Thirtieth Sunday in Ordinary Time

Reading 1 Sir 35:12-14, 16-18

The LORD is a God of justice,
who knows no favorites.
Though not unduly partial toward the weak,
yet he hears the cry of the oppressed.
The Lord is not deaf to the wail of the orphan,
nor to the widow when she pours out her complaint.
The one who serves God willingly is heard;
his petition reaches the heavens.
The prayer of the lowly pierces the clouds;
it does not rest till it reaches its goal,
nor will it withdraw till the Most High responds,
judges justly and affirms the right,
and the Lord will not delay.

Responsorial Psalm Ps 34:2-3, 17-18, 19, 23

R. (7a) The Lord hears the cry of the poor.
I will bless the LORD at all times;
his praise shall be ever in my mouth.
Let my soul glory in the LORD;
the lowly will hear me and be glad.
R. The Lord hears the cry of the poor.
The LORD confronts the evildoers,
to destroy remembrance of them from the earth.
When the just cry out, the Lord hears them,
and from all their distress he rescues them.
R. The Lord hears the cry of the poor.
The LORD is close to the brokenhearted;
and those who are crushed in spirit he saves.
The LORD redeems the lives of his servants;
no one incurs guilt who takes refuge in him.
R. The Lord hears the cry of the poor.

Reading 2 2 Tm 4:6-8, 16-18

Beloved:
I am already being poured out like a libation,
and the time of my departure is at hand.
I have competed well; I have finished the race;
I have kept the faith.
From now on the crown of righteousness awaits me,
which the Lord, the just judge,
will award to me on that day, and not only to me,
but to all who have longed for his appearance.
At my first defense no one appeared on my behalf,
but everyone deserted me.
May it not be held against them!
But the Lord stood by me and gave me strength,
so that through me the proclamation might be completed
and all the Gentiles might hear it.
And I was rescued from the lion's mouth.
The Lord will rescue me from every evil threat
and will bring me safe to his heavenly kingdom.
To him be glory forever and ever. Amen.

Alleluia 2 Cor 5:19

R. Alleluia, alleluia.
God was reconciling the world to himself in Christ,
and entrusting to us the message of salvation.
R. Alleluia, alleluia.

Gospel Lk 18:9-14

Jesus addressed this parable
to those who were convinced of their own righteousness
and despised everyone else.
"Two people went up to the temple area to pray;
one was a Pharisee and the other was a tax collector.
The Pharisee took up his position and spoke this prayer to himself,
'O God, I thank you that I am not like the rest of humanity --
greedy, dishonest, adulterous -- or even like this tax collector.
I fast twice a week, and I pay tithes on my whole income.'
But the tax collector stood off at a distance
and would not even raise his eyes to heaven
but beat his breast and prayed,
'O God, be merciful to me a sinner.'
I tell you, the latter went home justified, not the former;
for whoever exalts himself will be humbled,
and the one who humbles himself will be exalted."

From: 2 Timothy 4:6-8, 17-18

The Crown of Righteousness

[6] For I am already on the point of being sacrificed; the time of my departure has
come. [7] I have fought the good fight, I have finished the race, I have kept the faith.
[8] Henceforth there is laid up for me the crown of righteousness, which the Lord,
the righteous judge, will award to me on that Day, and not only to me but also to
all who have loved his appearing.

[16] At my first defense no one took my part; all deserted me. May it not be
charged against them! [17] For the Lord stood by me and gave me strength to
proclaim the word fully, that all the Gentiles might hear it. So I was rescued from
the lion’s mouth. [18] The Lord will rescue me from every evil and save me for his
heavenly kingdom. To him be glory for ever and ever. Amen.

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Commentary:

6-8. Conscious of his closeness to death, St Paul writes in poetic strain about
his life in the service of the Gospel, about the meaning of death and his hope of
heaven. The imagery he uses shows how he interprets his experience in the
light of faith. “On the point of being sacrificed” — literally “poured out in sacrifice”
— death is an offering to God, like the libations of oil poured on the altar of sacri-
fices. Death is the beginning of a journey: “the point of my departure has come,”
the anchor is being weighed, the sails unfurled.

The Christian life is like magnificent Games taking place in the presence of God,
who acts as the judge. In Greece the Games had close connections with reli-
gious worship; St Paul presents the Christian life as a type of spiritual sport: “ra-
ces” indicates the continuous effort to achieve perfection (cf. Phil 3:14); training
for athletics indicates the practice of self-denial (cf. 1 Cor 9:26-27); fighting stands
for the effort required to resist sin even if that means death, as can happen in the
event of persecution (cf. Heb 12:4). It is well worthwhile taking part in this compe-
tition, because, as St John Chrysostom points out, “the crown which it bestows
never withers. It is not made of laurel leaves, it is not a man who places it on our
head, it has not been won in the presence of a crowd made up of men, but in a
stadium full of angels. In earthly competitions a man fights and strives for days
and the only reward he receives is a crown which withers in a matter of hours [...].
That does not happen here: the crown he is given is a glory and honor whose bril-
liance lasts forever (”Hom. on 2 Tim, ad loc”.).

All Christians who “have loved his appearing”, that is, who stay true to Christ,
share St Paul’s expectation of eternal life. “We who know about the eternal joys
of the heavenly fatherland should hasten to reach it by the more direct route”
(St Gregory the Great, “In Evangelia Homiliae”, 16).

9-18. In his letters St Paul often asks people to do things for him; his messa-
ges here are particularly moving, given as they are on the eve of his martyrdom.
He is following the example of Christ: he puts his trust in God even though his
friends desert him (vv. 10-12, 16); his enemies harass him more than ever, yet
he forgives them (vv. 14, 16); in the midst of his sufferings he praises the Lord (v.
18). His mention of Thessalonica, Galatia, Dalmatia, Ephesus, Troas, Corinth
and Miletus show how warmly he remembers places which were very receptive
to the Christian message. These few verses constitute a mini-biography.

His generosity of spirit is shown by the fact that he mentions so many disciples
by name; to all he gave of his best; some of them fell by the wayside but most
of them stayed faithful; some are mentioned in the Acts of the Apostles or in
other letters, but for others this is the only mention in the New Testament. How-
ever, all without exception must have been very present to the Apostle who be-
came “all things to all men, that I might by all means save some” (1 Cor 9:22).

16-17. St Paul points to the contrast between the way men treat him and the
way God does. Because of the hazards involved in staying with Paul or defen-
ding him, some of his friends, even some of his closest friends, have deserted
him; whereas God stays by his side.

“You seek the company of friends who, with their conversation and affection,
with their friendship, make the exile of this world more bearable for you. There
is nothing wrong with that, although friends sometimes let you down. But how
is it you don’t frequent daily with greater intensity the company, the conversa-
tion, of the great Friend, who never lets you down?” (St. J. Escriva, “The Way”,
88).

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

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

From: Luke 18:9-14

Parable of the Pharisee and the Tax Collector

[9] He (Jesus) also told this parable to some who trusted in themselves that they
were righteous and despised others: [10] “Two men went up into the temple to
pray, one a Pharisee and the other a tax collector. [11] The Pharisee stood and
prayed thus with himself, ‘God, I thank Thee that I am not like other men, extor-
tioners, unjust, adulterers, or even like this tax collector. [12] I fast twice a week,
I give tithes of all that I get.’ [13] But the tax collector, standing far off, would not
even lift up his eyes to Heaven, but beat his breast, saying, ‘God, be merciful to
me a sinner!’ [14] I tell you, this man went down to his house justified rather than
the other; for every one who exalts himself will be humbled, but he who humbles
himself will be exalted.”

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Commentary:

9-14. Our Lord here rounds off His teaching on prayer. In addition to being perse-
vering and full of faith, prayer must flow from a humble heart, a heart that repents
of its sins: “Cor contritum et humiliatum, Deus, non despicies” (Psalm 51:19);
the Lord, who never despises a contrite and humble heart, resists the proud and
gives His grace to the humble (cf. Peter 5:5; James 4:6).

The parable presents two opposite types — the Pharisee, who is so meticulous
about external fulfillment of the Law; and the tax collector, who in fact is looked
on as a public sinner (cf. Luke 19:7). The Pharisee’s prayer is not pleasing to
God, because his pride causes him to be self-centered and to despise others.
He begins by giving thanks to God, but obviously it is not true gratitude, because
he boasts about all the good he has done and he fails to recognize his sins; since
he regards himself as righteous, he has no need of pardon, he thinks; and he re-
mains in his sinful state; to him also apply these words spoken by our Lord to a
group of Pharisees on another occasion: “If you were blind, you would have no
guilt; but now that you say, ‘We see,’ your guilt remains” (John 9:41). The Phari-
see went down from the temple, therefore, unjustified.

But the tax collector recognizes his personal unworthiness and is sincerely sor-
ry for his sins: he has the necessary dispositions for God to pardon him. His eja-
culatory prayer wins God’s forgiveness: “It is not without reason that some have
said that prayer justifies; for repentant prayer or supplicant repentance, raising
up the soul to God and re-uniting it to His goodness, without doubt obtains par-
don in virtue of the holy love which gives it this sacred movement. And therefore
we ought all to have very many such ejaculatory prayers, said as an act of loving
repentance and with a desire of obtaining reconciliation with God, so that by thus
laying our tribulation before our Savior, we may pour out our souls before and wi-
thin His pitiful heart, which will receive them with mercy” (St. Francis de Sales,
“Treatise on the Love of God”, Book 2, Chapter 20).

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
Ecclesiasticus 35:12-14, 16-19 ©

The humble man's prayer pierces the clouds

The Lord is a judge

who is no respecter of personages.

He shows no respect of personages to the detriment of a poor man,

he listens to the plea of the injured party.

He does not ignore the orphan’s supplication,

nor the widow’s as she pours out her story.

The man who with his whole heart serves God will be accepted,

his petitions will carry to the clouds.

The humble man’s prayer pierces the clouds,

until it arrives he is inconsolable,

And the Lord will not be slow,

nor will he be dilatory on their behalf.

Responsorial Psalm
Psalm 33(34):2-3,17-19,23 ©

The poor man called; the Lord has heard him.

I will bless the Lord at all times,

his praise always on my lips;

in the Lord my soul shall make its boast.

The humble shall hear and be glad.

The poor man called; the Lord has heard him.

The Lord turns his face against the wicked

to destroy their remembrance from the earth.

The just call and the Lord hears

and rescues them in all their distress.

The poor man called; the Lord has heard him.

The Lord is close to the broken-hearted;

those whose spirit is crushed he will save.

The Lord ransoms the souls of his servants.

Those who hide in him shall not be condemned.

The poor man called; the Lord has heard him.

Second reading
2 Timothy 4:6-8,16-18 ©

All there is to come now is the crown of righteousness reserved for me

My life is already being poured away as a libation, and the time has come for me to be gone. I have fought the good fight to the end; I have run the race to the finish; I have kept the faith; all there is to come now is the crown of righteousness reserved for me, which the Lord, the righteous judge, will give to me on that Day; and not only to me but to all those who have longed for his Appearing.

The first time I had to present my defence, there was not a single witness to support me. Every one of them deserted me – may they not be held accountable for it. But the Lord stood by me and gave me power, so that through me the whole message might be proclaimed for all the pagans to hear; and so I was rescued from the lion’s mouth. The Lord will rescue me from all evil attempts on me, and bring me safely to his heavenly kingdom. To him be glory for ever and ever. Amen.

Gospel Acclamation	Mt11:25

Alleluia, alleluia!

Blessed are you, Father,

Lord of heaven and earth,

for revealing the mysteries of the kingdom

to mere children.

Alleluia!

Or:	2Co5:19

Alleluia, alleluia!

God in Christ was reconciling the world to himself,

and he has entrusted to us the news that they are reconciled.

Alleluia!

Gospel	Luke 18:9-14 ©

The tax collector, not the Pharisee, went home justified.

Jesus spoke the following parable to some people who prided themselves on being virtuous and despised everyone else: ‘Two men went up to the Temple to pray, one a Pharisee, the other a tax collector. The Pharisee stood there and said this prayer to himself, “I thank you, God, that I am not grasping, unjust, adulterous like the rest of mankind, and particularly that I am not like this tax collector here. I fast twice a week; I pay tithes on all I get.” The tax collector stood some distance away, not daring even to raise his eyes to heaven; but he beat his breast and said, “God, be merciful to me, a sinner.” This man, I tell you, went home again at rights with God; the other did not. For everyone who exalts himself will be humbled, but the man who humbles himself will be exalted.’

Luke
	English: Douay-Rheims	Latin: Vulgata Clementina	Greek NT: Byzantine/Majority Text (2000)
	Luke 18
9.	And to some who trusted in themselves as just, and despised others, he spoke also this parable:	Dixit autem et ad quosdam qui in se confidebant tamquam justi, et aspernabantur ceteros, parabolam istam :	ειπεν δε προς τινας τους πεποιθοτας εφ εαυτοις οτι εισιν δικαιοι και εξουθενουντας τους λοιπους την παραβολην ταυτην
10.	Two men went up into the temple to pray: the one a Pharisee, and the other a publican.	Duo homines ascenderunt in templum ut orarent : unus pharisæus et alter publicanus.	ανθρωποι δυο ανεβησαν εις το ιερον προσευξασθαι ο εις φαρισαιος και ο ετερος τελωνης
11.	The Pharisee standing, prayed thus with himself: O God, I give thee thanks that I am not as the rest of men, extortioners, unjust, adulterers, as also is this publican.	Pharisæus stans, hæc apud se orabat : Deus, gratias ago tibi, quia non sum sicut ceteri hominum : raptores, injusti, adulteri, velut etiam hic publicanus :	ο φαρισαιος σταθεις προς εαυτον ταυτα προσηυχετο ο θεος ευχαριστω σοι οτι ουκ ειμι ωσπερ οι λοιποι των ανθρωπων αρπαγες αδικοι μοιχοι η και ως ουτος ο τελωνης
12.	I fast twice in a week: I give tithes of all that I possess.	jejuno bis in sabbato, decimas do omnium quæ possideo.	νηστευω δις του σαββατου αποδεκατω παντα οσα κτωμαι
13.	And the publican, standing afar off, would not so much as lift up his eyes towards heaven; but struck his breast, saying: O god, be merciful to me a sinner.	Et publicanus a longe stans, nolebat nec oculos ad cælum levare : sed percutiebat pectus suum, dicens : Deus propitius esto mihi peccatori.	και ο τελωνης μακροθεν εστως ουκ ηθελεν ουδε τους οφθαλμους εις τον ουρανον επαραι αλλ ετυπτεν εις το στηθος αυτου λεγων ο θεος ιλασθητι μοι τω αμαρτωλω
14.	I say to you, this man went down into his house justified rather that the other: because every one that exalteth himself, shall be humbled: and he that humbleth himself, shall be exalted.	Dico vobis, descendit hic justificatus in domum suam ab illo : quia omnis qui se exaltat, humiliabitur, et qui se humiliat, exaltabitur.	λεγω υμιν κατεβη ουτος δεδικαιωμενος εις τον οικον αυτου η γαρ εκεινος οτι πας ο υψων εαυτον ταπεινωθησεται ο δε ταπεινων εαυτον υψωθησεται

9. And he spoke this parable to certain which trusted in themselves that they were righteous, and despised others:
10. Two men went up into the temple to pray; the one a Pharisee, and the other a Publican.
11. The Pharisee stood and prayed thus with himself, God, I thank you, that I am not as other men are, extortioners, unjust, adulterers, or even as this Publican.
12. I fast twice in the week, I give tithes of all that I possess.
13. And the Publican, standing afar off, would not lift up so much as his eyes to heaven, but smote upon his breast, saying, God be merciful to me a sinner.
14. I tell you, this man went down to his house justified rather than the other: for every one that exalts himself shall be abased; and he that humbles himself shall be exalted.

AUG. Since faith is not a gift of the proud but of the humble, our Lord proceeds to add a parable concerning humility and against pride.

THEOPHYL. Pride also beyond all other passions disturbs the mind of man. And hence the very frequent warnings against it. It is moreover a contempt of God; for when a man ascribes the good he does to himself and not to God, what else is this but to deny God? For the sake then of those that so trust in themselves, that they will not ascribe the whole to God, and therefore despise others, He puts forth a parable, to show that righteousness, although it may bring man up to God, yet if he is clothed with pride, casts him down to hell.

GREEK EX. To be diligent in prayer was the lesson taught by our Lord in the parable of the widow and the judge, He now instructs us how we should direct our prayers to Him, in order that our prayers may not be fruitless. The Pharisee was condemned because he prayed heedlessly. As it follows, The Pharisee stood and prayed with himself.

THEOPHYL. It is said "standing," to denote his haughty temper. For his very posture betokens his extreme pride.

BASIL; "He prayed with himself," that is, not with God, his sin of pride sent him back into himself. It follows, God, I thank you.

AUG. His fault was not that he gave God thanks, but that he asked for nothing further. Because you are full and abounds, you have no need to say, Forgive us our debts. What then must be his guilt who impiously fights against grace, when he is condemned who proudly gives thanks? Let those hear who say, "God has made me man, I made myself righteous. O worse and more hateful than the Pharisee, who proudly called himself righteous, yet gave thanks to God that he was so.

THEOPHYL. Observe the order of the Pharisee's prayer. He first speaks of that which he had not, and then of that which he had. As it follows, That I am not as other men are.

AUG. He might at least have said, "as many men;" for what does he mean by "other men," but all besides himself? "I am righteous, he says, the rest are sinners."

GREG. There are different shapes in which the pride of self-confident men presents itself; when they imagine that either the good in them is of themselves; or when believing it is given them from above, that they have received it for their own merits; or at any rate when they boast that they have that which they have not. Or lastly, when despising others they aim at appearing singular in the possession of that which they have. And in this respect the Pharisee awards to himself especially the merit of good works.

AUG. See how he; derives from the Publican near him a fresh occasion for pride. It follows, Or even as this Publican; as if he says, "I stand alone, he is one of the others."

CHRYS. To despise the whole race of man was not enough for him; he must yet attack the Publican. He would have sinned, yet far less if he had spared the Publican, but now in one word he both assails the absent, and inflicts a wound on him who was present. To give thanks is not to heap reproaches on others. When you returns thanks to God, let Him be all in all to you. Turn not your thoughts to men, nor condemn your neighbor.

BASIL; The difference between the proud man and the scorner is in the outward form alone. The one is engaged in reviling others, the other in presumptuously extolling: himself.

CHRYS. He who rails at others does much harm both to himself and others. First, those who hear him are rendered worse, for if sinners they are made glad in finding one as guilty as themselves, if righteous, they are exalted, being led by the sins of others to think more highly of themselves. Secondly, the body of the Church suffers; for those who hear him are not all content to blame the guilty only, but to fasten the reproach also on the Christian religion. Thirdly, the glory of God is evil spoken of for as our well-doing makes the name of God to be glorified, so our sins cause it to be blasphemed. Fourthly, the object of reproach is confounded and becomes more reckless and immovable. Fifthly, the ruler is himself made liable to punishment for uttering things which are not seemly.

THEOPHYL. It becomes us not only to shun evil, but also to do good; and so after having said, I am not as other men are, extortioners, unjust, adulterers, he adds something by way of contrast, I fast twice in a week. They called the week the Sabbath, from the last day of rest. The Pharisees fasted upon the second and fifth day. He therefore set fasting against the passion of adultery, for lust is born of luxury; but to the extortioners and usurists he opposed the payment of tithes; as it follows, I give tithes of all I possess; as if he says, So far am I from indulging in extortion or injuring, that I even give up what is my own.

GREG. So it was pride that laid bare to his wily enemies the citadel of his heart, which prayer and fasting had in vain kept closed. Of no use are all the other fortifications, as long as there is one place which the enemy has left defenseless.

AUG. If you look into his words, you will find that he asked nothing of God. He goes up indeed to pray, but instead of asking God, praises himself; and even insults him that asked. The Publican, on the other hand, driven by his stricken conscience afar off, is by his piety brought near.

THEOPHYL. Although reported to have stood, the Publican yet differed from the Pharisee, both in his manner and his words, as well as in his having a contrite heart. For he feared to lift up his eyes to heaven, thinking unworthy of the heavenly vision those which had loved to gaze upon and wander after earthly things. He also smote his breast, striking it as it were because of the evil thoughts, and moreover rousing it as if asleep. And thus he sought only that God would be reconciled to him, as it follows, saying, God, be merciful.

CHRYS. He heard the words, that I am not as the Publican. He was not angry, but pricked to the heart. The one uncovered the wound, the other seeks for its remedy. Let no one then ever put forth so cold an excuse as, I dare not, I am ashamed, I cannot open my mouth. The devils have that kind of fear. The devil would fain close against you every door of access to God.

AUG. Why then marvel you, whether God pardons, since He himself acknowledges it. The Publican stood afar off, yet drew near to God. And the Lord was nigh to him, and heard him, For the Lord is on high, yet has he regard to the lowly. He lifted not so much as his eyes to heaven; that he might be looked upon, he looked not himself. Conscience weighed him down, hope raised him up, he smote his own breast, he exacted judgment upon himself. Therefore did the Lord spare the penitent. You have heard the accusation of the proud, you have heard the humble confession of the accused Hear now the sentence of the Judge; Verily I say to you, this man went down to his house justified rather than the other.

CHRYS This parable represents to us two chariots on the race course, each with two charioteers in it. In one of the chariots it places righteousness with pride, in the other sin and humility. You see the chariot of sin outstrip that of righteousness, not by its own strength but by the excellence of humility combined with it, but the other is defeated not by righteousness, but by the weight and swelling of pride. For as humility by its own elasticity rises above the weight of pride, and leaping up reaches to God, so pride by its great weight easily depresses righteousness. Although therefore you are earnest and constant in well doing, yet think you may boast yourself, you are altogether devoid of the fruits of prayer. But you that bears a thousand loads of guilt on your conscience, and only think this thing of yourself that you are the lowest of all men, shall gain much confidence before God. And He then goes on to assign the reason of His sentence. For every one who exalts himself shall be abased, and he that humbles himself shall be exalted. The word humility has various meanings. There is the humility of virtue, as, A humble and contrite heart, O God, you will not despise. There is also a humility arising from sorrows, as, He has humbled my life upon the earth. There is a humility derived from sin, and the pride and insatiability of riches. For can any thing be more low and debased than those who grovel in riches and power, and count them great things?

BASIL; In like manner it is possible to be honorably elated when your thoughts indeed are not lowly, but your mind by greatness of soul is lifted up towards virtue. This loftiness of mind is seen in a cheerfulness amidst sorrow; or a kind of noble dauntlessness in trouble i a contempt of earthly things, and a conversation in heaven. And this loftiness of mind seems to differ from that elevation which is engendered of pride, just as the stoutness of a well-regulated body differs from the swelling of the flesh which proceeds from dropsy.

CHRYS. This inflation of pride can cast down even from heaven the man that takes not warning, but humility can raise a man up from the lowest depth of guilt. The one saved the Publican before the Pharisee, and brought the thief into Paradise before the Apostles; the other entered even into the spiritual powers. But if humility though added to sin has made such rapid advances, as to pass by pride united to righteousness, how much swifter will be its course when you add to it righteousness? It will stand by the judgment-seat of God in the midst of the angels with great boldness. Moreover if pride joined to righteousness had power to depress it, to what a hell will it thrust men when added to sin? This I say not that we should neglect righteousness, but that we should avoid pride.

THEOPHYL. But should any one perchance marvel that the Pharisee for uttering a few words in his own praise is condemned, while Job, though he poured forth many, is crowned, I answer, that the Pharisee spoke these at the same time that he groundlessly accused others; but Job was compelled by an urgent necessity to enumerate his own virtues for the glory of God, that men might not fall away from the path of virtue.

BEDE; Typically, the Pharisee is the Jewish people, who boast of their ornaments because of the righteousness of the law, but the Publican is the Gentiles, who being at a distance from God confess their sins. Of whom the one for His pride returned humbled, the other for his contrition was thought worthy to draw near and be exalted.

Catena Aurea Luke 18

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 Glorious Mysteries
(Wednesdays and Sundays)
1.The Resurrection (Matthew 28:1-8, Mark 16:1-18, Luke 24:1-12, John 20:1-29) [Spiritual fruit - Faith]
2. The Ascension (Mark 16:19-20, Luke 24:50-53, Acts 1:6-11) [Spiritual fruit - Christian Hope]
3. The Descent of the Holy Spirit (Acts 2:1-13) [Spiritual fruit - Gifts of the Holy Spirit]
4. The Assumption [Spiritual fruit - To Jesus through Mary]
5. The Coronation [Spiritual fruit - Grace of Final Perseverance]

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October 27 2019

Thirtieth Sunday in Ordinary Time

Reading 1 Sir 35:12-14, 16-18

Responsorial Psalm Ps 34:2-3, 17-18, 19, 23

Reading 2 2 Tm 4:6-8, 16-18

Alleluia 2 Cor 5:19

Gospel Lk 18:9-14

Readings at Mass