Catholic Caucus: Daily Mass Readings, 10-03-19

USCCB.org/RNAB ^ | 10-03-19 | Revised New American Bible

[Salvation]

October 3 2019

Thursday of the Twenty-sixth Week in Ordinary Time

Reading 1 Neh 8:1-4a, 5-6, 7b-12

The whole people gathered as one in the open space before the Water Gate,
and they called upon Ezra the scribe
to bring forth the book of the law of Moses
which the LORD prescribed for Israel.
On the first day of the seventh month, therefore,
Ezra the priest brought the law before the assembly,
which consisted of men, women,
and those children old enough to understand.
Standing at one end of the open place that was before the Water Gate,
he read out of the book from daybreak until midday,
in the presence of the men, the women,
and those children old enough to understand;
and all the people listened attentively to the book of the law.
Ezra the scribe stood on a wooden platform
that had been made for the occasion.
He opened the scroll
so that all the people might see it
(for he was standing higher up than any of the people);
and, as he opened it, all the people rose.
Ezra blessed the LORD, the great God,
and all the people, their hands raised high, answered,
"Amen, amen!"
Then they bowed down and prostrated themselves before the LORD,
their faces to the ground.
As the people remained in their places,
Ezra read plainly from the book of the law of God,
interpreting it so that all could understand what was read.
Then Nehemiah, that is, His Excellency, and Ezra the priest-scribe
and the Levites who were instructing the people
said to all the people:
"Today is holy to the LORD your God.
Do not be sad, and do not weep"–
for all the people were weeping as they heard the words of the law.
He said further: "Go, eat rich foods and drink sweet drinks,
and allot portions to those who had nothing prepared;
for today is holy to our LORD.
Do not be saddened this day,
for rejoicing in the LORD must be your strength!"
And the Levites quieted all the people, saying,
"Hush, for today is holy, and you must not be saddened."
Then all the people went to eat and drink,
to distribute portions, and to celebrate with great joy,
for they understood the words that had been expounded to them.

Responsorial Psalm Ps 19:8, 9, 10, 11

R. (9ab) The precepts of the Lord give joy to the heart.
The law of the LORD is perfect,
refreshing the soul;
The decree of the LORD is trustworthy,
giving wisdom to the simple.
R. The precepts of the Lord give joy to the heart.
The precepts of the LORD are right,
rejoicing the heart;
The command of the LORD is clear,
enlightening the eye;
R. The precepts of the Lord give joy to the heart.
The fear of the LORD is pure,
enduring forever;
The ordinances of the LORD are true,
all of them just.
R. The precepts of the Lord give joy to the heart.
They are more precious than gold,
than a heap of purest gold;
Sweeter also than syrup
or honey from the comb.
R. The precepts of the Lord give joy to the heart.

Alleluia Mk 1:15

R. Alleluia, alleluia.
The Kingdom of God is at hand;
repent and believe in the Gospel.
R. Alleluia, alleluia.

Gospel Lk 10:1-12

Jesus appointed seventy-two other disciples
whom he sent ahead of him in pairs
to every town and place he intended to visit.
He said to them,
"The harvest is abundant but the laborers are few;
so ask the master of the harvest
to send out laborers for his harvest.
Go on your way;
behold, I am sending you like lambs among wolves.
Carry no money bag, no sack, no sandals;
and greet no one along the way.
Into whatever house you enter, first say,
'Peace to this household.'
If a peaceful person lives there,
your peace will rest on him;
but if not, it will return to you.
Stay in the same house and eat and drink what is offered to you,
for the laborer deserves his payment.
Do not move about from one house to another.
Whatever town you enter and they welcome you,
eat what is set before you,
cure the sick in it and say to them,
'The Kingdom of God is at hand for you.'
Whatever town you enter and they do not receive you,
go out into the streets and say,
'The dust of your town that clings to our feet,
even that we shake off against you.'
Yet know this: the Kingdom of God is at hand.
I tell you,
it will be more tolerable for Sodom on that day than for that town."

[Salvation]

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

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KEYWORDS: catholic; lk10; ordinarytime; prayer;

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From: Nehemiah 8:1-4a, 5-6, 7b-12

The Law is read out. The Feast of Tabernacles

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[2] And Ezra the priest brought the law before the assembly, both men and wo-
men and all who could hear with understanding, on the first day of the seventh
month. [3] And he read from it facing the square before the Water Gate from ear-
ly morning until midday, in the presence of the man and the women and those
who could understand; and the ears of all the people were attentive to the book
of the law. [4] And Ezra the scribe stood on a wooden pulpit which they had
made for the purpose; [5] And Ezra opened the book in the sight of all the peo-
ple, for he was above all the people; and when he opened it all the people stood.
[6] And Ezra blessed the Lord, the great God; and all the people answered, “A-
men, Amen,” lifting up their hands; and they bowed their heads and worshipped
the Lord with their faces to the ground. [7b] The Levites helped the people to un-
derstand the law, while the people remained in their places. [8] And they read
from the book, from the law of God, clearly, and they gave the sense, so that the
people understood the reading.

[9] And Nehemiah, who was the governor, and Ezra the priest and scribe, and
the Levites who taught the people said to all the people, “This day is holy to the
Lord your God; do not mourn or weep.” For all the people wept when they heard
the words of the law. [10] Then he said to them, “Go your way, eat the fat and
drink sweet wine and send portions to him for whom nothing is prepared; for this
day is holy to our Lord; and do not be grieved, for the joy of the Lord is your
strength.” [11] So the Levites stilled all the people, saying, “Be quiet, for this
day is holy, do not be grieved.” [12] And all the people went their way to eat and
drink and to send portions and to make great rejoicing, because they had under-
stood the words that were declared to them.
*********************************************************************************************
Commentary:

8:1-18 The text of this chapter forms part of the “memoirs of Ezra” which the
sacred writer has moved and positioned here in the account of the rebuilding of
the city. By doing so, he highlights the importance of the Law in the new stage
of the history of the chosen people (as the writer sees it, this stage begins with
the reconstruction of their national and religious life spearheaded by Ezra the
priest and Nehemiah the layman). We do not know the exact year when the e-
vents dealt with here occurred, nor the exact content of the Law proclaimed on
this occasion. It is possible that a substantial part of the present Pentateuch
was read out.

The reading and explanation of the Law did not take place inside the temple; the
people gathered around the stage specially set up in front of that building. From
the time of Solomon up to the fall of Jerusalem, religious activity centered on the
temple liturgy. From the exile onwards it was built around the Law by means of
the institution of the synagogue. Because they could not go up to the House of
the Lord, exiles used to meet in private houses or in the open air to listen to the
reading of legal and prophetical texts. The formal meeting described here, held
in a square beside the city wall, shows that in this new stage, with Ezra to the
fore, the Law of the Lord was coming to occupy pride of place in the religious life
of the people, and that it was already more important than the offering of victims
for the purpose of sacrifice.

When they hear the commandments of the Law read out, the people weep be-
cause they have not been keeping some of them and they are afraid that God
will punish them on that account. But Ezra and the Levites make them see that
what they have to do is to start again, on that day, for it is a “holy” day. It was
the festival day of the new civil year (cf. Lev 23:24-25; Num 29:1-6).

The proclamation of the Law seems to be linked to the celebration of the feast
of Booths (or Tents, or Tabernacles). That celebration was already (briefly) men-
tioned in Ezra 3:4-6, but there is a new element here (which must be due to Ez-
ra’s interpretation) – the fact that the booths are made with branches cut in the
hills (cf. Lev 23:39-43). No mention is made of the day of Atonement which was
celebrated on the tenth day of the same month (cf. Lev 23:26-32). During the se-
ven days of the feast of booths Ezra keeps reading out the Law as Deuteronomy
31:9-13 lays down must be done when the year is a sabbatical one. In these ac-
tions of Ezra and the Levites, the teachers of the Laws, we can see the origin of
what will become the “Great Assembly”, the official body which will, in the cen-
turies to come, interpret the Law and identify which books form part of the ca-
non. The reading of the books of the Law will from now on become the most im-
portant way of meeting God and listening to his word.

*********************************************************************************************
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.

[Salvation]

From: Luke 10:1-12

The Mission of the Seventy Disciples

---

[1] After this the Lord appointed seventy others, and sent them on ahead of Him,
two by two, into every town and place where He Himself was about to come. [2]
And He said to them, “The harvest is plentiful, but the laborers are few; pray there-
fore the Lord of the harvest to send out laborers into His harvest. [3] Go your way;
behold, I send you out as lambs in the midst of wolves. [4] Carry no purse, no
bag, no sandals; and salute no one on the road. [5] Whatever house you enter,
first say, ‘Peace be to this house!’ [6] And if a son of peace is there, your peace
shall rest upon him; but if not, it shall return to you. [7] And remain in the same
house, eating and drinking what they provide, for the laborer deserves his wages;
do not go from house to house. [8] Whenever you enter a town and they receive
you, eat what is set before you; [9] heal the sick in it and say to them, “The King-
dom of God has come near to you.’ [10] But whenever you enter a town and they
do not receive you, go into its streets and say, [11] ‘Even the dust of your town
that clings to our feet, we wipe off against you; nevertheless know this, that the
Kingdom of God has come near.’ [12] I tell you, it shall be more tolerable on that
day for Sodom than for that town.”

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

1-12. Those who followed our Lord and received a calling from Him (cf. Luke 9:57-
62) included many other disciples in addition to the Twelve (cf. Mark 2:15). We do
not know who most of them were; but undoubtedly some of them were with Him
all along, from when Jesus was baptized by John up to the time of His ascension
—for example, Joseph called Barrabas, and Matthias (cf. Acts 1:21-26). We can
also include Cleopas and his companion, whom the risen Christ appeared to on
the road to Emmaus (cf. Luke 24:13-35).

From among these disciples, our Lord chooses seventy-two for a special assign-
ment. Of them, as of the Apostles (cf. Luke 9:1-5), He demands total detachment
and complete abandonment to divine providence.

>From Baptism onwards every Christian is called by Christ to perform a mission.
Therefore, the Church, in our Lord’s name, “makes to all the laity an earnest ap-
peal in the Lord to give a willing, noble and enthusiastic response to the voice of
Christ, who at this hour is summoning them more pressingly, and to the urging
of the Holy Spirit. The younger generation should feel this call to be addressed
in a special way to themselves; they should welcome it eagerly and generously.
It is the Lord Himself, by this Council, who is once more inviting all the laity to
unite themselves to Him ever more intimately, to consider His interests as their
own (cf. Philippians 2:5), and to join in His mission as Savior. It is the Lord who
is again sending them into every town and every place where He Himself is to
come (cf. Luke 10:1). He sends them on the Church’s apostolate, an apostolate
that is one yet has different forms and methods, an apostolate that must all the
time be adapting itself to the needs of the moment; He sends them on an apos-
tolate where they are to show themselves His cooperators, doing their full share
continually in the work of the Lord, knowing that in the Lord their labor cannot be
lost (cf. 1 Corinthians 15:58)” (Vatican II, “Apostolicam Actuositatem”, 33).

3-4. Christ wants to instill apostolic daring into His disciples; this is why He says,
“I send you out”, which leads St. John Chrysostom to comment: “This suffices to
give us encouragement, to give us confidence and to ensure that we are not afraid
of our assailants” (”Hom. on St. Matthew”, 33). The Apostles’ and disciples’ bold-
ness stemmed from their firm conviction that they were on a God-given mission:
they acted, as Peter the Apostle confidently explained to the Sanhedrin, in the
name of Jesus Christ of Nazareth, “for there is no other name under heaven by
which we must be saved” (Acts 4:12).

“And the Lord goes on,” St. Gregory the Great adds, “Carry no purse, no bag, no
sandals; and salute no one on the road.’ Such should be the confidence the prea-
cher places in God that even if he is not provided with the necessities of life, he
is convinced that they will come his way. This will ensure that worry about provi-
ding temporal things for himself does not distract him from providing others with
eternal things” (”In Evangelia Homiliae”, 17). Apostolate calls for generous self-
surrender which leads to detachment; therefore, Peter, following our Lord’s com-
mandment, when the beggar at the Beautiful Gate asked him for alms (Acts 3:2-
3), said, “I have no silver or gold” (”ibid.”, 3:6), “not so as to glory in his poverty”,
St. Ambrose points out, “but to obey the Lord’s command. It is as if he were sa-
ying, ‘You see in me a disciple of Christ, and you ask me for gold? He gave us
something much more valuable than gold, the power to act in His name. I do not
have what Christ did not give me, but I do have what He did give me: In the name
of Jesus Christ, arise and walk’ (cf. Acts 3:6)” (”Expositio Evangelii Sec. Lucam,
in loc”.). Apostolate, therefore, demands detachment from material things and it
also requires us to be always available, for there is an urgency about apostolic
work.

“And salute no one on the road”: “How can it be”, St. Ambrose asks himself,
“that the Lord wishes to get rid of a custom so full of kindness? Notice, however,
that He does not just say, ‘Do not salute anyone’, but adds, ‘on the road.’ And
there is a reason for this.

“He also commanded Elisha not to salute anyone he met, when He sent him to
lay his staff on the body of the dead child (2 Kings 4:29): He gave him this order
so as to get him to do this task without delay and effect the raising of the child,
and not waste time by stopping to talk to any passerby he met. Therefore, there
is no question of omitting good manners to greet others; it is a matter of remo-
ving a possible obstacle in the way of service; when God commands, human
considerations should be set aside, at least for the time being. To greet a per-
son is a good thing, but it is better to carry out a divine instruction which could
easily be frustrated by a delay (”ibid.”).

6. Everyone is “a son of peace” who is disposed to accept the teaching of the
Gospel which brings with it God’s peace. Our Lord’s recommendation to His di-
sciples to proclaim peace should be a constant feature of all the apostolic ac-
tion of Christians: “Christian apostolate is not a political program or a cultural
alternative. It implies the spreading of good, ‘infecting’ others with a desire to
love, sowing peace and joy” (St. J. Escriva, “Christ Is Passing By”, 124).

Feeling peace in our soul and in our surroundings is an unmistakable sign that
God is with us, and a fruit of the Holy Spirit (cf. Galatians 5:22): “Get rid of these
scruples that deprive you of peace. What takes away your peace of soul cannot
come from God. When God comes to you, you will feel the truth of those gree-
tings: My peace I give to you..., peace I leave you..., peace be with you..., and
you will feel it even in the midst of troubles” (St. J. Escriva, “The Way”, 258).

7. Our Lord clearly considered poverty and detachment a key feature in an apos-
tle. But He was aware of His disciples’ material needs and therefore stated the
principle that apostolic ministry deserves its recompense. Vatican II reminds us
that we all have an obligation to contribute to the sustenance of those who ge-
nerously devote themselves to the service of the Church: “Completely devoted
as they are to the service of God in the fulfillment of the office entrusted to them,
priests are entitled to receive a just remuneration. For ‘the laborer deserves his
wages’ (Luke 10:7), and ‘the Lord commanded that they who proclaim the Gos-
pel should get their living by the Gospel’ (1 Corinthians 9:14). For this reason, in-
sofar as provision is not made from some other source for the just remuneration
of priests, the faithful are bound by a real obligation of seeing to it that the neces-
sary provision for a decent and fitting livelihood for the priests are available” (Va-
tican II, “Presbyterorum Ordinis”, 20).

*********************************************************************************************
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.

[Salvation]

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

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Readings at Mass

Liturgical Colour: Green.

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First reading	Nehemiah 8:1-12 ©

All the people listened attentively to the Book of the Law

When the seventh month came, all the people gathered as one man on the square before the Water Gate. They asked Ezra the scribe to bring the Book of the Law of Moses which the Lord had prescribed for Israel. Accordingly Ezra the priest brought the Law before the assembly, consisting of men, women, and children old enough to understand. This was the first day of the seventh month. On the square before the Water Gate, in the presence of the men and women, and children old enough to understand, he read from the book from early morning till noon; all the people listened attentively to the Book of the Law.

  Ezra the scribe stood on a wooden dais erected for the purpose. In full view of all the people – since he stood higher than all the people – Ezra opened the book; and when he opened it all the people stood up. Then Ezra blessed the Lord, the great God, and all the people raised their hands and answered, ‘Amen! Amen!’ Then they bowed down and, face to the ground, prostrated themselves before the Lord. And Ezra read from the Law of God, translating and giving the sense, so that the people understood what was read.

  Then Nehemiah – His Excellency – and Ezra, priest and scribe, and the Levites who were instructing the people, said to all the people, ‘This day is sacred to the Lord your God. Do not be mournful, do not weep.’ For the people were all in tears as they listened to the words of the Law.

  He then said, ‘Go, eat the fat, drink the sweet wine, and send a portion to the man who has nothing prepared ready. For this day is sacred to our Lord. Do not be sad: the joy of the Lord is your stronghold.’ And the Levites calmed all the people, saying, ‘Be at ease; this is a sacred day. Do not be sad.’ And all the people went off to eat and drink and give shares away and begin to enjoy themselves since they had understood the meaning of what had been proclaimed to them.

---

Responsorial Psalm

Psalm 18(19):8-11 ©

The precepts of the Lord gladden the heart.

The law of the Lord is perfect,

  it revives the soul.

The rule of the Lord is to be trusted,

  it gives wisdom to the simple.

The precepts of the Lord gladden the heart.

The precepts of the Lord are right,

  they gladden the heart.

The command of the Lord is clear,

  it gives light to the eyes.

The precepts of the Lord gladden the heart.

The fear of the Lord is holy,

  abiding for ever.

The decrees of the Lord are truth

  and all of them just.

The precepts of the Lord gladden the heart.

They are more to be desired than gold,

  than the purest of gold

and sweeter are they than honey,

  than honey from the comb.

The precepts of the Lord gladden the heart.

---

Gospel Acclamation	Mt4:4

Alleluia, alleluia!

Man does not live on bread alone,

but on every word that comes from the mouth of God.

Alleluia!

Or:	Mk1:15

Alleluia, alleluia!

The kingdom of God is close at hand:

repent and believe the Good News.

Alleluia!

---

Gospel	Luke 10:1-12 ©

Your peace will rest on that man

The Lord appointed seventy-two others and sent them out ahead of him, in pairs, to all the towns and places he himself was to visit. He said to them, ‘The harvest is rich but the labourers are few, so ask the Lord of the harvest to send labourers to his harvest. Start off now, but remember, I am sending you out like lambs among wolves. Carry no purse, no haversack, no sandals. Salute no one on the road. Whatever house you go into, let your first words be, “Peace to this house!” And if a man of peace lives there, your peace will go and rest on him; if not, it will come back to you. Stay in the same house, taking what food and drink they have to offer, for the labourer deserves his wages; do not move from house to house. Whenever you go into a town where they make you welcome, eat what is set before you. Cure those in it who are sick, and say, “The kingdom of God is very near to you.” But whenever you enter a town and they do not make you welcome, go out into its streets and say, “We wipe off the very dust of your town that clings to our feet, and leave it with you. Yet be sure of this: the kingdom of God is very near.” I tell you, on that day it will not go as hard with Sodom as with that town.’

[annalex]

Luke
	English: Douay-Rheims	Latin: Vulgata Clementina	Greek NT: Byzantine/Majority Text (2000)
	Luke 10
1.	AND after these things the Lord appointed also other seventy-two: and he sent them two and two before his face into every city and place whither he himself was to come.	Post hæc autem designavit Dominus et alios septuaginta duos : et misit illos binos ante faciem suam in omnem civitatem et locum, quo erat ipse venturus.	μετα δε ταυτα ανεδειξεν ο κυριος και ετερους εβδομηκοντα και απεστειλεν αυτους ανα δυο προ προσωπου αυτου εις πασαν πολιν και τοπον ου εμελλεν αυτος ερχεσθαι
2.	And he said to them: The harvest indeed is great, but the labourers are few. Pray ye therefore the Lord of the harvest, that he send labourers into his harvest.	Et dicebat illis : Messis quidem multa, operarii autem pauci. Rogate ergo dominum messis ut mittat operarios in messem suam.	ελεγεν ουν προς αυτους ο μεν θερισμος πολυς οι δε εργαται ολιγοι δεηθητε ουν του κυριου του θερισμου οπως εκβαλη εργατας εις τον θερισμον αυτου
3.	Go: Behold I send you as lambs among wolves.	Ite : ecce ego mitto vos sicut agnos inter lupos.	υπαγετε ιδου εγω αποστελλω υμας ως αρνας εν μεσω λυκων
4.	Carry neither purse, nor scrip, nor shoes; and salute no man by the way.	Nolite portare sacculum, neque peram, neque calceamenta, et neminem per viam salutaveritis.	μη βασταζετε βαλαντιον μη πηραν μηδε υποδηματα και μηδενα κατα την οδον ασπασησθε
5.	Into whatsoever house you enter, first say: Peace be to this house.	In quamcumque domum intraveritis, primum dicite : Pax huic domui :	εις ην δ αν οικιαν εισερχησθε πρωτον λεγετε ειρηνη τω οικω τουτω
6.	And if the son of peace be there, your peace shall rest upon him; but if not, it shall return to you.	et si ibi fuerit filius pacis, requiescet super illum pax vestra : sin autem, ad vos revertetur.	και εαν η εκει υιος ειρηνης επαναπαυσεται επ αυτον η ειρηνη υμων ει δε μηγε εφ υμας ανακαμψει
7.	And in the same house, remain, eating and drinking such things as they have: for the labourer is worthy of his hire. Remove not from house to house.	In eadem autem domo manete, edentes et bibentes quæ apud illos sunt : dignus est enim operarius mercede sua. Nolite transire de domo in domum.	εν αυτη δε τη οικια μενετε εσθιοντες και πινοντες τα παρ αυτων αξιος γαρ ο εργατης του μισθου αυτου εστιν μη μεταβαινετε εξ οικιας εις οικιαν
8.	And into what city soever you enter, and they receive you, eat such things as are set before you.	Et in quamcumque civitatem intraveritis, et susceperint vos, manducate quæ apponuntur vobis :	και εις ην αν πολιν εισερχησθε και δεχωνται υμας εσθιετε τα παρατιθεμενα υμιν
9.	And heal the sick that are therein, and say to them: The kingdom of God is come nigh unto you.	et curate infirmos, qui in illa sunt, et dicite illis : Appropinquavit in vos regnum Dei.	και θεραπευετε τους εν αυτη ασθενεις και λεγετε αυτοις ηγγικεν εφ υμας η βασιλεια του θεου
10.	But into whatsoever city you enter, and they receive you not, going forth into the streets thereof, say:	In quamcumque autem civitatem intraveritis, et non susceperint vos, exeuntes in plateas ejus, dicite :	εις ην δ αν πολιν εισερχησθε και μη δεχωνται υμας εξελθοντες εις τας πλατειας αυτης ειπατε
11.	Even the very dust of your city that cleaveth to us, we wipe off against you. Yet know this, that the kingdom of God is at hand.	Etiam pulverem, qui adhæsit nobis de civitate vestra, extergimus in vos : tamen hoc scitote, quia appropinquavit regnum Dei.	και τον κονιορτον τον κολληθεντα ημιν εκ της πολεως υμων απομασσομεθα υμιν πλην τουτο γινωσκετε οτι ηγγικεν εφ υμας η βασιλεια του θεου
12.	I say to you, it shall be more tolerable at that day for Sodom, than for that city.	Dico vobis, quia Sodomis in die illa remissius erit, quam illi civitati.	λεγω υμιν οτι σοδομοις εν τη ημερα εκεινη ανεκτοτερον εσται η τη πολει εκεινη

[annalex]

1. After these things the Lord appointed other seventy also, and sent them two and two before his face into every city and place, whither he himself would come.
2. Therefore said he to them, The harvest truly is great, but the laborers are few: pray you therefore the Lord of the harvest, that he would send forth laborers into his harvest.

CYRIL; God had made known by the Prophets that the preaching of the Gospel of salvation was to embrace not only Israel, but also the Gentile nations; and therefore after the twelve Apostles, there were other seventy-two also appointed by Christ, as it is said, After these things the Lord appointed other seventy-two also.

THEOPHYL; Rightly are seventy-two sent, for to so many nations of the world was the Gospel to be preached, that as at first twelve were appointed because of the twelve tribes of Israel, so, these also were ordained as teachers for the instruction of the foreign nations.

AUG. As also in twenty-four hours the whole world moves round and receives light, so the mystery of enlightening the world by the Gospel of the Trinity, is hinted at in the seventy-two disciples. For three times twenty-four makes seventy-two. Now as no one doubts that the twelve Apostles foreshadowed the order of Bishops, so also we must know that these seventy-two represented the presbytery, (that is, the second order of priests.) Nevertheless, in the earliest times of the Church, as the Apostolical writings bear witness, both were called presbyters, troth also c ailed bishops, the former of these signifying "ripeness of wisdom," the latter, "diligence in the pastoral care."

CYRIL; An outline of this ordinance also was set forth in the words of Moses, who at the command of God chose out seventy, upon whom God poured out His Spirit. In the book of Numbers also it was written of the children of Israel, that they came to Elim, which is by interpretation "ascent," and there were there twelve fountains of water, and seventy palm trees. For when we fly to spiritual refreshment, we shall find twelve fountains, namely, the holy Apostles, from whom we imbibe the knowledge of salvation as from the well-springs of the Savior; and seventy palms, that is, those who were now appointed by Christ. For the palm is a tree of sound core, striking deep root and fruitful, always growing by the water side, yet at the same time putting forth its leaves upwards.

It follows, And he sent them two and two.

GREG. He sends the disciples to preach two and two, because there are two command; of charity, the love of God, and love of our neighbor; (and charity cannot exist without at least two;) thereby silently suggesting to us, that he who has not love to another, ought not to undertake the office of preaching.

ORIGEN; Likewise also the twelve were reckoned by two and two, as Matthew shows in his enumeration of them. For that two should be joined in service, seems from the word of God to be an ancient custom. For God led Israel out of Egypt by the hands of Moses and Aaron. Joshua and Caleb also, united together, appeased the people who had been provoked by the twelve spies. Hence it is said, A brother assisted by a brother is as a fortified city.

BASIL; At the same time it is implied by this, that if any are equal in spiritual gifts, they should not suffer a fondness for their own opinion to get the better of them.

GREG. It is rightly added, before his face into every city and place, whither he himself would come. For the Lord follows His preachers, since the preaching comes first, and then the Lord enters into the tabernacle of our heart; seeing, that through the words of exhortation going before, truth is received into the mind. Hence Esaias says to the preachers, Prepare you the way of the Lord, make straight a highway for our God.

THEOPHYL. The Lord had appointed the disciples for the sake of the multitude, who were in want of teachers. For as our corn fields require many reapers, so the innumerable company of those who are to believe need many teachers, as it follows, The harvest truly is great.

CHRYS. But how does He give the name of harvest to a work only just now at its beginning? the plough not yet put down, nor the furrows turned, He yet speaks of harvests, for His disciples might waver and say, how can we so small a number convert the whole world how can foolish men reform the wise, naked men those that are armed, subjects their rulers? Lest they should be disturbed then by such thoughts, He calls the Gospel a harvest; as if He says, All things are ready, I send you to a gathering of fruits already prepared. You can sow and reap the same day. As then the husbandmen goes out to harvest rejoicing, much more also and with greater cheerfulness must you go out into the world. For this is the true harvest, which shows the fields all prepared for you.

GREG. But not without deep sorrow can we add, but the laborers are few. For although there are who would hear good things they are wanting who should spread them. Behold the world is full of priests, but seldom is there found a laborer in God's harvest, because we undertake indeed the priestly office, but we perform not its works.

THEOPHYL; Now as the great harvest is this whole multitude of believers, so the few laborers are the Apostles, and their followers who are sent to this harvest.

CYRIL; As the large fields require many reapers, so also do the multitude of believers in Christ. Hence He adds, Pray you therefore the Lord of the harvest, that he would send forth laborers into his harvest. Now mark that when He said, Pray you therefore the Lord of the harvest, that he would send forth laborers into the harvest, He afterwards Himself performed it. He then is the Lord of the harvest, and by Him, and together with Him, God the Father rules over all.

CHRYS. But he afterwards increased them greatly, not by adding to their number, but awarding to them power. He implies that it is a great gift to send laborers into the divine harvest, by His saving that the Lord of the harvest must be prayed to upon this account.

GREG. Hereby also the people must be induced to pray for their pastors, that they may be able to work what is good for them, and that their tongue grow not lifeless in exhortation. For often for their own wickedness their tongue is tied. But often for the fault of the people it comes to pass that the word of preaching is withdrawn from their rulers.

3. Go your ways: behold, I send you forth as lambs among wolves.
4. Carry neither purse, nor scrip, nor shoes: and salute no man by the way.

CYRIL; Luke next relates, that the seventy disciples obtained for themselves from Christ apostolical learning, lowliness, innocency, justice, and to prefer no worldly things to holy preachings, but to aspire to such fortitude of mind as to be afraid of no terrors, not even death itself. He adds therefore, Go.

CHRYS. For their comfort amid every danger was the power of Him who sent them. And therefore said He, Behold, I send you; as if he said, This will suffice for your consolation, this will be enough to make you hope, instead of fearing the coming evils which He signifies, adding, as lambs among wolves.

ISIDORE; Denoting the simplicity and innocence in His disciples. For those who were riotous, and by their enormities did despite to their nature, He calls not lambs, but goats.

AMBROSE; Now these animals are at variance among themselves, so that the one is devoured by the other, the lambs by the wolves; but the good Shepherd has no fear of wolves for His flock. And therefore the disciples are appointed not to make prey, but to impart grace. For the watchfulness of the good Shepherd causes the wolves to attempt nothing against the lambs; He sends them as lambs amid wolves that that prophecy might be fulfilled, The wolf and the I lamb shall feed together.

CHRYS. For this was a clear announcement of glorious triumph, that the disciples of Christ, when surrounded by their enemies as lambs among wolves, should still convert them.

THEOPHYL; Or He especially gives the name of wolves to the Scribes and Pharisees, who are the Jewish clergy.

AMBROSE; Or the heretics are compared to wolves. For wolves are beasts who lay in wait near the sheep folds, and prowl about the shepherds' cottages. They dare not enter the abodes of men, they pry out sleeping dogs, absent or slothful shepherds; they seize the sheep by the throat, that they may quickly strangle them; ravenous beasts, with bodies so stiff that they cannot easily turn themselves, but are carried along by their own impetus, and so are often deceived. If they are the first to see a man, it is said, they by a certain natural impulse, tear out his voice; but if a man first sees them, they quake with fear. In like manner the heretics lurk about Christ's sheep folds, howl near the cottages at night time.

For night is the time for the treacherous who obscure the light of Christ with the mists of false interpretation. The inns of Christ, however, they dare not enter, and therefore are not healed, as he was as in an inn who fell among thieves. They look out for the shepherds' absence, for they can not attack the sheep when the shepherds are by. Owing also to the inflexibility of a hard and obstinate mind, they seldom if ever turn from their error, while Christ the true interpreter of Scripture mocks them, so that they went forth their violence in vain, and are not able to hurt; and if they overtake any one by the subtle trickery of their disputations, they make him dumb.

For he is dumb who confesses not the word of God with the glory which belongs to it. Beware then lest the heretic deprive you of your voice, and lest you detect him not first. For he is creeping on while his treachery is disguised. But if you have discovered his unholy desires, you can not fear the loss of a holy voice. They attack the throat, they wound the vitals while they seek the soul. If also you hear any one called a priest, and you know his robberies, outwardly he is a sheep, inwardly a wolf, who is longing to gratify his rage with the insatiable cruelty of human murder.

GREG. For many when they receive the right of rule, are vehement in persecuting their subjects, and manifesting the terrors of their power. And since they have no bowels of mercy, their desire is to seem to be masters, forgetting altogether that they are fathers, changing an occasion for humility, into an exaltation of power. We must on the other hand consider, that as lambs are sent among wolves because they preserve the feeling of innocence, so we should make no malicious attacks. For he who undertakes the office of preacher ought not to bring evils upon others, but to endure them; who although at times an upright zeal demands that he should deal harshly with his subjects, should still inwardly in his heart love with a fatherly feeling those whom outwardly he visits with censure.

And that ruler gives a good example of this, who never submits the neck of his soul to the yoke of earthly desire. Hence it is added, Carry neither purse nor scrip.

GREG. NAZ. The sum of which is, that men ought to be so virtuous that the Gospel should make no less progress through their way of life than their preaching.

GREG. For the preacher (of the Gospel) ought to have such trust in God, that although he has provided not for the expenses of this present life, he should still be most certainly convinced that these will not fail him; lest while his mind is engaged in His temporal things, he should be less careful for the spiritual things of others.

CYRIL; Thus He had already commanded them to have no care for these persons, when He said, I send you as lambs among wolves. And He also forbade all care about what is external to the body, by saying, Take neither purse nor scrip. Nor did He allow men to take with them any of those things which were not attached to the body. Hence He adds, Nor shoes. He not only forbade them to take purse and scrip, but He did not allow them to receive any distraction in their work, such as interruption by greetings on their way. Hence He adds, Salute no one by the way. Which had long ago been said by Elisha. As if He said, Proceed straight on to your work without exchanging blessings with others. For it is a loss to waste the time which is fitter for preaching, in unnecessary things.

AMBROSE; Our Lord did not then forbid these things because the exercise of benevolence was displeasing to Him, but because the motive of following after devotedness was more pleasing.

GREG. NAZ. The Lord gave them these commands also for the glory of the word, lest it should seem that enticements could more prevail over them. He wished them also not to be anxious to speak to others.

GREG. If any one would have these words taken also allegorically, the money shut up in a purse is the hidden wisdom. He then who has the word of wisdom, and neglects to employ it for his neighbor, is like one who keeps his money tied up in his purse. But by the scrip is meant the troubles of the world, by the shoes (made of the skins of dead animals) are signified the examples of dead works. He then who undertakes the office of preacher ought not to bear the burden of business, lest while this presses down his neck he should not rise to the preaching of heavenly things; nor ought he to behold the example of foolish works, lest he think to shield his own works as by dead skins, that is, lest because he observes that others have done these things, he imagine that he also is at liberty to do the same.

AMBROSE; Our Lord also would have nothing human in us. For Moses is bid to loose off the human and earthly shoe when he was sent to deliver the people. But if any one is perplexed why in Egypt we are ordered to eat the lamb with shoes on, but the Apostles are appointed to preach the Gospel without shoes: he must consider, that one in Egypt ought still to beware of the serpent's bite, for there were many poisonous creatures in Egypt. And he who celebrates the Passover in figure may be exposed to the wound, but the minister of truth fears no poison.

GREG. Now every one who salutes on the way does so from the accident of the journey, not for the sake of wishing health. He then who not from love of a heavenly country, but from seeking reward, preaches salvation to his hearers, does as it were salute on the journey, since accidentally, not from any fixed intention, he desires the salvation of his hearers.

5. And into whatever house you enter, first say, Peace be to this house.
6. And if the son of peace be there, your peace shall rest upon it: if not, it shall turn to you again.
7. And in the same house remain, eating and drinking such things as they give; for the laborer is worthy of his hire. Go not from house to house.
8. And into whatsoever city you enter, and they receive you, eat such things as are set before you:
9. And heal the sick that are therein, and say to them, The kingdom of God is come nigh to you.
10. But into whatsoever city you enter, and they receive you not, go your ways out into the streets of the same, and say,
11. Even the very dust of your city, which cleaves on us, we do wipe off against you: notwithstanding be you sure of this, that the kingdom of God is come nigh to you.
12. But I say to you, that it shall be more tolerable in that day for Sodom, than for that city.

CHRYS. Peace is the mother of all good things, without it all other things are vain. Our Lord therefore commanded His is disciples on entering a house first to pronounce peace as a sign of good things, saying, Into whatever house you enter, first say, Peace be to this house.

AMBROSE; That in truth we should convey the message of peace, and that our very first entrance be attended with the blessing of peace.

CHRYS. And hence he who presides in the Church gives it, saying, Peace to all. Now holy men ask for peace, not only that which dwells among men in mutual intercourse, but that which belongs to ourselves. For oftentimes we wage war in our hearts, and are disturbed even when no one troubles us; bad desires also frequently rise up against us.

TIT. BOS. But it is said, Peace be to this house, that is, to them that dwell in the house. As if he says, I speak to all, both the greater and the less, yet should not your salutation be addressed to them that are unworthy of it. Hence it is added, And if the son of peace be there, your peace shall rest upon it. As if he says, You indeed shall utter the word, but the blessing of peace shall be applied wherever I shall deem men worthy of it. But if any one is not worthy, you are not mocked, the grace of your word has not perished, but is returned to you. And this is what is added, But if not, it shall return to you again.

GREG. For the peace which is offered by the mouth of the preacher shall either rest on the house, if there be any one in it predestined to life, who follows the heavenly word which he hears; or if no one be willing indeed to hear, the preacher himself shall not be without fruit, for the peace returns to him, while the Lord gives him the recompense of reward for the labor of his work. But if our peace is received, it is meet that we should obtain earthly supplies from those to whom we offer the rewards of a heavenly country.

Hence it follows: And in the same house remain, eating and drinking such things as they give. Mark, that He who forbade them to carry purse and scrip, allows them to be an expense to others, and to receive sustenance from preaching.

CHRYS. But lest any one should say, I am spending my own property in preparing a table for strangers, He first makes them offer the gift of peace, to which nothing is equal, that you may know that you receive greater things than you give.

TIT. BOST. Or else; Since you are not appointed Judges as to who are worthy and who are unworthy, eat and drink what things they offer to you. But leave to me the trial of those who receive you, unless you happen also to know that the son of peace is not there, for perhaps in that case you ought to depart.

THEOPHYL. See then how He taught His disciples to beg, and wished them to receive their nourishment as a reward. For it is added, For the laborer is worthy of his hire.

GREG. For now the very food which supports him is part of the wages of the laborer, as in this life the hire commences with the labor of preaching, which in the next is completed with the sight of truth. And here we must consider that two rewards are due to one work of ours, one on the Journey, which supports us in labor, the other in our country, which recompenses us at the resurrection. Therefore the reward which we receive now ought so to work in us, that we the more vigorously strive to gain the succeeding reward. Every true preacher then ought not so to preach, that he may receive a reward at the present time, but so to receive a reward that he may have strength to preach. For whoever so preaches that here he may receive the reward of praise, or riches, deprives himself of an eternal reward.

AMBROSE; Another virtue is added, that we should not go about easily, changing from house to house. For it follows, Go not from house to house; that is, that we should preserve a consistency in our love towards our hosts, nor lightly loose any bond of friendship.

THEOPHYL; Now having described the reception from different houses, he teaches them what they ought to do in the cities; namely, to have intercourse with the good in all, but to keep from the society of the wicked in every thing; as it follows, But into whatsoever city you enter, and they receive you, eat such things as are set before you.

THEOPHYL. Although they be few and poor, ask for nothing more; He also tells them to work miracles, and their word shall draw men to their preaching. Hence he adds, And heal the sick that are therein, and say to them, The kingdom of God is come nigh to you. For if you first heal and then teach, the word will prosper, and men believe that the kingdom of God is come nigh. For they would not be cured unless by the working of some divine power. But also when they are healed in their soul, the kingdom of God comes nigh to them, for it is far off from him over whom sin has the dominion.

CHRYS. Now mark the excellence of the Apostles. They are bid to utter nothing relating to sensible things, such as Moses and the Prophets spoke of, namely, earthly goods, but certain new and marvelous things, namely, the kingdom of God.

MAX. Which it is said is come nigh, not to show the shortness of time, for the kingdom of God comes not with observation, but to mark the disposition of men towards the kingdom of God, which is indeed potentially in all believers, but actually in those who reject the life of the body, and choose only the spiritual life; who are able to say, Now I live, yet not I, but Christ lives in me.

AMBROSE; He next teaches them to shake off the dust from their feet when the men of a city have refused to entertain them, saying, Into whatsoever city you enter, and they receive you not, shake off the dust.

THEOPHYL; Either as a testimony to the earthly toil which they had in vain undergone for them, or to show that so far from seeking any thing earthly from them, they suffer not even the dust from their land to cleave to them. Or by the feet is meant the very labor and walking to and fro of preaching; but the dust with which they are sprinkled is the lightness of worldly thoughts, from which even the greatest teachers cannot be free. Those then who have despised the teaching, turn the labors and dangers of the teachers into a testimony of their condemnation.

ORIGEN; By wiping off the dust of their feet against them, they in some sort say, The dust of your sins shall deservedly come upon you. And mark that the cities which receive not the Apostles and sound doctrine have streets, according to Matthew, Broad is the way which leads to destruction.

THEOPHYL. And as they who receive the Apostles are said to have the kingdom of God come nigh to them as a blessing, so those who do not receive them are said to have it nigh to them as a curse. Hence He adds, Notwithstanding, be you sure of this, that the kingdom of God is come nigh to you, as the coming of a king is to some for punishment, but to some for honor.

Hence it is added respecting their punishment, But I say to you, It shall be more tolerable for Sodom, &c.

EUSEB. For in the city of Sodom, Angels were not without entertainment, but Lot was found worthy to receive them into his house. If then at the coming of the disciples into a city there shall not be found one to receive them, will not that city be worse than Sodom? These words persuaded them to attempt boldly the rule of poverty. For there could not be a city or village without some inhabitants acceptable to God. For Sodom could not exist without a Lot found in it, at whose departure the whole was suddenly destroyed.

THEOPHYL; The men of Sodom, although they were hospitable in the midst of all their wickedness of soul and body, yet were there no such guests found among them as the Apostles. Lot indeed was righteous both in seeing and hearing, yet he is not said to have taught or worked miracles.

Catena Aurea Luke 10

[annalex]

Ruins with St Paul Preaching

Giovanni Paolo Pannini

1735
Prado

[trisham]

Thank you, Salvation!

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Prayers for The Religion Forum (Ecumenical)

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

[Salvation]

Pray the Rosary!

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[Salvation]

 

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.

 

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.

[Salvation]

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 Luminous Mysteries or Mysteries of Light (Thursdays) see Rosarium Virginis Mariae
1. Jesus' Baptism in the Jordan (II Corinthians 5:21, Matthew 3:17 and parallels) [Spiritual fruit - Gratitude for the gift of Faith]
2. Jesus' self-manifestation at the wedding of Cana (John 2:1- 12) [Spiritual fruit - Fidelity]
3. Jesus' proclamation of the Kingdom of God, with His call to conversion (Mark 1:15, Mark 2:3-13; Luke 7:47- 48, John 20:22-23) [Spiritual fruit - Desire for Holiness]
4. Jesus' Transfiguration (Luke 9:35 and parallels) [Spiritual fruit - Spiritual Courage]
5. Jesus' institution of the Eucharist, as the sacramental expression of the Paschal Mystery. (Luke 24:13-35 and parallels, 1 Corinthians 11:24-25) [Spiritual fruit - Love of our Eucharistic Lord]

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 Luminous Mysteries or Mysteries of Light (Thursdays) see Rosarium Virginis Mariae
1. Jesus' Baptism in the Jordan (II Corinthians 5:21, Matthew 3:17 and parallels) [Spiritual fruit - Gratitude for the gift of Faith]
2. Jesus' self-manifestation at the wedding of Cana (John 2:1- 12) [Spiritual fruit - Fidelity]
3. Jesus' proclamation of the Kingdom of God, with His call to conversion (Mark 1:15, Mark 2:3-13; Luke 7:47- 48, John 20:22-23) [Spiritual fruit - Desire for Holiness]
4. Jesus' Transfiguration (Luke 9:35 and parallels) [Spiritual fruit - Spiritual Courage]
5. Jesus' institution of the Eucharist, as the sacramental expression of the Paschal Mystery. (Luke 24:13-35 and parallels, 1 Corinthians 11:24-25) [Spiritual fruit - Love of our Eucharistic Lord]

[Salvation]

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
+

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
+