Saturday of the Third Week of Lent

Reading 1 Hos 6:1-6

“Come, let us return to the LORD,
it is he who has rent, but he will heal us;
he has struck us, but he will bind our wounds.
He will revive us after two days;
on the third day he will raise us up,
to live in his presence.
Let us know, let us strive to know the LORD;
as certain as the dawn is his coming,
and his judgment shines forth like the light of day!
He will come to us like the rain,
like spring rain that waters the earth.”

What can I do with you, Ephraim?
What can I do with you, Judah?
Your piety is like a morning cloud,
like the dew that early passes away.
For this reason I smote them through the prophets,
I slew them by the words of my mouth;
For it is love that I desire, not sacrifice,
and knowledge of God rather than burnt offerings.

Responsorial Psalm 51:3-4, 18-19, 20-21ab

R. (see Hosea 6:6) It is mercy I desire, and not sacrifice.
Have mercy on me, O God, in your goodness;
in the greatness of your compassion wipe out my offense.
Thoroughly wash me from my guilt
and of my sin cleanse me.
R. It is mercy I desire, and not sacrifice.
For you are not pleased with sacrifices;
should I offer a burnt offering, you would not accept it.
My sacrifice, O God, is a contrite spirit;
a heart contrite and humbled, O God, you will not spurn.
R. It is mercy I desire, and not sacrifice.
Be bountiful, O LORD, to Zion in your kindness
by rebuilding the walls of Jerusalem;
Then shall you be pleased with due sacrifices,
burnt offerings and holocausts.
R. It is mercy I desire, and not sacrifice.

Verse Before the GospelPs 95:8

If today you hear his voice,
harden not your hearts.

Gospel Lk 18:9-14

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

From: Hosea 6:1-6

True and false conversion – a call for love, not sacrifice

[1] “Come let us return to the Lord;
For he has torn, that he may heal us;
He has stricken, and he will bind us up.
[2] After two days he will revive us;
On the third day he will raise us up,
That he may live before him.
[3] Let us know, let us press on to know the Lord;
His going forth is sure as the dawn;
He will come to us as the showers,
As the spring rains that water the earth.”

[4] What shall I do with you, O Ephraim?
What shall I do with you, O Judah?
Your love is like a morning cloud,
Like the dew that goes early away.
[5] Therefore I have hewn them by the prophets,
I have slain them by the words of my mouth.
And my judgment goes forth as the light.”
[6] For I desire steadfast love and not sacrifice,
The knowledge of God, rather than burnt offerings.

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Commentary:

6:1-7. The call to seek the Lord at the end of the previous oracle (5:15) is responded to in 6:1-3. We hear the people speaking, led by their representatives (the prophet, or the priests). Having suffered (vv.1-2), they are ready to repent and return to the Lord (v. 3). However, through the prophet the Lord tells them that their love should be steadfast (vv. 4 and 6 speak of hesed) but it is like dew or a morning cloud: it does not survive the heat of the day. The rather puzzling reference to “Adam” in v. 7 may mean the first man, but it could also be a city that stood at the entrance to the promised land where the waters of the Jordan were stopped to let the people cross (Josh. 13:16); the meaning of the passage does not change much, whichever “Adam” is meant; the point is that transgression of the Covenant has a long history that extends back almost to the beginning; their faithfulness is as short-lived as the morning dew.

As against that, the Lord tells them where true worship lies – in steadfast love and “knowledge of God” (v. 6). The first words of this verse have had a considerable impact on Christian tradition, because they get to the heart of what religion is all about, and because our Lord quotes them more than once (cf. Mt 9:13; 12:7) to underscore his teaching that God judges not to condemn but to save: “For their own good, God demanded of the Israelites not sacrifices and holocausts, but faith, obedience and righteousness. He revealed his will through the words of the prophet Hosea: I desire steadfast love and not sacrifice, the knowledge of God rather than burnt offerings (Hos 6:6). The Lord gives further advice, saying: and if you had known what this means, ‘I desire mercy, and not sacrifice,’ you would not have condemned the guiltless (Mt 12:7); and thus bear witness on behalf of the prophets, who preached the truth, against all those who threw their ignorance in the faces of God’s servants” (St. Irenaeus, Adversus haerseses, 4, 17, 4).

In v. 2, the words “after two days he will revive us; on the third day he will raise us up” is a way of saying that the event described will happen in a short period of time. Some Christian writers beginning with Tertullian read the verse as referring to Christ’s burial and resurrection; but the New Testament never quotes the verse as prophecy. However, one cannot completely rule out Hosea 6:2 having a connexion with the New Testament wording “on the third day he arose according to the scriptures” (cf. 1 Cor 15:4) and with what Jesus said when he appeared in the cenacle (Lk 24:46); cf. Catechism of the Catholic Church, 627.

From: Luke 18:9-14

Parable of the Pharisee and the Tax Collector

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

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Commentary:

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

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

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

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

Readings at Mass

Liturgical Colour: Violet.

First reading	Hosea 5:15-6:6 ©

What I want is love, not sacrifice and holocausts

The Lord says this:

They will search for me in their misery.

‘Come, let us return to the Lord.

He has torn us to pieces, but he will heal us;

he has struck us down, but he will bandage our wounds;

after a day or two he will bring us back to life,

on the third day he will raise us

and we shall live in his presence.

Let us set ourselves to know the Lord;

that he will come is as certain as the dawn

his judgement will rise like the light,

he will come to us as showers come,

like spring rains watering the earth.’

What am I to do with you, Ephraim?

What am I to do with you, Judah?

This love of yours is like a morning cloud,

like the dew that quickly disappears.

This is why I have torn them to pieces by the prophets,

why I slaughtered them with the words from my mouth,

since what I want is love, not sacrifice;

knowledge of God, not holocausts.

Responsorial Psalm
Psalm 50(51):3-4,18-21 ©

What I want is love, not sacrifice.

Have mercy on me, God, in your kindness.

In your compassion blot out my offence.

O wash me more and more from my guilt

and cleanse me from my sin.

What I want is love, not sacrifice.

For in sacrifice you take no delight,

burnt offering from me you would refuse,

my sacrifice, a contrite spirit.

A humbled, contrite heart you will not spurn.

What I want is love, not sacrifice.

In your goodness, show favour to Zion:

rebuild the walls of Jerusalem.

Then you will be pleased with lawful sacrifice,

burnt offerings wholly consumed.

What I want is love, not sacrifice.

Gospel Acclamation	Ps94:8

Glory and praise to you, O Christ!

Harden not your hearts today,

but listen to the voice of the Lord.

Glory and praise to you, O Christ!

Gospel	Luke 18:9-14 ©

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Catena Aurea Luke 18

Jesus, High Priest

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

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

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

Lead them to new depths of union with your Son.

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

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

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

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

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

This icon shows Jesus Christ, our eternal high priest.

The gold pelican over His heart represents self-sacrifice.

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

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

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

Pray a Rosary each day for our nation.

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

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

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

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

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

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

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

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

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

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

Final step -- The Sign of the Cross

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

The 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]

OR:

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.

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.

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.

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 Joyful Mysteries

(Mondays and Saturdays)

1. The Annunciation (Luke 1:26-38) [Spiritual fruit - Humility]
2. The Visitation (Luke 1: 39-56) [Spiritual fruit - Love of Neighbor]
3. The Nativity (Luke 2:1-20) [Spiritual fruit - Poverty of Spirit]
4. The Presentation (Luke 2:21-38) [Spiritual fruit - Purity of mind & body]
5. The Finding of Jesus in the Temple (Luke 2:41-52) [Spiritual fruit - Obedience ]

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March 21 2020

Saturday of the Third Week of Lent

Reading 1 Hos 6:1-6

Responsorial Psalm 51:3-4, 18-19, 20-21ab

Verse Before the GospelPs 95:8

Gospel Lk 18:9-14

Readings at Mass

What I want is love, not sacrifice and holocausts

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