Posted on 09/02/2019 8:19:08 PM PDT by Salvation
KEYWORDS: catholic; lk4; ordinarytime; prayer; saints;
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From: 1 Thessalonians 5:1-6, 9-11
The Second Coming of the Lord (Continuation)
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Commentary:
1-3. “The day of the Lord” is an expression used a number of times in Sacred
Scripture to refer to that point at which God will intervene decisively and irrever-
sibly. The prophets speak of the “day of Yahweh” sometimes fearfully (cf. Amos
5:18-20), sometimes hopefully (cf. Is 6:13). In his eschatological sermon (cf. Mt
24; Mk 13; Lk 21), Jesus foretold the destruction of Jerusalem in a style very
reminiscent of that used by the prophets (cf. Amos 8:9ff) when speaking of the
“day of Yahweh”. The destruction of the city brings to an end the Jewish era in
the history of salvation and prefigures the second coming of Christ as Judge of
all. In St Paul’s letters, as in other New Testament writings, the “day of the Lord”
is the day of the general judgment when Christ will appear in the fullness of glory
as Judge (cf. 1 Cor 1:8; 2 Cor 1:14). The Apostle brings in some examples used
by our Lord in his preaching about the fall of Jerusalem and the end of the world
(the “thief in the night”: cf. Mt 24:43; the pains of childbirth: cf. Mt 24:19) to warn
people that that day will come unexpectedly, and to exhort them to be always
ready.
The Christian, therefore, should always be on the watch, for he never knows for
sure when the last day of his life will be. The second coming of the Lord will take
people by surprise; it will catch them doing good or doing evil. So, it would be
rash to postpone repentance to some time in the future.
4-6. A thief works by night because he thinks that darkness will find the house-
holder unprepared. Our Lord also used this metaphor when he said that if the fa-
ther of the family had known when the thief would come, he would have kept a
look-out (cf. Mt 24:43)—in other words, we need to be always alert, in the state
of grace, surrounded by light. So, “if we walk in the light, as he is in the light,
we have fellowship with one another, and the blood of Jesus his Son cleanses
us from all sin” (1 Jn 1:7).
On the same subject the Church teaches that our souls are “illumined by the
light of faith” (”St Pius V Catechism”, II, 2, 4).
We should therefore live a transparent life, with the divine light shining clearly
through it; if we do, the “day of the Lord” (which can also be applied to the day
each person dies) will not find us unprepared, even if it comes suddenly. “A true
Christian is always ready to appear before God. Because, if he is fighting to live
as a man of Christ, he is ready at every moment to fulfill his duty” (St. J. Escri-
va, “Furrow”, 875).
9-10. “Wrath” refers to the condemnation earned by those who die in sin; and
“salvation”, in the New Testament, means being protected from danger and able
to live free from anxiety. Being saved from wrath means obtaining eternal salva-
tion.
Salvation comes to us “through our Lord Jesus Christ”. The name Jesus (”God
saves”) conveys this mission which Christ attributed to himself (cf. Mt 1:21):
“The Son of man came to seek and to save the lost” (Lk 19:10). Christ is the
Savior: “there is no salvation in no one else, for there is no other name under
heaven given among men by which we must be saved” (Acts 4:12). He will give
us forgiveness of sins (cf. Acts 5:31); that was why he “died for us”. “Through
suffering” (Heb 2:10) he fulfilled the mission entrusted to him. By dying in obedi-
ence to the Father “he became the source of eternal salvation” (Heb 5:9). “There
fore he had to be made like his brethren in every respect, so that he might be-
come a merciful and faithful high priest in the service of God, to make expiation
for the sins of the people. For because he himself has suffered and been temp-
ted, he is able to help those who are tempted (Heb 2:17-18). So it is that Jesus
intercedes for all believers until the end of time (cf. Heb 7:25).
When he receives the sacrament of Baptism, the Christian becomes identified
with Christ, the eternal high priest, in a special way: the “character” or mark
conferred by the sacrament indicates that he is destined to live with Christ. As
he makes his pilgrim way through this life he is able to enjoy, through grace, a
foretaste of that divine life which he will enjoy permanently and much more fully
in heaven.
Verse 10 contains another of St Paul’s plays on words. The word “sleep” here
(unlike vv. 6-7) means “die”, and “being awake” means “being alive”. For a
Christian, death is a step which enables him to “live with Christ” forever, in eter-
nal beatitude.
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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 4:31-37
Jesus Preaches in Capernaum
The Cure of the Demoniac
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Commentary:
33-37. Jesus now demonstrates by His actions that authority which was evident
in His words.
34. The demon tells the truth here when he calls Jesus “the Holy One of God”,
but Jesus does not accept this testimony from the “father of lies” (John 8:44).
This shows that the devil usually says something partially true in order to dis-
guise untruth; by sowing confusion in this way, he can more readily deceive
people. By silencing and expelling the demon, Jesus teaches us to be prudent
and not let ourselves by deceived by half-truths.
*********************************************************************************************
Source: “The Navarre Bible: Text and Commentaries”. Biblical text from the
Revised Standard Version and New Vulgate. Commentaries by members of
the Faculty of Theology, University of Navarre, Spain.
Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and
by Scepter Publishers in the United States.
Liturgical Colour: White.
These are the readings for the feria
First reading |
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1 Thessalonians 5:1-6,9-11 © |
Keep strengthening one another |
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Responsorial Psalm |
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Psalm 26(27):1,4,13-14 © |
Gospel Acclamation | Heb4:12 |
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Or: | Lk7:16 |
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Gospel | Luke 4:31-37 © |
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'I know who you are: the Holy One of God' |
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These are the readings for the memorial
First reading |
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2 Corinthians 4:1-2,5-7 © |
God has shone in our minds to radiate the light of the knowledge of his glory |
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Responsorial Psalm |
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Psalm 95(96):1-3,7-8,10 © |
Gospel Acclamation | Jn15:15 |
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Gospel | Luke 22:24-30 © |
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I confer a kingdom on you, just as the Father conferred one on me |
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Luke | |||
English: Douay-Rheims | Latin: Vulgata Clementina | Greek NT: Byzantine/Majority Text (2000) | |
Luke 4 |
|||
31. | And he went down into Capharnaum, a city of Galilee, and there he taught them on the sabbath days. | Et descendit in Capharnaum civitatem Galilææ, ibique docebat illos sabbatis. | και κατηλθεν εις καπερναουμ πολιν της γαλιλαιας και ην διδασκων αυτους εν τοις σαββασιν |
32. | And they were astonished at his doctrine: for his speech was with power. | Et stupebant in doctrina ejus, quia in potestate erat sermo ipsius. | και εξεπλησσοντο επι τη διδαχη αυτου οτι εν εξουσια ην ο λογος αυτου |
33. | And in the synagogue there was a man who had an unclean devil, and he cried out with a loud voice, | Et in synagoga erat homo habens dæmonium immundum, et exclamavit voce magna, | και εν τη συναγωγη ην ανθρωπος εχων πνευμα δαιμονιου ακαθαρτου και ανεκραξεν φωνη μεγαλη |
34. | Saying: Let us alone, what have we to do with thee, Jesus of Nazareth? art thou come to destroy us? I know thee who thou art, the holy one of God. | dicens : Sine, quid nobis et tibi, Jesu Nazarene ? venisti perdere nos ? scio te quis sis, Sanctus Dei. | λεγων εα τι ημιν και σοι ιησου ναζαρηνε ηλθες απολεσαι ημας οιδα σε τις ει ο αγιος του θεου |
35. | And Jesus rebuked him, saying: Hold thy peace, and go out of him. And when the devil had thrown him into the midst, he went out of him, and hurt him not at all. | Et increpavit illum Jesus, dicens : Obmutesce, et exi ab eo. Et cum projecisset illum dæmonium in medium, exiit ab illo, nihilque illum nocuit. | και επετιμησεν αυτω ο ιησους λεγων φιμωθητι και εξελθε εξ αυτου και ριψαν αυτον το δαιμονιον εις μεσον εξηλθεν απ αυτου μηδεν βλαψαν αυτον |
36. | And there came fear upon all, and they talked among themselves, saying: What word is this, for with authority and power he commandeth the unclean spirits, and they go out? | Et factus est pavor in omnibus, et colloquebantur ad invicem, dicentes : Quod est hoc verbum, quia in potestate et virtute imperat immundis spiritibus, et exeunt ? | και εγενετο θαμβος επι παντας και συνελαλουν προς αλληλους λεγοντες τις ο λογος ουτος οτι εν εξουσια και δυναμει επιτασσει τοις ακαθαρτοις πνευμασιν και εξερχονται |
37. | And the fame of him was published into every place of the country. | Et divulgabatur fama de illo in omnem locum regionis. | και εξεπορευετο ηχος περι αυτου εις παντα τοπον της περιχωρου |
Gregory was the prefect of Rome before he was 30. After five years in office he resigned, founded six monasteries on his Sicilian estate, and became a Benedictine monk in his own home at Rome.
Ordained a priest, Gregory became one of the pope’s seven deacons, and also served six years in the East as papal representative in Constantinople. He was recalled to become abbot, but at the age of 50 was elected pope by the clergy and people of Rome.
Gregory was direct and firm. He removed unworthy priests from office, forbade taking money for many services, emptied the papal treasury to ransom prisoners of the Lombards and to care for persecuted Jews and the victims of plague and famine. He was very concerned about the conversion of England, sending 40 monks from his own monastery. He is known for his reform of the liturgy, and for strengthening respect for doctrine. Whether he was largely responsible for the revision of Gregorian chant is disputed.
Gregory lived in a time of perpetual strife with invading Lombards and difficult relations with the East. When Rome itself was under attack, he interviewed the Lombard king.
His book, Pastoral Care, on the duties and qualities of a bishop, was read for centuries after his death. He described bishops mainly as physicians whose main duties were preaching and the enforcement of discipline. In his own down-to-earth preaching, Gregory was skilled at applying the daily Gospel to the needs of his listeners. Called the Great, Gregory has been given a place with Augustine, Ambrose, and Jerome, as one of the four key doctors of the Western Church.
An Anglican historian has written: It is impossible to conceive what would have been the confusion, the lawlessness, the chaotic state of the Middle Ages without the medieval papacy; and of the medieval papacy, the real father is Gregory the Great.
Gregory was content to be a monk, but he willingly served the Church in other ways when asked. He sacrificed his own preferences in many ways, especially when he was called to be Bishop of Rome. Once he was called to public service, Gregory gave his considerable energies completely to this work. Gregory’s description of bishops as physicians fits in well with Pope Francis’ description of the Church as a “field hospital.”
England
Epilepsy
Musicians
Teachers
Pray for Pope Francis.
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We thank you, God our Father, for those who have responded to your call to priestly ministry.
Accept this prayer we offer on their behalf: Fill your priests with the sure knowledge of your love.
Open their hearts to the power and consolation of the Holy Spirit.
Lead them to new depths of union with your Son.
Increase in them profound faith in the Sacraments they celebrate as they nourish, strengthen and heal us.
Lord Jesus Christ, grant that these, your priests, may inspire us to strive for holiness by the power of their example, as men of prayer who ponder your word and follow your will.
O Mary, Mother of Christ and our mother, guard with your maternal care these chosen ones, so dear to the Heart of your Son.
Intercede for our priests, that offering the Sacrifice of your Son, they may be conformed more each day to the image of your Son, our Lord and Savior, Jesus Christ. Amen.
Saint John Vianney, universal patron of priests, pray for us and our priests
This icon shows Jesus Christ, our eternal high priest.
The gold pelican over His heart represents self-sacrifice.
The border contains an altar and grapevines, representing the Mass, and icons of Melchizedek and St. Jean-Baptiste Vianney.
Melchizedek: king of righteousness (left icon) was priest and king of Jerusalem. He blessed Abraham and has been considered an ideal priest-king.
St. Jean-Baptiste Vianney is the patron saint of parish priests.
1. Sign of the Cross: In the name of the Father, and of the Son, and of the Holy Spirit. Amen.
2. The Apostles Creed: I BELIEVE in God, the Father almighty, Creator of heaven and earth, and in Jesus Christ, His only Son, our Lord, who was conceived by the Holy Spirit, born of the Virgin Mary, suffered under Pontius Pilate, was crucified, died, and was buried. He descended into hell; on the third day he rose again from the dead; he ascended into heaven, and is seated at the right hand of God, the Father Almighty; from there He shall come to judge the living and the dead.
I believe in the Holy Spirit, the holy catholic Church, the communion of saints, the forgiveness of sins, the resurrection of the body, and the life everlasting. Amen.
3. The Lord's Prayer: OUR Father, who art in heaven, hallowed be Thy name. Thy kingdom come. Thy will be done on earth as it is in heaven. Give us this day our daily bread and forgive us our trespasses as we forgive those who trespass against us. And lead us not into temptation, but deliver us from evil. Amen.
4. (3) Hail Mary: HAIL Mary, full of grace, the Lord is with thee. Blessed art thou amongst women and blessed is the fruit of thy womb, Jesus. Holy Mary, Mother of God, pray for us sinners, now, and in the hour of our death. Amen. (Three times)
5. Glory Be: GLORY be to the Father, and to the Son, and to the Holy Spirit. As it was in the beginning, is now, and ever shall be, world without end. Amen.
6. Fatima Prayer: Oh, my Jesus, forgive us our sins, save us from the fires of hell, lead all souls to heaven, especially those in most need of your mercy.
Announce each mystery, then say 1 Our Father, 10 Hail Marys, 1 Glory Be and 1 Fatima prayer. Repeat the process with each mystery.
End with the Hail Holy Queen:
Hail, Holy Queen, Mother of Mercy, our life, our sweetness and our hope! To thee do we cry, poor banished children of Eve! To thee do we send up our sighs, mourning and weeping in this vale of tears! Turn then, most gracious advocate, thine eyes of mercy towards us; and after this, our exile, show unto us the blessed fruit of thy womb, Jesus!
O clement, O loving, O sweet Virgin Mary! Pray for us, O holy Mother of God, that we may be made worthy of the promises of Christ.
Final step -- The Sign of the Cross
The Mysteries of the Rosary By tradition, Catholics meditate on these Mysteries during prayers of the Rosary. The biblical references follow each of the Mysteries below.
The 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]
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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