Posted on 01/29/2019 10:05:32 PM PST by Salvation
January 30 2019
Wednesday of the Third Week in Ordinary Time
Reading 1 Heb 10:11-18
Every priest stands daily at his ministry, offering frequently those same sacrifices that can never take away sins. But this one offered one sacrifice for sins, and took his seat forever at the right hand of God; now he waits until his enemies are made his footstool. For by one offering he has made perfect forever those who are being consecrated. The Holy Spirit also testifies to us, for after saying:
This is the covenant I will establish with them after those days, says the Lord: "I will put my laws in their hearts, and I will write them upon their minds,"
he also says:
Their sins and their evildoing I will remember no more.
Where there is forgiveness of these, there is no longer offering for sin.
Responsorial Psalm Ps 110:1, 2, 3, 4R. (4b)
You are a priest for ever, in the line of Melchizedek.
The LORD said to my Lord: "Sit at my right hand till I make your enemies your footstool."
R. You are a priest for ever, in the line of Melchizedek.
The scepter of your power the LORD will stretch forth from Zion: "Rule in the midst of your enemies."
R. You are a priest for ever, in the line of Melchizedek.
"Yours is princely power in the day of your birth, in holy splendor; before the daystar, like the dew, I have begotten you." R. You are a priest for ever, in the line of Melchizedek. The LORD has sworn, and he will not repent: "You are a priest forever, according to the order of Melchizedek."
R. You are a priest for ever, in the line of Melchizedek.
AlleluiaR. Alleluia, alleluia.
The seed is the word of God, Christ is the sower; all who come to him will live for ever.
R. Alleluia, alleluia.
Gospel Mk 4:1-20
On another occasion, Jesus began to teach by the sea. A very large crowd gathered around him so that he got into a boat on the sea and sat down. And the whole crowd was beside the sea on land. And he taught them at length in parables, and in the course of his instruction he said to them, "Hear this! A sower went out to sow. And as he sowed, some seed fell on the path, and the birds came and ate it up. Other seed fell on rocky ground where it had little soil. It sprang up at once because the soil was not deep. And when the sun rose, it was scorched and it withered for lack of roots. Some seed fell among thorns, and the thorns grew up and choked it and it produced no grain. And some seed fell on rich soil and produced fruit. It came up and grew and yielded thirty, sixty, and a hundredfold." He added, "Whoever has ears to hear ought to hear."
And when he was alone, those present along with the Twelve questioned him about the parables. He answered them, "The mystery of the Kingdom of God has been granted to you. But to those outside everything comes in parables, so that
they may look and see but not perceive, and hear and listen but not understand, in order that they may not be converted and be forgiven."
Jesus said to them, "Do you not understand this parable? Then how will you understand any of the parables? The sower sows the word. These are the ones on the path where the word is sown. As soon as they hear, Satan comes at once and takes away the word sown in them. And these are the ones sown on rocky ground who,
when they hear the word, receive it at once with joy. But they have no roots; they last only for a time. Then when tribulation or persecution comes because of the word, they quickly fall away. Those sown among thorns are another sort. They are the people who hear the word, but worldly anxiety, the lure of riches, and the craving for other things intrude and choke the word, and it bears no fruit. But those sown on rich soil are the ones who hear the word and accept it and bear fruit thirty and sixty and a hundredfold."
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From: Hebrews 10:11-18
Christ’s Offering of Himself Has Infinite Value (Continuation)
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Commentary:
11-14. Teaching given elsewhere in the letter (8:5; 9:9-10, 12-13, 25; 10:14) is
now reiterated in order to show the universal efficacy of Christ’s sacrifice. However,
here it is expounded by comparing the posture of the Old Testament priests with
that of Christ. They did in fact have to STAND in the presence of Yahweh, offering
victims repeatedly. Standing was the correct posture for servants and employees.
The reference is to Old Testament priests who repeatedly, every day, went through
the same motions and offered the same sacrifices. By contrast, Christ, as is sta-
ted in Psalm 110:1, after his Ascension is seated at the right hand of God the
Father (see notes on Mt 16:19 and Heb 1:3). In addition to conveying the idea of
repose and rest, being seated would be equivalent to receiving royal investiture or
to exercising authority (cf. Heb 7:26; 8:1); also, a king’s chief minister or heir used
to sit on the right of the king, as in a place of special honor (cf. Mt 26:24; Mk 14:62;
Lk 26:69); and it might be pointed out that David pitched his tent to the right of the
tabernacle: cf. 2 Sam 7:18). What has happened is that by virtue of the efficacy of
his single sacrifice, Christ has taken possession of heaven for ever more and has
merited royal dignity; all that remains to happen, and it shall happen, is for all his
enemies to submit to him (cf. 1 Cor 15:25-28). So fruitful is his sacrifice that those
who take part in it, “those who have been sanctified”, are thereby perfected: they
obtain forgiveness of sins, purity of conscience, access to and union with God. In
other words, the source of holiness in men is the sacrifice of Calvary.
15-18. The last proof of the superiority of Christ’s sacrifice for the forgiveness of
sins is based on this passage of Jeremiah 31:33-34, already quoted in 8: 10-12.
The letter is insisting on the spiritual character of the New Covenant—ratified with
the blood of Christ—which is impressed on the hearts and minds of men. And it is
also emphasizing the effects of this Covenant—forgiveness of sins by God.
*********************************************************************************************
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: Mark 4:1-20
Parable of the Sower. The Meaning of the Parables
[10] And when He was alone, those who were about Him with the Twelve asked
Him concerning the parables. [11] And He said to them, “To you has been given
the secret of the Kingdom of God, but for those outside everything is in parables;
[12] so that they may indeed see but not perceive, and may indeed hear but not
understand; lest they should turn again, and be forgiven.” [13] And He said to
them, “Do you not understand this parable? How then will you understand all the
parables? [14] The sower sows the word. [15] And these are the ones along the
path, where the word is sown; when they hear, Satan immediately comes and
takes away the word which is sown in them. [16] And these in like manner are
the ones sown upon rocky ground, who, when they hear the word, immediately
receive it with joy; [17] and they have no root in themselves, but endure for a
while; then, when tribulation or persecution arises on account of the word, im-
mediately they fall away. [18] And others are the ones sown among thorns; they
are those who hear the word, [19] but cares of the world, and the delight in riches,
and the desire for other things, enter in and choke the word, and it proves unfruit-
ful. [20] But those that were sown upon the good soil are the ones who hear the
word and accept it and bear fruit, thirtyfold and sixtyfold and a hundredfold.”
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Commentary:
1-34. Parables are a special method of preaching used by Jesus. By means of
them He gradually unfolds before His listeners the mysteries of the Kingdom of
God. Cf. note on Matthew 13:3. Chapter 4 of St. Mark, although much shorter,
is the equivalent of chapter 13 of St. Matthew and chapter 8:4-18 of St. Luke,
which is the shortest synoptic account of the Kingdom parables.
1-9. The ordinary Christian, who seeks holiness in his ordinary work, must be
moved to find how often our Lord uses in His parables examples taken from work
situations: “In His parables on the Kingdom of God, Jesus Christ constantly re-
fers to human work: that of the shepherd (e.g. John 10:1-6), the farmer (cf. Mark
12:1-12), the doctor (cf. Luke 4:32), the sower (cf. Mark 4:1-9), the householder
(cf. Matthew 13:52), the servant (cf. Matthew 24:25; Luke 12:42-48), the steward
(cf. Luke 16:1-8), the fisherman (cf. Matthew 13:47-50), the merchant (cf. Mat-
thew 13:45-46), the laborer (cf. Matthew 20:1-16). He also speaks of the various
forms of women’s work (cf. Matthew 13:33; Luke 15:8-9). He compares the apos-
tolate to the manual work of harvesters (cf. Matthew 9:37; John 4:35-38) or fisher-
men (cf. Matthew 4:19). He refers to the work of scholars too (cf. Matthew 13:
52)” (John Paul II, “Laborem Exercens”, 26).
3-9. With the parable of the sower Jesus wants to move His listeners to open
their hearts generously to the word of God and put it into practice (cf. Luke 11:
28). God expects the same docility also from each of us: “It is a vivid scene.
The Divine Sower is also sowing His seed today. The work of salvation is still
going on, and our Lord wants us to share that work. He wants Christians to open
to His love all the paths of the earth. He invites us to spread the Divine message,
by both teaching and example, to the farthest corners of the earth [...]. If we look
around, if we take a look at the world, which we love because it is God’s handi-
work, we will find that the parable holds true. The word of Jesus Christ is fruitful,
it stirs many souls to dedication and fidelity. The life and conduct of those who
serve God have changed history. Even many of those who do not know our Lord
are motivated, perhaps unconsciously, by ideals which derive from Christianity.”
“We can also see that some of the seed falls on barren ground or among thorns
and thistles; some hearts close themselves to the light of faith. Ideals of peace,
reconciliation and brotherhood are widely accepted and proclaimed, but all too
often the facts belie them. Some people are futilely bent on smothering God’s
voice. To drown it out they use brute force or a method which is more subtle but
perhaps more cruel because it drugs the spirit — indifference” (St. J. Escriva,
“Christ Is Passing By”, 150).
The parable of the sower also shows us the wonderful economy of Divine Provi-
dence, which distributes various graces among men but gives each person e-
nough to reach salvation: “There was then in the eternal providence an incom-
parable privilege for the Queen of Queens, Mother of Fair Love, and most singu-
larly perfect. There were also for certain others some special favors. But after
this life the sovereign goodness poured an abundance of graces and benedic-
tions over the whole race of mankind and upon the angels; [...] every one re-
ceived his portion as of seed which falls not only upon good ground but upon
the highway, amongst thorns, and upon rocks, that all might be inexcusable be-
fore the Redeemer, if they enjoy not this most abundant redemption for their sal-
vation” (St. Francis de Sales, “Treatise on the Love of God”, Book 2, Chapter 7).
11-12. The Kingdom of God is a mystery. If the Twelve know it, it is simply be-
cause the mercy of God has revealed it to them, not because they are better
able, by themselves, to understand the meaning of the parables.
Jesus’s use of parables had many advantages: firstly, because typically the hu-
man mind grasps concepts by first working on sense-information: in His teaching
Christ often clothes spiritual things in corporal images. Secondly, Sacred Scrip-
ture is written for everyone, as St. Paul says: “I am under obligation ...both to the
wise and to the foolish” (Romans 1:4): this meant it made sense for him to put
forward even the deepest truths by using comparisons—so that people could
more easily grasp what he meant (cf. St. Thomas Aquinas, “Summa Theologiae
I”, q. 1, a.9).
The disciples are distinguished here from “those outside” (verse 11) — an expres-
sion which Jews applied to Gentiles, and which Jesus here applies to those Jews
who do not want to understand the signs which He performs (cf. Luke 12:41).
Later on, our Lord does give His disciples even more exact instruction about the
content of the parables. But, since the Jews do not want to accept the signs He
performs, in them are fulfilled the words of the prophet Isaiah (6:9-10). The para-
bles, which were an expression of our Lord’s mercy, were the occasion for His
condemning incredulous Jews, whose sins He cannot forgive because they do
not wish to see or listen or be converted.
17. “They fall away”: they are “scandalized”: the word “scandal” originally refers
to a stone or obstacle which could easily cause one to trip. Here, in the language
of morality, it is used to refer to anything which leads others to commit sin (cf.
note on Matthew 18:1-7). The word is also applied in a broader sense to anything
which could be an occasion of sin—e.g. sorrow and tribulation. In this passage,
falling away or being scandalized means being demoralized, stumbling, giving in
and falling. If a person maliciously professes to be shocked by a good action, he
is guilty of “pharisaical” scandal: that is what St. Paul means when he says that
the cross of Christ was a stumbling-block to Jews, who refused to grasp that the
saving plans of God were to be effected through pain and sacrifice (cf. 1 Corin-
thians 1:23; cf. also Mark 14:27; Matthew 16:23).
*********************************************************************************************
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.
Readings at Mass
Liturgical Colour: Green.
First reading
Hebrews 10:11-18 ©
Jesus achieved the eternal perfection of all whom he is sanctifying
All the priests stand at their duties every day, offering over and over again the same sacrifices which are quite incapable of taking sins away. He, on the other hand, has offered one single sacrifice for sins, and then taken his place forever, at the right hand of God, where he is now waiting until his enemies are made into a footstool for him. By virtue of that one single offering, he has achieved the eternal perfection of all whom he is sanctifying. The Holy Spirit assures us of this; for he says, first:
This is the covenant I will make with them
when those days arrive;
and the Lord then goes on to say:
I will put my laws into their hearts
and write them on their minds.
I will never call their sins to mind,
or their offences.
When all sins have been forgiven, there can be no more sin offerings.
Responsorial Psalm
Psalm 109(110):1-4 ©
You are a priest for ever, a priest like Melchizedek of old.
The Lords revelation to my Master:
Sit on my right:
your foes I will put beneath your feet.
You are a priest for ever, a priest like Melchizedek of old.
The Lord will wield from Zion
your sceptre of power:
rule in the midst of all your foes.
You are a priest for ever, a priest like Melchizedek of old.
A prince from the day of your birth
on the holy mountains;
from the womb before the dawn I begot you.
You are a priest for ever, a priest like Melchizedek of old.
The Lord has sworn an oath he will not change.
You are a priest for ever,
a priest like Melchizedek of old.
You are a priest for ever, a priest like Melchizedek of old.
Gospel Acclamation
1S3:9,Jn6:68
Alleluia, alleluia!
Speak, Lord, your servant is listening:
you have the message of eternal life.
Alleluia!
Or:
Alleluia, alleluia!
The seed is the word of God, Christ the sower;
whoever finds this seed will remain for ever.
Alleluia!
Gospel
Mark 4:1-20 ©
The parable of the sower
Jesus began to teach by the lakeside, but such a huge crowd gathered round him that he got into a boat on the lake and sat there. The people were all along the shore, at the waters edge. He taught them many things in parables, and in the course of his teaching he said to them, Listen! Imagine a sower going out to sow. Now it happened that, as he sowed, some of the seed fell on the edge of the path, and the birds came and ate it up. Some seed fell on rocky ground where it found little soil and sprang up straightaway, because there was no depth of earth; and when the sun came up it was scorched and, not having any roots, it withered away. Some seed fell into thorns, and the thorns grew up and choked it, and it produced no crop. And some seeds fell into rich soil and, growing tall and strong, produced crop; and yielded thirty, sixty, even a hundredfold. And he said, Listen, anyone who has ears to hear!
When he was alone, the Twelve, together with the others who formed his company, asked what the parables meant. He told them, The secret of the kingdom of God is given to you, but to those who are outside everything comes in parables, so that they may see and see again, but not perceive; may hear and hear again, but not understand; otherwise they might be converted and be forgiven.
He said to them, Do you not understand this parable? Then how will you understand any of the parables? What the sower is sowing is the word. Those on the edge of the path where the word is sown are people who have no sooner heard it than Satan comes and carries away the word that was sown in them. Similarly, those who receive the seed on patches of rock are people who, when first they hear the word, welcome it at once with joy. But they have no root in them, they do not last; should some trial come, or some persecution on account of the word, they fall away at once. Then there are others who receive the seed in thorns. These have heard the word, but the worries of this world, the lure of riches and all the other passions come in to choke the word, and so it produces nothing. And there are those who have received the seed in rich soil: they hear the word and accept it and yield a harvest, thirty and sixty and a hundredfold.
Mark | |||
English: Douay-Rheims | Greek NT: Byzantine/Majority Text (2000) | Latin: Vulgata Clementina | |
Mark 4 |
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1. | AND again he began to teach by the sea side; and a great multitude was gathered together unto him, so that he went up into a ship, and sat in the sea; and all the multitude was upon the land by the sea side. | και παλιν ηρξατο διδασκειν παρα την θαλασσαν και συνηχθη προς αυτον οχλος πολυς ωστε αυτον εμβαντα εις το πλοιον καθησθαι εν τη θαλασση και πας ο οχλος προς την θαλασσαν επι της γης ην | Et iterum cpit docere ad mare : et congregata est ad eum turba multa, ita ut navim ascendens sederet in mari, et omnis turba circa mare super terram erat : |
2. | And he taught them many things in parables, and said unto them in his doctrine: | και εδιδασκεν αυτους εν παραβολαις πολλα και ελεγεν αυτοις εν τη διδαχη αυτου | et docebat eos in parabolis multa, et dicebat illis in doctrina sua : |
3. | Hear ye: Behold, the sower went out to sow. | ακουετε ιδου εξηλθεν ο σπειρων του σπειραι | Audite : ecce exiit seminans ad seminandum. |
4. | And whilst he sowed, some fell by the way side, and the birds of the air came and ate it up. | και εγενετο εν τω σπειρειν ο μεν επεσεν παρα την οδον και ηλθεν τα πετεινα και κατεφαγεν αυτο | Et dum seminat, aliud cecidit circa viam, et venerunt volucres cæli, et comederunt illud. |
5. | And other some fell upon stony ground, where it had not much earth; and it shot up immediately, because it had no depth of earth. | αλλο δε επεσεν επι το πετρωδες οπου ουκ ειχεν γην πολλην και ευθεως εξανετειλεν δια το μη εχειν βαθος γης | Aliud vero cecidit super petrosa, ubi non habuit terram multam : et statim exortum est, quoniam non habebat altitudinem terræ : |
6. | And when the sun was risen, it was scorched; and because it had no root, it withered away. | ηλιου δε ανατειλαντος εκαυματισθη και δια το μη εχειν ριζαν εξηρανθη | et quando exortus est sol, exæstuavit : et eo quod non habebat radicem, exaruit. |
7. | And some fell among thorns; and the thorns grew up, and choked it, and it yielded no fruit. | και αλλο επεσεν εις τας ακανθας και ανεβησαν αι ακανθαι και συνεπνιξαν αυτο και καρπον ουκ εδωκεν | Et aliud cecidit in spinas : et ascenderunt spinæ, et suffocaverunt illud, et fructum non dedit. |
8. | And some fell upon good ground; and brought forth fruit that grew up, and increased and yielded, one thirty, another sixty, and another a hundred. | και αλλο επεσεν εις την γην την καλην και εδιδου καρπον αναβαινοντα και αυξανοντα και εφερεν εν τριακοντα και εν εξηκοντα και εν εκατον | Et aliud cecidit in terram bonam : et dabat fructum ascendentem et crescentem, et afferebat unum triginta, unum sexaginta, et unum centum. |
9. | And he said: He that hath ears to hear, let him hear. | και ελεγεν ο εχων ωτα ακουειν ακουετω | Et dicebat : Qui habet aures audiendi, audiat. |
10. | And when he was alone, the twelve that were with him asked him the parable. | οτε δε εγενετο καταμονας ηρωτησαν αυτον οι περι αυτον συν τοις δωδεκα την παραβολην | Et cum esset singularis, interrogaverunt eum hi qui cum eo erant duodecim, parabolam. |
11. | And he said to them: To you it is given to know the mystery of the kingdom of God: but to them that are without, all things are done in parables: | και ελεγεν αυτοις υμιν δεδοται γνωναι το μυστηριον της βασιλειας του θεου εκεινοις δε τοις εξω εν παραβολαις τα παντα γινεται | Et dicebat eis : Vobis datum est nosse mysterium regni Dei : illis autem, qui foris sunt, in parabolis omnia fiunt : |
12. | That seeing they may see, and not perceive; and hearing they may hear, and not understand: lest at any time they should be converted, and their sins should be forgiven them. | ινα βλεποντες βλεπωσιν και μη ιδωσιν και ακουοντες ακουωσιν και μη συνιωσιν μηποτε επιστρεψωσιν και αφεθη αυτοις τα αμαρτηματα | ut videntes videant, et non videant : et audientes audiant, et non intelligant : nequando convertantur, et dimittantur eis peccata. |
13. | And he saith to them: Are you ignorant of this parable? and how shall you know all parables? | και λεγει αυτοις ουκ οιδατε την παραβολην ταυτην και πως πασας τας παραβολας γνωσεσθε | Et ait illis : Nescitis parabolam hanc ? Et quomodo omnes parabolas cognoscetis ? |
14. | He that soweth, soweth the word. | ο σπειρων τον λογον σπειρει | Qui seminat, verbum seminat. |
15. | And these are they by the way side, where the word is sown, and as soon as they have heard, immediately Satan cometh and taketh away the word that was sown in their hearts. | ουτοι δε εισιν οι παρα την οδον οπου σπειρεται ο λογος και οταν ακουσωσιν ευθεως ερχεται ο σατανας και αιρει τον λογον τον εσπαρμενον εν ταις καρδιαις αυτων | Hi autem sunt, qui circa viam, ubi seminatur verbum, et cum audierint, confestim venit Satanas, et aufert verbum, quod seminatum est in cordibus eorum. |
16. | And these likewise are they that are sown on the stony ground: who when they have heard the word, immediately recieve it with joy. | και ουτοι εισιν ομοιως οι επι τα πετρωδη σπειρομενοι οι οταν ακουσωσιν τον λογον ευθεως μετα χαρας λαμβανουσιν αυτον | Et hi sunt similiter, qui super petrosa seminantur : qui cum audierint verbum, statim cum gaudio accipiunt illud : |
17. | And they have no root in themselves, but are only for a time: and then when tribulation and persecution ariseth for the word they are presently scandalized. | και ουκ εχουσιν ριζαν εν εαυτοις αλλα προσκαιροι εισιν ειτα γενομενης θλιψεως η διωγμου δια τον λογον ευθεως σκανδαλιζονται | et non habent radicem in se, sed temporales sunt : deinde orta tribulatione et persecutione propter verbum, confestim scandalizantur. |
18. | And others there are who are sown among thorns: these are they that hear the word, | και ουτοι εισιν οι εις τας ακανθας σπειρομενοι οι τον λογον ακουοντες | Et alii sunt qui in spinas seminantur : hi sunt qui verbum audiunt, |
19. | And the cares of the world, and the deceitfulness of riches, and the lusts after other things entering in choke the word, and it is made fruitless. | και αι μεριμναι του αιωνος τουτου και η απατη του πλουτου και αι περι τα λοιπα επιθυμιαι εισπορευομεναι συμπνιγουσιν τον λογον και ακαρπος γινεται | et ærumnæ sæculi, et deceptio divitiarum, et circa reliqua concupiscentiæ introëuntes suffocant verbum, et sine fructu efficitur. |
20. | And these are they who are sown upon the good ground, who hear the word, and receive it, and yield fruit, the one thirty, another sixty, and another a hundred. | και ουτοι εισιν οι επι την γην την καλην σπαρεντες οιτινες ακουουσιν τον λογον και παραδεχονται και καρποφορουσιν εν τριακοντα και εν εξηκοντα και εν εκατον | Et hi sunt qui super terram bonam seminati sunt, qui audiunt verbum, et suscipiunt, et fructificant, unum triginta, unum sexaginta, et unum centum. |
Pray for Pope Francis.
50 Boko Haram Islamic Radicals Killed; 1,000 Hostages, Women and Children, Rescued in Nigeria
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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
We thank you, God our Father, for those who have responded to your call to priestly ministry.
Accept this prayer we offer on their behalf: Fill your priests with the sure knowledge of your love.
Open their hearts to the power and consolation of the Holy Spirit.
Lead them to new depths of union with your Son.
Increase in them profound faith in the Sacraments they celebrate as they nourish, strengthen and heal us.
Lord Jesus Christ, grant that these, your priests, may inspire us to strive for holiness by the power of their example, as men of prayer who ponder your word and follow your will.
O Mary, Mother of Christ and our mother, guard with your maternal care these chosen ones, so dear to the Heart of your Son.
Intercede for our priests, that offering the Sacrifice of your Son, they may be conformed more each day to the image of your Son, our Lord and Savior, Jesus Christ. Amen.
Saint John Vianney, universal patron of priests, pray for us and our priests
This icon shows Jesus Christ, our eternal high priest.
The gold pelican over His heart represents self-sacrifice.
The border contains an altar and grapevines, representing the Mass, and icons of Melchizedek and St. Jean-Baptiste Vianney.
Melchizedek: king of righteousness (left icon) was priest and king of Jerusalem. He blessed Abraham and has been considered an ideal priest-king.
St. Jean-Baptiste Vianney is the patron saint of parish priests.
1. Sign of the Cross: In the name of the Father, and of the Son, and of the Holy Spirit. Amen.
2. The Apostles Creed: I BELIEVE in God, the Father almighty, Creator of heaven and earth, and in Jesus Christ, His only Son, our Lord, who was conceived by the Holy Spirit, born of the Virgin Mary, suffered under Pontius Pilate, was crucified, died, and was buried. He descended into hell; on the third day he rose again from the dead; he ascended into heaven, and is seated at the right hand of God, the Father Almighty; from there He shall come to judge the living and the dead.
I believe in the Holy Spirit, the holy catholic Church, the communion of saints, the forgiveness of sins, the resurrection of the body, and the life everlasting. Amen.
3. The Lord's Prayer: OUR Father, who art in heaven, hallowed be Thy name. Thy kingdom come. Thy will be done on earth as it is in heaven. Give us this day our daily bread and forgive us our trespasses as we forgive those who trespass against us. And lead us not into temptation, but deliver us from evil. Amen.
4. (3) Hail Mary: HAIL Mary, full of grace, the Lord is with thee. Blessed art thou amongst women and blessed is the fruit of thy womb, Jesus. Holy Mary, Mother of God, pray for us sinners, now, and in the hour of our death. Amen. (Three times)
5. Glory Be: GLORY be to the Father, and to the Son, and to the Holy Spirit. As it was in the beginning, is now, and ever shall be, world without end. Amen.
6. Fatima Prayer: Oh, my Jesus, forgive us our sins, save us from the fires of hell, lead all souls to heaven, especially those in most need of your mercy.
Announce each mystery, then say 1 Our Father, 10 Hail Marys, 1 Glory Be and 1 Fatima prayer. Repeat the process with each mystery.
End with the Hail Holy Queen:
Hail, Holy Queen, Mother of Mercy, our life, our sweetness and our hope! To thee do we cry, poor banished children of Eve! To thee do we send up our sighs, mourning and weeping in this vale of tears! Turn then, most gracious advocate, thine eyes of mercy towards us; and after this, our exile, show unto us the blessed fruit of thy womb, Jesus!
O clement, O loving, O sweet Virgin Mary! Pray for us, O holy Mother of God, that we may be made worthy of the promises of Christ.
Final step -- The Sign of the Cross
The Mysteries of the Rosary By tradition, Catholics meditate on these Mysteries during prayers of the Rosary. The biblical references follow each of the Mysteries below.
The Glorious Mysteries
(Wednesdays and Sundays)
1.The Resurrection (Matthew 28:1-8, Mark 16:1-18, Luke 24:1-12, John 20:1-29) [Spiritual fruit - Faith]
2. The Ascension (Mark 16:19-20, Luke 24:50-53, Acts 1:6-11) [Spiritual fruit - Christian Hope]
3. The Descent of the Holy Spirit (Acts 2:1-13) [Spiritual fruit - Gifts of the Holy Spirit]
4. The Assumption [Spiritual fruit - To Jesus through Mary]
5. The Coronation [Spiritual fruit - Grace of Final Perseverance]
St. Michael the Archangel
~ PRAYER ~
St. Michael, the Archangel, defend us in battle
Be our protection against the wickedness
and snares of the devil;
May God rebuke him, we humbly pray,
and do thou, O Prince of the heavenly host,
by the power of God,
Cast into hell Satan and all the evil spirits
who prowl through the world seeking the ruin of souls.
Amen
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