσθαι υπ αυτου απο των ασθενειων αυτων
16.	And he retired into the desert, and prayed.	Ipse autem secedebat in desertum, et orabat.	αυτος δε ην υποχωρων εν ταις ερημοις και προσευχομενος

12. And it came to pass, when he was in a certain city, behold a man full of leprosy: who seeing Jesus fell on his face, and besought him, saying, Lord, if you will, you can make me clean.
13. And he put forth his hand, and touched him, saying, I will: be you clean. And immediately the leprosy departed from him.
14. And he charged him to tell no man: but go, and show yourself to the Priest, and offer for your cleansing, according as Moses commanded, for a testimony to them.
15. But so much the more went there a fame abroad of him: and great multitudes came together to hear, and to be healed by him of their infirmities.
16. And he withdrew himself into the wilderness, and prayed.

AMBROSE; The fourth miracle after Jesus came to Capernaum was the healing of a leprous man. But since He illumined the fourth day with the sun, and made it more glorious than the rest, we ought to think this work more glorious than those that went before; of which it is said, And it came to pass, when he was in a certain city, behold a man full of leprosy. Rightly no definite place is mentioned where the leprous man was healed, to signify that not one people of any particular city, but all nations were healed.

ATHAN. Now the leper worshipped the Lord God in His bodily form, and thought not the Word of God to be a creature because of His flesh, nor because He was the Word did he think lightly of the flesh which He put on; nay rather in a created temple he adored the Creator of all things, falling down on his face, as it follows, And when he saw Jesus he fell on his face, and besought him.

AMBROSE; In falling upon his face he marked his humility and modesty, for every one should blush at the stains of his life, but his reverence kept not back his confession, he shows his wound, and asks for a remedy, saying, If you will, you can make me clean. Of the will of the Lord he doubted, not from distrust of His mercy, but checked by the consciousness of his own unworthiness. But the confession is one full of devotion and faith, placing all power in the will of the Lord.

CYRIL; For he knew that leprosy yields not to the skill of physicians, but he saw the devils cast out by the Divine authority, and multitudes cured of divers diseases, all which he conceived was the work of the Divine arm.

TITUS BOST. Let us learn from the words of the leper not to go about seeking the cure of our bodily infirmities, but to commit the whole to the will of God, Who knows what is best for us, and disposes all things as He will.

AMBROSE; He heals in the same manner in which He had been entreated to heal, as it follows, And Jesus put forth his hand, and touched him, &c. The law forbids to touch the leprous man, but He who is the Lord of the law submits not to the law, but makes the law; He did not touch because without touching He was unable to make him clean, but to show that he was neither subject to the law, nor feared the contagion as man; for He could not be contaminated Who delivered others from the pollution. On the other hand, He touched also, that the leprosy might be expelled by the touch of the Lord, which was wont to contaminate him that touched.

THEOPHYL. For His sacred flesh has a healing, and life-giving power, as being indeed the flesh of the Word of God.

AMBROSE; In the words which follow, I will, be you clean, you have the will, you have also the result of His mercy.

CYRIL; From majesty alone proceeds the royal command, how then is the Only-begotten counted among the servants, who by His mere will can do all things? We read of God the Father, that He has done all things whatsoever He pleased. But He who exercises the power of His Father, how can He differ from Him in nature? Besides, whatsoever things are of the same power, are wont to be of the same substance. Again; let us then admire in these things Christ working both divinely and bodily. For it is of God so to will that all things are done accordingly, but of man to stretch forth the hand. From two natures therefore is perfected one Christ, for that the Word was made flesh.

GREG. NYSS. And because the Deity is united with each portion of man, i.e. both soul and body, in each are evident the signs of a heavenly nature. For the body declared the Deity hidden in it, when hen by touching it afforded a remedy, but the soul, by the mighty power of its will, marked the Divine strength. For as the sense of touch is the property of the body, so the motion of the will of the soul. The soul wills, the body touches.

AMBROSE; He says then, I will, for Photinus, He commands, for Arius, He touches, for Manichaeus. But there is nothing intervening between God's work and His command, that we may see in the inclination of the healer the power of the work. Hence it follows, And immediately the leprosy departed from him. But lest leprosy should become rife among us, let each avoid boasting after the example of our Lord's humility.

For it follows, And he commanded him that he should tell it to no one, that in truth he might teach us that our good deeds are not to be made public, but to be rather concealed, that we should abstain not only from gaining money, but even favor. Or perhaps the cause of His commanding silence was that He thought those to be preferred, who had rather believed of their own accord than from the hope of benefit.

CYRIL; Though the leper was silent, the voice of the transaction itself was sufficient to publish it to all who acknowledged through him the power of the Curer.

CHRYS. And since frequently men, when they are sick, remember God, but when they recover, wax dull, He bids him to always keep God before his eyes, giving glory to God. Hence it follows, But go and show yourself to the Priest, in order that the leprous man being cleansed might submit himself to the inspection of the Priest, and so by his sanction be counted as healed.

AMBROSE; And that the Priest also should know that not by the order of the law but by the grace of God above the law, he was cured. And since a sacrifice is commanded by the regulation of Moses, the Lord shows that He does not abrogate the law, but fulfill it. As it follows, And offer for your cleansing according as Moses commanded.

AUG. He seems here to approve of the sacrifice which had been commanded through Moses though the Church does not require it. It may therefore be understood to have been commanded, because not as yet had commenced that most holy sacrifice which is His body. For it was not fitting that typical sacrifices should be taken away before that which was typified should be confirmed by the witness of the Apostles' preaching, and the faith of believers.

AMBROSE; Or because the law is spiritual He seems to have commanded a spiritual sacrifice. Hence he said, As Moses commanded. Lastly, he adds, for a testimony to them. The heretics understand this erroneously, saying, that it was meant as a reproach to the law. But how would he order an offering for cleansing, according to Moses' commandments, if he meant this against the law?

CYRIL; He says then, for a testimony to them, because this deed makes manifest that Christ in His incomparable excellence is far above Moses. For when Moses could not rid his sister of the leprosy, he prayed the Lord to deliver her. But the Savior, in His divine power, declared, I will, be you clean.

CHRYS. Or, for a testimony against them, i.e. as a reproof of them, and a testimony that I respect the law. For now too that I have cured you, I send you for the examination of the priests, that you should bear me witness that I have not played false to the law. And although the Lord in giving out remedies advised telling them to no one, instructing us to avoid pride; yet His fame flew about every where, instilling the miracle into the ears of every one, as it follows, But so much the more went there a fame abroad of him.

THEOPHYL; Now the perfect healing of one brings many multitudes to the Lord, as it follows, And great multitudes came together that they should be healed. For the leprous man that he might show both his outward and inward cure, even though forbid ceases not, as Mark says, to tell of the benefit he had received.

GREG. Our Redeemer performs His miracles by day, and passes the night in prayer, as it follows, And he withdrew himself into the wilderness, and prayed, hinting, as it were, to perfect preachers, that as neither they should entirely desert the active life from love of contemplation, so neither should they despise the joys of contemplation from an excess of activity, but in silent thought imbibe that which they might afterwards give back in words to their neighbors.

THEOPHYL; Now that He retired to pray, you would not ascribe to that nature which says, I will, be you clean, but to that which putting forth the hand touched the leprous man, not that according to Nestorius there is a double person of the Son, but of the same person, as there are two natures, so are there two operations.

GREG. NAZ. And His works He indeed performed among the people, but He prayed for the most part in the wilderness, sanctioning the liberty of resting a while from labor to hold converse with God with a pure heart. For He needed no change or retirement, since there was nothing which could be relaxed in Him, nor any place in which He might confine Himself, for He was God, but it was that we might clearly know that there is a time for action, a time for each higher occupation.

THEOPHYL; How typically the leprous man represents the whole race of man, languishing with sins full of leprosy, for all have sinned and fall short of the glory of God; that so by the hand put forth, i.e. the word of God partaking of human nature, they might be cleansed from the vanity of their old errors, and offer for cleansing their bodies as a living sacrifice.

AMBROSE; But if the word is the healing of leprosy, the contempt of the word is the leprosy of the mind.

THEOPHYL. But mark, that after a man has been cleansed he is then worthy to offer this gift, namely, the body and blood of the Lord, which is united to the Divine nature.

Catena Aurea Luke 5

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 Sorrowful Mysteries

(Tuesdays and Fridays)

1. The Agony in the Garden (Matthew 26:36-46, Luke 22:39-46) [Spiritual fruit - God's will be done]
2. The Scourging at the Pillar (Matthew 27:26, Mark 15:15, John 19:1) [Spiritual fruit - Mortification of the senses]
3. The Crowning with Thorns (Matthew 27:27-30, Mark 15:16-20, John 19:2) [Spiritual fruit - Reign of Christ in our heart]
4. The Carrying of the Cross (Matthew 27:31-32, Mark 15:21, Luke 23:26-32, John 19:17) [Spiritual fruit - Patient bearing of trials]
5. The Crucifixion (Matthew 27:33-56, Mark 15:22-39, Luke 23:33-49, John 19:17-37) [Spiritual fruit - Pardoning of Injuries]

Feast of
the Holy Name of Jesus

Luke 2:21 "...Et vocatum est Nomen eius IESUS"
("And His Name was called JESUS")

Psalm 90:14 "Because he hoped in me I will deliver him:
I will protect him because he hath known My Name."

Zacharias 10:12 "I will strengthen them in the Lord,
and they shall walk in His Name, saith the Lord."

Apocalypse 3:8 "I know thy works. Behold, I have given before thee a door opened, which no man can shut: because thou hast a little strength, and hast kept my word, and hast not denied My Name."

Apocalypse 15:4 "Who shall not fear Thee, O Lord, and magnify Thy Name?..."

Blessed be the most holy Name of Jesus without end!

January Devotion: The Holy Name of Jesus

The month of January is traditionally dedicated to the Holy Name of Jesus. This feast is also celebrated on January 3. Here is an explanation of the devotion.

Since the 16th century Catholic piety has associated entire months to special devotions. The devotion to the Holy Name of Jesus has been traditionally associated with the month of January, due to its celebration on January 3. The name Jesus was given to the Holy Child at God's command (Luke 1:31). The Holy Name is all-powerful because of the Person who bears it; we honor it because of the command of Christ, that we should pray in His Name and because it reminds us of all the blessings we receive through our Holy Redeemer. Hence St. Paul was able to write to the Philippians: ". . . at the name of Jesus every knee should bend of those in heaven, on earth, and under the earth" (Phil. 2:10). By means of this devotion we also make amends for improper use of the Holy Name.

Prayer Source: Prayer Book, The by Reverend John P. O'Connell, M.A., S.T.D. and Jex Martin, M.A., The Catholic Press, Inc., Chicago, Illinois, 1954

Prayer/Hymn in Honor of the Most Holy Name of Jesus - Iesu, Dulcis Memoria

Iesu, Dulcis Memoria is a celebrated 12th century hymn attributed to St. Bernard of Clairvaux (1090-1153), Doctor Mellifluus. The entire hymn has some 42 to 53 stanzas depending upon the manuscript. Parts of this hymn were used for the Feast of the Holy Name of Jesus, which was formerly celebrated on the Sunday between the Circumcision and Epiphany, or failing such a Sunday, on January 2. The part below was used at Vespers. In the liturgical revisions of Vatican II, the feast was deleted, though a votive Mass to the Holy Name of Jesus had been retained for devotional use. With the release of the revised Roman Missal in March 2002, the feast was restored as an optional memorial on January 3.

Jesus, the very thought of Thee
With sweetness fills the breast!
Yet sweeter far Thy face to see
And in Thy presence rest.

No voice can sing, no heart can frame,
Nor can the memory find,
A sweeter sound than Jesus' name,
The Savior of mankind.

O hope of every contrite heart!
0 joy of all the meek!
To those who fall, how kind Thou art!
How good to those who seek!

But what to those who find? Ah! this
Nor tongue nor pen can show
The love of Jesus, what it is,
None but His loved ones know.

Jesus! our only hope be Thou,
As Thou our prize shalt be;
In Thee be all our glory now,
And through eternity. Amen.

---Roman Breviary

Prayer Source: Prayer Book, The by Reverend John P. O'Connell, M.A., S.T.D. and Jex Martin, M.A., The Catholic Press, Inc., Chicago, Illinois, 1954

O Divine Jesus, Thou hast promised that anything we ask of the Eternal Father in Thy name shall be granted.

O Eternal Father. In the name of Jesus, for the love of Jesus, in fulfillment of this promise, and because Jesus has said it, grant us our petitions for the sake of Jesus, Thy Divine Son. Amen.

Prayer Source: Prayer Book, The by Reverend John P. O'Connell, M.A., S.T.D. and Jex Martin, M.A., The Catholic Press, Inc., Chicago, Illinois, 1954

That at the name of Jesus every knee should bend, of those that are in heaven, on earth, and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.

Phil:2:10-11

The Most Holy Name
The Power of Jesus’ Name
What does IHS stand for? The meaning of the Holy Name of Jesus [Catholic Caucus]
Litany Of The Holy Name of Jesus
Feast of the Holy Name of Jesus
Jesus, The Name above all Names
Devotion to the Holy Name (of Jesus) [Catholic Caucus]
Lessons In Iconography : The Chi Rho - Christ
St. Francis de Sales on the Most Holy Name of Jesus (Excerpt from a Sermon) (Catholic Caucus)
St. Francis de Sales on the Most Holy Name of Jesus (Catholic/Orthodox Caucus)

St. Bernard on the Most Holy Name of Jesus [Ecumenical]
Saving the day in His Holy Name: St. Genevieve gets a reprieve [Catholic Caucus]
The Holy Name of Jesus
Holy Name of Jesus [San Bernadino of Siena] Ecumenical
The Holy Name of Jesus
Devotion to the Holy Name [of Jesus]
The Name of Jesus: Its Power in Our Lives
The Holy Name of Jesus
Devotion to the Holy Name of Jesus
The Holy Name of Jesus

Philippians 2
9 Therefore God has highly exalted him and bestowed on him the name which is above every name,
10 that at the name of Jesus every knee should bow, in heaven and on earth and under the earth,
11 and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.

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January 11 2019

Friday after Epiphany

Reading 1 1 Jn 5:5-13

Responsorial Psalm Ps 147:12-13, 14-15, 19-20

Alleluia See Mt 4:23

Gospel Lk 5:12-16

A Child is Born

Readings at Mass

Feast of
the Holy Name of Jesus