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From: Isaiah 1:10-20

Religion Without Soul

[10 ]Hear the word of the LORD, you rulers of Sodom!
Give ear to the teaching of our God, you people of Gomorrah!
[11] “What to me is the multitude of your sacrifices?
says the Lord;
I have had enough of burnt offerings of rams
and the fat of fed beasts;
I do not delight in the blood of bulls,
or of lambs, or of he-goats.

[12] “When you come to appear before me,
who requires of you
this trampling of my courts?
[13] Bring no more vain offerings;
incense is an abomination to me.
New moon and sabbath and the calling of assemblies –
I cannot endure iniquity and solemn assembly.
[14] Your new moons and your appointed feasts
my soul hates;
[15] When you spread forth your hands,
I will hide my eyes from you;
even though you make many prayers,
I will not listen;
your hands are full of blood.

Call to Conversion

[16] Wash yourselves; make yourselves clean; remove the evil of your doings from before my eyes; cease to do evil, [17] learn to do good; seek justice, correct oppression; defend the fatherless, plead for the widow.

The People Must Decide—Obedience or Rebellion

[18] ”Come now, let us reason together, says the LORD: though your sins are like scarlet, they shall be as white as snow; though they are red like crimson, they shall become like wool. [19] If you are willing and obedient, you shall eat the good of the land; [20] But if you refuse and rebel, you shall be devoured by the sword; for the mouth of the LORD has spoken?”

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Commentary:

1:2-39:8. The first part of the book of Isaiah is usually described as “First Isaiah”. It includes prophetic passages that have as their background the threat posed by the Assyrians to Judah and Jerusalem during the second half of the eighth century BC. At the start and conclusion of this part, Jerusalem is referred to as a “besieged city” and as “overthrown by aliens” (l:7-8; 36:1ff).

The sacred text links the people of Judah’s distress and uneasiness with the fact that they have distanced themselves from God; they live without reference to him, forgetful of all he has done for them. The future looks bleak, for there is no sign of their heeding the prophet’s call to conversion. However, there is still some cause for hope, for a remnant of Israel has kept faith with God, and from it a new, reformed people will emerge. In various ways a contrast is drawn between those (like King Ahaz: cf. 7:1-17) who clearly do not put their trust in God, relying only on human prudence to deal with the situation, and others (like King Hezekiah: 36:1-38:22) who have recourse to the Lord and make every effort to remedy things; they are confident that God will come to their aid and deliver them from danger.

The first part of the book contains prophetic passages that differ in style and origin. The oldest of them reflect the fear caused by the sheer might of Assyria, which is depicted as a rod or staff wielded by the Lord in his anger (cf. 10:5). All nations in the region felt threatened by Assyria, whose armies reached the very gates of Jerusalem when Sennacherib besieged the city. (That siege marks the end of this part of the book.)

These words of prophecy fall into six sections. The first deals with the threat hanging over Israel and Judah (1:2-12:6); and the second contains oracles to do with foreign nations (13:1-23:18). The third, which in away contains the theological basis of all the teaching found in First Isaiah, and which is known as the “Apocalypse of Isaiah”, deals with the sentence passed on the nations by the Lord (he is supreme, and nothing escapes his justice); still, the light of salvation is always on the horizon (24:1-27:13). Then we hear more about the misfortunes that threaten Jerusalem on account of its sins — and further reason to hope that all is not lost (28:1-33:24). After returning to the theme of divine judgment and rallying the people to hope in salvation, in a section known as the “little Apocalypse” (34:1-35:10), First Isaiah ends with a narrative section dealing with the havoc caused in Judah by Sennacherib’s forces, although, for a while at least, a small remnant is spared — those who take refuge in Jerusalem alongside
Hezekiah the king (36:1-39:8).

1:2-12:6. Isaiah’s ministry as a prophet must have begun in the years prior to the war, when the kingdoms of Syria and Ephraim (Israel), with Egypt’s encouragement, joined forces and took to the field in campaigns aimed at stemming the advance of the Assyrians. The kings of Syria and Israel tried to persuade Ahaz of Judah to join their alliance. Ahaz refused to get involved and, instead, sought to ingratiate himself with Assyria in order to save his country. In 734 BC Assyria overran Syria, most of Israel and the Lebanon, the Philistine coast and the Transjordan, and in the years that followed it consolidated its grip on the region. After the fall of Samaria (722 BC), much of the population of Israel was deported and replaced by foreigners.

The kingdom of Judah was not invaded, but it was forced to pay heavy tribute and became a state dependent on Assyria. At the cost of many concessions, an uneasy peace prevailed. Religious life and the rule of law deteriorated. This was the background to the earliest of the oracles contained in these twelve chapters. The section begins with a general denunciation of the forsaking of the Lord; no specific events are mentioned. It is a time of crisis, with Judah laid waste and Jerusalem under siege (1:2-20); clearly there is need for a call to conversion, to atone for sins and infidelities (1:21-31). After a few verses that strike a note of hope (in time, Jerusalem will be raised on high), there follow oracles that describe how the people have been laid low on account of their pride (2:6-22). However, amid all the uncleanness, a seed of beauty remains, offering hopes of rebirth (3:1-4:6). One could say that the core of the whole section is the “Song of the vineyard” (5:1-7), a lovely allegory about the care that the Lord lavishes on his people, and about their failure to appreciate it.

After this we begin to find references to specific times in what is called the “Book of lmmanuel” (7:1-12:6), which begins with an account of the calling of Isaiah, whom the Lord has commissioned to explain the meaning of what is happening and to show that there are grounds for hope (6:1-13). In line with this, the prophet approaches Ahaz to encourage him to trust in the Lord (7:1-17) in the face of threatened invasion (7:18-25). Assyria is about to close in on Israel and Judah (8:1-22), but there is still hope of deliverance (8:23-9:6). Punishment does await Israel and Judah (9:7-10:4), but Assyria will not escape it either (10:5-19). Meanwhile, the “remnant” of Israel will grow in its appreciation of the Lord and will find peace (10:20-11:9). The section ends with a song of joy and praise to the Lord for saving and renewing his people (11:10-12:6).

1:2-31. The first oracles are couched in the language of a lawsuit (rib). This is a style of writing often found in the prophetical literature of Israel. which shares similar modes of expression with other writings of the ancient Middle East (see the note on Is 1:10-20). However, other people resort to that legal style when they seek to justify the punishment inflicted on a vassal by an aggrieved overlord, whereas when prophetical texts denounce a fault it is in order to evince an immediate change of heart. The Lord takes no pleasure in punishing people; he very much wants to forgive transgressors and reestablish friendship with them.

The passage begins by calling on heaven and earth to see how wickedly the people have acted, and by accusing them of forsaking the Lord (vv. 2-3). It then inveighs against those who have turned away from the Lord and show no inclination to react, even though misfortune has overtaken them (vv. 4-9), and it denounces the hypocrisy of a people that goes through the motions of religious worship without having the right dispositions (vv. 10-15). A call to conversion follows (vv. 16-17). The Lord is ready to argue his point against his people, to reward them if they mend their ways or punish them if they persist in their sins (vv. 18-20). They are in a bad way, such is their sinfulness (vv. 21-23). Their punishment will be very harsh; so they should respond now and be faithful, as they were in earlier times (vv. 24-31).

This oracle brings in all the main theological themes found in the history of the chosen people of the Old Testament — their divine election; God’s offer of a Covenant; the people’s transgression of the Covenant; God’s punishment for their infidelity. Even so, it shows that theirs is a merciful God, ever ready to forgive offences; he never turns his back on those whom he has loved.

1:10-20. These verses, too, in some ways form a literary unit in line with the “lawsuit” (”rib”) style often found in prophetical literature: the charge sheet (vv. 10-15) is set against a list of good works, given here in the form of an exhortation (vv. 16-17), and then comes to the sentence at the end, seen here in the attitude of the judge, who is God (vv. 18-20).

Harsh words (v. 10) are used: the people of Judah are identified with those of Sodom and Gomorrah, the epitome of sin and rejection of God. The transgressions of which they are accused are against acts of worship (vv. 11-15), listed one after the other—sacrifices, incense offerings, festivals, entreaties. The accusation is not against acts of worship in themselves, for these are laid down in the book of Leviticus and therefore are right and proper. What the prophet is inveighing against is religious formalism and the dichotomy between performance and intention, as.can be seen from the verses that follow. What God desires is sincerity of heart, virtue, protection for the weak—in other words, proper treatment of others. In laying down the law here, the Lord shows his readiness to forgive, while still holding out the threat of punishment (vv. 18-20).

Some passages of the section are read in the Liturgy during Lent (Tuesday of the Second Week) to help people check whether they have given God the worship due to him, and as a call to a sincere change of heart. Christian writers have used this passage from Isaiah (and other texts from the Scriptures) to explain that true religion and compassion begin in a person’s heart and then express themselves in actions. For example, one of the apostolic Fathers writes: “Inspired by the Holy Spirit, the ministers of God’s grace will speak of penance. And the Lord of all things himself spoke of penance, and swore an oath: I do not desire the death of the wicked man, but that he should change his ways; and he adds: “Cease to do evil, learn to do good; [...] though your sins are like scarlet, they shall be as white as snow, though they are red like crimson, they shall become like wool.” The Lord desires that all whom he loves would repent, and he affirms it by his all-powerful will. Let us be obedient, then, to his glorious plan, and, by imploring his mercy and kindness, let us return to his goodness and be converted, leaving aside all our vain works, the disputes and jealousies that lead to death” (St Clement of Rome, “Ad Corinthios”, 8, 1-9, 1).

1-17. “Learn to do good”: in order to lead the sort of lives that God wants, we need to be properly schooled. St Basil comments: “Since moral understanding is neither self-evident nor clear to all, we must learn to do good deeds through our study of sound doctrine” (”Enarratio in Isaiam”, 1, 40). As well as calling for sound doctrine, holiness of life requires the practice of virtue, day after day, consistently, in whatever circumstances we find ourselves. The “human virtues are [...] the foundation for the supernatural ones. These in turn provide us with constant encouragement to behave in a noble way. But it is not sufficient merely to want to have these virtues: we must learn bow to practise them. “Discite benefacere” (Is 1:17), learn to do good. We need to make a habit of exercising each virtue, by actually being sincere, truthful, balanced, calm, and patient—for love is proved by deeds and we cannot love God only by word, but ‘with deeds and in truth’ (1 Jn 3:18)” (St Josemaria Escriva, “Friends of God”, 91).

From: Matthew 23:1-12

Vices of the Scribes and Pharisees

[1] Then said Jesus to the crowds and to His disciples, [2] “The scribes and the Pharisees sit on Moses’ seat; [3] so practice and observe whatever they tell you, but not what they do; for they preach, but do not practice. [4] They bind heavy burdens, hard to bear, and lay them on men’s shoulders; but they themselves will not move them with their finger. [5] They do all their deeds to be seen by men; for they make their phylacteries broad and their fringes long, [6] and they love the place of honor at feasts and the best seats in the synagogues, [7] and salutations in the market places, and being called rabbi by men. [8] But you are not to be called rabbi, for you have one teacher, and you are all brethren. [9] And call no man your father on earth, for you have one Father, who is in Heaven. [10] Neither be called masters, for you have one master, the Christ. [11] He who is greatest among you shall be your servant; [12] whoever exalts himself will be humbled, and whoever humbles himself will be exalted.”

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Commentary:

1-39. Throughout this chapter Jesus severely criticizes the scribes and Pharisees and demonstrates the sorrow and compassion He feels towards the ordinary mass of the people, who have been ill-used, “harassed and helpless, like sheep without a shepherd” (Matthew 9:36). His address may be divided into three parts: in the first (verses 1-12) He identifies their principal vices and corrupt practices; in the second (verses 13-36) He confronts them and speaks His famous “woes”, which in effect are the reverse of the Beatitudes He preached in Chapter 5: no one can enter the Kingdom of Heaven—no one can escape condemnation to the flames—unless he changes his attitude and behavior; in the third part (verses 37-39) He weeps over Jerusalem, so grieved is He by the evils into which the blind pride and hardheartedness of the scribes and Pharisees have misled the people.

2-3. Moses passed on to the people the Law received from God. The scribes, who for the most part sided with the Pharisees, had the function of educating the people in the Law of Moses; that is why they were said to “sit on Moses’ seat”. Our Lord recognized that the scribes and Pharisees did have authority to teach the Law; but He warns the people and His disciples to be sure to distinguish the Law as read out and taught in the synagogues from the practical interpretations of the Law to be seen in their leaders’ lifestyles. Some years later, St. Paul—a Pharisee like his father before him—faced his former colleagues with exactly the same kind of accusations as Jesus makeshere: “You then who teach others, will you not teach yourself? While you preach against stealing, do you steal? You who say that one must not commit adultery, do you commit adultery? You who abhor idols, do you rob temples? You who boast in the law, do you dishonor God by breaking the law? For, as it is written, `The name of God is blasphemed among the Gentiles because of you’” (Romans 2:21-24).

5. “Phylacteries”: belts or bands carrying quotations from sacred Scripture which the Jews used to wear fastened to their arms or foreheads. To mark themselves out as more religiously observant than others, the Pharisees used to wear broader phylacteries. The fringes were light-blue stripes on the hems of cloaks; the Pharisees ostentatiously wore broader fringes.

8-10. Jesus comes to teach the truth; in fact, He is the Truth (John 14:6). As a teacher, therefore, He is absolutely unique and unparalleled. “The whole of Christ’s life was a continual teaching: His silences, His miracles, His gestures, His prayer, His love for people, His special affection for the little and the poor, His acceptance of the total sacrifice on the cross for the redemption of the world, and His resurrection are the actualization of His word and the fulfillment of revelation. Hence for Christians the crucifix is one of the most sublime and popular images of Christ the Teacher.

“These considerations are in line with the great traditions of the Church and they all strengthen our fervor with regard to Christ, the Teacher who reveals God to man and man to himself, the Teacher who saves, sanctifies and guides, who lives, who speaks, rouses, moves, redresses, judges, forgives, and goes with us day by day on the path of history, the Teacher who comes and will come in glory” (John Paul II, “Catechesi Tradendae”, 9).

11. The Pharisees were greedy for honor and recognition: our Lord insists that every form of authority, particularly in the context of religion, should be exercised as a form of service to others; it must not be used to indulge personal vanity or greed. “He who is the greatest among you shall be your servant”.

12. A spirit of pride and ambition is incompatible with being a disciple of Christ. Here our Lord stresses the need for true humility, for anyone who is to follow Him. The verbs “will be humbled”, “will be exalted” have “God” as their active agent. Along the same lines, St. James preaches that “God opposes the proud, but gives grace to the humble” (James 4:6). And in the “Magnificat”, the Blessed Virgin explains that the Lord “has put down the mighty from their thrones, and exalted those of low degree [the humble]” (Luke 1:52).

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

Readings at Mass

Liturgical Colour: Violet.

First reading
Isaiah 1:10,16-20 ©

Cease to do evil; learn to do good

Hear the word of the Lord,

you rulers of Sodom;

listen to the command of our God,

you people of Gomorrah.

‘Wash, make yourselves clean.

Take your wrong-doing out of my sight.

Cease to do evil.

Learn to do good,

search for justice,

help the oppressed,

be just to the orphan,

plead for the widow.

‘Come now, let us talk this over,

says the Lord.

Though your sins are like scarlet,

they shall be as white as snow;

though they are red as crimson,

they shall be like wool.

‘If you are willing to obey,

you shall eat the good things of the earth.

But if you persist in rebellion,

the sword shall eat you instead.’

Responsorial Psalm
Psalm 49(50):8-9,16-17,21,23 ©

I will show God’s salvation to the upright.

‘I find no fault with your sacrifices,

your offerings are always before me.

I do not ask more bullocks from your farms,

nor goats from among your herds.

I will show God’s salvation to the upright.

‘But how can you recite my commandments

and take my covenant on your lips,

you who despise my law

and throw my words to the winds,

I will show God’s salvation to the upright.

‘You do this, and should I keep silence?

Do you think that I am like you?

A sacrifice of thanksgiving honours me

and I will show God’s salvation to the upright.’

I will show God’s salvation to the upright.

Gospel Acclamation	Mt4:17

Glory and praise to you, O Christ!

Repent, says the Lord,

for the kingdom of heaven is close at hand.

Glory and praise to you, O Christ!

Or:	Ezk18:31

Glory and praise to you, O Christ!

Shake off all your sins – it is the Lord who speaks –

and make yourselves a new heart and a new spirit.

Glory and praise to you, O Christ!

Gospel	Matthew 23:1-12 ©

They do not practise what they preach

Addressing the people and his disciples Jesus said, ‘The scribes and the Pharisees occupy the chair of Moses. You must therefore do what they tell you and listen to what they say; but do not be guided by what they do: since they do not practise what they preach. They tie up heavy burdens and lay them on men’s shoulders, but will they lift a finger to move them? Not they! Everything they do is done to attract attention, like wearing broader phylacteries and longer tassels, like wanting to take the place of honour at banquets and the front seats in the synagogues, being greeted obsequiously in the market squares and having people call them Rabbi.

‘You, however, must not allow yourselves to be called Rabbi, since you have only one master, and you are all brothers. You must call no one on earth your father, since you have only one Father, and he is in heaven. Nor must you allow yourselves to be called teachers, for you have only one Teacher, the Christ. The greatest among you must be your servant. Anyone who exalts himself will be humbled, and anyone who humbles himself will be exalted.’

Matthew
	English: Douay-Rheims	Latin: Vulgata Clementina	Greek NT: Byzantine/Majority Text (2000)
	Matthew 23
1.	THEN Jesus spoke to the multitudes and to his disciples,	Tunc Jesus locutus est ad turbas, et ad discipulos suos,	τοτε ο ιησους ελαλησεν τοις οχλοις και τοις μαθηταις αυτου
2.	Saying: The scribes and the Pharisees have sitten on the chair of Moses.	dicens : Super cathedram Moysi sederunt scribæ et pharisæi.	λεγων επι της μωσεως καθεδρας εκαθισαν οι γραμματεις και οι φαρισαιοι
3.	All things therefore whatsoever they shall say to you, observe and do: but according to their works do ye not; for they say, and do not.	Omnia ergo quæcumque dixerint vobis, servate, et facite : secundum opera vero eorum nolite facere : dicunt enim, et non faciunt.	παντα ουν οσα εαν ειπωσιν υμιν τηρειν τηρειτε και ποιειτε κατα δε τα εργα αυτων μη ποιειτε λεγουσιν γαρ και ου ποιουσιν
4.	For they bind heavy and insupportable burdens, and lay them on men's shoulders; but with a finger of their own they will not move them.	Alligant enim onera gravia, et importabilia, et imponunt in humeros hominum : digito autem suo nolunt ea movere.	δεσμευουσιν γαρ φορτια βαρεα και δυσβαστακτα και επιτιθεασιν επι τους ωμους των ανθρωπων τω δε δακτυλω αυτων ου θελουσιν κινησαι αυτα
5.	And all their works they do for to be seen of men. For they make their phylacteries broad, and enlarge their fringes.	Omnia vero opera sua faciunt ut videantur ab hominibus : dilatant enim phylacteria sua, et magnificant fimbrias.	παντα δε τα εργα αυτων ποιουσιν προς το θεαθηναι τοις ανθρωποις πλατυνουσιν δε τα φυλακτηρια αυτων και μεγαλυνουσιν τα κρασπεδα των ιματιων αυτων
6.	And they love the first places at feasts, and the first chairs in the synagogues,	Amant autem primos recubitus in cœnis, et primas cathedras in synagogis,	φιλουσιν τε την πρωτοκλισιαν εν τοις δειπνοις και τας πρωτοκαθεδριας εν ταις συναγωγαις
7.	And salutations in the market place, and to be called by men, Rabbi.	et salutationes in foro, et vocari ab hominibus Rabbi.	και τους ασπασμους εν ταις αγοραις και καλεισθαι υπο των ανθρωπων ραββι ραββι
8.	But be not you called Rabbi. For one is your master; and all you are brethren.	Vos autem nolite vocari Rabbi : unus est enim magister vester, omnes autem vos fratres estis.	υμεις δε μη κληθητε ραββι εις γαρ εστιν υμων ο καθηγητης ο χριστος παντες δε υμεις αδελφοι εστε
9.	And call none your father upon earth; for one is your father, who is in heaven.	Et patrem nolite vocare vobis super terram : unus est enim pater vester qui in cælis est.	και πατερα μη καλεσητε υμων επι της γης εις γαρ εστιν ο πατηρ υμων ο εν τοις ουρανοις
10.	Neither be ye called masters; for one is you master, Christ.	Nec vocemini magistri : quia magister vester unus est, Christus.	μηδε κληθητε καθηγηται εις γαρ υμων εστιν ο καθηγητης ο χριστος
11.	He that is the greatest among you shall be your servant.	Qui major est vestrum, erit minister vester.	ο δε μειζων υμων εσται υμων διακονος
12.	And whosoever shall exalt himself shall be humbled: and he that shall humble himself shall be exalted.	Qui autem se exaltaverit, humiliabitur : et qui se humiliaverit, exaltabitur.	οστις δε υψωσει εαυτον ταπεινωθησεται και οστις ταπεινωσει εαυτον υψωθησεται

1. Then spoke Jesus to the multitude, and to his disciples,
2. Saying, The Scribes and the Pharisees sit in Moses' seat:
3. All therefore whatever they bid you observe, that observe and do; but do not you after their works: for they say, and do not do.
4. For they bind heavy burdens and grievous to be borne, and lay them on men's shoulders; but they themselves will not move them with one of their fingers.

PSEUDO-CHRYS. When the Lord had overthrown the Priests by His answer, and shown their condition to be irremediable, forasmuch as clergy, when they do wickedly, cannot be amended, but laymen who have gone wrong are easily set right, He turns His discourse to His Apostles and the people. For that is an unprofitable word which silences one, without conveying improvement to another.

ORIGEN; The disciples of Christ are better than the common herd; and you may find in the Church such as with more ardent affection come to the word of God; these are Christ's disciples, the rest are only His people. And sometimes He speaks to His disciples alone, sometimes to the multitudes and His disciples together, as here. The Scribes and Pharisees sit in Moses' seat, as professing his Law, and boasting that they can interpret it. Those that do not depart from the letter of the Law are the Scribes; those who make high professions, and separate themselves from the vulgar as better than they, are called Pharisees, which signifies 'separate.' Those who understand and expound Moses according to his spiritual meaning, these sit indeed on Moses' seat, but are neither Scribes nor Pharisees, but better than either, Christ's beloved disciples. Since His coming these have sat upon the seat of the Church, which is the seat of Christ.

PSEUDO-CHRYS. But regard must be had to this, after what sort each man fills his seat; for not the seat makes the Priest, but the Priest the seat; the place does not consecrate the man, but the man the place. A wicked Priest derives guilt and not honor from his Priesthood.

CHRYS. But that none should say, For this cause am I slack to practice, because my instructor is evil, He removes every such plea, saying, All therefore whatever they say to you, that observe and do, for they speak not their own, but God's, which things He taught through Moses in the Law. And look with how great honor He speaks of Moses, showing again what harmony there is with the Old Testament.

ORIGEN; But if the Scribes and Pharisees who sit in Moses' seat are the teachers of the Jews, teaching the commandments of the Law according to the letter, how is this that the Lord bids us do after all things which they say; but the Apostles in the Acts forbid the believers to do according to the letter of the Law. These indeed taught after the letter, not understanding the Law spiritually. Whatsoever they say to us out of the Law, with understanding of its sense, that we do and keep, not doing after their works, for they do not what the law enjoins, nor perceive the veil that is upon the letter of the Law. Or by all we are not to understand every thing in the Law, many things for example relating to the sacrifices, and the like, but such as concern our conduct.

But why did He command this not of the Law of grace, but of the doctrine of Moses? Because truly it was not the time to publish the commandments of the New Law before the season of His passion. I think also that He had herein something further in view. He was about to bring many things against the Scribes and Pharisees in His discourse following, wherefore that vain men might not think that He coveted their place of authority, or spoke thus out of enmity to them, he first puts away from Himself this suspicion, and then begins to reprove them, that the people might not fall into their faults; and that, because they ought to hear them, they Should not think that therefore they ought to imitate them in the works, He adds, But do you not after their works. What can be more pitiable than such a teacher, whose life to imitate is ruin, to refuse to follow is salvation for his disciples?

PSEUDO-CHRYS. But as gold is picked out of the dross, and the dross is left, so hearers may take doctrine and leave practice, for good doctrine oft comes from an evil man. But as Priests judge it better to teach the bad for the sake of the good, rather than to neglect the good for the sake of the bad; so also let those who are set under them pay respect to the bad Priests for the sake of the good, that the good may not be despised because of the bad; for it is better to give bad what is not their due, rather than to defraud the good of what is justly theirs.

CHRYS. Look with what He begins His reproof of them, For they say, and do not. Every one who transgresses the Law is deserving of blame, but especially he who has the post of instruction. And this for a threefold cause; first, because he is a transgressor; secondly, because when he ought to set others right, he himself halts; thirdly, because, being in the rank of a teacher, his influence is more corrupting. Again, He brings a further charge against them, that they oppress those that are put under them; They bind heavy burdens; in this He shows a double evil in them; that they exacted without any allowance the utmost rigor of life from those that were put under them, while they allowed themselves large license herein. But a good ruler should do the contrary of this, to be to himself a severe judge, to others a merciful one. Observe in what forcible words He utters His reproof; He says not they cannot, but they will not; and not, lift them, but touch then with one of their fingers.

PSEUDO-CHRYS. And to the Scribes and Pharisees of whom He is now speaking, heavy burdens not to be borne are the commandments of the Law; as St. Peter speaks in the Acts, Why seek you to put a yoke upon the neck of the disciples, which neither we nor our fathers were able to bear? For commanding the burdens of the Law by fabulous proofs, they bound as it were the shoulders of the heart of their hearers with bands, that thus tied as though with proof of reason to them, they might not fling them off; but themselves did not in the least measure fulfill them, that is, not only did not wholly, but did not so much as attempt to.

GLOSS. Or, bind burdens, that is, gather traditions from all sides, not to aid, but to burden the con. science.

JEROME; But all these things, the shoulders, the finger, the burdens, and the bands with which they bind the burdens, have a spiritual meaning. Herein also the Lord speaks generally against all masters who enjoin high things, but do not even little things.

PSEUDO-CHRYS. Such also are they who lay a heavy burden upon those who come to penitence, so that while men would avoid present punishment, they overlook that which is to come. For if you lay upon a boy's shoulders a burden more than he can bear, he must needs either cast it off, or be broken down by it; so the man on whom you lay too grievous a burden of penance must either wholly refuse it, or if he submit himself to it will find himself unable to bear it, and so be offended, and sin worse. Also, if we should be wrong in imposing too light a penance, is it not better to have to answer for mercy than for severity? Where the master of the household is liberal, the steward should not be oppressive. If God be kind, should His Priest be harsh? Do you seek thereby the character of sanctity? Be strict in ordering your own life, in that of others lenient; let men hear of you as enjoining little, and performing much. The Priest who gives license to himself, and exacts the utmost from others, is like a corrupt tax-gatherer in the state, who to ease himself taxes others heavily.

5. But all their works they do for to be seen of men: they make broad their phylacteries, and enlarge the borders of their garments,
6. And love the uppermost rooms at feasts, and the chief seats in the synagogues,
7. And greetings in the markets, and to be called of men, Rabbi, Rabbi.
8. But be not you called Rabbi: for one is your Master, even Christ, and all you are brethren.
9. And call no man your father upon the earth: for one is your Father, which is in heaven.
10. Neither be you called masters: for one is your Master, even Christ.
11. But he that is greatest among you shall be your servant.
12. And whosoever shall exalt himself shall be abased; and he that shall humble himself shall be exalted.

CHRYS. The Lord had charged the Scribes and Pharisees with harshness and neglect; He now brings forward their vain-glory, which made them depart from God.

PSEUDO-CHRYS. Every substance breeds in itself that which destroys it, as wood the worm, and garments the moth; so the Devil strives to corrupt the ministry of the Priests, who are ordained for the edification of holiness, endeavoring that this good, while it is done to be seen of men, should be turned into evil. Take away this fault from the clergy, and you will have no further labor in their reform, for of this it comes that a clergyman who has sinned can hardly perform penance. Also the Lord here points out the cause why they could not believe in Christ, because nearly all they did was in order to be seen of men; for he whose desire is for earthly glory from men, cannot believe on Christ who preaches things heavenly.

I have read one who interprets this place thus. In Moses' seat, that is, in the rank and degree instituted by Moses, the Scribes and Pharisees are seated unworthily, forasmuch as they preached to others the Law which foretold Christ's coming, but themselves did not receive Him when come. For this cause He exhorts the people to hear the Law which they preached, that is, to believe in Christ who was preached by the Law, but not to follow the Scribes and Pharisees in their disbelief of Him. And He shows the reason why they preached the coming of Christ out of the Law, yet did not believe on Him; namely, because they did not preach that Christ should come through any desire of His coming, but that they might be seen by men to be doctors of the Law.

ORIGEN; And their works likewise they do to be seen of men, using outward circumcision, taking away actual leaven out of their houses, and doing such like things. But Christ's disciples fulfill the Law in things secret, being Jews inwardly, as the Apostle speaks.

CHRYS. Note the intensive force of the words of His reproofs. He says not merely that they do their works to be seen of men, but added, all their works. And not only in great things but in some things trivial they were vainglorious, They make broad their phylacteries and enlarge the borders of their garments.

JEROME; For the Lord, when He had given the commandments of the Law through Moses, added at the end, And you shall bind them for a sign upon your hand, and they shall be ever before your eyes; the meaning of which is, Let my precepts be in your hand so as to he fulfilled in your works; let them be before your eyes so as that you shall meditate upon them day and night. This the Pharisees misinterpreting, wrote on parchments the Decalogue of Moses, that is, the Ten Commandments, and folding them up, tied them on their forehead, so making them a crown for their head, that they should be always before their eyes.

Moses had in another place given command that they should make fringes of blue in the borders of their garments, to distinguish the people of Israel; that as in their bodies circumcision, so in their garments the fringe, might discriminate the Jewish nation. But these superstitious teachers, catching at popular favor, and making gain of silly women, made broad hems, and fastened them with sharp pins, that as they walked or sat they might be pricked, and by such monitors be recalled to the duties of God's ministry. This embroidery then of the Decalogue they called phylacteries, that is, conservatories, because those who wore them, wore them for their own protection and security. So little did the Pharisees understand that they were to be worn on the heart and not on the body; for in equal degree may cases and chests be said to have books, which assuredly have not the knowledge of God.

PSEUDO-CHRYS. But after their example do many invent Hebrew names of Angels, and write them, and bind them on themselves, and they seem dreadful to such as are without understanding. Others again wear round their neck a portion of the Gospel written out. But is not the Gospel read every day in the Church, and heard by all? Those therefore who receive no profit from the Gospel sounded in their ears, how shall the having them hung about their neck save them? Further, wherein is the virtue of the Gospel? in the shape of its letters, or in the understanding its meaning? If in the characters, you do well to hang them round your neck; if in their meaning, they are of more profit when laid up in the heart, than hung round the neck. But others explain this place thus, That they made broad their teachings concerning special observances, as phylacteries, or preservatives of salvation, preaching them continually to the people. And the broad fringes of their garments they explain of the same undue stress upon such commandments.

JEROME; Seeing they thus make broad their phylacteries, and make them broad fringes, desiring to have glory of men, they are convicted also in other things; For they love the uppermost rooms at feasts, and the chief seats in the synagogues.

RABAN. It should be noted, that He does not forbid those to whom this belongs by right of rank to be saluted in the forum, or to sit or recline in the highest room; but those who unduly desire these things, whether they obtain them or not, these He enjoins the believers to shun as wicked.

PSEUDO-CHRYS. For He rebukes not those who recline in the highest place, but those who love such places, blaming the will not the deed. For to no purpose does he humble himself in place who exalts himself in heart. For some vain men hearing that it was a commendable thing to seat himself in the lowest place, chooses so to do; and thus not only does not put away the vanity of his heart, but adds this additional vain ostentation of his humility, as one who would be thought righteous and humble. For many proud men take the lowest place in their bodies, but in haughtiness of heart think themselves to be seated among the highest; and there are many humble men who, placed among the highest, are inwardly in their own esteem among the lowest.

CHRYS. Observe where vain glory governed them, to wit, in the synagogues, whither they entered to guide others. It had been tolerable to have felt thus at feasts, notwithstanding that a doctor ought to be had in honor in all places alike, and not in the Churches only. But if it be blameworthy to love such things, how wrong is it to seek to attain them?

PSEUDO-CHRYS. They love the first salutations, first, that is, not in time only, before others; but in tone, that we should say with a loud voice, Hail, Rabbi and in body that we should bow low our head; and in place, that the salutation should be in public.

RABAN. And herein they are not without fault, that the same men should be concerned in the litigations of the forum, who in the synagogue in Moses' seat, seek to be called Rabbi by men.

PSEUDO-CHRYS. That is, they wish to be called, not to be such; they desire the name, and neglect the duties.

ORIGEN; And in the Church of Christ are found some who take to them selves the uppermost places, that is, become deacons; next they aspire to the chief seats of those that are called presbyters; and some intrigue to be styled among men Bishop, that is, to be called Rabbi. But Christ's disciple loves the uppermost place indeed, but at the spiritual banquet, where he may feed on the choicer morsels of spiritual food, for, with the Apostles who sit upon twelve thrones, he loves the chief seats, and hastens by his good works to render himself worthy of such seats; and he also loves salutations made in the heavenly market-place, that is, in the heavenly congregations of the primitive. But the righteous man would be called Rabbi, neither by man, nor by any other, because there is One Master of all men.

CHRYS. Or otherwise, Of the foregoing things with which He had charged the Pharisees, He now passes over many as of no weight, and such as His disciples needed not to be instructed in; but that which was the cause of all evils, namely, ambition of the master's seat, that He insists upon to instruct His disciples..

PSEUDO-CHRYS. Be not you called Rabbi, that you take not to yourselves what belongs to God. And call not others Rabbi, that you pay not to men a divine honor. For One is the Master of all, who instructs all men by nature. For if man were taught by man, all men would learn that have teachers; but seeing it is not man that teaches, but God, many are taught, but few learn. Man cannot by teaching impart an understanding to man, but that under standing which is given by God man calls forth by schooling

HILARY; And that the disciples may ever remember that they are the children of one parent, and that by their new birth they have passed the limits of their earthly origin.

JEROME; All men may be called brethren in affection, which is of two kinds, general and particular. Particular, by which all Christians are brethren; general, by which all men being born of one Father are bound together by like tie of kindred.

PSEUDO-CHRYS. And call no man your Father upon earth; because in this world though man begets man, yet there is one Father who created all men. For we have not beginning of life from our parents, but we have our life transmitted through them.

ORIGEN; But who calls no man father upon earth? He who in every action done as before God, says, Our Father, which art in Heaven.

GLOSS. Because it was clear who was the Father of all, by this which was said, Which art in Heaven, He would teach them who was the Master of all, and therefore repeats the same command concerning a master, Neither be you called masters; for one is your Master, even Christ.

CHRYS. Not that at when Christ is here said to be our Master, the Father is excluded, as neither when God is said to be our Father, is Christ excluded, Who is the Father of men.

JEROME; It is a difficulty that the Apostle against this command calls himself the teacher of the Gentiles; and that in monasteries in their common conversation, they call one another, Father. It is to be cleared thus. It is one thing to be father or master by nature, another by sufferance. Thus when we call any man our father, we do it to show respect to his age, not as regarding him as the author of our being. We also call men 'Master,' from resemblance to a real master; and, not to use tedious repetition, as the One God and One Son, who are by nature, do not preclude us from calling others gods and sons by adoption, so the One Father and One Master, do not preclude us from speaking of other fathers and masters by an abuse of the terms.

CHRYS Not only does the Lord forbid us to seek supremacy, but would lead His hearer to the very opposite; He that is greatest among you shall be your servant.

ORIGEN; Or otherwise; And if one minister the divine word, knowing that it is Christ that makes it to be fruitful, such a one professes himself a minister and not a master; whence it follows, He that is greatest among you, let him be your servant. As Christ Himself, who was in truth our Master, professed Himself a minister, saying, I am in the midst of you as one that ministers. And well does He conclude this prohibition of all vain-glory with the words, And whosoever shall exalt himself shall be abased; and he that shall humble himself shall be exalted.

REMIG. Which means that every one who thinks highly of his own deserts, shall be humbled before God; and every one who humbles himself concerning his good deeds, shall be exalted with God.

Catena Aurea Matthew 23

Crucifixion

Guido da siena

1270s
Tempera on wood
Pinacoteca Nazionale, Siena

Pray for Pope Francis.

It's time to kneel down and pray for our nation (Sacramental Marriage)

Perpetual Novena for the Nation (Ecumenical)
Novena asking for St Michael The Archangel to stand with us and bring us victory

Prayers for The Religion Forum (Ecumenical)

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

Pray the Rosary!

Catholic Church in Nigeria Appeals to the West: ‘Make Known the Atrocities’

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Nigeria: In the Face of Ongoing Islamist Attacks, the Faith is Growing
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Is This Bishop Right about the Rosary Conquering Boko Haram? [Catholic Caucus]
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Report reveals scale of Boko Haram violence inflictef on Nigerian Catholics
Military evacuating girls, women rescued from Boko Haram
Echos of Lepanto Nigerian bishop says rosary will bring down Boko Harm
After vision of Christ, Nigerian bishop says rosary will bring down Boko Haram (Catholic Caucus)
Nigerian Bishop Says Christ Showed Him How to Beat Islamic Terror Group

Jesus, High Priest

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

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

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

Lead them to new depths of union with your Son.

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

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

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

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

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

This icon shows Jesus Christ, our eternal high priest.

The gold pelican over His heart represents self-sacrifice.

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

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

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

Pray a Rosary each day for our nation.

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

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

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

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

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

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

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

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

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

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

Final step -- The Sign of the Cross

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

The Sorrowful Mysteries

(Tuesdays and Fridays)

1. The Agony in the Garden (Matthew 26:36-46, Luke 22:39-46) [Spiritual fruit - God's will be done]
2. The Scourging at the Pillar (Matthew 27:26, Mark 15:15, John 19:1) [Spiritual fruit - Mortification of the senses]
3. The Crowning with Thorns (Matthew 27:27-30, Mark 15:16-20, John 19:2) [Spiritual fruit - Reign of Christ in our heart]
4. The Carrying of the Cross (Matthew 27:31-32, Mark 15:21, Luke 23:26-32, John 19:17) [Spiritual fruit - Patient bearing of trials]
5. The Crucifixion (Matthew 27:33-56, Mark 15:22-39, Luke 23:33-49, John 19:17-37) [Spiritual fruit - Pardoning of Injuries]

St. Michael the Archangel

~ PRAYER ~

St. Michael, the Archangel, defend us in battle
Be our protection against the wickedness
and snares of the devil;
May God rebuke him, we humbly pray,
and do thou, O Prince of the heavenly host,
by the power of God,
Cast into hell Satan and all the evil spirits
who prowl through the world seeking the ruin of souls.
Amen
+

March Devotion: Saint Joseph

Since the 16th century Catholic piety has assigned entire months to special devotions. Due to the solemnity of Saint Joseph on March 19, this month is devoted to this great saint, the foster father of Christ. "It greatly behooves Christians, while honoring the Virgin Mother of God, constantly to invoke with deep piety and confidence her most chaste spouse, Saint Joseph. We have a well grounded conviction that such is the special desire of the Blessed Virgin herself." --Pope Leo XIII

FOR OUR WORK
Glorious Saint Joseph, pattern of all who are devoted to toil, obtain for me the grace to toil in the spirit of penance, in order thereby to atone for my many sins; to toil conscientiously, putting devotion to duty before my own inclinations; to labor with thankfulness and joy, deeming it an honor to employ and to develop, by my labor, the gifts I have received from Almighty God; to work with order, peace, moderation, and patience, without ever shrinking from weariness and difficulties; to work above all with a pure intention and with detachment from self, having always before my eyes the hour of death and the accounting which I must then render of time ill-spent, of talents unemployed, of good undone, and of my empty pride in success, which is so fatal to the work of God. All for Jesus, all through Mary, all in imitation of thee, 0 Patriarch Joseph! This shall be my motto in life and in death. Amen.

FOR THE INTERCESSION OF SAINT JOSEPH
O Joseph, virgin-father of Jesus, most pure spouse of the Virgin Mary, pray every day for us to the same Jesus, the Son of God, that we, being defended by the power of His grace and striving dutifully in life, may be crowned by Him at the hour of death.

Prayer Source: Prayer Book, The by Reverend John P. O'Connell, M.A., S.T.D. and Jex Martin, M.A., The Catholic Press, Inc., Chicago, Illinois, 1954

St. Joseph
St. Joseph was an ordinary manual laborer although descended from the royal house of David. In the designs of Providence he was destined to become the spouse of the Mother of God. His high privilege is expressed in a single phrase, "Foster-father of Jesus." About him Sacred Scripture has little more to say than that he was a just man-an expression which indicates how faithfully he fulfilled his high trust of protecting and guarding God's greatest treasures upon earth, Jesus and Mary.

The darkest hours of his life may well have been those when he first learned of Mary's pregnancy; but precisely in this time of trial Joseph showed himself great. His suffering, which likewise formed a part of the work of the redemption, was not without great providential import: Joseph was to be, for all times, the trustworthy witness of the Messiah's virgin birth. After this, he modestly retires into the background of holy Scripture.

Of St. Joseph's death the Bible tells us nothing. There are indications, however, that he died before the beginning of Christ's public life. His was the most beautiful death that one could have, in the arms of Jesus and Mary. Humbly and unknown, he passed his years at Nazareth, silent and almost forgotten he remained in the background through centuries of Church history. Only in more recent times has he been accorded greater honor. Liturgical veneration of St. Joseph began in the fifteenth century, fostered by Sts. Brigid of Sweden and Bernadine of Siena. St. Teresa, too, did much to further his cult.

At present there are two major feasts in his honor. On March 19 our veneration is directed to him personally and to his part in the work of redemption, while on May 1 we honor him as the patron of workmen throughout the world and as our guide in the difficult matter of establishing equitable norms regarding obligations and rights in the social order.

Excerpted from The Church's Year of Grace, Pius Parsch.

St. Joseph is invoked as patron for many causes. He is the patron of the Universal Church. He is the patron of the dying because Jesus and Mary were at his death-bed. He is also the patron of fathers, of carpenters, and of social justice. Many religious orders and communities are placed under his patronage.

Patron: Against doubt; against hesitation; Americas; Austria; Diocese of Baton Rouge, Louisiana; California; Belgium; Bohemia; bursars; cabinetmakers; Canada; Carinthia; carpenters; China; Church; confectioners; craftsmen; Croatian people (in 1687 by decree of the Croatian parliament) dying people; emigrants; engineers; expectant mothers; families; fathers; Florence, Italy; happy death; holy death; house hunters; immigrants; interior souls; Korea; laborers; Diocese of La Crosse, Wisconsin; Archdiocese of Louisville, Kentucky; Diocese of Manchester, New Hampshire; Mexico; Diocese of Nashville, Tennessee; New France; New World; Oblates of Saint Joseph; people in doubt; people who fight Communism; Peru; pioneers; pregnant women; protection of the Church; Diocese of San Jose, California; diocese of Sioux Falls, South Dakota; social justice; Styria, Austria; travelers; Turin Italy; Tyrol Austria; unborn children Universal Church; Vatican II; Viet Nam; Diocese of Wheeling-Charleston West Virginia; wheelwrights; workers; working people.

Symbols: Bible; branch; capenter's square; carpenter's tools; chalice; cross; hand tools; infant Jesus; ladder; lamb; lily; monstrance; old man holding a lily and a carpenter's tool such as a square; old man holding the infant Jesus; plane; rod.

Prayer to St. Joseph

Pope Pius X composed this prayer to St. Joseph, patron of working people, that expresses concisely the Christian attitude toward labor. It summarizes also for us the lessons of the Holy Family's work at Nazareth.

Glorious St. Joseph, model of all who devote their lives to labor, obtain for me the grace to work in the spirit of penance in order thereby to atone for my many sins; to work conscientiously, setting devotion to duty in preference to my own whims; to work with thankfulness and joy, deeming it an honor to employ and to develop by my labor the gifts I have received from God; to work with order, peace, moderation, and patience, without ever shrinking from weariness and difficulties; to work above all with a pure intention and with detachment from self, having always before my eyes the hour of death and the accounting which I must then render of time ill spent, of talents wasted, of good omitted, and of vain complacency in success, which is so fatal to the work of God.

All for Jesus, all through Mary, all in imitation of you, O Patriarch Joseph! This shall be my motto in life and in death, Amen.

Litany of Saint Joseph
Lord, have mercy on us.
Christ, have mercy on us.
Lord, have mercy on us.
Christ, hear us.
Christ, graciously hear us.
God, the Father of Heaven, have mercy on us.
God, the Son, Redeemer of the world, have mercy on us.
God, the Holy Ghost, have mercy on us.
Holy Trinity, One God, have mercy on us.
Holy Mary, pray for us.
Holy Joseph, pray for us.
Illustrious Son of David, pray for us.
Light of the Patriarchs, pray for us.
Spouse of the Mother of God, pray for us.
Chaste Guardian of the Virgin, pray for us.
Foster-Father of the Son of God, pray for us.
Faithful Protector of Christ, pray for us.
Head of the Holy Family, pray for us.
Joseph most just, pray for us.
Joseph most chaste, pray for us.
Joseph most prudent, pray for us.
Joseph most courageous, pray for us.
Joseph most obedient, pray for us.
Joseph most faithful, pray for us.
Mirror of patience, pray for us.
Lover of poverty, pray for us.
Model of working men, pray for us.
Ornament of the domestic life, pray for us.
Guardian of virgins, pray for us.
Pillar of the family, pray for us.
Consoler of the miserable, pray for us.
Hope of the sick, pray for us.
Patron of the dying, pray for us.
Terror of demons, pray for us.
Protector of the Holy Church, pray for us.
Lamb of God, who takest away the sins of the world, Spare us, O Lord.
Lamb of God, who takest away the sins of the world, Graciously hear us, O Lord.
Lamb of God, who takest away the sins of the world, Have mercy on us.
V. He hath made him master of His house.
R. And ruler of all His possessions.

Let us pray.
O God, who in Thy ineffable providence didst vouchsafe to choose blessed Joseph to be the Spouse of Thy most holy Mother: grant, we beseech Thee, that we may have him for our intercessor in Heaven, whom on earth we venerate as out most holy Protector. Who livest and reignest world without end. Amen.

Was St. Joseph a tzadik?
St. Joseph: Patron saint of three Popes [Catholic Caucus]
St. Joseph and the Staircase
St. Joseph, Foster Father, Novena [Catholic/Orthodox Caucus]
Patron of a “Happy Death” A Special Role for St. Joseph [Catholic/Orhtodox Caucus]
Lists Every Catholic Should be Familiar With: The 7 Sorrows and 7 Joys of St. Joseph
Catholic Group Blasts Pelosi For Invoking St. Joseph on Pro-Abortion Health Care Bill
THE SEVEN SORROWS AND SEVEN JOYS OF ST. JOSEPH
Joseph, Mary and Jesus: A Model Family
Season of Announcement - Revelation to Joseph

In hard times, don't forget about the humble carpenter Joseph
Saint Joseph: Complete submission to the will of God (Pope Benedict XVI) (Catholic/Orthodox Caucus)
St. Joseph as Head of the Holy Family (Catholic/Orthodox Caucus)
St. Joseph, Patron of a Peaceful Death [Catholic Caucus]
Octave: St. Joseph, A 'Man’s Man', Calling Men to Jesus
St. Teresa de Avila's Devotion to St. Joseph (Catholic Caucus)
Catholic Men's National Day of Prayer, MARCH 15, 2008, The Solemnity of St. Joseph (Catholic Caucus)
The Role and Responsibility of Fatherhood - St. Joseph as Model
St. Joseph - Foster Father of Jesus
Some divine intervention in real estate-[Bury St. Joseph Statues in Ground]

Many Turn To Higher Power For Home Sales
St. Joseph the Worker, Memorial, May 1
Catholic Devotions: St. Joseph the Worker
Nothing Will Be Denied Him (St. Joseph)
The Heart of a Father [St. Joseph]
St. Joseph's DAY
Quemadmodum Deus - Decree Under Blessed Pius IX, Making St. Joseph Patron of the Church
Father & Child (Preaching on St. Joseph)
March 19 - Feast of St. Joseph - Husband of Mary - Intercessor of civil leaders
St. Joseph's Spirit of Silence

St. Joseph's Humility (By St. Francis de Sales)
St. Joseph [Husband of the Blessed Virgin Mary], Solemnity, March 19
St Joseph’s Paternal Love
The Heart of St. Joseph
MORE THAN PATRON OF HOMES, IT'S TIME FOR ST. JOSEPH TO GAIN HIGHEST OF RECOGNITION [Fatherhood]
The Importance of Devotion to St. Joseph
St. Francis de Sales on St. Joseph (Some Excerpts for St. Joseph's Day 2004)
St. Joseph: REDEMPTORIS CUSTOS (Guardian Of The Redeemer)
(Saint) Joseph the Patriarch: A Reflection on the Solemnity of St. Joseph
How I Rediscovered a "Neglected" Saint: Work of Art Inspires Young Man to Rediscover St. Joseph

Novena to Saint Joseph

O Saint Joseph, whose protection is so great, so strong, so prompt before the throne of God, I place in you all my interests and desires.

O Saint Joseph, assist me by your powerful intercession and obtain for me from your Divine Son all spiritual blessings through Jesus Christ, Our Lord; so that having engaged here below your heavenly power, I may offer my thanksgiving and homage to the most loving of Fathers.

O Saint Joseph, I never weary contemplating you and Jesus asleep in your arms; I dare not approach while He reposes near your heart. Press Him in my name and kiss His fine head for me, and ask Him to return the Kiss when I draw my dying breath, Amen.

O Saint Joseph, hear my prayers and obtain my petitions. O Saint Joseph, pray for me. (mention your intention)

St. Joseph Novena

O good father Joseph! I beg you, by all your sufferings, sorrows and joys, to obtain for me what I ask.

(Here name your petition).

Obtain for all those who have asked my prayers, everything that is useful to them in the plan of God. Be near to me in my last moments, that I may eternally sing the praises of Jesus, Mary and Joseph. Amen.

(Our Father, Hail Mary, Glory Be)

Never rise from the table without having given due thanks to the Lord. If we act in this way, we need have no fear of the wretched sin of gluttony.

St. Padre Pio of Pietrelcina

March 10 2020

Tuesday of the Second Week of Lent

Reading 1 Is 1:10, 16-20

Responsorial Psalm 50:8-9, 16bc-17, 21 and 23

Verse Before the GospelEz 18:31

Gospel Mt 23:1-12

Readings at Mass

Cease to do evil; learn to do good

They do not practise what they preach