Portrait of an Old Woman
Hans Memling
1468-70
Oil on wood, 25.6 x 17.7 cm
Museum of Fine Arts, Houston
Posted on 11/09/2019 8:40:30 PM PST by Salvation
KEYWORDS: catholic; lk20; ordinarytime; prayer;
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From: 2 Maccabees 7:1-2, 9-14
Martyrdom of the seven brothers and their mother
[9] And when he was at his last breath, he said, “You accursed wretch, you dis-
miss us from this present life, but the King of the universe will raise us up to an
everlasting renewal of life, because we have died for his laws.”
[10] After him, the third was the victim of their sport. When it was demanded, he
quickly put out his tongue and courageously stretched forth his hands, [11] and
nobly said, “I got these from Haven, and because of his laws I disdain them, and
from him I hope to get them back again.” [12] As a result the king himself and
those with him were astonished at the young man’s spirit, for he regarded his
sufferings as nothing.
[13] When he too had died, they maltreated and tortured the fourth in the same
way. [14] And when he was near death, he said, “One cannot but choose to die
at the hands of men and to cherish the hope that God gives of being raised again
by him. But for you there will be no resurrection to life!”
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Commentary:
7:1-42. This is one of the most famous and popular passages in the history of the
Maccabees – so much so that traditionally (but improperly) these brothers are
usually referred to as “the Maccabees”. The sacred writer does not tell us the
boys’ names, or where it all happened; and he brings in the presence of the king
to heighten the dramatic effect. The bravery of these young men, it would seem,
was inspired by the good example given by Eleazar (cf. 6:28). The mother’s inter-
vention divides the scene into two parts – first the martyrdom of the six older bro-
thers (vv. 2-19), and then that of the youngest and the mother herself (vv. 20-41).
In the first part the conviction that the just will rise and evildoers will be punished
builds up as the story goes on. Each of the replies given by the six brothers con-
tains some aspect of that truth. The first says that just men prefer to die rather
than sin (v. 2) because God will reward them (v. 6); the second, that God will raise
them to a new life (v. 9); the third, that they will rise with their bodies remade (v.
11); the fourth, that for evildoers there will be no “resurrection to life” (v. 14); the
fifth, that there will be punishment for evildoers (v. 17); and the sixth, that when
just people suffer it is because they are being punished for their own sins (v. 18).
In the second part, both the mother and the youngest brother affirm what the
others have said: but the boy adds something new when he says that death ac-
cepted by the righteous works as atonement for the whole people (vv. 37-38).
The resurrection of the dead, which “God revealed to his people progressively”
(Catechism of the Catholic Church, 992), is a teaching that is grounded first on
Moses’ words about God having compassion on his servants (v. 6; cf. Deut 32:
36), and the idea that if they die prematurely they will receive consolation in the
next life. This is the point being made by the first brother, and it implies that God
“faithfully maintains his covenant with Abraham and his posterity” (ibid.). As the
mother sees it (vv. 27-28), belief in the resurrection comes from “faith in God as
creator of the whole man, body and soul” (ibid., 992). Our Lord Jesus Christ rati-
fies this teaching and links it to faith in himself (cf. Jn 5:24-25; 11:25); and he al-
so purifies the Pharisees’ notion of the resurrection, which was an interpretation
based only on material terms (cf. Mk 12:18-27; 1 Cor 15:35-53).
In what the mother says (v. 28) we can also see belief in the creation of the world
out of nothing “as a truth full of promise and hope” (Catechism of the Catholic
Church, 297). On the basis of this passage and some New Testament passages,
such as John 1:3 and Hebrews 11:3, the Church has formulated its doctrine of
creation: “We believe that God needs no pre-existent thing or any help in order
to create (cf. Vatican I: DS 3022), nor is creation any sort of necessary emana-
tion from the divine substance (cf. Vatican I: DS 3023-3024). God creates freely
‘out of nothing’ (DS 800; 3025). If God had drawn the world from pre-existent mat-
ter, what would be so extraordinary in that? A human artisan makes from a given
material whatever he wants, while God shows his power by starting from nothing
to make all he wants” (Catechism of the Catholic Church, 296).
The assertion that the death of martyrs has expiatory value (vv. 37-38) prepares
us to grasp the redemptive meaning of Christ’s death; but we should remember
that Christ, by his death, not only deflected the punishment that all men deserve
on account of sin, but also, through his grace, makes sinful men righteous in
God’s sight (cf. Rom 3:21-16).
Many Fathers of the Church, notably St Gregory Nazianzen (Orationes, 15, 22),
St. Ambrose (De Iacob et vitae beata, 2, 10, 44-57), St Augustine (In Epistolam
Ioannis, 8, 7), and St Cyprian (Ad Fortunatus, 11) heaped praise on these seven
brothers and their mother. St John Chrysostom invites us to imitate them when-
ever temptation strikes: “All the moderation that they show in the midst of dan-
gers we, too, should imitate with which we deal with irrational concupiscence,
anger, greed for possessions, bodily passions, vainglory and such like. For if we
manage to control their flame, as (the Maccabees) did the flame of the fire, we
will be able to be near them and have a share in their confidence and freedom of
spirit” (Homiliae in Maccabaeos, 1, 3).
*********************************************************************************************
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: 2 Thessalonians 2:16-3:5
The need for steadfastness
Paul asks for prayers
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Commentary:
16-17. God chose believers without any merit on their part; that choice marks the
first stage in their path to salvation; the journey to the goal of salvation involves co-
operation between God’s grace and man’s freedom. Man needs the help of that
“good hope” which comes from recognizing that he is a son of God. “In my case,
and I wish the same to happen to you”, St. Escriva writes, “the certainty I derive
from feeling – from knowing – that I am a son of God fills me with real hope which,
being a supernatural virtue, adapts to our nature when it is infused in us, and so
is also a very human virtue […]. This conviction spurs me on to grasp that only
those things that bear the imprint of God can display the indelible sign of eternity
and have lasting value. Therefore, far from separating me from the things of this
earth, hope draws me closer to these realities in a new way, a Christian way,
which seeks to discover in everything the relation between our fallen nature and
God, our Creator and Redeemer” (”Friends of God”, 28).
By inspiring us with hope, God fills our hearts with consolation and at the same
time encourages us to put our faith into practice in daily life – “in every good work
and word.”
1. The whole Church, not just the Apostles, is given the task of spreading the
message of Jesus. All believers can and should play an active part in this, at
least by way of prayer. The Apostle’s request for prayers also shows that he rea-
lizes that the supernatural work entrusted to him is beyond him and yet he does
not shirk the work of apostolate. St John Chrysostom comments on St Paul’s ap-
proach: “The Apostle […] now encourages them to offer prayers to God for him,
but he does not ask them to pray God to free him from dangers he ought to face
up to (for they are an unavoidable consequence of his ministry); rather, he asks
them to pray ‘that the word of the Lord may speed on and triumph’” (Hom. on 2
Thess, ad loc.).
The “speed and triumph” is evocative of the Games, which had such a following in
Greece: the winner of a race was given a victory wreath. The victory, the triumph,
of the word of the Lord is its proclamation reaching everyone and being accepted
by everyone.
2. “Not all have faith”: literally, “faith is not something that belongs to all”, that is,
not everyone has believed the Apostle’s preaching though he has excluded no one
from it. The “wicked and evil men” may be a reference to certain Jews hostile to
Christianity who had persecuted Paul in Macedonia and were now putting obsta-
cles in his way at Corinth.
It must be remembered that faith is a supernatural virtue, a gift from God, and can-
not be obtained by man’s unaided effort: “Even though the assent of faith is by no
means a blind impulse, still, no one can assent to the gospel inspiration of the Ho-
ly Spirit, who gives all men their joy in assenting to and believing the truth” (Vati-
can I, “Dei Filius”, chap. 3).
God “desires all men to be saved and to come to the knowledge of the truth” (1
Tim 2:4) and so to all men he gives his grace and offers the gift of faith; however,
they are free to reject or accept the light he offers them.
3. “But the Lord is faithful”: and therefore, unlike those who are unfaithful (v. 2),
we should put our trust in God: “Do not doubt it”, Chrysostom comments, “God
is faithful. He has promised salvation, he will save you. But, as he said, he will
do so on one condition – that we love him, that we listen to his word and his
Law. He will not save us unless we cooperate” (”Hom. on 2 Thess”, ad loc.).
“He will strengthen you and guard you from evil”: These words may be meant to
echo the prayer contained in the Our Father (cf. Mt 6:13; cf. Mt 5:37).
4-5. The Apostle is confident that the Thessalonians will stay true to Christ, and
he asks God to give them the endurance they need in the midst of their difficul-
ties. “The steadfastness of Christ” may be a reference to the example Christ gave
during his passion by enduring unto death on the cross, out of love for the Father
and for us; believers should love God in that kind of way (cf. Heb 12:1). However,
“the steadfastness of Christ” can also be interpreted as referring to the need for
Christians to be patient as they wait for the second coming of Christ (cf. 1 Thess
1:3).
Love and steadfastness are two Christian virtues which make us resemble God:
“Therefore be imitators of god, as beloved children. And walk in love, as Christ
loved us and gave himself up for us, a fragrant offering and sacrifice to God” (Eph
5:1-2). So, love and endurance are interconnected and complement each other:
“Jesus came to the Cross after having prepared himself for thirty-three years, all
his life! If they really want to imitate him, his disciples have to turn their lives into
a co-redemption of Love, by means of active and passive self-denial” (St. J. Es-
criva, “Furrow”, 255).
*********************************************************************************************
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: John 2:13-22
The Cleansing of the Temple
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Commentary:
13. “The Passover of the Jews”: this is the most important religious feast for the
people of the Old Testament, the prefiguring of the Christian Easter (cf. note on
Mt 26:2). The Jewish Passover was celebrated on the fourteenth day of the month
of Nisan and was followed by the festival week of the Azymes (unleavened bread).
According to the Law of Moses, on those days every male Israelite had to “appear
before the Lord God” (Ex 34:23; Deut 16:16) — hence the pious custom of making
a pilgrimage to the temple of Jerusalem for these days, hence the crowd and all
the vendors to supply the needs of the pilgrims; this trading gave rise to abuses.
“Jesus went up to Jerusalem”: by doing this Jesus publicly shows that he ob-
serves the Law of God. But, as we shall soon see, he goes to the temple as the
only-begotten Son who must ensure that all due decorum is observed in the
House of the Father: “And from thenceforth Jesus, the Anointed of God, always
begins by reforming abuses and purifying from sin; both when he visits his
Church, and when he visits the Christian soul” (Origen, “Hom. on St John”, 1).
14-15. Every Israelite had to offer as a passover sacrifice an ox or a sheep, if he
was wealthy; or two turtle-doves or two pigeons if he was not (Lev 5:7). In addi-
tion he had to pay a half shekel every year, if he was twenty or over. The half she-
kel, which was the equivalent of a day’s pay of a worker, was a special coin also
called temple money (cf. Ex 30:13); other coins in circulation (denarii, drachmas,
etc.) were considered impure because they bore the image of pagan rulers. Du-
ring the Passover, because of the extra crowd, the outer courtyard of the temple,
the court of the Gentiles, was full of traders, money changers etc., and inevitably
this meant noise, shouting, bellowing, manure etc. Prophets had already fulmina-
ted against these abuses, which grew up with the tacit permission of the temple
authorities, who made money by permitting trading. Cf. notes on Mt 21: 12-13
and Mk 11:15-18.
16-17. “Zeal for thy house will consume me” — a quotation from Psalm 69:10. Je-
sus has just made a most significant assertion: “You shall not make my Father’s
house a house of trade.” By calling God his Father and acting so energetically,
he is proclaiming he is the Messiah, the Son of God. Jesus’ zeal for his Father’s
glory did not escape the attention of his disciples who realized that what he did
fulfilled the words of Psalm 69.
18-22. The temple of Jerusalem, which had replaced the previous sanctuary
which the Israelites carried around in the wilderness, was the place selected by
God during the Old Covenant to express his presence to the people in a special
way. But this was only an imperfect anticipation or prefiguring of the full expres-
sion of his presence among men — the Word of God became man. Jesus, in
whom “the whole fullness of deity dwells bodily” (Col 2:9), is the full presence of
God here on earth and, therefore, the true temple of God. Jesus identifies the tem-
ple of Jerusalem with his own body, and by so doing refers to one of the most pro-
found truths about himself — the Incarnation. After the ascension of the Lord into
heaven this real and very special presence of God among men is continued in
the sacrament of the Blessed Eucharist.
Christ’s words and actions as he expels the traders from the temple clearly show
that he is the Messiah foretold by the prophets. That is why some Jews approach
him and ask him to give a sign of his power (cf. Mt 16:1; Mk 8:11; Lk 11:29). Je-
sus’ reply (v. 20), whose meaning remains obscure until his resurrection, the Je-
wish authorities try to turn into an attack on the temple — which merits the death
penalty (Mt 26:61; Mk 14:58; cf. Jer 26:4ff); later they will taunt him with it when
he is suffering on the cross (Mt 27:40; Mk 15:29) and later still in their case a-
gainst St Stephen before the Sanhedrin they will claim to have heard him repeat
it (Acts 6:14).
There was nothing derogatory in what Jesus said, contrary to what false witnes-
ses made out. The miracle he offers them, which he calls “the Sign of Jonah” (cf.
Mt 16:4), will be his own resurrection on the third day. Jesus is using a metaphor,
as if to say: Do you see this temple? Well, imagine if it were destroyed, would it
not be a great miracle to rebuild it in three days? That is what I will do for you as
a sign. For you will destroy my body, which is the true temple, and I will rise
again on the third day.
No one understood what he was saying. Jews and disciples alike thought he was
speaking about rebuilding the temple which Herod the Great had begun to con-
struct in 19-20 B.C. Later on the disciples grasped what he really meant.
*********************************************************************************************
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 20:27-38
The Resurrection of the Dead
[34] And Jesus said to them, “The sons of this age marry and are given in mar-
riage; [35] but those who are accounted worthy to attain to that age and to the
resurrection from the dead neither marry nor are given in marriage, [36] for they
cannot die any more, because they are equal to angels and are sons of God,
being sons of the resurrection. [37] But that the dead are raised, even Moses
showed, in the passage about the bush, where he calls the Lord the God of
Abraham and the God of Isaac and the God of Jacob. [38] Now He is not God
of the dead, but of the living; for all live to Him.”
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Commentary:
27-40. The Sadducees did not believe in the resurrection of the body or the im-
mortality of the soul. They came along to ask Jesus a question which is appa-
rently unanswerable. According to the Levirate law (cf. Deuteronomy 25:5ff), if
a man died without issue, his brother was duty bound to marry his widow to pro-
vide his brother with descendants. The consequences of this law would seem
to give rise to a ridiculous situation at the resurrection of the dead.
Our Lord replies by reaffirming that there will be a resurrection; and by explai-
ning the properties of those who have risen again, the Sadducees’ argument
simply evaporates. In this world people marry in order to continue the species:
that is the primary aim of marriage. After the resurrection there will be no more
marriage because people will not die anymore.
Quoting Sacred Scripture (Exodus 3:2, 6) our Lord shows the grave mistake the
Sadducees make, and He argues: God is not the God of the dead but of the li-
ving, that is to say, there exists a permanent relationship between God and Abra-
ham, Isaac and Jacob, who have been dead for years. Therefore, although these
just men have died as far as their bodies are concerned, they are alive, truly alive,
in God — their souls are immortal — and they are awaiting the resurrection of their
bodies.
See also the notes on Matthew 22:23-33 and Mark 12:18-27.
[The note on Matthew 22:23-33 states:
23-33. The Sadducees argue against belief in the resurrection of the dead on the
basis of the Levirate law, a Jewish law which laid down that when a married man
died without issue, one of his brothers, according to a fixed order, should marry
his widow and the first son of that union be given the dead man’s name. By out-
lining an extreme cases the Sadducees make the law and belief in resurrection
look ridiculous. In His reply, Jesus shows up the frivolity of their objections and
asserts the truth of the resurrection of the dead.]
[The note on Mark 12:18-27 states:
18-27. Before answering the difficulty proposed by the Sadducees, Jesus wants
to identify the source of the problem—man’s tendency to confine the greatness
of God inside a human framework through excessive reliance on reason, not gi-
ving due weight to divine Revelation and the power of God. A person can have dif-
ficulty with the truths of faith; this is not surprising, for these truths are above hu-
man reason. But it is ridiculous to try to find contradictions in the revealed word
of God; this only leads away from any solution of difficulty and may make it im-
possible to find one’s way back to God. We need to approach Sacred Scripture,
and, in general, the things of God, with the humility which faith demands. In the
passage about the burning bush, which Jesus quotes to the Sadducees, God
says this to Moses: “Put off your shoes from your feet, for the place on which
you stand is holy ground” (Exodus 3:5).]
*********************************************************************************************
Source: “The Navarre Bible: Text and Commentaries”. Biblical text from the
Revised Standard Version and New Vulgate. Commentaries by members of
the Faculty of Theology, University of Navarre, Spain.
Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and
by Scepter Publishers in the United States.
Liturgical Colour: Green.
| First reading |
|---|
| 2 Maccabees 7:1-2,9-14 © |
| 'The King of the world will raise us up to live for ever' |
|---|
| Responsorial Psalm |
|---|
| Psalm 16(17):1,5-6,8,15 © |
| Second reading |
|---|
| 2 Thessalonians 2:16-3:5 © |
| May the Lord strengthen you in everything good that you do or say |
|---|
| Gospel Acclamation | Lk21:36 |
|---|
| Or: | Rv1:5,6 |
|---|
| Gospel | Luke 20:27-38 © |
|---|
| He is God, not of the dead, but of the living |
|---|
| Luke | |||
| English: Douay-Rheims | Latin: Vulgata Clementina | Greek NT: Byzantine/Majority Text (2000) | |
| Luke 20 |
|||
| 27. | And there came to him some of the Sadducees, who deny that there is any resurrection, and they asked him, | Accesserunt autem quidam sadducæorum, qui negant esse resurrectionem, et interrogaverunt eum, | προσελθοντες δε τινες των σαδδουκαιων οι αντιλεγοντες αναστασιν μη ειναι επηρωτησαν αυτον |
| 28. | Saying: Master, Moses wrote unto us, If any man's brother die, having a wife, and he leave no children, that his brother should take her to wife, and raise up seed unto his brother. | dicentes : Magister, Moyses scripsit nobis : Si frater alicujus mortuus fuerit habens uxorem, et hic sine liberis fuerit, ut accipiat eam frater ejus uxorem, et suscitet semen fratri suo. | λεγοντες διδασκαλε μωσης εγραψεν ημιν εαν τινος αδελφος αποθανη εχων γυναικα και ουτος ατεκνος αποθανη ινα λαβη ο αδελφος αυτου την γυναικα και εξαναστηση σπερμα τω αδελφω αυτου |
| 29. | There were therefore seven brethren: and the first took a wife, and died without children. | Septem ergo fratres erant : et primus accepit uxorem, et mortuus est sine filiis. | επτα ουν αδελφοι ησαν και ο πρωτος λαβων γυναικα απεθανεν ατεκνος |
| 30. | And the next took her to wife, and he also died childless. | Et sequens accepit illam, et ipse mortuus est sine filio. | και ελαβεν ο δευτερος την γυναικα και ουτος απεθανεν ατεκνος |
| 31. | And the third took her. And in like manner all the seven, and they left no children, and died. | Et tertius accepit illam. Similiter et omnes septem, et non reliquerunt semen, et mortui sunt. | και ο τριτος ελαβεν αυτην ωσαυτως ωσαυτως δε και οι επτα ου κατελιπον τεκνα και απεθανον |
| 32. | Last of all the woman died also. | Novissime omnium mortua est et mulier. | υστερον [δε] παντων απεθανεν και η γυνη |
| 33. | In the resurrection therefore, whose wife of them shall she be? For all the seven had her to wife. | In resurrectione ergo, cujus eorum erit uxor ? siquidem septem habuerunt eam uxorem. | εν τη ουν αναστασει τινος αυτων γινεται γυνη οι γαρ επτα εσχον αυτην γυναικα |
| 34. | And Jesus said to them: The children of this world marry, and are given in marriage: | Et ait illis Jesus : Filii hujus sæculi nubunt, et traduntur ad nuptias : | και αποκριθεις ειπεν αυτοις ο ιησους οι υιοι του αιωνος τουτου γαμουσιν και εκγαμισκονται |
| 35. | But they that shall be accounted worthy of that world, and of the resurrection from the dead, shall neither be married, nor take wives. | illi vero qui digni habebuntur sæculo illo, et resurrectione ex mortuis, neque nubent, neque ducent uxores : | οι δε καταξιωθεντες του αιωνος εκεινου τυχειν και της αναστασεως της εκ νεκρων ουτε γαμουσιν ουτε εκγαμιζονται |
| 36. | Neither can they die any more: for they are equal to the angels, and are the children of God, being the children of the resurrection. | neque enim ultra mori potuerunt : æquales enim angelis sunt, et filii sunt Dei, cum sint filii resurrectionis. | ουτε γαρ αποθανειν ετι δυνανται ισαγγελοι γαρ εισιν και υιοι εισιν του θεου της αναστασεως υιοι οντες |
| 37. | Now that the dead rise again, Moses also shewed, at the bush, when he called the Lord, The God of Abraham, and the God of Isaac, and the God of Jacob; | Quia vero resurgant mortui, et Moyses ostendit secus rubum, sicut dicit Dominum, Deum Abraham, et Deum Isaac, et Deum Jacob. | οτι δε εγειρονται οι νεκροι και μωσης εμηνυσεν επι της βατου ως λεγει κυριον τον θεον αβρααμ και τον θεον ισαακ και τον θεον ιακωβ |
| 38. | For he is not the God of the dead, but of the living: for all live to him. | Deus autem non est mortuorum, sed vivorum : omnes enim vivunt ei. | θεος δε ουκ εστιν νεκρων αλλα ζωντων παντες γαρ αυτω ζωσιν |
Pray for Pope Francis.
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We thank you, God our Father, for those who have responded to your call to priestly ministry.
Accept this prayer we offer on their behalf: Fill your priests with the sure knowledge of your love.
Open their hearts to the power and consolation of the Holy Spirit.
Lead them to new depths of union with your Son.
Increase in them profound faith in the Sacraments they celebrate as they nourish, strengthen and heal us.
Lord Jesus Christ, grant that these, your priests, may inspire us to strive for holiness by the power of their example, as men of prayer who ponder your word and follow your will.
O Mary, Mother of Christ and our mother, guard with your maternal care these chosen ones, so dear to the Heart of your Son.
Intercede for our priests, that offering the Sacrifice of your Son, they may be conformed more each day to the image of your Son, our Lord and Savior, Jesus Christ. Amen.
Saint John Vianney, universal patron of priests, pray for us and our priests
This icon shows Jesus Christ, our eternal high priest.
The gold pelican over His heart represents self-sacrifice.
The border contains an altar and grapevines, representing the Mass, and icons of Melchizedek and St. Jean-Baptiste Vianney.
Melchizedek: king of righteousness (left icon) was priest and king of Jerusalem. He blessed Abraham and has been considered an ideal priest-king.
St. Jean-Baptiste Vianney is the patron saint of parish priests.
1. Sign of the Cross: In the name of the Father, and of the Son, and of the Holy Spirit. Amen.
2. The Apostles Creed: I BELIEVE in God, the Father almighty, Creator of heaven and earth, and in Jesus Christ, His only Son, our Lord, who was conceived by the Holy Spirit, born of the Virgin Mary, suffered under Pontius Pilate, was crucified, died, and was buried. He descended into hell; on the third day he rose again from the dead; he ascended into heaven, and is seated at the right hand of God, the Father Almighty; from there He shall come to judge the living and the dead.
I believe in the Holy Spirit, the holy catholic Church, the communion of saints, the forgiveness of sins, the resurrection of the body, and the life everlasting. Amen.
3. The Lord's Prayer: OUR Father, who art in heaven, hallowed be Thy name. Thy kingdom come. Thy will be done on earth as it is in heaven. Give us this day our daily bread and forgive us our trespasses as we forgive those who trespass against us. And lead us not into temptation, but deliver us from evil. Amen.
4. (3) Hail Mary: HAIL Mary, full of grace, the Lord is with thee. Blessed art thou amongst women and blessed is the fruit of thy womb, Jesus. Holy Mary, Mother of God, pray for us sinners, now, and in the hour of our death. Amen. (Three times)
5. Glory Be: GLORY be to the Father, and to the Son, and to the Holy Spirit. As it was in the beginning, is now, and ever shall be, world without end. Amen.
6. Fatima Prayer: Oh, my Jesus, forgive us our sins, save us from the fires of hell, lead all souls to heaven, especially those in most need of your mercy.
Announce each mystery, then say 1 Our Father, 10 Hail Marys, 1 Glory Be and 1 Fatima prayer. Repeat the process with each mystery.
End with the Hail Holy Queen:
Hail, Holy Queen, Mother of Mercy, our life, our sweetness and our hope! To thee do we cry, poor banished children of Eve! To thee do we send up our sighs, mourning and weeping in this vale of tears! Turn then, most gracious advocate, thine eyes of mercy towards us; and after this, our exile, show unto us the blessed fruit of thy womb, Jesus!
O clement, O loving, O sweet Virgin Mary! Pray for us, O holy Mother of God, that we may be made worthy of the promises of Christ.
Final step -- The Sign of the Cross
The Mysteries of the Rosary By tradition, Catholics meditate on these Mysteries during prayers of the Rosary. The biblical references follow each of the Mysteries below.
The Glorious Mysteries
(Wednesdays and Sundays)
1.The Resurrection (Matthew 28:1-8, Mark 16:1-18, Luke 24:1-12, John 20:1-29) [Spiritual fruit - Faith]
2. The Ascension (Mark 16:19-20, Luke 24:50-53, Acts 1:6-11) [Spiritual fruit - Christian Hope]
3. The Descent of the Holy Spirit (Acts 2:1-13) [Spiritual fruit - Gifts of the Holy Spirit]
4. The Assumption [Spiritual fruit - To Jesus through Mary]
5. The Coronation [Spiritual fruit - Grace of Final Perseverance]
St. Michael the Archangel
~ PRAYER ~
St. Michael, the Archangel, defend us in battle
Be our protection against the wickedness
and snares of the devil;
May God rebuke him, we humbly pray,
and do thou, O Prince of the heavenly host,
by the power of God,
Cast into hell Satan and all the evil spirits
who prowl through the world seeking the ruin of souls.
Amen
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