Posted on 02/01/2020 8:33:15 PM PST by Salvation
Thus says the Lord GOD:
Lo, I am sending my messenger
to prepare the way before me;
And suddenly there will come to the temple
the LORD whom you seek,
And the messenger of the covenant whom you desire.
Yes, he is coming, says the LORD of hosts.
But who will endure the day of his coming?
And who can stand when he appears?
For he is like the refiners fire,
or like the fullers lye.
He will sit refining and purifying silver,
and he will purify the sons of Levi,
Refining them like gold or like silver
that they may offer due sacrifice to the LORD.
Then the sacrifice of Judah and Jerusalem
will please the LORD,
as in the days of old, as in years gone by.
R. (8) Who is this king of glory? It is the Lord!
Lift up, O gates, your lintels;
reach up, you ancient portals,
that the king of glory may come in!
R. Who is this king of glory? It is the Lord!
Who is this king of glory?
The LORD, strong and mighty,
the LORD, mighty in battle.
R. Who is this king of glory? It is the Lord!
Lift up, O gates, your lintels;
reach up, you ancient portals,
that the king of glory may come in!
R. Who is this king of glory? It is the Lord!
Who is this king of glory?
The LORD of hosts; he is the king of glory.
R. Who is this king of glory? It is the Lord!
Since the children share in blood and flesh,
Jesus likewise shared in them,
that through death he might destroy the one
who has the power of death, that is, the Devil,
and free those who through fear of death
had been subject to slavery all their life.
Surely he did not help angels
but rather the descendants of Abraham;
therefore, he had to become like his brothers and sisters
in every way,
that he might be a merciful and faithful high priest before God
to expiate the sins of the people.
Because he himself was tested through what he suffered,
he is able to help those who are being tested.
R. Alleluia, alleluia.
A light of revelation to the Gentiles,
and glory for your people Israel.
R. Alleluia, alleluia.
When the days were completed for their purification
according to the law of Moses,
Mary and Joseph took Jesus up to Jerusalem
to present him to the Lord,
just as it is written in the law of the Lord,
Every male that opens the womb shall be consecrated to the Lord,
and to offer the sacrifice of
a pair of turtledoves or two young pigeons,
in accordance with the dictate in the law of the Lord.
Now there was a man in Jerusalem whose name was Simeon.
This man was righteous and devout,
awaiting the consolation of Israel,
and the Holy Spirit was upon him.
It had been revealed to him by the Holy Spirit
that he should not see death
before he had seen the Christ of the Lord.
He came in the Spirit into the temple;
and when the parents brought in the child Jesus
to perform the custom of the law in regard to him,
he took him into his arms and blessed God, saying:
Now, Master, you may let your servant go
in peace, according to your word,
for my eyes have seen your salvation,
which you prepared in the sight of all the peoples:
a light for revelation to the Gentiles,
and glory for your people Israel.
The childs father and mother were amazed at what was said about him;
and Simeon blessed them and said to Mary his mother,
Behold, this child is destined
for the fall and rise of many in Israel,
and to be a sign that will be contradicted
--and you yourself a sword will pierce--
so that the thoughts of many hearts may be revealed.
There was also a prophetess, Anna,
the daughter of Phanuel, of the tribe of Asher.
She was advanced in years,
having lived seven years with her husband after her marriage,
and then as a widow until she was eighty-four.
She never left the temple,
but worshiped night and day with fasting and prayer.
And coming forward at that very time,
she gave thanks to God and spoke about the child
to all who were awaiting the redemption of Jerusalem.
When they had fulfilled all the prescriptions
of the law of the Lord,
they returned to Galilee, to their own town of Nazareth.
The child grew and became strong, filled with wisdom;
and the favor of God was upon him.
or
When the days were completed for their purification
according to the law of Moses,
Mary and Joseph took Jesus up to Jerusalem
to present him to the Lord,
just as it is written in the law of the Lord,
Every male that opens the womb shall be consecrated to the Lord,
and to offer the sacrifice of
a pair of turtledoves or two young pigeons,
in accordance with the dictate in the law of the Lord.
Now there was a man in Jerusalem whose name was Simeon.
This man was righteous and devout,
awaiting the consolation of Israel,
and the Holy Spirit was upon him.
It had been revealed to him by the Holy Spirit
that he should not see death
before he had seen the Christ of the Lord.
He came in the Spirit into the temple;
and when the parents brought in the child Jesus
to perform the custom of the law in regard to him,
he took him into his arms and blessed God, saying:
Now, Master, you may let your servant go
in peace, according to your word,
for my eyes have seen your salvation,
which you prepared in the sight of all the peoples:
a light for revelation to the Gentiles,
and glory for your people Israel.
KEYWORDS: catholic; lk2; ordinarytime; prayer; saints;
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From: Malachi 3:1-4; 4:5-6
Shortcoming of Priests (Continuation)
For he is like a refiners fire and like fullers soap; [3] he will sit as a refiner and purifier of silver, and he will purify the sons of Levi and refine them like gold and silver, till they present right offerings to the LORD. [4] Then the offering of Judah and Jerusalem will be pleasing to the LORD as in the days of old and as in former years.”
[4:5] “Behold, I will send you Elijah the prophet before the great and terrible day of the LORD comes. [6] And he will turn the hearts of fathers to their children and the hearts of children to their fathers, lest I come and smite the land with acurse.”
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Commentary:
2:17-3:5. As at the start of the book, the question raised here is a fairly general one: What is the point of keeping the Law if those who do evil are the ones who have success in life? The question focuses on rewards in this life only (cf. 2:17), but the prophets reply extends beyond that: he announces a day of judgment when priests and ritual will be purified (3:3-4) and the oppressed will receive justice (3:5); on the day of the Lord, God will set everything right.
However, the force of the oracle lies not so much in the fact of divine judgment as in the mysterious way in which that day is announced (3:1-2). We are told that the Lord of hosts himself will come to His temple, and his coming will strike fear into the hearts of men. The passage, in fact, seems to be speaking about three different personages—the messenger who will precede the coming of the Lord and who later on, in the epilogue, is identified as the prophet Elijah (cf. 4:5); the Lord himself; and the angel (literally the messenger) of the Covenant (3:1). In mentioning the first (the messenger who prepares the way: 3:1) the prophet may have in mind the sort of protocol used by kings who had a herald announce their arrival. This personages role is similar to that described in Isaiah 40:3ff. However, a little further on there is the messenger of the covenant. It is not clear what this means; it could be the Lord himself; a further messenger, whose role is similar to that of Moses, that is, a mediator of the Covenant; or, finally, the messenger mentioned earlier, the herald, who is now being given a new role. No clear interpretation can be established beyond doubt.
The New Testament will resolve this question of interpretation. The Synoptic Gospels (cf. Mk 1:2) and Jesus himself (Mt 11:7-15; cf. Lk 7:24-30) identify the first messenger, the one who prepares the way, with Elijah, and sees his fulfillment in the person of John the Baptist. This makes Jesus the Lord who comes to his temple. The Church reads it that way when the liturgy of the feast of the Presentation of Jesus in the Temple (cf. Lk 2:22-40) includes Malachi 3:1-4 as a first reading. But as can be seen from many passages of the New Testament (for example, the episode of the Transfiguration: Mt 17:1-13 and par.), Jesus is also the mediator of the New Covenant.
In the tradition of the Church, the ambiguity here is seen as a way of indicating the two-fold coming of the Lord-in the humility of the flesh, and in the glory and splendor of the End: We proclaim the coming of Christ: he comes not once, but twice, and the second coming will be more glorious than the first. The first was a time of suffering; in the second, however, he will wear the crown of divine kingship. Almost everything in the life our Lord Jesus Christ has two meanings. He was born twice: once, of the Father, from all eternity; and then, of the Virgin, in the fullness of time. He comes twice, too: be came first in silence, like rain falling on wool; and he will come again in glory. First, he was wrapped in swaddling clothes and laid in a manger; when he comes again, he will be robed in light. First, he shouldered the cross, without fear of suffering; when he comes again, he will come in glory, surrounded by the hosts of angels. Let us consider not only the life of the Lord, but also his future coming [...]. Because of his great mercy, he was made man to teach men and persuade them; when he comes again, all men, whether they want to or not, will be made subject to the power and authority of the King. The words of the prophet Malachy refer to both of these events(St Cyril of Jerusalem, “Catecheses Ad Illuminandos”, 15, 1-2).
From: Hebrews 2:14-18
Jesus, Man’s Brother, was Crowned with Glory and Honor
Above the Angels (Continuation)
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Commentary:
14. As in the prologue of St John’s Gospel (In 1:12-13), “flesh” and “blood” apply to human nature in its weakened condition. Jesus has assumed man’s nature: “He has taken it on without sin but with all its capacity to suffer pain, given that he took a flesh similar to sinful flesh; he ‘shared therefore in flesh and blood’, that is, he took on a nature in which he could suffer and die—which could not occur in a divine nature” (St Thomas, “Commentary on Heb.”, 2, 4).
Christ chose to submit to death, which is a consequence of sin, in order to destroy death and the power of the devil. The Council of Trent teaches that, as a result of original sin, man “incurred the wrath and indignation of God, and consequently incurred death [...] and, together with death, bondage in the power of him who from that time had the empire of death” (”De Peccato Originali”, Can. 3; cf. Rom 5:12, 6:12-14; 7:5; etc.). To explain this power of the devil, St Thomas comments: “A judge has one kind of power of death: he can punish people with death; a criminal has a different kind of power of death—a power he usurps by killing another [...]. God has the first kind of dominion over death; the devil has the second kind, for he seduces man to sin and leads him to death” (”Commentary on Heb.”, 2, 4).
Addressing Christ and his cross, the Church sings, “O altar of our victim raised, / 0 glorious passion ever praised, / by which our Life
to death was rendered, / that death to life might thence be mended” (Hymn “Vexilla Regis”). The death of Christ, the only one who could atone for man’s sin, wipes out sin and makes death a way to God. “Jesus destroyed the demon”, St Alphonsus writes; “that is, he destroyed his power, for the demon had been lord of death on account of sin, that is, he had power to cause temporal and eternal death to all the children of Adam infected by sin. And this was the victory of the Cross that Jesus, the author of life, by dying obtained Life for us through that death” (”Reflections on the Passion”, Chap. 5, 1).
15. Christ has freed men not from physical but from spiritual death and therefore from fear of death, because he has given us certainty of future resurrection. Man’s natural fear of death is easily explained by his fear of the unknown and his instinctive aversion to what death involves; but it can also be a sign of excessive attachment to this life. “Because it does not want to renounce its desires, the soul fears death, it fears being separated from the body” (St Athanasius, “Oratio Contra Gentes”, 3).
The fear of death which some people in the Old Testament had can be explained by their not knowing what fate awaited them, and by the possibility of being completely cut off from God. But physical death is not something to be feared by those who sincerely seek God: “To me to live is Christ, and to die is gain,” St Paul explains (Phil 1:21). “Don’t be afraid of death. Accept it from now on, generously...when God wills it, where God wills it, as God wills it. Don’t doubt what I say: it will come in the moment, in the place and in the way that are best: sent by your Father-God. Welcome be our sister death!” ([St] J. Escriva, “The Way”, 739).
16. “It is not with angels that he is concerned”: the original text says literally “he did not take angels with his hand”, “ did not catch
hold of”, “did not take [the nature of angels]”; meaning that Christ took to himself a human nature, not an angelic nature. St John
Chrysostom explains the text in this way: “What does he mean by ‘take with his hand’; why does he not say ‘took on/assumed’ but instead uses the expression ‘took with his hand’? The reason is this: this verb has to do with those who are in pursuit of their enemies and are doing all they can to catch those who are in flight from them and to seize those who resist. In other words, humankind had fled from him and fled very far, for it says ‘we were very far from God and were almost without God in the world’ (Eph 2:12). That is why he came in pursuit of us and ‘seized us for himself’. The Apostle makes it clear that he did all this entirely out of love for men, in his charity and solicitude for us” (”Hom. on Heb.”, 2).
“This single reflection, that he who is true and perfect God became man, supplies sufficient proof of the exalted dignity conferred on the human race by the divine bounty; since we may now glory that the Son of God is bone of our bone, and flesh of our flesh, a privilege not given to angels” (”St Pius V Catechism”, I, 4, 11).
17. This is the first mention of the central theme of the epistle, the priesthood of Christ. Because he is God and man, Jesus is the only
Mediator between God and men, who have lost God’s friendship and divine life on account of sin; he exercises this mediation as High Priest; his Love saves men by bridging the abyss which separates the sinful stock of Adam from God whom it has outraged.
It first refers clearly to our Lord’s human nature: he is in no way different from men (except that he is not guilty of sin: cf. Heb 4:15). “These words mean that Christ was reared and educated and grew up and suffered all he had to suffer and finally died” (Chrysostom, “Hom. On Heb.”, 5). “He partook of the same food as we do,” writes Theodoret of Cyrus, “and he endured work; he experienced sadness in his soul and shed tears; he underwent death” (”Interpretatio Ep. Ad Haebr.”, II).
Christ the Priest is able perfectly to understand the sinner and make satisfaction to divine Justice. “In a judge what one most desires is
mercy,” St Thomas writes, “in an advocate, reliability. The Apostle implies that both things were found in Christ by virtue of his Passion. Mankind desires mercy of him as judge, and reliability of him as advocate” (”Commentary on Heb.”, 2, 4).
Christ’s priesthood consists in making expiation by a sacrifice of atonement and a peace-offering for the sins of men: he takes our place and atones on our behalf: “Christ merited justification for us [...] and made satisfaction for us to God the Father” (Council of Trent, “De Iustificatione”, Chap. 7).
18. Suffering can link a person to Christ in a special and mysterious way. “The Redeemer suffered in place of man and for man. Every man has his own share in the Redemption. Each one is also called to share in that suffering through which the Redemption was accomplished. He is called to share in that suffering through which all human suffering has also been redeemed. In bringing about the Redemption through suffering, Christ has also raised human suffering to the level of the Redemption. Thus each man, in his suffering, can also become a sharer in the redemptive suffering of Christ” (John Paul II, “Salvifici Doloris”, 19).
Christ’s main purpose in undergoing his passion was the Redemption of mankind, but he also suffered in order to strengthen us and give us an example. “By taking our weaknesses upon himself Christ has obtained for us the strength to overcome our natural infirmity. On the night before his passion, by choosing to suffer fear, anguish and sorrow in the garden of Gethsemane he won for us strength to resist harassment by those who seek our downfall; he obtained for us strength to overcome the fatigue we experience in prayer, in mortification and in other acts of devotion, and, finally, the fortitude to bear adversity with peace and joy” (St Alphonsus, “Reflections on the Passion”, Chap. 9, 1).
A person who suffers, and even more so a person who does penance, should realize that he is understood by Christ. Christ will then
console him and help him bear affliction: “You too some day may feel the loneliness of our Lord on the Cross. If so, seek the support of him who died and rose again. Find yourself a shelter in the wounds in his hands, in his feet, in his side. And your willingness to start again will revive, and you will take up your journey again with greater determination and effectiveness” ([St] J. Escriva, “The Way of the Cross”, XII, 2).
From: Luke 2:22-35
The Purification of Mary and the Presentation of Jesus in the Temple
Simeon’s Prophecy
[33] And His father and His mother marvelled at what was said about Him; [34] and Simeon blessed them and said to Mary, His mother, “Behold this child is set for the fall and the rising of many in Israel, and for a sign that is spoken against [35] (and a sword will pierce through your own soul also), that thoughts out of many hearts may be revealed.”
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Commentary:
22-24. The Holy Family goes up to Jerusalem to fulfill the prescriptions of the Law of Moses—the purification of the mother and the presentation and then redemption or buying back of the first-born. According to Leviticus 12:2-8, a woman who bore a child was unclean. The period of legal impurity ended, in the case of a mother of a male child, after forty days, with a rite of purification. Mary most holy, ever-virgin, was exempt from these precepts of the Law, because she conceived without intercourse, nor did Christ’s birth undo the virginal integrity of His Mother. However, she chose to submit herself to the Law, although she was under no obligation to do so.
“Through this example, foolish child, won’t you learn to fulfill the holy Law of God, regardless of personal sacrifice?
“Purification! You and I certainly do need purification. Atonement and, more than atonement, Love. Love as a searing iron to cauterize our soul’s uncleanness, and as a fire to kindle with divine flames the wretchedness of our hearts” ([St] J. Escriva, “Holy Rosary”, Fourth Joyful Mystery).
Also, in Exodus 13:2, 12-13 it is indicated that every first-born male belongs to God and must be set apart for the Lord, that is, dedicated to the service of God. However, once divine worship was reserved to the tribe of Levi, first-born who did not belong to that tribe were not dedicated to God’s service, and to show that they continued to be God’s special property, a rite of redemption was performed.
The Law also laid down that the Israelites should offer in sacrifice some lesser victim—for example, a lamb or, if they were poor, a pair of doves or two pigeons. Our Lord, who “though He was rich, yet for your sake He became poor, so that by His poverty you might become rich” (2 Corinthians 8:9), chose to have a poor man’s offering made on His behalf.
25-32. Simeon, who is described as a righteous and devout man, obedient to God’s will, addresses himself to our Lord as a vassal or loyal servant who, having kept watch all his life in expectation of the coming of his Lord, sees that this moment has “now” come, the moment that explains his whole life. When he takes the Child in his arms, he learns, not through any reasoning process but through a special grace from God, that this Child is the promised Messiah, the Consolation of Israel, the Light of the nations.
Simeon’s canticle (verses 29-32) is also a prophecy. It consists of two stanzas: the first (verses 29-30) is an act of thanksgiving to God, filled with profound joy for having seen the Messiah. The second (verses 31-32) is more obviously prophetic and extols the divine blessings which the Messiah is bringing to Israel and to all men. The canticle highlights the fact that Christ brings redemption to all men without exception—something foretold in many Old Testament prophecies (cf. Genesis 22:18; Isaiah 2:6; 42:6; 60:3; Psalm 28:2).
It is easy to realize how extremely happy Simeon was—given that many patriarchs, prophets and kings of Israel had yearned to see the Messiah, yet did not see Him, whereas he now held Him in his arms (cf. Luke 10:24; 1 Peter 1:10).
33. The Blessed Virgin and St. Joseph marvelled not because they did not know who Christ was; they were in awe at the way God was revealing Him. Once again they teach us to contemplate the mysteries involved in the birth of Christ.
34-35. After Simeon blesses them, the Holy Spirit moves him to further prophecy about the Child’s future and His Mother’s. His words become clearer in the light of our Lord’s life and death.
Jesus came to bring salvation to all men, yet He will be a sign of contradiction because some people will obstinately reject Him—and for this reason He will be their ruin. But for those who accept Him with faith Jesus will be their salvation, freeing them from sin in this life and raising them up to eternal life.
The words Simeon addresses to Mary announce that she will be intimately linked with her Son’s redemptive work. The sword indicates that Mary will have a share in her Son’s sufferings; hers will be an unspeakable pain which pierces her soul. Our Lord suffered on the cross for our sins, and it is those sins which forge the sword of Mary’s pain. Therefore, we have a duty to atone not only to God but also to His Mother, who is our Mother too.
The last words of the prophecy, “that out of many hearts thoughts may be revealed”, link up with verse 34: uprightness or perversity will be demonstrated by whether one accepts or rejects Christ.
36-38. Anna’s testimony is very similar to Simeon’s; like him, she too has been awaiting the coming of the Messiah her whole life long, in faithful service of God, and she too is rewarded with the joy of seeing Him. “She spoke of Him,” that is, of the Child—praising God in her prayer and exhorting others to believe that this Child is the Messiah.
Thus, the birth of Christ was revealed by three kinds of witnesses in three different ways—first, by the shepherds, after the angel’s announcement; second, by the Magi, who were guided by a star; third, by Simeon and Anna, who were inspired by the Holy Spirit.
All who, like Simeon and Anna, persevere in piety and in the service of God, no matter how insignificant their lives seem in men’s eyes, become instruments the Holy Spirit uses to make Christ known to other. In His plan of redemption God avails of these simple souls to do much good to all mankind.
39. Before their return to Nazareth, St. Matthew tells us (2:13-23), the Holy Family fled to Egypt where they stayed for some time.
40. “Our Lord Jesus Christ as a child, that is, as one clothed in the fragility of human nature, had to grow and become stronger but as the eternal Word of God He had no need to become stronger or to grow. Hence He is rightly described as full of wisdom and grace” (St. Bede, “In Lucae Evangelium Expositio, in loc.”).
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From: Luke 2:36-40
Anna’s Prophecy
The Childhood of Jesus
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Commentary:
36-38. Anna’s testimony is very similar to Simeon’s; like him, she too has been awaiting the coming of the Messiah her whole life long, in faithful service of God, and she too is rewarded with the joy of seeing Him. “She spoke of Him,” that is, of the Child—praising God in her prayer and exhorting others to believe that this Child is the Messiah.
Thus, the birth of Christ was revealed by three kinds of witnesses in three different ways—first, by the shepherds, after the angel’s announcement; second, by the Magi, who were guided by a star; third, by Simeon and Anna, who were inspired by the Holy Spirit.
All who, like Simeon and Anna, persevere in piety and in the service of God, no matter how insignificant their lives seem in men’s eyes, become instruments the Holy Spirit uses to make Christ known to other. In His plan of redemption God avails of these simple souls to do much good to all mankind.
39. Before their return to Nazareth, St. Matthew tells us (2:13-23), the Holy Family fled to Egypt where they stayed for some time.
40. “Our Lord Jesus Christ as a child, that is, as one clothed in the fragility of human nature, had to grow and become stronger but as the eternal Word of God He had no need to become stronger or to grow. Hence He is rightly described as full of wisdom and grace” (St. Bede, “In Lucae Evangelium Expositio, in loc.”).
Liturgical Colour: White.
First reading | Malachi 3:1-4 © |
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Responsorial Psalm |
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Psalm 23(24):7-10 © |
Second reading | Hebrews 2:14-18 © |
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Gospel Acclamation | Lk2:32 |
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Gospel | Luke 2:22-40 © |
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Luke | |||
English: Douay-Rheims | Latin: Vulgata Clementina | Greek NT: Byzantine/Majority Text (2000) | |
Luke 2 |
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22. | And after the days of her purification, according to the law of Moses, were accomplished, they carried him to Jerusalem, to present him to the Lord: | Et postquam impleti sunt dies purgationis ejus secundum legem Moysi, tulerunt illum in Jerusalem, ut sisterent eum Domino, | και οτε επλησθησαν αι ημεραι του καθαρισμου αυτων κατα τον νομον μωσεως ανηγαγον αυτον εις ιεροσολυμα παραστησαι τω κυριω |
23. | As it is written in the law of the Lord: Every male opening the womb shall be called holy to the Lord: | sicut scriptum est in lege Domini : Quia omne masculinum adaperiens vulvam, sanctum Domino vocabitur : | καθως γεγραπται εν νομω κυριου οτι παν αρσεν διανοιγον μητραν αγιον τω κυριω κληθησεται |
24. | And to offer a sacrifice, according as it is written in the law of the Lord, a pair of turtledoves, or two young pigeons: | et ut darent hostiam secundum quod dictum est in lege Domini, par turturum, aut duos pullos columbarum. | και του δουναι θυσιαν κατα το ειρημενον εν νομω κυριου ζευγος τρυγονων η δυο νεοσσους περιστερων |
25. | And behold there was a man in Jerusalem named Simeon, and this man was just and devout, waiting for the consolation of Israel; and the Holy Ghost was in him. | Et ecce homo erat in Jerusalem, cui nomen Simeon, et homo iste justus, et timoratus, exspectans consolationem Israël : et Spiritus Sanctus erat in eo. | και ιδου ην ανθρωπος εν ιερουσαλημ ω ονομα συμεων και ο ανθρωπος ουτος δικαιος και ευλαβης προσδεχομενος παρακλησιν του ισραηλ και πνευμα ην αγιον επ αυτον |
26. | And he had received an answer from the Holy Ghost, that he should not see death, before he had seen the Christ of the Lord. | Et responsum acceperat a Spiritu Sancto, non visurum se mortem, nisi prius videret Christum Domini. | και ην αυτω κεχρηματισμενον υπο του πνευματος του αγιου μη ιδειν θανατον πριν η ιδη τον χριστον κυριου |
27. | And he came by the Spirit into the temple. And when his parents brought in the child Jesus, to do for him according to the custom of the law, | Et venit in spiritu in templum. Et cum inducerent puerum Jesum parentes ejus, ut facerent secundum consuetudinem legis pro eo, | και ηλθεν εν τω πνευματι εις το ιερον και εν τω εισαγαγειν τους γονεις το παιδιον ιησουν του ποιησαι αυτους κατα το ειθισμενον του νομου περι αυτου |
28. | He also took him into his arms, and blessed God, and said: | et ipse accepit eum in ulnas suas : et benedixit Deum, et dixit : | και αυτος εδεξατο αυτο εις τας αγκαλας αυτου και ευλογησεν τον θεον και ειπεν |
29. | Now thou dost dismiss thy servant, O Lord, according to thy word in peace; | Nunc dimittis servum tuum Domine, secundum verbum tuum in pace : | νυν απολυεις τον δουλον σου δεσποτα κατα το ρημα σου εν ειρηνη |
30. | Because my eyes have seen thy salvation, | quia viderunt oculi mei salutare tuum, | οτι ειδον οι οφθαλμοι μου το σωτηριον σου |
31. | Which thou hast prepared before the face of all peoples: | quod parasti ante faciem omnium populorum : | ο ητοιμασας κατα προσωπον παντων των λαων |
32. | A light to the revelation of the Gentiles, and the glory of thy people Israel. | lumen ad revelationem gentium, et gloriam plebis tuæ Israël. | φως εις αποκαλυψιν εθνων και δοξαν λαου σου ισραηλ |
33. | And his father and mother were wondering at those things which were spoken concerning him. | Et erat pater ejus et mater mirantes super his quæ dicebantur de illo. | και ην ιωσηφ και η μητηρ αυτου θαυμαζοντες επι τοις λαλουμενοις περι αυτου |
34. | And Simeon blessed them, and said to Mary his mother: Behold this child is set for the fall, and for the resurrection of many in Israel, and for a sign which shall be contradicted; | Et benedixit illis Simeon, et dixit ad Mariam matrem ejus : Ecce positus est hic in ruinam, et in resurrectionem multorum in Israël, et in signum cui contradicetur : | και ευλογησεν αυτους συμεων και ειπεν προς μαριαμ την μητερα αυτου ιδου ουτος κειται εις πτωσιν και αναστασιν πολλων εν τω ισραηλ και εις σημειον αντιλεγομενον |
35. | And thy own soul a sword shall pierce, that, out of many hearts, thoughts may be revealed. | et tuam ipsius animam pertransibit gladius ut revelentur ex multis cordibus cogitationes. | και σου δε αυτης την ψυχην διελευσεται ρομφαια οπως αν αποκαλυφθωσιν εκ πολλων καρδιων διαλογισμοι |
36. | And there was one Anna, a prophetess, the daughter of Phanuel, of the tribe of Aser; she was far advanced in years, and had lived with her husband seven years from her virginity. | Et erat Anna prophetissa, filia Phanuel, de tribu Aser : hæc processerat in diebus multis, et vixerat cum viro suo annis septem a virginitate sua. | και ην αννα προφητις θυγατηρ φανουηλ εκ φυλης ασηρ αυτη προβεβηκυια εν ημεραις πολλαις ζησασα ετη μετα ανδρος επτα απο της παρθενιας αυτης |
37. | And she was a widow until fourscore and four years; who departed not from the temple, by fastings and prayers serving night and day. | Et hæc vidua usque ad annos octoginta quatuor : quæ non discedebat de templo, jejuniis, et obsecrationibus serviens nocte ac die. | και αυτη χηρα ως ετων ογδοηκοντα τεσσαρων η ουκ αφιστατο απο του ιερου νηστειαις και δεησεσιν λατρευουσα νυκτα και ημεραν |
38. | Now she, at the same hour, coming in, confessed to the Lord; and spoke of him to all that looked for the redemption of Israel. | Et hæc, ipsa hora superveniens, confitebatur Domino : et loquebatur de illo omnibus, qui exspectabant redemptionem Israël. | και αυτη αυτη τη ωρα επιστασα ανθωμολογειτο τω κυριω και ελαλει περι αυτου πασιν τοις προσδεχομενοις λυτρωσιν εν ιερουσαλημ |
39. | And after they had performed all things according to the law of the Lord, they returned into Galilee, to their city Nazareth. | Et ut perfecerunt omnia secundum legem Domini, reversi sunt in Galilæam in civitatem suam Nazareth. | και ως ετελεσαν απαντα τα κατα τον νομον κυριου υπεστρεψαν εις την γαλιλαιαν εις την πολιν εαυτων ναζαρετ |
40. | And the child grew, and waxed strong, full of wisdom; and the grace of God was in him. | Puer autem crescebat, et confortabatur plenus sapientia : et gratia Dei erat in illo. | το δε παιδιον ηυξανεν και εκραταιουτο πνευματι πληρουμενον σοφιας και χαρις θεου ην επ αυτο |
I like that painting.
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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]
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