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From: Colossians 2:6-15

A Warning About Empty Philosophies

[6] As therefore you received Christ Jesus the Lord, so live in him, [7] rooted and
built up in him and established in the faith, just as you were taught, abounding in
thanksgiving.

[8] See to it that no one makes a prey of you by philosophy and empty deceit,
according to human tradition, according to the elemental spirits of the universe,
and not according to Christ.

Defense of Sound Teaching in the Face of Heresy

[9] For in him the whole fullness of deity dwells bodily, [10] and you have come
to fullness of life in him, who is the head of all rule and authority. [11] In him also
you were circumcised with a circumcision made without hands, by putting off the
body of flesh in the circumcision of Christ; [12] and you were buried with him in
baptism, in which you were also raised with him through faith in the working of
God, who raised him from the dead. [13] And you, who were dead in trespasses
and the uncircumcision of your flesh, God made alive together with him, having
forgiven us all our trespasses, [14] having canceled the bond which stood against
us with its legal demands; this he set aside, nailing it to the cross. [15] He dis-
armed the principalities and powers and made a public example of them, trium-
phing over them in him.

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Commentary:

4-8. These verses reveal the Apostle’s pastoral solicitude for the faithful of Colos-
sae. Although physically absent, he is with them in spirit. He rejoices and gives
thanks to God for their steadfastness, but he leaves them in no doubt about the
dangers which threaten their faith. Clearly he is referring to those who were adul-
terating the Colossians’ faith by intruding erroneous ideas. By sophistry and de-
ceit they were trying to convince the faithful that it was better to have recourse
to angels rather than to Christ, arguing that angels were the chief mediators be-
tween God and men.

The Christian faith is not opposed to human scholarship and science, it rejects
only vain philosophy, that is, philosophy which boasts that it relies on reason a-
lone and which fails to respect revealed truths.

Over the centuries, people have often tried to adapt the truths of faith to the phi-
losophies or ideologies which happen to be in vogue. In this connection Leo Xlll
said: “As the Apostle warns, ‘philosophy and empty deceit’ can deceive the
minds of Christians and corrupt the sincerity of men’s faith; the supreme pastors
of the Church, therefore, always see it as part of their role to foster as much as
they can sciences which merit that name, and at the same time to ensure by
special watchfulness, that human sciences are taught in keeping with the crite-
ria of Catholic faith—particularly philosophy, because proper methodology in the
other sciences is largely dependent on [correctness in] philosophy” (”Aeterni
Patris”, 1).

“The elemental spirits of the universe”: see the note on Gal 4:3.

9. This is such an important verse that it deserves close analysis. “Dwell”: the
Greek word means a stable way of living or residing, as distinct from a transitory
presence: in other words, the union of Christ’s human nature with his divine na-
ture is not just something which lasts for a while; it is permanent. “Deity”: the
Greek word can also be translated as “divinity”; in either case, the sentence
means that God has taken up a human nature, in such a way that, although it
was only the second divine Person, the Son, who became incarnate, by virtue of
the unity of the divine essence, where one divine person is present the other two
persons are also present.

This verse enunciates the profound mystery of the Incarnation in a different way
to John 1:14: “And the word became flesh and dwelt among us, full of grace and
truth; we have beheld his glory; glory as of the only Son from the Father” (cf. al-
so 1 in 1:1-2).

When the sacred text says that in Christ “the whole fullness of deity dwells bodi-
ly”, it means, St John of Avila explains, “that it does not dwell in him merely by
grace — as in the case of the saints (men and angels both), but in another way
of greater substance and value, that is, by way of personal union” (”Audi, “Filia”,
84).

In Jesus Christ, then, there are two natures, divine and human, united in one per-
son, who is divine. This “hypostatic union” does not prevent each nature from ha-
ving all its own proper characteristics, for, as St Leo the Great defined, “the Word
has not changed into flesh, nor has flesh changed into Word; but each remains,
in a unity” (”Licet Per Nostros”, 2).

10. Since Christ is head of angels and men, the head of all creation (cf. Eph 1:
10) and especially head of the Church (cf. Col 1:18), all fullness is said to reside
in him (cf. note on Col 1:19). Hence, not only is he pre-eminent over all things
but “he fills the Church, which is his body and fullness, with his divine gifts (cf.
Eph 1:22-23), so that it may increase and attain to all the fullness of God (cf.
Eph 3:19)” (Vatican II, “Lumen Gentium”, 7).

Union with Christ makes Christians sharers in his “fullness”, that is, in divine
grace (of which he is absolutely full and we have a partial share), in a word, in
his perfections.

That is why the members of the Church who “through the sacraments are united
in a hidden and real way to Christ” (”Lumen Gentium”, 7) can attain the fullness
of the Christian life.

It was very appropriate for St Paul to be instructing the Colossians in these truths
at this time, because it put them on their guard against preachers who were argu-
ing for exaggerated worship of angels, to the detriment of Christ’s unique, pre-
eminent mediation.

11-12. This is a reference to another error which the Judaizers were trying to
spread at Colossae and which was already treated in detail in the letters to the
Galatians and the Romans—the idea that it was necessary for Christians to be
circumcised. Physical circumcision affects the body, whereas what the Apostle,
by analogy, calls “the circumcision of Christ”, that is, Baptism, puts off the “bo-
dy of flesh” (an expression which seems to refer to whatever is sinful in man).
“We, who by means of (Christ) have reached God, have not been given fleshly
circumcision but rather spiritual circumcision [...]; we receive it by the mercy of
God in Baptism” (St Justin, “Dialogue with Trypho”, 43, 2). “By the sacrament
of Baptism, whenever it is properly conferred in the way the Lord determined and
received with the proper dispositions of soul, man becomes truly incorporated in-
to the crucified and glorified Christ and is reborn to a sharing of the divine life, as
the Apostle says: [Col 2:12 follows]” (Vatican II, “Unitatis Redintegratio”, 22).

As on other occasions (cf. Rom 6:4), St Paul, evoking the rite of immersion in
water, speaks of Baptism as a kind of burial (a sure sign that someone has died
to sin), and of resurrection to a new life, the life of grace. By this sacrament we
are associated with Christ’s death and burial so as to be able to rise with him.
“Christ by his resurrection signified our new life, which was reborn out of the old
death which submerged us in sin. This is what is brought about in us by the great
sacrament of Baptism: all those who receive this grace die to sin [...] and are re-
born to the new life” (St Augustine, “Enchiridion”, 41-42).

13-14. This is one of the central teachings of the epistle—that Jesus Christ is the
only mediator between God and men. The basic purpose of his mediation is to re-
concile men with God, through the forgiveness of their sins and the gift of the life
of grace, which is a sharing in God’s own life.

Verse 14 indicates how Christ achieved this purpose — by dying on the Cross.
All who were under the yoke of sin and the Law have been set free through his
death. The Mosaic Law, to which the scribes and Pharisees added so many pre-
cepts as to make it unbearable, had become (to use St Paul’s comparison) like
a charge sheet against man, because it imposed heavy burdens but did not pro-
vide the grace needed for bearing them. The Apostle very graphically says that
this charge sheet or “bond” was set aside and nailed on the Cross—making it per-
fectly clear to all that Christ made more than ample satisfaction for our crimes.
“He has obliterated them,” St John Chrysostom comments, “not simply crossed
them out; he has obliterated them so effectively that no trace of them remains in
our soul. He has completely canceled them out, he has nailed them to the Cross
[...]. We were guilty and deserved the most rigorous of punishments because we
were all of us in sin! What, then, does the Son of God do? By his death on the
Cross he removes all our stains and exempts us from the punishment due to
them. He takes our charge-sheet, nails it to the Cross through his own person
and destroys it” (”Hom. on Col, ad loc.”).

15. Jesus is the only mediator between God and man. The angelic principalities
and powers are insignificant by comparison with him: God has overpowered them
and publicly exposed them through the death of his Son. The sentence seems to
evoke the idea of the parade of a victorious general complete with trophies, booty
and prisoners.

Some scholars interpret this passage differently; the “public spectacle”, accor-
ding to their interpretation, would refer to the fact that the good angels had been
mediators in the revelation of the Mosaic Law (cf. Gal 3:19) and were being vene-
rated by some contemporary Jews (among them some converts from Colossae)
with a form of worship bordering on superstition. God would have caused them to
become “a public spectacle” when they acted as a kind of escort in Christ’s vic-
tory parade. Thus, both interpretations lead to the conclusion that angels, who
are Christ’s servants, should not be rendered the worship due to him alone, even
though they do play an important part in God’s plan of salvation. One of the mis-
sions entrusted to them is that of continually interceding on behalf of mankind.

At the time this epistle was being written there was need to emphasize first that
Jesus Christ is the only mediator. The mediation of angels depends on him (it is
something revealed in fact in the Old Testament: cf. Tob 12:3, 12ff; Dan 9:2ff; 10:
13; Ezek 49:3; Zech 1:9; etc.). The Blessed Virgin Mary’s mediation, also subor-
dinate to that of Christ, is something which becomes clearer as the events of the
New Testament unfold. Mary’s mediation is, however, on a higher level than that
of the angels. Ven. Pope Pius XII says this, echoing earlier teachings: “If, as he
does, the Word works miracles and infuses grace by means of the human nature
he has taken on, if he uses the sacraments, and his Saints, as instruments for
the saving of souls, how could he not use the office and action of his most bles-
sed Mother to distribute the fruits of the Redemption?

“With a truly maternal spirit (our predecessor Pius IX of immortal memory says),
having in her hands the business of our salvation, she concerns herself with all
mankind, for she has been made by the Lord Queen of heaven and earth and is
raised above all the choirs of Angels and all the degrees of the Saints in heaven;
she is there at the right hand of her only Son, Jesus Christ, our Lord, in most ef-
fective supplication, obtaining whatever she asks; she cannot but be heard” (”Ad
Caeli Reginam”, 17).

“Principalities and powers”: see the note on Eph 6:12.

*********************************************************************************************
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 6:12-19

The Calling of the Apostles

[12] In these days He (Jesus) went out into the hills to pray; and all night He con-
tinued in prayer to God. [13] And when it was day, He called His disciples, and
chose from them twelve, whom He named Apostles: [14] Simon, whom He named
Peter, and Andrew, his brother, and James and John, and Philip and Bartholomew,
[15] and Matthew, and Thomas, and James the son of Alphaeus, and Simon who
was called the Zealot, [16] and Judas the son of James, and Judas Iscariot, who
became a traitor.

The Sermon on the Mount

[17] And He came down with them and stood on a level place, with a great crowd
of His disciples and a great multitude of people from all Judea and Jerusalem and
the sea coast of Tyre and Sidon, who came to hear Him and to be healed of their
diseases; [18] and those who were troubled with unclean spirits were cured. [19]
And all the crowd sought to touch Him, for power came forth from Him and healed
them all.

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Commentary:

12-13. The evangelist writes with a certain formality when describing this impor-
tant occasion on which Jesus chooses the Twelve, constituting them as the apo-
stolic college: “The Lord Jesus, having prayed at length to the Father, called to
Himself those whom He willed and appointed twelve to be with Him, whom He
might send to preach the Kingdom of God (cf. Mark 2:13-19; Matthew 10:1-42).
These Apostles (cf. Luke 6:13) He constituted in the form of a college or perma-
nent assembly, at the head of which He placed Peter, chosen from among them
(cf. John 21:15-17). He sent them first of all to the children of Israel and then to
all peoples (cf. Romans 1:16), so that, sharing in His power, they might make all
peoples His disciples and sanctify and govern them (cf. Matthew 28: 16-20; and
par.) and thus spread the Church and, administering it under the guidance of the
Lord, shepherd it all days until the end of the world (cf. Matthew 28:20). They
were fully confirmed in this mission on the day of Pentecost (cf. Act 2:1-26) [...].
Through their preaching the Gospel everywhere (cf. Mark 16:20), and through its
being welcomed and received under the influence of the Holy Spirit by those
who hear it, the Apostles gather together the universal Church, which the Lord
founded upon the Apostles and built upon Blessed Peter their leader, the chief
cornerstone being Christ Jesus Himself (cf. Revelation 21:14; Matthew 16:18;
Ephesians 2:20). That divine mission, which was committed by Christ to the
Apostles, is destined to last until the end of the world (cf. Matthew 28:20), since
the Gospel, which they were charged to hand on, is, for the Church, the principle
of all its life for all time. For that very reason the Apostles were careful to appoint
successors in this hierarchically constituted society” (Vatican II, “Lumen Gen-
tium”, 19-20).

Before establishing the apostolic college, Jesus spent the whole night in prayer.
He often made special prayer for His Church (Luke 9:18; John 17:1ff), thereby pre-
paring His Apostles to be its pillars (cf. Galatians 2:9). As His Passion approa-
ches, He will pray to the Father for Simon Peter, the head of the Church, and so-
lemnly tell Peter that He has done so: “But I have prayed for you that your faith
may not fail” (Luke 22:32). Following Christ’s example, the Church stipulates that
on many occasions liturgical prayer should be offered for the pastors of the
Church (the Pope, the bishops in general, and priests) asking God to give them
grace to fulfill their ministry faithfully.

Christ is continually teaching us that we need to pray always (Luke 18:1). Here
He shows us by His example that we should pray with special intensity at impor-
tant moments in our lives. “’Pernoctans in oratione Dei. He spent the whole night
in prayer to God.’ So St. Luke tells of our Lord. And you? How often have you
persevered like that? Well, then....” (St. J. Escriva, “The Way”, 104).

On the need for prayer and the qualities our prayer should have, see the notes
on Matthew 6:5-6; 7:7-11; 14:22-23; Mark 1:35; Luke 5:16; 11:1-4; 22:41-42.

12. Since Jesus is God, why does He pray? There were two wills in Christ, one
divine and one human (cf. “St. Pius X Catechism”, 91), and although by virtue of
His divine will He was omnipotent, His human will was not omnipotent. When we
pray, what we do is make our will known to God; therefore Christ, who is like us
in all things but sin (Hebrews 4:15), also had to pray in a human way (cf. “Sum-
ma Theologiae”, III, q. 21, a. 1). Reflecting on Jesus at prayer, St. Ambrose com-
ments: “The Lord prays not to ask things for Himself, but to intercede on my be-
half; for although the Father has put everything into the hands of the Son, still
the Son, in order to behave in accordance with His condition as man, considers
it appropriate to implore the Father for our sake, for He is our Advocate [...]. A
Master of obedience, by His example He instructs us concerning the precepts
of virtue: ‘We have an advocate with the Father’ (1 John 2:1)” (”Expositio Evan-
gelii sec. Lucam, in loc.”).

14-16. Jesus chose for Apostles very ordinary people, most of them poor and un-
educated; apparently only Matthew and the brothers James and John had social
positions of any consequence. But all of them gave up whatever they had, little or
much as it was, and all of them, bar Judas, put their faith in the Lord, overcame
their shortcomings and eventually proved faithful to grace and became saints, ve-
ritable pillars of the Church. We should not feel uneasy when we realize that we
too are low in human qualities; what matters is being faithful to the grace God
gives us.

19. God became man to save us. The divine person of the Word acts through
the human nature which He took on. The cures and casting out of devils which
He performed during His life on earth are also proof that Christ actually brings
redemption and not just hope of redemption. The crowds of people from Judea
and other parts of Israel who flock to Him, seeking even to touch Him, anticipate,
in a way, Christians’ devotion to the holy Humanity of Christ.

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

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

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

Readings at Mass

Liturgical Colour: Green.

First reading
Colossians 2:6-15 ©

The Lord has brought you to life with him

You must live your whole life according to the Christ you have received – Jesus the Lord; you must be rooted in him and built on him and held firm by the faith you have been taught, and full of thanksgiving.

Make sure that no one traps you and deprives you of your freedom by some second-hand, empty, rational philosophy based on the principles of this world instead of on Christ.

In his body lives the fullness of divinity, and in him you too find your own fulfilment, in the one who is the head of every Sovereignty and Power.

In him you have been circumcised, with a circumcision not performed by human hand, but by the complete stripping of your body of flesh. This is circumcision according to Christ. You have been buried with him, when you were baptised; and by baptism, too, you have been raised up with him through your belief in the power of God who raised him from the dead. You were dead, because you were sinners and had not been circumcised: he has brought you to life with him, he has forgiven us all our sins.

He has overridden the Law, and cancelled every record of the debt that we had to pay; he has done away with it by nailing it to the cross; and so he got rid of the Sovereignties and the Powers, and paraded them in public, behind him in his triumphal procession.

Responsorial Psalm
Psalm 144(145):1-2,8-11 ©

How good is the Lord to all.

I will give you glory, O God my king,

I will bless your name for ever.

I will bless you day after day

and praise your name for ever.

How good is the Lord to all.

The Lord is kind and full of compassion,

slow to anger, abounding in love.

How good is the Lord to all,

compassionate to all his creatures.

How good is the Lord to all.

All your creatures shall thank you, O Lord,

and your friends shall repeat their blessing.

They shall speak of the glory of your reign

and declare your might, O God.

How good is the Lord to all.

Gospel Acclamation	Ph2:15-16

Alleluia, alleluia!

You will shine in the world like bright stars

because you are offering it the word of life.

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 6:12-19 ©

Jesus chooses his twelve apostles

Jesus went out into the hills to pray; and he spent the whole night in prayer to God. When day came he summoned his disciples and picked out twelve of them; he called them ‘apostles’: Simon whom he called Peter, and his brother Andrew; James, John, Philip, Bartholomew, Matthew, Thomas, James son of Alphaeus, Simon called the Zealot, Judas son of James, and Judas Iscariot who became a traitor.

He then came down with them and stopped at a piece of level ground where there was a large gathering of his disciples with a great crowd of people from all parts of Judaea and from Jerusalem and from the coastal region of Tyre and Sidon who had come to hear him and to be cured of their diseases. People tormented by unclean spirits were also cured, and everyone in the crowd was trying to touch him because power came out of him that cured them all.

Amen

Luke
	English: Douay-Rheims	Latin: Vulgata Clementina	Greek NT: Byzantine/Majority Text (2000)
	Luke 6
12.	And it came to pass in those days, that he went out into a mountain to pray, and he passed the whole night in the prayer of God.	Factum est autem in illis diebus, exiit in montem orare, et erat pernoctans in oratione Dei.	εγενετο δε εν ταις ημεραις ταυταις εξηλθεν εις το ορος προσευξασθαι και ην διανυκτερευων εν τη προσευχη του θεου
13.	And when day was come, he called unto him his disciples; and he chose twelve of them (whom also he named apostles):	Et cum dies factus esset, vocavit discipulos suos : et elegit duodecim ex ipsis (quos et apostolos nominavit) :	και οτε εγενετο ημερα προσεφωνησεν τους μαθητας αυτου και εκλεξαμενος απ αυτων δωδεκα ους και αποστολους ωνομασεν
14.	Simon, whom he surnamed Peter, and Andrew his brother, James and John, Philip and Bartholomew,	Simonem, quem cognominavit Petrum, et Andream fratrem ejus, Jacobum, et Joannem, Philippum, et Bartholomæum,	σιμωνα ον και ωνομασεν πετρον και ανδρεαν τον αδελφον αυτου ιακωβον και ιωαννην φιλιππον και βαρθολομαιον
15.	Matthew and Thomas, James the son of Alpheus, and Simon who is called Zelotes,	Matthæum, et Thomam, Jacobum Alphæi, et Simonem, qui vocatur Zelotes,	ματθαιον και θωμαν ιακωβον τον του αλφαιου και σιμωνα τον καλουμενον ζηλωτην
16.	And Jude, the brother of James, and Judas Iscariot, who was the traitor.	et Judam Jacobi, et Judam Iscariotem, qui fuit proditor.	ιουδαν ιακωβου και ιουδαν ισκαριωτην ος και εγενετο προδοτης
17.	And coming down with them, he stood in a plain place, and the company of his disciples, and a very great multitude of people from all Judea and Jerusalem, and the sea coast both of Tyre and Sidon,	Et descendens cum illis, stetit in loco campestri, et turba discipulorum ejus, et multitudo copiosa plebis ab omni Judæa, et Jerusalem, et maritima, et Tyri, et Sidonis,	και καταβας μετ αυτων εστη επι τοπου πεδινου και οχλος μαθητων αυτου και πληθος πολυ του λαου απο πασης της ιουδαιας και ιερουσαλημ και της παραλιου τυρου και σιδωνος οι ηλθον ακουσαι αυτου και ιαθηναι απο των νοσων αυτων
18.	Who were come to hear him, and to be healed of their diseases. And they that were troubled with unclean spirits, were cured.	qui venerant ut audirent eum, et sanarentur a languoribus suis. Et qui vexabantur a spiritibus immundis, curabantur.	και οι οχλουμενοι υπο πνευματων ακαθαρτων και εθεραπευοντο
19.	And all the multitude sought to touch him, for virtue went out from him, and healed all.	Et omnis turba quærebat eum tangere : quia virtus de illo exibat, et sanabat omnes.	και πας ο οχλος εζητει απτεσθαι αυτου οτι δυναμις παρ αυτου εξηρχετο και ιατο παντας

(*) "οι ηλθον ακουσαι αυτου και ιαθηναι απο των νοσων αυτων" begins verse 18 in the translations.

12. And it came to pass in those days, that he went out into a mountain to pray, and continued all night in prayer to God.
13. And when it was day, he called to him his disciples: and of them he chose twelve, whom also he named apostles;
14. Simon, (whom he also named Peter,) and Andrew his brother, James and John, Philip and Bartholomew,
15. Matthew and Thomas, James the son of Alphaeus, and Simon called Zelotes,
16. And Judas the brother of James, and Judas Iscariot, which also was the traitor.

GLOSS. When adversaries rose up against the miracles and teaching of Christ, He chose Apostles as defenders and witnesses of the truth, and prefaces their election with prayer; as it is said, And it came to pass, &c.

AMBROSE; Let not your ears be open to deceit, that you should think that the Son of God prays from want of strength, that He may obtain what He could not perform; for being Himself the Author of power, the Master of obedience, He leads us by His own example to the precepts of virtue.

CYRIL; Let us examine then in the actions which Jesus did, how He teaches us to be instant in prayer to God, going apart by ourselves, and in secret, no one seeing us; putting aside also our worldly cares, that the mind may be raised up to the height of divine contemplation and this we have marked in the fact, act, that Jesus went into a mountain apart to pray.

AMBROSE; Every where also He prays alone, for human wishes comprehend not the wisdom of God; and no one can be a partaker of the secrets of Christ. But not every one who prays ascends a mountain, he only who prays advancing from earthly things to higher, who is not anxious for the riches or honors of the world. All whose minds are raised above the world ascend the mountain. In the Gospel therefore you will find, that the disciples alone ascend the mountain with the Lord. But you, O Christian, have now the character given, the form prescribed which you should imitate; as it follows, And he continued all night in prayer to God. For what ought you to do for your salvation, when Christ continues all night in prayer for you?

CHRYS. Rise then you also at night time. The soul is then purer, the very darkness and great silence are in themselves enough to lead us to sorrow for our sins. But if you look upon the heaven itself studded with stars as with unnumbered eyes, if you think that they who wanton and do unjustly in day time are then nothing different from the dead, you will loathe all human undertakings. All these things serve to raise the mind. Vain-glory then disquiets not, no tumult of passion has the mastery; fire does not so destroy the rust of iron as nightly prayer the blight of sin. He whom the heat of the sun has fevered by day is refreshed by tile dew; nightly tears are better than any dew, and are proof against desire and fear. But if a man is not cherished by the dew we speak of, he withers in the day. Wherefore although you pray not much at night, pray once with watching, and it is enough; show that the night belongs not only to the body, but to the soul.

AMBROSE; But what does it become you to do when you would commence any work of piety, when Christ, about to send out His disciples, first prayed? for it follows, And when it was day, he called his disciples, &c. whom truly He destined to be the means of spreading the salvation of man through the world. Turn your eyes also to the heavenly council. Not the wise men, not the rich, not the noble, but He chose to send out fishermen and publicans, that they might not seem to turn men to their grace by riches or by the influence of power and rank, and that the force of truth, not the graces of oratory, might prevail.

CYRIL; But mark the great carefulness of the. Evangelist. He not only says that the holy Apostles were chosen, but he enumerates them by name, that no one should dare to insert any others in the catalogue; Simon, whom he also called Peter, and Andrew his brother.

THEOPHYL; He not only surnamed Peter first, but long before this, when he was brought by Andrew, it is said, You shall be called Cephas, which is by interpretation, a stone. But Luke, wishing to mention the names of the disciples, since it was necessary to call him Peter, wished shortly to imply that this was not his name before, but the Lord had given it to him.

EUSEB. The two next are James and John, as it follows, James and John, both indeed sons of Zebedee, who were also fishermen. After them he mentions Philip and Bartholomew. John says Philip was of Bethsaida, of the city of Andrew and Peter. Bartholomew was a simple man, devoid of all worldly knowledge and guile. But Matthew was called from those who used to collect taxes; concerning whom he adds Matthew and Thomas.

THEOPHYL; Matthew places himself after his fellow-disciple Thomas, from humility, whereas by the other Evangelists he is put before him. It follows, James the son of Alphaeus, and Simon who is called Zelotes.

GLOSS. Because in truth he was of Cana in Galilee, which is interpreted zeal; and this is added to distinguish him from Simon Peter. It follows, Judas the brother of James, and Judas Iscariot, who also betrayed him.

AUG. With respect to the name of Judas the brother of James, Luke seems to differ from Matthew, who calls him Thaddaeus. But what prevented a man from being called by two or three names? Judas the traitor is chosen, not unwittingly but knowingly, for Christ had indeed taken to Himself the weakness of man, and therefore refused not even this share of human infirmity. He was willing to be betrayed by His own Apostle, that you when betrayed by your friend may bear calmly your mistaken judgment, your kindness thrown away.

THEOPHYL; But in a mystical sense the mountain on which our Lord chose His disciples represents the loftiness of justice in which they were to be instructed, and which they were to preach to others; so also the law was given on a mountain.

CYRIL; But if we may learn the interpretation of the Apostles' names, know that Peter means, "loosening or knowing;" Andrew "glorious power," or "answering;" James, "apostle of grief;" John, "the grace of the Lord;" Matthew, "given;" Philip, "large mouth," or the "orifice of a torch;" Bartholomew, "the son of him who lets down water;" Thomas, "deep or twill;" James the son of Alphaeus, "supplanter of the step of life;" Judas, "confession;" Simon, "obedience."

17. And he came down with them, and stood in the plain, and the company of his disciples, and a great multitude of people out of all Judea, and Jerusalem, and from the sea coast of Tyre and Sidon, which came to hear him, and to be healed of their diseases,
18. And they that were vexed with unclean spirits: and they were healed.
19. And the whole multitude sought to touch him: for there went virtue out of him, and healed them all.

CYRIL; When the ordination of the Apostles was accomplished, and great numbers were collected together from the country of Judea, and from the sea coast of Tyre and Sidon, (who were idolaters,) he gave the Apostles their commission to be the teachers of the whole world, that they might recall the Jews from the bondage of the law, but the worshipers of devils from their Gentile errors to the knowledge of the truth. Hence it is said, And he came down with them, and stood in the plain, and a great multitude from Judea, and the sea coast, &c.

THEOPHYL; By the sea coast he does not refer to the neighboring sea of Galilee, because this would not be accounted wonderful, but it is so called from the great sea, and therein also Tyre and Sidon may be comprehended, of which it follows, Both of Tyre and Sidon. And these states being Gentile, are purposely named here, to indicate how great was the fame and power of the Savior which had brought even the citizens of the coast to receive His healing and teaching. Hence it follows, Which came to hear him.

THEOPHYL. That is, for the cure of their souls; and that they might be healed of their diseases, that is, for the cure of their bodies.

CYRIL; But after that the High Priest had made publicly known His choice of Apostles, He did many and great miracles, that the Jews and Gentiles who had assembled might know that these were ere invested by Christ with the dignity of the Apostleship, and that He Himself was not as another man, but rather was God, as being the Incarnate Word. Hence it follows , And, the whole multitude sought to touch him, for there went virtue out of him. For Christ did not receive virtue from others, but since He was as by nature God oaf, sending out His own virtue upon the sick, He healed them all.

AMBROSE; But observe all things carefully, how He both ascends with His Apostles and descends to the multitude; for how could the multitude see Christ but in a lowly place. It follows him not to the lofty places, it ascends not the heights. Lastly, when He descends, He finds the sick, for in the high places there can be no sick.

THEOPHYL; You will scarcely find any where that the multitudes follow our Lord to the higher places, or that a sick person is healed on a mountain; but having quenched the fever of lust and lit the torch of knowledge each man approaches by degrees to the height of the virtues. But the multitudes which were able to touch the Lord are healed by the virtue of that touch, as formerly the leper is cleansed when our Lord touched him. The touch of the Savior then is the work of salvation, whom to touch is to believe on Him, to be touched is to be healed by His precious gifts.

Catena Aurea Luke 6

Christ and the Twelve Apostles

c. 1100
Tempera on wood, 130 x 150 cm
Museu Nacional d'Art de Catalunya, Barcelona

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Jesus, High Priest

We thank you, God our Father, for those who have responded to your call to priestly ministry.

Accept this prayer we offer on their behalf: Fill your priests with the sure knowledge of your love.

Open their hearts to the power and consolation of the Holy Spirit.

Lead them to new depths of union with your Son.

Increase in them profound faith in the Sacraments they celebrate as they nourish, strengthen and heal us.

Lord Jesus Christ, grant that these, your priests, may inspire us to strive for holiness by the power of their example, as men of prayer who ponder your word and follow your will.

O Mary, Mother of Christ and our mother, guard with your maternal care these chosen ones, so dear to the Heart of your Son.

Intercede for our priests, that offering the Sacrifice of your Son, they may be conformed more each day to the image of your Son, our Lord and Savior, Jesus Christ. Amen.

Saint John Vianney, universal patron of priests, pray for us and our priests

This icon shows Jesus Christ, our eternal high priest.

The gold pelican over His heart represents self-sacrifice.

The border contains an altar and grapevines, representing the Mass, and icons of Melchizedek and St. Jean-Baptiste Vianney.

Melchizedek: king of righteousness (left icon) was priest and king of Jerusalem. He blessed Abraham and has been considered an ideal priest-king.

St. Jean-Baptiste Vianney is the patron saint of parish priests.

Pray a Rosary each day for our nation.

1. Sign of the Cross: In the name of the Father, and of the Son, and of the Holy Spirit. Amen.

2. The Apostles Creed: I BELIEVE in God, the Father almighty, Creator of heaven and earth, and in Jesus Christ, His only Son, our Lord, who was conceived by the Holy Spirit, born of the Virgin Mary, suffered under Pontius Pilate, was crucified, died, and was buried. He descended into hell; on the third day he rose again from the dead; he ascended into heaven, and is seated at the right hand of God, the Father Almighty; from there He shall come to judge the living and the dead.

I believe in the Holy Spirit, the holy catholic Church, the communion of saints, the forgiveness of sins, the resurrection of the body, and the life everlasting. Amen.

3. The Lord's Prayer: OUR Father, who art in heaven, hallowed be Thy name. Thy kingdom come. Thy will be done on earth as it is in heaven. Give us this day our daily bread and forgive us our trespasses as we forgive those who trespass against us. And lead us not into temptation, but deliver us from evil. Amen.

4. (3) Hail Mary: HAIL Mary, full of grace, the Lord is with thee. Blessed art thou amongst women and blessed is the fruit of thy womb, Jesus. Holy Mary, Mother of God, pray for us sinners, now, and in the hour of our death. Amen. (Three times)

5. Glory Be: GLORY be to the Father, and to the Son, and to the Holy Spirit. As it was in the beginning, is now, and ever shall be, world without end. Amen.

6. Fatima Prayer: Oh, my Jesus, forgive us our sins, save us from the fires of hell, lead all souls to heaven, especially those in most need of your mercy.

Announce each mystery, then say 1 Our Father, 10 Hail Marys, 1 Glory Be and 1 Fatima prayer. Repeat the process with each mystery.

End with the Hail Holy Queen:
Hail, Holy Queen, Mother of Mercy, our life, our sweetness and our hope! To thee do we cry, poor banished children of Eve! To thee do we send up our sighs, mourning and weeping in this vale of tears! Turn then, most gracious advocate, thine eyes of mercy towards us; and after this, our exile, show unto us the blessed fruit of thy womb, Jesus!

O clement, O loving, O sweet Virgin Mary! Pray for us, O holy Mother of God, that we may be made worthy of the promises of Christ.

Final step -- The Sign of the Cross

The Mysteries of the Rosary By tradition, Catholics meditate on these Mysteries during prayers of the Rosary. The biblical references follow each of the Mysteries below.

The 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
+

Our Blessed Lady's Sorrows

Sea of Sorrow

Oh! on what a sea of sorrow
Was the Virgin-Mother cast,
When her eyes with tears o'erflowing
Gazed upon her Son aghast,
From the bloodstained gibbet taken,
Dying in her arms at last.

In her bitter desolation,
His sweet mouth, His bosom too,
Then His riven side beloved,
Then each hand, both wounded through,
Then His feet, with blood encrimsoned,
Her maternal tears bedew.

She, a hundred times and over,
Strains Him closely to her breast
Heart to Heart, arms arms enfolding,
Are His wounds on her impressed:
Thus, in sorrow's very kisses,
Melts her anguished soul to rest.

Oh, dear Mother! we beseech thee,
By the tears thine eyes have shed,
By the cruel death of Jesus
And His wounds' right royal red,
Make our hearts o'erflow with sorrow
From thy heart's deep fountainhead.

To the Father, Son, and Spirit,
Now we bend on equal knee:
Glory, sempiternal glory,
To the Most High Trinity;
Yea! perpetual praise and honor
Now and through all ages be.

Novena Prayer To Our Sorrowful Mother

Most Blessed and afflicted Virgin, Queen of Martyrs, who didst stand generously beneath the cross, beholding the agony of thy dying Son; by the sword of sorrow which then pierced thy soul, by the sufferings of thy sorrowful life, by the unutterable joy which now more than repays thee for them; look down with a mother's pity and tenderness, as I kneel before thee to compassionate thy sorrows, and to lay my petition with childlike confidence in thy wounded heart. I beg of thee, O my Mother, to plead continually for me with thy Son, since He can refuse thee nothing, and through the merits of His most sacred Passion and Death, together with thy own sufferings at the foot of the cross, so to touch His Sacred Heart, that I may obtain my request,
For to whom shall I fly in my wants and miseries, if not to thee, O Mother of mercy, who, having so deeply drunk the chalice of thy Son, canst most pity us poor exiles, still doomed to sigh in this vale of tears? Offer to Jesus but one drop of His Precious Blood, but one pang of His adorable Heart; remind Him that thou art our life, our sweetness, and our hope, and thou wilt obtain what I ask, through Jesus Christ our Lord. Amen.

Hail Mary
Virgin Most Sorrowful, pray for us
(Seven times each)

Mary, most holy Virgin and Queen of Martyrs, accept the sincere homage of my filial affection. Into thy Heart, pierced by so many swords, do thou welcome my poor soul. Receive it as the companion of thy sorrows at the foot of the Cross, on which Jesus died for the redemption of the world. With thee, O sorrowful Virgin, I will gladly suffer all the trials, contradictions, and infirmities which it shall please Our Lord to send me. I offer them all to thee in memory of thy sorrows, so that: every thought of my mind and every beat of my heart may be an act of compassion and of love for thee. And do thou, sweet Mother, have pity on me, reconcile me to thy Divine Son, Jesus; keep me in His grace and assist me in my last agony, so that I may be able to meet thee in Heaven and sing thy glories.

Most holy Virgin and Mother, whose soul was pierced by a sword of sorrow in the Passion of thy Divine Son, and who in His glorious Resurrection wast filled with never ending joy at His triumph, obtain for us who call upon thee, so to be partakers in the adversities of Holy Church and the Sorrows of the Sovereign Pontiff, as to be found worthy to rejoice with them in the consolations for which we pray, in the charity and peace of the same Christ our Lord. Amen.

Litany of the Seven Sorrows

Litany of Seven Sorrows

Lord, have mercy on us. Lord, have mercy on us. Christ, hear us. Christ, graciously hear us. God, the Father of heaven, God the Son, Redeemer of the world, . God the Holy Ghost, Holy Mary, Mother of God, Holy Virgin of virgins, Mother of the Crucified, Sorrowful Mother, Mournful Mother, Sighing Mother, Afflicted Mother, Foresaken Mother, . Desolate Mother, Mother most sad, Mother set around with anguish, Mother overwhelmed by grief, Mother transfixed by a sword, Mother crucified in thy heart, Mother bereaved of thy Son, Sighing Dove, Mother of Dolors, Fount of tears, Sea of bitterness, Field of tribulation, Mass of suffering, Mirror of patience, Rock of constancy, Remedy in perplexity, Joy of the afflicted, Ark of the desolate, Refuge of the abandoned,. Shiled of the oppressed, Conqueror of the incredulous, Solace of the wretched, Medicine of the sick, Help of the faint, Strength of the weak, Protectress of those who fight, Haven of the shipwrecked, Calmer of tempests, Companion of the sorrowful, Retreat of those who groan, Terror of the treacherous, Standard-bearer of the Martyrs, Treasure of the Faithful, Light of Confessors, Pearl of Virgins, . Comfort of Widows, . Joy of all Saints, Queen of thy Servants, Holy Mary, who alone art unexampled, Pray for us, most Sorrowful Virgin,	Christ, have mercy on us. Christ, graciously hear us. Have mercy on us. Have mercy on us. Have mercy on us. pray for us. pray for us. pray for us. pray for us. pray for us. pray for us. pray for us. pray for us. pray for us. pray for us. pray for us. pray for us. pray for us. pray for us. pray for us. pray for us. pray for us. pray for us. pray for us. pray for us. pray for us. pray for us. pray for us. pray for us. pray for us. pray for us. pray for us. pray for us. pray for us. pray for us. pray for us. pray for us. pray for us. pray for us. pray for us. pray for us. pray for us. pray for us. pray for us. pray for us. pray for us. pray for us. pray for us. pray for us. pray for us. pray for us. pray for us. pray for us That we may be made worthy of the promises of Christ.
Let us pray, --- O God, in whose Passion, according to the prophecy of Simeon, a sword of grief pierced through the most sweet soul of Thy glorious Blessed Virgin Mother Mary: grant that we, who celebrate the memory of her Seven Sorrows, may obtain the happy effect of Thy Passion, Who lives and reigns world without end, Amen.
The Seven Sorrows of Our Lady 1. The Prophecy of Simeon 2. The Flight into Egypt . 3. The Loss of Jesus in the Temple 4. Mary meets Jesus Carrying the Cross 5. The Crucifixion 6. Mary Receives the Dead Body of Her Son 7. The Burial of Her Son and Closing of the Tomb.

Consecration to Our Lady of Sorrows Most holy Virgin and Queen of Martyrs, Mary, would that I could be in Heaven, there to contemplate the honors rendered to thee by the Most Holy Trinity and by the whole Heavenly Court! But since I am still a pilgrim in this vale of tears, receive from me, thy unworthy servant and a poor sinner, the most sincere homage and the most perfect act of vassalage a human creature can offer thee. In thy Immaculate Heart, pierced with so many swords of sorrow, I place today my poor soul forever; receive me as a partaker in thy dolors, and never suffer that I should depart from that Cross on which thy only begotten Son expired for me. With thee, O Mary, I will endure all the sufferings, contradictions, infirmities, with which it will please thy Divine Son to visit me in this life. All of them I offer to thee, in memory of the Dolors which thou didst suffer during thy life, that every thought of my mind, every beating of my heart may henceforward be an act of compassion to thy Sorrows, and of complacency for the glory thou now enjoyest in Heaven. Since then, O Dear Mother, I now compassionate thy Dolors, and rejoice in seeing thee glorified, do thou also have compassion on me, and reconcile me to thy Son Jesus, that I may become thy true and loyal son (daughter); come on my last day and assist me in my last agony, even as thou wert present at the Agony of thy Divine Son Jesus, that from this painful exile I may go to Heaven, there to be made partaker of thy glory. Amen.		Litany of Sorrows

Stabat Mater dolorosa
At the Cross Her Station Keeping

Stabat Mater Dolorosa is considered one of the seven greatest Latin hymns of all time. It is based upon the prophecy of Simeon that a sword was to pierce the heart of His mother, Mary (Lk 2:35). The hymn originated in the 13th century during the peak of Franciscan devotion to the crucified Jesus and has been attributed to Pope Innocent III (d. 1216), St. Bonaventure, or more commonly, Jacopone da Todi (1230-1306), who is considered by most to be the real author.

The hymn is often associated with the Stations of the Cross. In 1727 it was prescribed as a Sequence for the Mass of the Seven Sorrows of Mary (September 15) where it is still used today. In addition to this Mass, the hymn is also used for the Office of the Readings, Lauds, and Vespers for this memorial. There is a mirror image to this hymn, which echoes the joy of the Blessed Virgin Mary at the birth of Jesus.

STABAT Mater dolorosa iuxta Crucem lacrimosa, dum pendebat Filius.	AT, the Cross her station keeping, stood the mournful Mother weeping, close to Jesus to the last.
Cuius animam gementem, contristatam et dolentem pertransivit gladius.	Through her heart, His sorrow sharing, all His bitter anguish bearing, now at length the sword has passed.
O quam tristis et afflicta fuit illa benedicta, mater Unigeniti!	O how sad and sore distressed was that Mother, highly blest, of the sole-begotten One.
Quae maerebat et dolebat, pia Mater, dum videbat nati poenas inclyti.	Christ above in torment hangs, she beneath beholds the pangs of her dying glorious Son.
Quis est homo qui non fleret, matrem Christi si videret in tanto supplicio?	Is there one who would not weep, whelmed in miseries so deep, Christ's dear Mother to behold?
Quis non posset contristari Christi Matrem contemplari dolentem cum Filio?	Can the human heart refrain from partaking in her pain, in that Mother's pain untold?
Pro peccatis suae gentis vidit Iesum in tormentis, et flagellis subditum.	Bruised, derided, cursed, defiled, she beheld her tender Child All with bloody scourges rent:
Vidit suum dulcem Natum moriendo desolatum, dum emisit spiritum.	For the sins of His own nation, saw Him hang in desolation, Till His spirit forth He sent.
Eia, Mater, fons amoris me sentire vim doloris fac, ut tecum lugeam.	O thou Mother! fount of love! Touch my spirit from above, make my heart with thine accord:
Fac, ut ardeat cor meum in amando Christum Deum ut sibi complaceam.	Make me feel as thou hast felt; make my soul to glow and melt with the love of Christ my Lord.
Sancta Mater, istud agas, crucifixi fige plagas cordi meo valide.	Holy Mother! pierce me through, in my heart each wound renew of my Savior crucified:
Tui Nati vulnerati, tam dignati pro me pati, poenas mecum divide.	Let me share with thee His pain, who for all my sins was slain, who for me in torments died.
Fac me tecum pie flere, crucifixo condolere, donec ego vixero.	Let me mingle tears with thee, mourning Him who mourned for me, all the days that I may live:
Iuxta Crucem tecum stare, et me tibi sociare in planctu desidero.	By the Cross with thee to stay, there with thee to weep and pray, is all I ask of thee to give.
Virgo virginum praeclara, mihi iam non sis amara, fac me tecum plangere.	Virgin of all virgins blest!, Listen to my fond request: let me share thy grief divine;
Fac, ut portem Christi mortem, passionis fac consortem, et plagas recolere.	Let me, to my latest breath, in my body bear the death of that dying Son of thine.
Fac me plagis vulnerari, fac me Cruce inebriari, et cruore Filii.	Wounded with His every wound, steep my soul till it hath swooned, in His very Blood away;
Flammis ne urar succensus, per te, Virgo, sim defensus in die iudicii.	Be to me, O Virgin, nigh, lest in flames I burn and die, in His awful Judgment Day.
Christe, cum sit hinc exire, da per Matrem me venire ad palmam victoriae.	Christ, when Thou shalt call me hence, by Thy Mother my defense, by Thy Cross my victory;
Quando corpus morietur, fac, ut animae donetur paradisi gloria. Amen.	While my body here decays, may my soul Thy goodness praise, safe in paradise with Thee. Amen.

From the Liturgia Horarum. Translation by Fr. Edward Caswall (1814-1878)

Prayer To Our Lady of Sorrows, by St. Bridget

O Blessed Virgin Mary, Immaculate Mother of God, who didst endure a martyrdom of love and grief beholding the sufferings and sorrows of Jesus! Thou didst cooperate in the benefit of my redemption by thine innumerable afflictions and by offering to the Eternal Father His only begotten Son as a holocaust and victim of propitiation for my sins. I thank thee for the unspeakable love which led thee to deprive thyself of the Fruit of thy womb, Jesus, true God and true Man, to save me, a sinner. Oh, make use of the unfailing intercession of thy sorrows with the Father and the Son, that I may steadfastly amend my life and never again crucify my loving Redeemer by new sins, and that, persevering till death in His grace. I may obtain eternal life through the merits of His Cross and Passion. Amen.

Mother of love, of sorrow and of mercy, pray for us.

Saint Alphonsus Liguori's Prayer To The Mother Of Sorrows

O, my Blessed Mother, it is not one sword only with which I have pierced thy heart, but I have done so with as many as are the sins which I have committed. O, Lady, it is not to thee, who art innocent, that sufferings are due, but to me, who am guilty of so many crimes. But since thou hast been pleased to suffer so much for me, by thy merits, obtain me great sorrow for my sins, and patience under the trials of this life, which will always be light in comparison with my demerits; for I have often deserved Hell.
Amen.

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