Ascension
Crete, 15 Century
Posted on 05/22/2020 11:48:08 PM PDT by Salvation
After staying in Antioch some time,
Paul left and traveled in orderly sequence
through the Galatian country and Phrygia,
bringing strength to all the disciples.
A Jew named Apollos, a native of Alexandria,
an eloquent speaker, arrived in Ephesus.
He was an authority on the Scriptures.
He had been instructed in the Way of the Lord and,
with ardent spirit, spoke and taught accurately about Jesus,
although he knew only the baptism of John.
He began to speak boldly in the synagogue;
but when Priscilla and Aquila heard him,
they took him aside
and explained to him the Way of God more accurately.
And when he wanted to cross to Achaia,
the brothers encouraged him
and wrote to the disciples there to welcome him.
After his arrival he gave great assistance
to those who had come to believe through grace.
He vigorously refuted the Jews in public,
establishing from the Scriptures that the Christ is Jesus.
R. (8a) God is king of all the earth.
or:
R. Alleluia.
All you peoples, clap your hands;
shout to God with cries of gladness.
For the LORD, the Most High, the awesome,
is the great king over all the earth.
R. God is king of all the earth.
or:
R. Alleluia.
For king of all the earth is God;
sing hymns of praise.
God reigns over the nations,
God sits upon his holy throne.
R. God is king of all the earth.
or:
R. Alleluia.
The princes of the peoples are gathered together
with the people of the God of Abraham.
For God’s are the guardians of the earth;
he is supreme.
R. God is king of all the earth.
or:
R. Alleluia.
R. Alleluia, alleluia.
I came from the Father and have come into the world;
now I am leaving the world and going back to the Father.
R. Alleluia, alleluia.
Jesus said to his disciples:
“Amen, amen, I say to you,
whatever you ask the Father in my name he will give you.
Until now you have not asked anything in my name;
ask and you will receive, so that your joy may be complete.
“I have told you this in figures of speech.
The hour is coming when I will no longer speak to you in figures
but I will tell you clearly about the Father.
On that day you will ask in my name,
and I do not tell you that I will ask the Father for you.
For the Father himself loves you, because you have loved me
and have come to believe that I came from God.
I came from the Father and have come into the world.
Now I am leaving the world and going back to the Father.”
KEYWORDS: catholic; easter; jn16; prayer;
Please FReepmail me to get on/off the Alleluia Ping List.
From: Acts 18:23-28
Galatia and Phrygia
Apollos in Ephesus and Corinth
***********************************************************************
Commentary:
18:23 - 21:26. Paul’s third apostolic journey starts, like the earlier ones, from Antioch, but it ends with his imprisonment in Jerusalem
(Acts 21:27ff). It was a long journey, but Luke devotes most attention to events in Ephesus.
To begin with Paul tours the cities he already evangelized in Galatia and Phrygia: this would have taken him from the last months of 53 to early 54. Then he goes to Ephesus, where he stays for almost three years and meets up with all kinds of contradictions (cf. 2 Cor 1:8), as he describes it in his letter to the Corinthians in spring 57: “To the present hour we hunger and thirst, we are ill-clad and buffeted and homeless.... We have become, and are now, as the refuse of the world, the offscourings of all things” (1 Cor 4:11, 13). Despite this, or perhaps because of it, his apostolate was very fruitful and the Christian message spread through all proconsular Asia, to important cities like Colossae, Laodicae, Hierapolis, etc. and to countless towns; as he put it in a letter to the Corinthians (1 Cor 16:9), “a wide door for effective work has opened to me”.
The Apostle had to leave Ephesus on account of the revolt of the silversmiths, moving on towards Macedonia and Achaia to visit the
churches he founded on his second journey—Philippi, Thessalonica and Corinth. He stayed there the three months of the winter of 57/58. On his return journey (to Jerusalem, to bring money collected) he went via Macedonia to avoid a Jewish plot. He embarked at Neapolis (the port near Philippi), stopping off at Troas, Miletus (where he met with the elders from Ephesus whom he had called to come to him), Tyre and Caesarea, and managing to reach Jerusalem in time for the Passover.
24. Priscilla and Aquila knew how valuable a man with Apollos’ qualities would be if he could be got to dedicate himself to the Lord’s
service; so they took the initiative and spoke to him. Monsignor Escriva sees this episode as a good lesson about boldness in speaking
about God, as “an event that demonstrates the wonderful apostolic zeal of the early Christians. Scarcely a quarter of a century had passed since Jesus had gone up to heaven and already his fame had spread to many towns and villages. In the city of Ephesus a man arrived, Apollos by name, ‘an eloquent man, well versed in the scriptures’. . . . A glimmer of Christ’s light had already filtered into the mind of this man. He had heard about our Lord and he passed the news on to others. But he still had some way to go. He needed to know more if he was to acquire the fulness of the faith and so come to love our Lord truly. A Christian couple, Aquila and Priscilla, hear him speaking; they are not inactive or indifferent. They do not think: ‘This man already knows enough; it’s not our business to teach him.’ They were souls who were really eager to do apostolate and so they approached Apollos and ‘took him and expounded to him the way of God more accurately”’ (”Friends of God”, 269).
This was the kind of zeal the first Christians had; a little later on St Justin wrote: “We do our very best to warn them [Jews and heretics], as we do you, not to be deluded, for we know full well that whoever can speak out the truth and fails to do so shall be condemned by God” (”Dialogue with Tryphon”, 82, 3).
27. God uses people, in this case Apollos, to channel his grace to the faithful. They are instruments of his; they preach his word and reap an apostolic harvest, but it is God himself who makes the harvest grow, by providing his grace. “It depends not upon man’s will or exertion, but upon God’s mercy” (Romans 9:16). “It is not we who save souls and move them to do good. We are quite simply instruments, some more, some less worthy, for fulfilling God’s plans for salvation. If at any time we were to think that we ourselves were the authors of the good we do, then our pride would return, more twisted than ever. The salt would lose its flavor, the leaven would rot and the light would turn into darkness” ([St] J. Escriva, “Friends of God”, 250).
Hence the importance of supernatural resources in apostolic activity: building is in vain if God does not support it (cf. Psalm 127:1). “All the exterior effort is a waste of time, if you lack Love. It’s like sewing with a needle and no thread” ([St] J. Escriva, “The Way”, 967).
From: John 16:23b-28
Fullness of Joy (Continuation)
[25] “I have said this to you in figures; the hour is coming when I shall no longer speak to in figures but tell you plainly of the Father. [26] In that day you will ask in My name; and I do not say to you that I shall pray the Father for you; [27] for the Father Himself loves you, because you have loved Me and have believed that I came from the Father. [28] I came from the Father and have come into the world; again, I am leaving the world and going to the Father.”
***********************************************************************
Commentary:
25-30. As can be seen also from other passages in the Gospels, Jesus spent time explaining His doctrine in more detail to His Apostles than to the crowd (cf. Mark 4:10-12 and paragraph)—to train them for their mission of preaching the Gospel to the whole world (cf. Matthew 28:18-20). However, our Lord also used metaphors or parables when imparting instruction to the Apostles, and He does so in this discourse of the Last Supper—the vine, the woman giving birth, etc.: He stimulates their curiosity and they, because they do not understand, ask Him questions (cf. verses 17-18). Jesus now tells them that the time is coming when He will speak to them in a completely clear way so that they will know exactly what He means. This He will do after the Resurrection (cf. Acts 1:3). But even now, since He knows their thoughts, He is making it ever plainer to them that He is God, for only God can know what is happening inside someone (cf. 2:25). Verse 28, “I came from the Father and have come into the world; again, I am leaving the world and going to the Father” summarizes the mystery of Christ’s Person (cf. John 1:14; 20:31).
>
Liturgical Colour: White.
| First reading | Acts 18:23-28 © |
|---|
| Responsorial Psalm |
|---|
| Psalm 46(47):2-3,8-10 © |
| Gospel Acclamation | Jn14:16 |
|---|
| Or: | Jn16:28 |
|---|
| Gospel | John 16:23-28 © |
|---|
Pray for Pope Francis.
It means a great deal to me to read this during the lock down.
| John | |||
| English: Douay-Rheims | Latin: Vulgata Clementina | Greek NT: Byzantine/Majority Text (2000) | |
| John 16 |
|||
| 23. | And in that day you shall not ask me any thing. Amen, amen I say to you: if you ask the Father any thing in my name, he will give it you. | Et in illo die me non rogabitis quidquam. Amen, amen dico vobis : si quid petieritis Patrem in nomine meo, dabit vobis. | και εν εκεινη τη ημερα εμε ουκ ερωτησετε ουδεν αμην αμην λεγω υμιν οτι οσα αν αιτησητε τον πατερα εν τω ονοματι μου δωσει υμιν |
| 24. | Hitherto you have not asked any thing in my name. Ask, and you shall receive; that your joy may be full. | Usque modo non petistis quidquam in nomine meo : petite, et accipietis, ut gaudium vestrum sit plenum. | εως αρτι ουκ ητησατε ουδεν εν τω ονοματι μου αιτειτε και ληψεσθε ινα η χαρα υμων η πεπληρωμενη |
| 25. | These things I have spoken to you in proverbs. The hour cometh, when I will no more speak to you in proverbs, but will shew you plainly of the Father. | Hæc in proverbiis locutus sum vobis. Venit hora cum jam non in proverbiis loquar vobis, sed palam de Patre annuntiabo vobis : | ταυτα εν παροιμιαις λελαληκα υμιν αλλ ερχεται ωρα οτε ουκετι εν παροιμιαις λαλησω υμιν αλλα παρρησια περι του πατρος αναγγελω υμιν |
| 26. | In that day you shall ask in my name; and I say not to you, that I will ask the Father for you: | in illo die in nomine meo petetis : et non dico vobis quia ego rogabo Patrem de vobis : | εν εκεινη τη ημερα εν τω ονοματι μου αιτησεσθε και ου λεγω υμιν οτι εγω ερωτησω τον πατερα περι υμων |
| 27. | For the Father himself loveth you, because you have loved me, and have believed that I came out from God. | ipse enim Pater amat vos, quia vos me amastis, et credidistis, quia ego a Deo exivi. | αυτος γαρ ο πατηρ φιλει υμας οτι υμεις εμε πεφιληκατε και πεπιστευκατε οτι εγω παρα του θεου εξηλθον |
| 28. | I came forth from the Father, and am come into the world: again I leave the world, and I go to the Father. | Exivi a Patre, et veni in mundum : iterum relinquo mundum, et vado ad Patrem. | εξηλθον παρα του πατρος και εληλυθα εις τον κοσμον παλιν αφιημι τον κοσμον και πορευομαι προς τον πατερα |
16:23–28
23. And in that day ye shall ask me nothing. Verily, verily, I say unto you, Whatsoever ye shall ask the Father in my name, he will give it you.
24. Hitherto have ye asked nothing in my name: ask, and ye shall receive, that your joy may be full.
25. These things have I spoken unto you in proverbs: but the time cometh, when I shall no more speak unto you in proverbs, but I shall shew you plainly of the Father.
26. At that day ye shall ask in my name: and I say not unto you, that I will pray the Father for you:
27. For the Father himself loveth you, because ye have loved me, and have believed that I came out from God.
28. I came forth from the Father, and am come into the world: again, I leave the world, and go to the Father.
CHRYSOSTOM. (Hom. lxxix) Again our Lord shews that it is expedient that He should go: And in that day shall ye ask Me nothing.
AUGUSTINE. (Tr. ci. 4) The word ask here means not only to seek for, but to ask a question: the Greek word from which it is translated has both meanings.
CHRYSOSTOM. (Hom. lxxix) He says, And in that day, i. e. when I shall have risen again, ye shall ask Me nothing, i. e. not say to Me, Shew us the Father, and, Whither goest Thou? since ye will know this by the teaching of the Holy Ghost: or, Ye shall ask Me nothing, i. e. not want Me for a Mediator to obtain your requests, as My name will be enough, if you only call upon that: Verily, verily, I say unto you, Whatsoever ye shall ask the Father in My Name, He will give it you. Wherein He shews His power; that neither seen, or asked, but named only to the Father, He will do miracles. Do not think then, He saith, that because for the future I shall not be with you, that you are therefore forsaken: for My name will be a still greater protection to you than My presence: Hitherto have ye asked nothing in My Name: ask, and ye shall receive, that your joy may be full.
THEOPHYLACT. For when your prayers shall be fully answered, then will your gladness be greatest.
CHRYSOSTOM. (Hom. lxxix) These words being obscure, He adds, These things have I spoken to you in proverbs, but the time cometh when I shall no more speak unto you in proverbs: for forty days He talked with them as they were assembled, speaking of the kingdom of God. And now, He says, ye are in too great fear to attend to My words, but then, when you see Me risen again, you will be able to proclaim these things openly.
THEOPHYLACT. (adhuc.) He still cheers them with the promise that help will be given them from above in their temptations: At that day ye shall ask in My Name. And ye will be so in favour with the Father, that ye will no longer need my intervention: And I say not unto you that I will pray the Father for you, for the Father Himself loveth you. But that they might not start back from our Lord, as though they were no longer in need of Him, He adds, Because ye have loved Me: as if to say, The Father loves you, because ye have loved Me; when therefore ye fall from My love, ye will straightway fall from the Fathers love.
AUGUSTINE. (Tr. cii) But does He love us because we love Him; or rather do not we love Him, because He loved us? This is what the Evangelist says, Let us love God, because God first loved us. (1 John 4:19) The Father then loves us, because we love the Son, (Diligamus Deum, Vulg.) it being from the Father and the Son, that we receive the love from the Father and the Son. He loves what He has made; but He would not make in us what He loved, except He loved us in the first place.
HILARY. (vi. de. Trin. c. 31) Perfect faith in the Son, which believes and loves what has come forth from God, and deserveth to be heard and loved for its own sake, this faith confessing the Son of God, born from Him, and sent by Him, needeth not an intercessor with the Father: wherefore it follows, And have believed that I came forth from God. His nativity and advent are signified by, I came forth from the Father, and am come into the world. The one is dispensation, the other nature. To have come from the Father, and to have come forth from God, have not the same meaning; because it is one thing to have come forth from God in the relation of Sonship1, another thing to have come from the Father into this world to accomplish the mystery2 of our salvation. Since to come forth from God is to subsist as His Son3, what else can He be but God.
CHRYSOSTOM. (Hom. lxxix) As it was consolatory to them to hear of His resurrection, and how He came from God, and went to God, He dwells again and again on these subjects: Again I leave the world, and go to the Father. The one was a proof that their faith in Him was not vain: the other that they would still be under His protection.
AUGUSTINE. (Tr. cii) He came forth from the Father, because He is of the Father; He came into the world, because He shewed Himself in the body to the world. He left the world by His departure in the body, and went to the Father by the ascension of His humanity, nor yet in respect of the government of His presence, left the world; just as when He went forth from the Father and came into the world, He did so in such wise as not to leave the Father. But our Lord Jesus Christ, we read, was asked questions, and petitioned after His resurrection: for when about to ascend to Heaven He was asked by His disciples when He would restore the kingdom to Israel; when in Heaven He was asked by Stephen, to receive his spirit. And who would dare to say that as mortal He might be asked, as immortal He might not? I think then that when He says, In that day ye shall ask Me nothing, He refers not to the time of His resurrection, but to that time when we shall see Him as He is: which vision is not of this present life, but of the life everlasting, when we shall ask for nothing, ask no questions, because there will remain nothing to be desired, nothing to be learnt.
ALCUIN. This is His meaning then: In the world to come, ye shall ask Me nothing: but in the mean time while ye are travelling on this wearisome road, ask what ye want of the Father, and He will give it you: Verily, verily, I say unto you, Whatsoever ye shall ask the Father in My Name, He will give it you.
AUGUSTINE. (Tr. cii) The word whatsoever, must not be understood to mean any thing, but something which with reference to obtaining the life of blessedness is not nothing. That is not sought in the Saviour’s name, which is sought to the hindering of our salvation; for by, in My name, must be understood not the mere sound of the letters or syllables, but that which is rightly and truly signified by that sound. He who holds any notion concerning Christ, which should not be held of the only Son of God, does not ask in His name. But he who thinks rightly of Him, asks in His name, and receives what he asks, if it be not against his eternal salvation: he receives when it is right he should receive; for some things are only denied at present in order to be granted at a more suitable time. Again, the words, He will give it you, only comprehend those benefits which properly appertain to the persons who ask. All saints are heard for themselves, but not for all; for it is not, will give, simply, but, will give you; what follows: Hitherto have ye asked nothing in My name, may be understood in two ways: either that they had not asked in His name, because they had not known it as it ought to be known; or, Ye have asked nothing, because with reference to obtaining the thing ye ought to ask for, what ye have asked for is to be counted nothing. That therefore they may ask in His name not for what is nothing, but for the fulness of joy, He adds, Ask and ye shall receive, that your joy may be full. This full joy is not carnal, but spiritual joy; and it will be full, when it is so great that nothing can be added to it.
AUGUSTINE. (1. de Trin. c. 8) And this is that full joy, than which nothing can be greater, viz. to enjoy God, the Trinity, in the image of Whom we are made.
AUGUSTINE. (Tr. cii) Whatsoever then is asked, which appertained to the getting this joy, this must be asked in the name of Christ. For His saints that persevere in asking for it, He will never in His divine mercy disappoint. But whatever is asked beside this is nothing, i. e. not absolutely nothing, but nothing in comparison (computatione) with so great a thing as this. It follows: These things have I spoken unto you in proverbs: but the time cometh, when I shall no more speak unto you in proverbs, but I shall shew you plainly of the Father. The hour of which He speaks may be understood of the future life, when we shall see Him, as the Apostle saith, face to face, (1 Cor. 13:12) and, These things have I spoken to you in proverbs, of that which the Apostle saith, Now we see as in a glass darkly. But I will shew you that the Father shall be seen through the Son; For no man knoweth the Father save the Son, and he to whom the Son shall reveal Him. (Mat. 11:17)
GREGORY. (xxx. Moral. viii.) When He declares that He will shew them plainly of the Father, He alludes to the manifestation about to take place of His own majesty, which would both shew His own equality with the Father, and the procession of the coeternal Spirit from both.
AUGUSTINE. (Tr. cii. c. 3) But this sense seems to be interfered with by what follows: At that day ye shall ask in My name. What shall we have to ask for in a future life, when all our desires shall be satisfied? Asking implies the want of something. It remains then that we understand the words of Jesus going to make His disciples spiritual, from being carnal and natural beings. The natural man so understands whatever he hears of God in a bodily sense, as being unable to conceive any other. Wherefore whatever Wisdom saith of the incorporeal, immutable substance are proverbs to him, not that he accounts them proverbs, but understands them as if they were proverbs. But when, become spiritual, he hath begun to discern all things, though in this life he see but in a glass and in part, ye doth he perceive, not by bodily sense, not by idea of the imagination, but by most sure intelligence of the mind, perceive and hold that God is not body, but spirit: the Son sheweth so plainly of the Father, that He who sheweth is seen to be of the same nature with Him who is shewn. Then they who ask, ask in His name, because by the sound of that name they understand nothing but the thing itself which is expressed by that name. These are able to think that our Lord Jesus Christ, in so far as He is man, intercedes with the Father for us, in so far as He is God, hears us together with the Father: which I think is His meaning when He says, And I say not unto you that I will pray the Father for you. To understand this, viz. how that the Son does not ask the Father, but Father and Son together hear those who ask, is beyond the reach of any but the spiritual vision.
How sad to be so shaky in one’s own faith. I asked him what HIS particular denomination was, as I often ask a non-Catholic, and what the tenets are of his faith. NO ONE has yet to come forth. THIS poster could only run to ... well, never mind, you get my gist. I truly feel sorry for him.
Also, NO ONE came to his defense. That has me puzzled.
I’ve said the same things about my faith for as long as I can remember. I haven’t changed…and neither has the Catholic Church that Jesus founded 2000 years ago.
https://en.wikipedia.org/wiki/List_of_Christian_denominations_by_number_of_members .
Jesus, I believe, would NOT have wanted the Catholic Church He founded to become what’s listed above. And, I sure don’t blame THOSE folks for following in the footsteps of their families. My mother was an Episcopalian but stopped attending services when she got out of college. My father was Catholic and my sister and I went to Catholic school...which they couldn't afford I found out later.
Also I can’t believe that Jesus would have wanted any of His followers to be so derisive about another person’s beliefs.
After all, God will make the decision about our souls…not some angry, irate, annoyed, indignant, aggrieved, irked, piqued, displeased, provoked, galled, resentful, furious, enraged, infuriated, incensed, wrathful, fuming, ranting, raving, seething, outraged, choleric, splenetic, dyspeptic, hostile, antagonistic, apoplectic, up in arms, foaming at the mouth, steamed up, in a lather, fit to be tied, aggravated, sore, bent out of shape. teed off, ticked off, acrimonious, bitter and pissed off FReeper.
And I name NO names!
.
One of you suggested praying for him. Oh dear.
“Please, Lord, give him PEACE of mind. Amen.”
Is that good enough?
You’re so welcome. Believe me, it’s with God’s help!
Catholic Church in Nigeria Appeals to the West: ‘Make Known the Atrocities’
50 Boko Haram Islamic Radicals Killed; 1,000 Hostages, Women and Children, Rescued in Nigeria
Nigeria: In the Face of Ongoing Islamist Attacks, the Faith is Growing
US Promises to Help Nigeria Exterminate Boko Haram
Is This Bishop Right about the Rosary Conquering Boko Haram? [Catholic Caucus]
Why Boko Haram and ISIS Target Women
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
We thank you, God our Father, for those who have responded to your call to priestly ministry.
Accept this prayer we offer on their behalf: Fill your priests with the sure knowledge of your love.
Open their hearts to the power and consolation of the Holy Spirit.
Lead them to new depths of union with your Son.
Increase in them profound faith in the Sacraments they celebrate as they nourish, strengthen and heal us.
Lord Jesus Christ, grant that these, your priests, may inspire us to strive for holiness by the power of their example, as men of prayer who ponder your word and follow your will.
O Mary, Mother of Christ and our mother, guard with your maternal care these chosen ones, so dear to the Heart of your Son.
Intercede for our priests, that offering the Sacrifice of your Son, they may be conformed more each day to the image of your Son, our Lord and Savior, Jesus Christ. Amen.
Saint John Vianney, universal patron of priests, pray for us and our priests
This icon shows Jesus Christ, our eternal high priest.
The gold pelican over His heart represents self-sacrifice.
The border contains an altar and grapevines, representing the Mass, and icons of Melchizedek and St. Jean-Baptiste Vianney.
Melchizedek: king of righteousness (left icon) was priest and king of Jerusalem. He blessed Abraham and has been considered an ideal priest-king.
St. Jean-Baptiste Vianney is the patron saint of parish priests.
1. Sign of the Cross: In the name of the Father, and of the Son, and of the Holy Spirit. Amen.
2. The Apostles Creed: I BELIEVE in God, the Father almighty, Creator of heaven and earth, and in Jesus Christ, His only Son, our Lord, who was conceived by the Holy Spirit, born of the Virgin Mary, suffered under Pontius Pilate, was crucified, died, and was buried. He descended into hell; on the third day he rose again from the dead; he ascended into heaven, and is seated at the right hand of God, the Father Almighty; from there He shall come to judge the living and the dead.
I believe in the Holy Spirit, the holy catholic Church, the communion of saints, the forgiveness of sins, the resurrection of the body, and the life everlasting. Amen.
3. The Lord's Prayer: OUR Father, who art in heaven, hallowed be Thy name. Thy kingdom come. Thy will be done on earth as it is in heaven. Give us this day our daily bread and forgive us our trespasses as we forgive those who trespass against us. And lead us not into temptation, but deliver us from evil. Amen.
4. (3) Hail Mary: HAIL Mary, full of grace, the Lord is with thee. Blessed art thou amongst women and blessed is the fruit of thy womb, Jesus. Holy Mary, Mother of God, pray for us sinners, now, and in the hour of our death. Amen. (Three times)
5. Glory Be: GLORY be to the Father, and to the Son, and to the Holy Spirit. As it was in the beginning, is now, and ever shall be, world without end. Amen.
6. Fatima Prayer: Oh, my Jesus, forgive us our sins, save us from the fires of hell, lead all souls to heaven, especially those in most need of your mercy.
Announce each mystery, then say 1 Our Father, 10 Hail Marys, 1 Glory Be and 1 Fatima prayer. Repeat the process with each mystery.
End with the Hail Holy Queen:
Hail, Holy Queen, Mother of Mercy, our life, our sweetness and our hope! To thee do we cry, poor banished children of Eve! To thee do we send up our sighs, mourning and weeping in this vale of tears! Turn then, most gracious advocate, thine eyes of mercy towards us; and after this, our exile, show unto us the blessed fruit of thy womb, Jesus!
O clement, O loving, O sweet Virgin Mary! Pray for us, O holy Mother of God, that we may be made worthy of the promises of Christ.
Final step -- The Sign of the Cross
The Mysteries of the Rosary By tradition, Catholics meditate on these Mysteries during prayers of the Rosary. The biblical references follow each of the Mysteries below.
The 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 ]
Disclaimer: Opinions posted on Free Republic are those of the individual posters and do not necessarily represent the opinion of Free Republic or its management. All materials posted herein are protected by copyright law and the exemption for fair use of copyrighted works.