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Luke
	English: Douay-Rheims	Latin: Vulgata Clementina	Greek NT: Byzantine/Majority Text (2000)
	Luke 2
41.	And his parents went every year to Jerusalem, at the solemn day of the pasch,	Et ibant parentes ejus per omnes annos in Jerusalem, in die solemni Paschæ.	και επορευοντο οι γονεις αυτου κατ ετος εις ιερουσαλημ τη εορτη του πασχα
42.	And when he was twelve years old, they going up into Jerusalem, according to the custom of the feast,	Et cum factus esset annorum duodecim, ascendentibus illis Jerosolymam secundum consuetudinem diei festi,	και οτε εγενετο ετων δωδεκα αναβαντων αυτων εις ιεροσολυμα κατα το εθος της εορτης
43.	And having fulfilled the days, when they returned, the child Jesus remained in Jerusalem; and his parents knew it not.	consummatisque diebus, cum redirent, remansit puer Jesus in Jerusalem, et non cognoverunt parentes ejus.	και τελειωσαντων τας ημερας εν τω υποστρεφειν αυτους υπεμεινεν ιησους ο παις εν ιερουσαλημ και ουκ εγνω ιωσηφ και η μητηρ αυτου
44.	And thinking that he was in the company, they came a day's journey, and sought him among their kinsfolks and acquaintance.	Existimantes autem illum esse in comitatu, venerunt iter diei, et requirebant eum inter cognatos et notos.	νομισαντες δε αυτον εν τη συνοδια ειναι ηλθον ημερας οδον και ανεζητουν αυτον εν τοις συγγενεσιν και εν τοις γνωστοις
45.	And not finding him, they returned into Jerusalem, seeking him.	Et non invenientes, regressi sunt in Jerusalem, requirentes eum.	και μη ευροντες αυτον υπεστρεψαν εις ιερουσαλημ ζητουντες αυτον
46.	And it came to pass, that, after three days, they found him in the temple, sitting in the midst of the doctors, hearing them, and asking them questions.	Et factum est, post triduum invenerunt illum in templo sedentem in medio doctorum, audientem illos, et interrogantem eos.	και εγενετο μεθ ημερας τρεις ευρον αυτον εν τω ιερω καθεζομενον εν μεσω των διδασκαλων και ακουοντα αυτων και επερωτωντα αυτους
47.	And all that heard him were astonished at his wisdom and his answers.	Stupebant autem omnes qui eum audiebant, super prudentia et responsis ejus.	εξισταντο δε παντες οι ακουοντες αυτου επι τη συνεσει και ταις αποκρισεσιν αυτου
48.	And seeing him, they wondered. And his mother said to him: Son, why hast thou done so to us? behold thy father and I have sought thee sorrowing.	Et videntes admirati sunt. Et dixit mater ejus ad illum : Fili, quid fecisti nobis sic ? ecce pater tuus et ego dolentes quærebamus te.	και ιδοντες αυτον εξεπλαγησαν και προς αυτον η μητηρ αυτου ειπεν τεκνον τι εποιησας ημιν ουτως ιδου ο πατηρ σου καγω οδυνωμενοι εζητουμεν σε
49.	And he said to them: How is it that you sought me? did you not know, that I must be about my father's business?	Et ait ad illos : Quid est quod me quærebatis ? nesciebatis quia in his quæ Patris mei sunt, oportet me esse ?	και ειπεν προς αυτους τι οτι εζητειτε με ουκ ηδειτε οτι εν τοις του πατρος μου δει ειναι με
50.	And they understood not the word that he spoke unto them.	Et ipsi non intellexerunt verbum quod locutus est ad eos.	και αυτοι ου συνηκαν το ρημα ο ελαλησεν αυτοις
51.	And he went down with them, and came to Nazareth, and was subject to them. And his mother kept all these words in her heart.	Et descendit cum eis, et venit Nazareth : et erat subditus illis. Et mater ejus conservabat omnia verba hæc in corde suo.	και κατεβη μετ αυτων και ηλθεν εις ναζαρετ και ην υποτασσομενος αυτοις και η μητηρ αυτου διετηρει παντα τα ρηματα ταυτα εν τη καρδια αυτης

Catena Aurea by St. Thomas Aguinas

41. Now his parents went to Jerusalem every year at the feast of the Passover.

CHRYSOSTOM. (Orat. cont. Judæos.) At the feast of the Hebrews the law commanded men not only to observe the time, but the place, and so the Lord’s parents wished to celebrate the feast of the Passover only at Jerusalem.

AUGUSTINE. (de Con. Ev. ii. 10.) But it may be asked, how did His parents go up all the years of Christ’s childhood to Jerusalem, if they were prevented from going there by fear of Archelaus? This question might be easily answered, even had some one of the Evangelists mentioned how long Archelaus reigned. For it were possible that on the feast day amid so great a crowd they might secretly come, and soon return again, at the same time that they feared to remain there on other days, so as neither to be wanting in religious duties by neglecting the feast, nor leave themselves open to detection by a constant abode there. But now since all have been silent as to the length of Archelaus’ reign, it is plain that when Luke says, They were accustomed to go up every year to Jerusalem, we are to understand that to have been when Archelaus was no longer feared.

2:42–50

42. And when he was twelve years old, they went up to Jerusalem after the custom of the feast.

43. And when they had fulfilled the days, as they returned, the child Jesus tarried behind in Jerusalem; and Joseph and his mother knew not of it.

44. But they, supposing him to have been in the company, went a day’s journey; and they sought him among their kinsfolk and acquaintance.

45. And when they found him not, they turned back again to Jerusalem, seeking him.

46. And it came to pass, that after three days they found him in the temple, sitting in the midst of the doctors, both hearing them, and asking them questions.

47. And all that heard him were astonished at his understanding and answers.

48. And when they saw him, they were amazed: and his mother said unto him, Son, why hast thou thus dealt with us? behold, thy father and I have sought thee sorrowing.

49. And he said unto them, How is it that ye sought me? wist ye not that I must be about my Father’s business?

50. And they understood. not the saying which he spake unto them.

CYRIL OF ALEXANDRIA. The Evangelist having said before that the Child grew and waxed strong, verifies his own words when he relates, that Jesus with the holy Virgin went up to Jerusalem; as it is said, And when he was twelve years old, &c.

GREEK EXPOSITOR. (Geometer) His indication of wisdom did not exceed the measure of His age, but at the time that with us the powers of discernment are generally perfected, the wisdom of Christ shews itself.

AMBROSE. Or the twelfth year was the commencement of our Lord’s disputation with the doctors, for this was the number of the Evangelists necessary to preach the faith.

BEDE. We may also say, that as by the seventh number, so also by the twelfth, (which consists of the parts of seven multiplied alternately by one another,) the universality and perfection of either things or times is signified, and therefore rightly from the number twelve, the glory of Christ takes its beginning, being that by which all places and times are to be filled.

BEDE. (in Hom. post Epiph.) Now that the Lord came up every year to Jerusalem at the Passover, betokens His humility as a man, for it is man’s duty to meet together to offer sacrifices to God, and conciliate Him with prayers. Accordingly the Lord as man, did among men what God by angels commanded men to do. Hence it is said, According to the custom of the feast day. (Gal. 3:14, Judges 6:20; 13:16.) Let us follow then the journey of His mortal life, if we delight to behold the glory of His divine nature.

GREEK EXPOSITOR. (Metaphrastes vel Geometer.) The feast having been celebrated, while the rest returned, Jesus secretly tarried behind. As it follows, And when they had fulfilled the days, as they returned, the child Jesus tarried behind in Jerusalem; and his parents knew not of it. It is said, When the days were accomplished, because the feast lasted seven days. But the reason of His tarrying behind in secret was, that His parents might not be a hindrance to His carrying on the discussion with the lawyers; or perhaps to avoid appearing to despise his parents by not obeying their commands. He remains therefore secretly, that he might neither be kept away nor be disobedient.

ORIGEN. But we must not wonder that they are called His parents, seeing the one from her childbirth, the other from his knowledge of it, deserved the names of father and mother.

BEDE. But some one will ask, how was it that the Son of God, brought up by His parents with such care, could be left behind from forgetfulness? To which it is answered, that the custom of the children of Israel while assembling at Jerusalem on the feast days, or returning to their homes, was for the women and men to go separately, and the infants or children to go with either parent indiscriminately. And so both Mary and Joseph each thought in turn that the Child Jesus, whom they saw not with them, was returning with the other parent. Hence it follows, But they, supposing him to have been in the company, &c.

ORIGEN. But as when the Jews plotted against Him He escaped from the midst of them, and was not seen; so now it seems that the Child Jesus remained, and His parents knew not where He was. As it follows, And not finding him, they returned to Jerusalem, seeking for him. (John 10:29.)

GLOSS. (ordin.) They were on their way home, one day’s journey from Jerusalem; on the second day they seek for Him among their kinsfolk and acquaintance, and when they found Him not, they returned on the third day to Jerusalem, and there they found Him. As it follows, And it came to pass, after three days they found him.

ORIGEN. He is not found as soon as sought for, for Jesus was not among His kinsfolk and relations, among those who are joined to Him in the flesh, nor in the company of the multitude can He be found. Learn where those who seek Him find Him, not every where, but in the temple. And do thou then seek Jesus in the temple of God. Seek Him in the Church, and seek Him among the masters who are in the temple. For if thou wilt so seek Him, thou shalt find Him. They found Him not among His kinsfolk, for human relations could not comprehend the Son of God; not among His acquaintance, for He passes far beyond all human knowledge and understanding. Where then do they find Him? In the temple! If at any time thou seek the Son of God, seek Him first in the temple, thither go up, and verily shalt thou find Christ, the Word, and the Wisdom, (i. e. the Son of God.)

AMBROSE. After three days He is found in the temple, that it might be for a sign, that after three days of victorious suffering, He who was believed to be dead should rise again, and manifest Himself to our faith, seated in heaven with divine glory.

GLOSS. (ubi sup.) Or because the advent of Christ, which was looked for by the Patriarchs before the Law, was not found, nor again, that which was sought for by prophets and just men under the Law, but that alone is found which is sought for by Gentiles under grace.

ORIGEN. Because moreover He was the Son of God, He is found in the midst of the doctors, enlightening and instructing them. But because He was a little child, He is found among them not teaching but asking questions, as it is said, Sitting in the midst of the doctors, hearing them, and asking them questions. And this He did as a duty of reverence, that He might set us an example of the proper behaviour of children, though they be wise and learned, rather to hear their masters than teach them, and not to vaunt themselves with empty boasting. But He asked not that He might learn, but that asking He might instruct. For from the same source of learning is derived both the power of asking and answering wisely, as it follows, All who heard him were astonished at his wisdom.

BEDE. To shew that He was a man, He humbly listened to the masters; but to prove that He was God, He divinely answered those who spake.

GREEK EXPOSITOR. (Metaphrastes vel Geometer.) He asks questions with reason, He listens with wisdom, and answers with more wisdom, so as to cause astonishment. As it follows, And they who saw it were astonished.

CHRYSOSTOM. (sup. Joh. Hom. 20.) The Lord truly did no miracle in His childhood, yet this one fact St. Luke mentions, which made men look with wonder upon Him.

BEDE. For from His tongue there went forth divine wisdom, while His age exhibited man’s helplessness, and hence the Jews, amid the high things they hear and the lowly things they see, are perplexed with doubts and astonishment. But we can in no wise wonder, knowing the words of the Prophet, that thus unto us a Child is born, that He abideth the mighty God. (Is. 9:6.)

GREEK EXPOSITOR. (ubi sup.) But the ever-wonderful mother of God, moved by a mother’s feelings, as it were with weeping makes her mournful enquiry, in every thing like a mother, with confidence, humility, and affection. As it follows, And his mother said unto him, Son, what hast thou done?

ORIGEN. The holy Virgin knew that He was not the Son of Joseph, and yet calls her husband His father according to the belief of the Jews, who thought that He was conceived in the common way. Now to speak generally we may say, that the Holy Spirit honoured Joseph by the name of father, because he brought up the Child Jesus; but more technically, that it might not seem superfluous in St. Luke, bringing down the genealogy from David to Joseph. But why sought they Him sorrowing? Was it that he might have perished or been lost? It could not be. For what should cause them to dread the loss of Him whom they knew to be the Lord? But as whenever you read the Scriptures you search out their meaning with pains, not that you suppose them to have erred or to contain anything incorrect, but that the truth which they have inherent in them you are anxious to find out; so they sought Jesus, lest perchance leaving them he should have returned to heaven, thither to descend when He would. He then who seeks Jesus must go about it not carelessly and idly, as many seek Him who never find Him, but with labour and sorrow.

GLOSS. (ordin.) Or they feared lest Herod who sought Him in His infancy, now that He was advanced to boyhood might find an opportunity of putting Him to death.

GREEK EXPOSITOR. (Metaphrastes et Geometer.) But the Lord Himself sets every thing at rest, and correcting as it were her saying concerning him who was His reputed father, manifests His true Father, teaching us not to walk on the ground, but to raise ourselves on high, as it follows, And he says unto them, What is it that you ask of me?

BEDE. He blames them not that they seek Him as their son, but compels them to raise the eyes of their mind to what was rather due to Him whose eternal Son He was. Hence it follows, Knew ye not? &c.

AMBROSE. There are two generations in Christ, one from His Father, the other from His mother; the Father’s more divine, the mother’s that which has come down for our use and advantage.

CYRIL OF ALEXANDRIA. He says this then by way of shewing that He surpasses all human standards, and hinting that the Holy Virgin was made the handmaid of the work in bringing His flesh unto the world, but that He Himself was by nature and in truth God, and the Son of the Father most high. Now from this let the followers of Valentinus, hearing that the temple was of God, be ashamed to say that the Creator, and the God of the law and of the temple, is not also the Father of Christ.

EPIPHANIUS. (cont. Hær. l. ii. hær. 31.) Let Ebion know that at twelve years old, not thirty, Christ is found the astonishment of all men, wonderful and mighty in the words of grace. We can not therefore say, that after that the Spirit came to Him in Baptism He was made the Christ, that is, anointed with divinity, but from His very childhood He acknowledged both the temple and His Father.

GREEK EXPOSITOR. (Geometer.) This is the first demonstration of the wisdom and power of the Child Jesus. For as to what are called thea acts of His childhood, we can not but suppose them to be the work not only of a childish but even of a devilish mind and perverse will, attempting to revile those things which are contained in the Gospel and the sacred prophecies. But should one desire to receive only such things as are generally believed, and are not contrary to our other declarations, but accord also with the words of prophecy, let it suffice that Jesus was distinguished in form above the sons of men; obedient to His mother, gentle in disposition; in appearance full of grace and dignity; eloquent in words, kind and thoughtful of the wants of others, known among all for a power and energy, as of one who was filled with all wisdom; and as in other things, so also in all human conversation, though above man, Himself the rule and measure. But that which most distinguished Him was His meekness, and that a razor had never come upon His head, nor any human hand except His mother’s. But from these words we may derive a lesson; for when the Lord reproves Mary seeking Him among His relations, He most aptly points to the giving up of all fleshly ties, shewing that it is not for him to attain the goal of perfection who is still encompassed by and walks among the things of the body, and that men fall from perfection through love of their relations.

BEDE. It follows, And they understood him not, that is, the word which He spoke to them of His divinity.

ORIGEN. Or they knew not whether when He said about my Father’s business, He referred to the temple, or something higher and more edifying; for every one of us who doeth good, is the seat of God the Father; but whoso is the seat of God the Father, has Christ in the midst of him.

2:51–52

51. And he went down with them, and came to Nazareth, and was subject unto them: but his mother kept all these sayings in her heart.

GREEK EXPOSITOR. (ubi sup.) All that time of the life of Christ which He passed between His manifestation in the temple and His baptism, being devoid of any great public miracles or teaching, the Evangelist sums up in one word, saying, And he went down with them.

ORIGEN. Jesus frequently went down with His disciples, for He is not always dwelling on the mount, for they who were troubled with various diseases were not able to ascend the mount. For this reason now also He went down to them who were below. It follows: And he was subject to them, &c.

GREEK EXPOSITOR. (ubi sup.) Sometimes by His word He first institutes laws, and He afterwards confirms them by His work, as when He says, The good shepherd layeth down his life for his sheep. (John 10:11) For shortly after seeking our salvation He poured out His own life. But sometimes He first sets forth in Himself an example, and afterwards, as far as words can go, draws therefrom rules of life, as He does here, shewing forth by His work these three things above the rest, the love of God, honour to parents, but the preferring God also to our parents. For when He was blamed by His parents, He counts all other things of less moment than those which belong to God; again, He gives His obedience also to His parents.

BEDE. For what is the teacher of virtue, unless he fulfil his duty to his parents? What else did He do among us, than what He wished should be done by us?

ORIGEN. Let us then also ourselves be subject to our parents. But if our fathers are not, let us be subject to those who are our fathers. Jesus the Son of God is subject to Joseph and Mary. But I must be subject to the Bishop who has been constituted my father. It seems that Joseph knew that Jesus was greater than he, and therefore in awe moderated his authority. But let every one see, that oftentimes he who is subject is the greater. Which if they who are higher in dignity understand, they will not be clated with pride, knowing that their superior is subject to them.

GREGORY OF NYSSA. (Orat. in 1 Cor. 15:28.) Further, since the young have not yet perfect understanding, and have need to be led forward by those who have advanced to a more perfect state; therefore when He arrived at twelve years, He is obedient to His parents, to shew that whatever is made perfect by moving forward, before that it arrives at the end profitably embraces obedience, (as leading to good.)

BASIL. (in Const. Mon. 4.) But from His very first years being obedient to His parents, He endured all bodily labours, humbly and reverently. For since His parents were honest and just, yet at the same time poor, and ill supplied with the necessaries of life, (as the stable which administered to the holy birth bears witness,) it is plain that they continually underwent bodily fatigue in providing for their daily wants. But Jesus being obedient to them, as the Scriptures testify, even in sustaining labours, submitted Himself to a complete subjection.

AMBROSE. And can you wonder if He who is subject to His mother, also submits to His Father? Surely that subjection is a mark not of weakness but of filial duty. Let then the heretic so raise his head as to assert that He who is sent has need of other help; yet why should He need human help, in obeying His mother’s authority? He was obedient to a handmaid, He was obedient to His pretended father, and do you wonder whether He obeyed God? Or is it a mark of duty to obey man, of weakness to obey God?

BEDE. The Virgin, whether she understood or whether she could not yet understand, equally laid up all things in her heart for reflection and diligent examination. Hence it follows, And his mother laid up all these things, &c. Mark the wisest of mothers, Mary the mother of true wisdom, becomes the scholar or disciple of the Child. For she yielded to Him not as to a boy, nor as to a man, but as unto God. Further, she pondered upon both His divine words and works, so that nothing that was said or done by Him was lost upon her, but as the Word itself was before in her womb, so now she conceived the ways and words of the same, and in a manner nursed them in her heart. And while indeed she thought upon one thing at the time, another she wanted to be more clearly revealed to her; and this was her constant rule and law through her whole life. It follows, And Jesus increased in wisdom.

Catena Aurea Luke 2

The Holy Family

Rafael Flores

St. Jadwiga Hedwig of Poland

St. Jadwiga Hedwig of Poland Biography

St. jadwiga of Poland, also known as St. Hedwig, was a Polish princess and later the queen of Poland. She was born on October 16, 1373, the oldest daughter of Louis the Great, King of Hungary and Poland, and Elizabeth of Bosnia. Jadwiga was well-educated and fluent in several languages, including Latin, German, and Polish.

In 1386, Hedwig was betrothed to William, Duke of Austria, but the marriage never took place due to political tensions between Poland and Austria. Instead, Hedwig married Jogaila, Grand Duke of Lithuania, in 1386, in a union that helped to unite Poland and Lithuania. Jadwiga and Jogaila were crowned King and Queen of Poland in 1386.

Hedwigwas known for her charity and generosity, particularly towards the poor and the sick. She founded hospitals and orphanages, and was known for personally tending to the needs of the sick and the poor. Jadwiga was also a patron of the arts and education, and established the University of Krakow in 1364.

Despite her short reign, Jadwiga made significant contributions to the development of Poland. She worked to strengthen the economy and the legal system, and helped to establish a more centralized government. Jadwiga was also a strong advocate for the rights of the Polish nobility and worked to improve relations between the nobility and the peasants.

Jadwiga died on July 17, 1399, at the young age of 25, after giving birth to her first child. She was canonized as a saint in 1997 by Pope John Paul II, who declared her the patron saint of Europe.

St. Jadwiga is remembered for her charitable works and her contributions to the development of Poland. She is revered for her devotion to the poor and the sick, and for her commitment to education and the arts. St. Jadwiga’s legacy continues to inspire Catholics in Poland and around the world.

Prayers to St. Jadwiga

Dear St. Jadwiga of Poland, intercede for us before the Lord and pray that we may be blessed with the wisdom and compassion that you possessed in your lifetime. May we follow your example of charity and generosity towards the poor and the sick, and may we always strive to serve the common good. Help us to be courageous in the face of adversity and to always put our trust in the Lord.

Prayer to St. Jadwiga for Europe

O St. Jadwiga, patron saint of Europe, pray for the unity and peace of our continent. May we remember the lessons of your life and strive to build bridges of understanding and cooperation among all people. Help us to overcome the divisions that threaten to tear us apart and to work together for the common good.

Prayer of Intercession to St. Jadwiga

O blessed St. Jadwiga, we ask for your intercession as we seek to follow in your footsteps as a patron of education and the arts. May we cultivate a love for learning and a desire to seek knowledge and wisdom. Help us to use our gifts and talents to serve others and to bring glory to God. Amen.

Children’s Story about the life of St. Jadwiga

Once upon a time, in the beautiful country of Poland, there was a kind and gentle princess named St. Jadwiga. She was known throughout the land for her compassion and her love of helping others.

One day, a terrible famine struck the land, and many people were struggling to find enough food to eat. St. Jadwiga knew she had to do something to help, so she went to her father, the king, and asked for his permission to sell some of the royal jewels and use the money to buy food for the hungry people.

The king was hesitant at first, but he knew his daughter had a kind heart and that she truly wanted to help. He agreed, and St. Jadwiga set to work. She sold the jewels and used the money to buy as much food as she could, and she personally delivered it to the families who were struggling to survive.

The people were grateful for St. Jadwiga’s kindness, and they knew she was a true princess who cared about their well-being. And because of her generosity, many people were able to make it through the famine and live happy, healthy lives.

St. Jadwiga lived the rest of her days as a beloved princess and a shining example of kindness and compassion. She was remembered for generations to come as a hero who made a difference in the world.

St. Hedwig the Queen

St. Jadwiga of Poland, also known as St. Hedwig, was a Polish princess who was crowned queen at the age of 10. She was the youngest of three daughters of King Louis the 1st of Hungary and Poland and Elizabeth of Bosnia. St. Jadwiga was named for her distant ancestor, St. Hedwig of Silesia, who was highly revered at the time.

As King Louis had no sons, he championed the rights of his daughters to succeed him and made his nobles swear oaths of loyalty to them. This made the three princesses particularly attractive brides, with the plan being for the eldest, Catherine, to inherit Hungary, the second to marry Poland, and the youngest, St. Jadwiga, to be part of a powerful marriage alliance with the Austrian Habsburg family, who ruled the Holy Roman Empire. However, when St. Jadwiga was only five years old, her betrothal to William of Habsburg, the eldest son of Leopold the 3rd Duke of Austria, was celebrated. T

ragically, St. Jadwiga’s eldest sister, Catherine, died at the age of seven, making the second sister, Mary, the heir to both Hungary and Poland. When their father, King Louis, died, an 11-year-old Mary was crowned queen of Hungary and her betrothed, Sigismund of Luxembourg, was crowned king of Poland. However, the Polish nobles were not satisfied with this arrangement and demanded that Mary move to Poland or they would elect their own ruler.

Elizabeth, the dowager queen and regent for her daughter, decided that Mary would remain in Hungary and St. Jadwiga would travel to Poland to rule there. St. Jadwiga was crowned queen of Poland on October 16, 1384 and, despite her young age, she was wise beyond her years and made significant contributions to the development of Poland during her 15-year reign. She is remembered as one of the greatest monarchs in Polish history.

Homily by St. John Paul II On the Cannonization of St. Hedwig

June 8, 1997

1. Gaude, mater Polonia! I repeat today this exhortation to joy which for centuries Poles have sung in memory of Saint Stanislaw. I repeat it because the place and the occasion are particularly appropriate. For we must turn again to the hill of Wawel, to the royal Cathedral, and place ourselves there before the relics of the Queen, the Lady of Wawel. Now the great day of her canonization has arrived! And so:

Gaude, mater Polonia,
Prole fecunda nobili,
Summi Regis magnalia
Laude frequenta vigili.

Hedwig, you have long awaited this solemn day. Almost six hundred years have passed since your death at a young age. Loved by the whole Nation, you who are at the beginning of the era of the Jagiellons, the foundress of the dynasty, foundress of the Jagiellonian University in the oldest part of Krakow, have long awaited this day of your canonization – the day on which the Church would solemnly proclaim that you are the holy Patron of Poland in its hereditary line – of the Poland by your efforts with Lithuania and Rus’: the Nation of three nations. Now this day has arrived. Many longed to experience this moment and were not able. Years and centuries passed, and it seemed that your canonization was even impossible. May this day be a day of joy not only for us, who are now alive, but also for all those who have not lived to see it on this earth. May this be a great day of the Communion of Saints. Gaude, mater Polonia!

2. Today’s Gospel turns our thoughts and hearts towards Baptism. Here we are again in Galilee, from which Christ sends his Apostles out to the whole world: “All authority in heaven and on earth has been given to me. God therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you; and lo, I am with you always, to the close of the age” (Mt 28:18-20). This is the missionary mandate which the Apostles took upon themselves beginning on the day of Pentecost. They took it up and transmitted it to their successors. Through them, the apostolic message gradually spread throughout the world. And, towards the end of the First Millennium, the time came when Christ’s apostles reached the lands of the Piast. Then Mieszko I received Baptism and this – according to the conviction of the period – was at one and the same time the Baptism of Poland. In 1966 we celebrated the Millennium of that Baptism.

How happy the Primate of the Millennium, the Servant of God Cardinal Stefan Wyszynski, would have been today if he had been able to share with us in this great day of Hedwig’s canonization! She was close to his heart, as she was to the great Metropolitans of Krakow, to the Cardinal Prince Adam Stefan Sapieha and the whole Polish Episcopate. Everyone thought that the canonization of Queen Hedwig would have been the culmination of the Millennium of the Baptism of Poland. Her canonization would also have been its fulfilment because, through the efforts of Queen Hedwig, the Poles, baptized in the tenth century, four centuries later undertook the apostolic mission and contributed to the evangelization and Baptism of their neighbours. Hedwig knew that her mission was to bring the Gospel to her Lithuanian brothers and sisters. She accomplished this with the help of her consort, King Wladyslaw Jagiello. On the Baltic a new Christian country arose, reborn in the water of Baptism, just as in the tenth century the same water had brought new life to the sons and daughters of the Polish Nation.

Sit Trinitati gloria, laus, honor, iubilatio … Today we thank the Most Holy Trinity for your wisdom, Hedwig. The author of the Book of Wisdom asks: “Who has learned your counsel, o Lord, unless you have given wisdom and sent your holy Spirit from on high?” (cf. Wis 9:7). Let us therefore give thanks to God the Father, to the Son and to the Holy Spirit for your wisdom, Hedwig; because you recognized God’s design regarding not only your own vocation but also regarding the vocation of the nations: our own historic vocation and the vocation of Europe which, through your endeavours, as a continent completed its own evangelization, so that later it would be able to undertake the evangelization of other countries and other continents throughout the world. For Christ had said: “Go …, make disciples of all nations” (Mt 28:19). Today we rejoice at your elevation to the altars. We rejoice in the name of all those nations of which you became mother in the faith. And we thank God for your holiness, for the mission which you carried out in our history; for your love of the Nation and the Church, for your love of Christ Crucified and Risen. Gaude, mater Polonia!

3. The greatest thing is love. “We know” – writes Saint John – “that we have passed out of death into life, because we love the brethren. He who does not love abides in death” (1 Jn 3:14). And, therefore, he who loves shares in life, in that life which is from God. “By this we know love” – continues Saint John – “that he [Christ] laid down his life for us” (1 Jn 3:16). Thus we too should lay down our lives for our brothers and sisters (cf. 1 Jn 3:16). Christ said that in this way, by giving our lives for the brethren, we show love. And this is the greatest love (cf. 1 Cor 13:13).

And we today, listening to the words of the Apostles, wish to tell you, our holy Queen, that you, as few others , had grasped this teaching of Christ and the Apostles. Often you would kneel at the feet of the Crucified One at Wawel to learn this generous love from Christ himself. And learn it you did. You showed by your life that the greatest thing is love. Do we not sing these words in a very ancient Polish song?

O holy Cross, tree more noble than all else,
no other is your equal in any other forest
except the tree which bears God himself. …
To die on the Cross for another is unheard-of goodness.
Who can do so today, for whom can one give one’s own soul?
Only the Lord Jesus did this, because he loved us to the end”
(cf. Crux Fidelis, 16th century)

It is from him, the Christ of Wawel, the black Crucifix to which the people of Krakow come every year on pilgrimage on Good Friday, that you learned, Queen Hedwig, to give your life for the brethren. Your deep wisdom and your intense activity flowed from contemplation, from your personal bond with the Crucified One. Here contemplatio et vita activa found the right balance. Thus you never lost the “better part”, the presence of Christ. Today we wish to kneel with you, Hedwig, at the feet of the Crucified One of Wawel, to hear the echo of that lesson of love which you listened to. We wish to learn from you how to put that lesson into practice in our time.

4. “You know that the rulers of the Gentiles lord it over them, and their great men exercise authority over them. It shall not be so among you; but whoever would be great among you must be your servant, and whoever would be first among you must be your slave” (Mt 20:25-26). These words of Christ deeply penetrated the mind of the young sovereign of the noble house of the Angevins. The most profound characteristic of her short life and, at the same time the measure of her greatness, was her spirit of service. Her social position, her talents, her whole private life she offered completely to the service of Christ and, when it was her time to reign, she also devoted her life to the service of the people entrusted to her.

The spirit of service inspired her social commitment. She zealously devoted herself to the political life of her time. And she, the daughter of the King of Hungary, successfully combined faithfulness to Christian principles with the defence of the common weal of Poland. Undertaking great works in the national and international sphere, she desired nothing for herself. Through her generosity she enriched her second homeland with every material and spiritual good. An expert in the art of diplomacy, she laid the foundations for Poland’s greatness in the 15th century. She inspired religious and cultural cooperation between the nations and her sensitivity to social wrongs was often praised by her subjects.

With a clarity that right up to the present day has enlightened all of Poland she knew that the strength of both State and Church have their origin in the Nation’s careful education; that the path to the State’s welfare, sovereignty and recognition in the world passes by way of thriving Universities. Hedwig was also well aware that faith seeks rational understanding, that faith needs culture and forms cultures, that faith lives in the world of culture. And she spared nothing to enrich Poland with the whole spiritual heritage both of ancient times and of the middle ages. She gave to the University even her golden sceptre, using instead one of gilded wood. This fact, while having a concrete meaning, is above all a great symbol. Throughout her life her prestige and the esteem which she enjoyed came not from royal insignia but from her strength of spirit, depth of mind and sensitivity of heart. After her death, her work continued to flourish with the wealth of wisdom and the flowering of a culture rooted in the Gospel. For all this we express our thanks to Queen Hedwig, while we turn with pride to those six hundred years which separate us from the establishment of the Faculty of Theology and the renewal of the University of Cracow, years, one can say, of an uninterrupted splendour of Polish learning.

And if we could visit the medieval hospitals in Biecz, Sandomierz, Sacz and Stradom, we would admire the many works of mercy founded by the Polish Sovereign. In these, perhaps, the exhortation to love with deeds and in the truth was accomplished (cf. 1 Jn 3:18).

5. Ergo, felix Cracovia,
Sacro dotata corpore,
Deum, qui fecit omnia,
Benedic omni tempore.

“Rejoice today, Krakow!” Be joyful because at last the moment has come in which all the generations of your inhabitants can pay a homage of gratitude to the holy Lady of Wawel. You, royal throne, owe to the depth of her learning the fact that you became in Europe an important centre of thought, the cradle of Polish culture and the bridge between the Christian West and the East, making an irreplaceable contribution to the formation of the European spirit. At the Jagiellonian University people studied and taught who made the name of Poland and this city famous throughout the world, taking a skillful part in the most important debates of their age. It suffices to recall the great Rector of the Krakow Athenaeum, Pawel Wlodkowic, who already as early as the beginning of the fifteenth century laid the foundations of the modern theory of human rights, or Nicholas Copernicus, whose discoveries gave rise to a new vision of the created world.

Should not Krakow, and with it all Poland, give thanks for that work which produced such splendid fruits, fruits of the lives of holy students and professors? Today therefore they pass before us, these great figures of men and women of God, belonging to every generation, from John of Kety and Stanislas Kazimierczyk, to Blessed Joseph Sebastian Pelczar and the Servant of God Joseph Bilczewski, to be given a place in our hymn of praise to God that, thanks to the generous work of Queen Hedwig, this City became a cradle of saints.

Rejoice, Krakow! I am happy that I am today able to share your joy by being here at Blonia Krakowskie, with your Archbishop, Cardinal Franciszek Macharski, withe the Auxiliary Bishops and Bishops Emeriti, with the Canons of the Cathedral and of the Collegiate Church of Saint Anne, with the priests, consecrated persons and the whole People of God. How I have longed to come here and, in the name of the Church, solemnly assure you, Krakow, my beloved City, that you were not wrong in venerating Hedwig for centuries as a saint. I thank Divine Providence that this privilege has been given me, that I have been allowed to fix my gaze, together with you, on this figure who reflects the splendour of Christ, and to learn what it means to say “the greatest thing is love”.

6. “Let us not love in word or speech but in deed and in truth”, so writes the Apostle (1 Jn 3:18). Brothers and Sisters, let us learn at the school of Queen Saint Hedwig how to put into practice the commandment of love. Let us think about this “Polish truth”. Let us think about whether it is respected in our homes, in the means of social communication, in public offices, in parishes. Does it not sometimes escape us under the pressure of circumstances? Does it not become distorted, simplified? Is it always at the service of love?

Let us think about “Polish practice”. Let us see whether it is carried out with prudence. Is it systematic and persevering? Is it courageous and magnanimous? Does it unite people or divide them? Does it treat anyone with hatred or contempt? Or is there too little practice of love, of Christian love? (cf. St. Wyspianski, Wesele [Wedding]).

“Let us not love in word or speech but in deed and in truth”!

Ten years ago, in an Encyclical Letter on the problems of the contemporary world, I wrote that every Nation “must discover and use to the best advantage its own area of freedom” (Sollicitudo Rei Socialis, 44). At that time we had before us the problem of the “discovery of freedom”. Now Divine Providence is putting a new task before us: to love and to serve. To love in deed and in truth. Queen Saint Hedwig teaches us that the fulfilment of freedom is love, thanks to which man is willing to entrust himself to God and his brothers and sisters, to belong to them. She therefore entrusted her life and her rule to Christ and to the nations which she wanted to lead to him. She gave the whole Nation the example of love of Christ and of man, of man who is hungry for faith and knowledge, as he is also daily bread and clothing. God grant that this example will also be drawn from today, so that the joy of the gift of freedom may be complete.

Our Saint, Queen Hedwig, teach us today, on the threshold of the third millennium, that wisdom and love which you made your path to holiness. Lead all of us, Hedwig, to the Crucified One of Wawel, so that, like you, we may know what it means to love in deed and in truth, what it means to be truly free. Place under your protection your Nation and the Church which it serves, and intercede for us with God, that our joy may never end. Rejoice, Mother Poland! Gaude, mater Polonia!

christianapostles.com

King Jadwiga

Aleksander Augustynowicz (1865-1944)

NAVARRE BIBLE COMMENTARY (RSV)

Ad Majorem Dei Gloriam (To the Greater Glory of God)

First Reading:

From: 2 Timothy 4:1-8

Dedication to Preaching
-----------------------
[1] I charge you in the presence of God and of Christ Jesus who is to judge the living and the dead, and by his appearing and his kingdom: [2] preach the word, be urgent in season and out of season, convince, rebuke, and exhort, be unfailing in patience and in teaching. [3] For the time is coming when people will not endure sound teaching, but having itching ears they will accumulate for themselves teachers to suit their own liking, [4] and will turn away from listening to the truth and wander into myths. [5] As for you, always be steady, endure suffering, do the work of an evangelist, fulfill your ministry.

The Crown of Righteousness
--------------------------
[6] For I am already on the point of being sacrificed; the time of my departure has come. [7] I have fought the good fight, I have finished the race, I have kept the faith. [8] Henceforth there is laid up for me the crown of righteousness, which the Lord, the righteous judge, will award to me on that Day, and not only to me but also to all who have loved his appearing.

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Commentary:

1. The last chapter of the letter, summing up its main themes, is in St Paul's last will and testament and has the features of that type of document: it begins in a formal manner (vv. 1-5), protests the sincerity of his dedicated life (vv. 6-8) and concludes with some very tender, personal messages (vv. 9-22).

The opening is couched in a solemn form (also found in 1 Tim 5:21) similar to a Greco-Roman will, laying on the heirs an obligation to carry out the testator's wishes: "I charge you"; a series of imperatives follows. To underline the importance of what the testator is requesting, God the Father and Jesus Christ are invoked as witnesses, guarantors of the commitments which will devolve on the heirs. By swearing this document the testator is performing an act of the virtue of religion, because he is acknowledging God as Supreme Judge, to whom we must render an account of our actions.

"Christ Jesus who is to judge the living and the dead": a graphic, catechetical expression (cf. Acts 10:42; 1 Pet 4:5), confessing belief in the truth that all men without exception will undergo judgment by Jesus Christ, from whose decision there is no appeal. This has become part of the Creed; in a solemn profession of faith, the "Creed of the People of God", Pope Paul VI elaborated on this article of faith as we have seen in the commentary on 2 Thessalonians 1:5 above.

2. "Preach the word": that is, the message of the Gospel, which includes all the truths to be believed, the commandments to be kept and the sacraments and other supernatural resources to be availed of. In the life of the Church the ministry of the word has special importance; it is the channel God has established whereby man can partake of the Gospel; priests have a special duty to preach the word: "The people of God is formed into one in the first place by the Word of the living God, which is quite rightly sought from the mouth of priests. For since nobody can be saved who has not first believed, it is the first task of priests as co-workers of the bishops to preach the Gospel of God to all men. In this way they carry out the Lord's command, 'Go into all the world and preach the Gospel to the whole creation' (Mk 16:15) and thus set up and increase the people of God" (Vatican II, "Presbyterorum Ordinis", 4).

"In season and out of season", that is, even in adverse circumstances (cf. v. 3), or when hearers are disinclined to accept the Christian message. Timothy and, like him, all other sacred ministers, ought to behave towards the faithful in accordance with the demands of Christian life and doctrine. "What do men want, what do they expect of the priest, the minister of Christ, the living sign of the presence of the Good Shepherd? We would venture to say that, although they may not explicitly say so, they need, want and hope for a priest-priest, a priest through and through, a man who gives his life for them, by opening to them the horizons of the soul; a man who unceasingly exercises his ministry whose heart is capable of understanding, and a man who gives simply and joyfully, in season and even out of season, what he alone can give--the richness of grace, of divine intimacy which, through him, God wishes to distribute among men" (A. del Portillo, "On Priesthood", p. 66).

3-5. With sadness in his heart and with no little irony St Paul unmasks those who prefer smooth talk to the truth. Earlier Cicero criticized certain Greeks who by skillful use of words managed to delude their listeners even though they had really nothing to say or were misleading them. However where Christian doctrine is at stake, the danger that can be done to soul is much more grave: "Do not be afraid, or surprised, to see the resistance of some people's minds. There will always be stupid people who deck out the armor of their ignorance with a display of culture" (St J. Escriva, "Furrow", 934).

As an antidote to empty talk, the Apostle recommends solid teaching, constancy in the face of difficulty, and commitment to the ministry. St John Chrysostom called for fidelity to the Gospel in these words: "What you should fear is not that people might malign you but that you should be regarded as tainted with the same hypocrisy as your detractors. For if that were the case you would become tasteless and people would trample you underfoot. But if you offer the salt in all sobriety and are criticized on that account, do not be dismayed; for that is what salt is for--to irritate and disturb the corrupt. People will continue to speak evil of you, but they will do you no harm; they will only prove your reliability" ("Hom. on St Matthew", 15, 7).

6-8. Conscious of his closeness to death, St Paul writes in poetic strain about his life in the service of the Gospel, about the meaning of death and his hope of heaven. The imagery he uses shows how he interprets his experience in the light of faith. "On the point of being sacrificed": literally "poured out in sacrifice": death is an offering to God, like the libations of oil poured on the altar of sacrifices. Death is the beginning of a journey: "the point of my departure has come", the anchor is being weighed, the sails unfurled.

The Christian life is like magnificent Games taking place in the presence of God, who acts as the judge. In Greece the Games had close connections with religious worship; St Paul presents the Christian life as a type of spiritual sport: "races" indicates the continuous effort to achieve perfection (cf. Phil 3:14); training for athletics indicates the practice of self-denial (cf. 1 Cor 9:26-27); fighting stands for the effort required to resist sin even if that means death, as can happen in the event of persecution (cf. Heb 12:4). It is well worthwhile taking part in this competition, because, as St John Chrysostom points out, "the crown which it bestows never withers. It is not made of laurel leaves, it is not a man who places it on our head, it has not been won in the presence of a crowd made up of men, but in a stadium full of angels. In earthly competitions a man fights and strives for days and the only reward he receives is a crown which withers in a matter of hours [...]. That does not happen here: the crown he is given is a glory and honor whose brilliance lasts forever ("Hom. on 2 Tim, ad loc".).

All Christians who "have loved his appearing", that is, who stay true to Christ, share St Paul's expectation of eternal life. "We who know about the eternal joys of the heavenly fatherland should hasten to reach it by the more direct route" (St Gregory the Great, "In Evangelia Homiliae", 16).

Gospel Reading:

From: Luke 2:41-51

The Finding in the Temple
-------------------------
[41] Now his (Jesus') parents went to Jerusalem every year at the feast of the Passover. [42] And when he was twelve years old, they went up according to custom; [43] and when the feast was ended, as they were returning, the boy Jesus stayed behind in Jerusalem. His parents did not know it, [44 but supposing him to be in the company they went a day's journey, and they sought him among their kinsfolk and acquaintances; [45] and when they did not find him, they returned to Jerusalem, seeking him. [46] And after three days they found him in the temple sitting among the teachers, listening to them and asking them questions; [47] and all who heard him were amazed at his understanding and his answers. [48] And when they saw him they were astonished; and his mother said to him, "Son, why have you treated us so? Behold, your father and I have been looking for you anxiously." [49] And he said to them, "How is it that you sought me? Did you not know that I must be in my Father's house?" [50] And they did not understand the saying which he spoke to them.

The Hidden Life of Jesus at Nazareth
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[51] And he went down with them and came to Nazareth, and was obedient to them; and his mother kept all these things in her heart.

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Commentary:

41. Only St Luke (2:41-50) reports the event of the Child Jesus being lost and then found in the temple, which we contemplate in the "Fifth Joyful Mystery" of the Rosary.

Only males aged twelve and upwards were required to make this journey. Nazareth is about 100 km (60 miles) from Jerusalem as the crow flies, but the hilly nature of the country would have made it a trip of 140 km.

43-44. On pilgrimages to Jerusalem, the Jews used to go in two groups--one of men, the other of women. Children could go with either group. This explains how they could go a day's journey before they discovered the Child was missing when the families regrouped to camp.

"Mary is crying. In vain you and I have run from group to group, from caravan to caravan. No one has seen him. Joseph, after fruitless attempts to keep from crying, cries too.... And you.... And I.

'Being a common little fellow, I cry my eyes out and wail to heaven and earth..., to make up for the times when I lost him through my own fault and did not cry" (St J. Escriva, "Holy Rosary", Fifth Joyful Mystery).

45. The concern which Mary and Joseph show in looking for the Child should encourage us always to seek Jesus out, particularly if we lose him through sin.

"Jesus, may I never lose you again.... Now you and I are united in misfortune and grief, as were united in sin. And from the depths of our being comes sighs of heartfelt sorrow and burning phrases which the pen cannot and should not record" ("Holy Rosary", Fifth Joyful Mystery).

46-47. The Child Jesus must have been in the courtyard of the temple, which was where the teachers usually taught. Listeners used to sit at their feet, now and again asking questions and responding to them. This was what Jesus did, but his questions and answers attracted the teachers' attention, he was so wise and well-informed. 48. Ever since the Annunciation our Lady had known that the Child Jesus was God. This faith was the basis of her generous fidelity throughout her life--but there was no reason why it should include detailed knowledge of all the sacrifices God would ask of her, nor of how Christ would go about his mission of redemption: that was something she would discover as time went by, contemplating her Son's life.

49. Christ's reply is a form of explanation. His words--his first words to be recorded in the Gospel--clearly show his down Sonship; and they also show his determination to fulfill the will of his Eternal Father. "He does not upbraid them--Mary and Joseph--for searching for their son, but he raises the eyes of their souls to appreciate what he owes him whose Eternal Son he is" (St Bede, "In Lucae Evangelium Expositio, in loc."). Jesus teaches us that over and above any human authority, even that of our parents, there is the primary duty to do the will of God. "And once we are consoled by the joy of finding Jesus--three days he was gone!--debating with the teachers of Israel (Lk 2:46), you and I shall be left deeply impressed by the duty to leave our home and family to serve our heavenly Father" (St J. Escriva, "Holy Rosary", Fifth Joyful Mystery"). See note on Mt 10:34-37.

50. We must remember that Jesus knew in detail the whole course his earthly life would take from his conception onwards (cf. note on Lk 2:52). This is shown by what he says in reply to his parents. Mary and Joseph realized that his reply contained a deeper meaning which they did not grasp. They grew to understand it as the life of their Child unfolded. Mary's and Joseph's faith and their reverence towards the Child led them not to ask any further questions but to reflect on Jesus' words and behavior in this instance, as they had done so on other occasions.

51. The Gospel sums up Jesus' life in Nazareth in just three words: "erat subditus illis", he was obedient to them. "Jesus obeys, and he obeys Joseph and Mary. God has come to the world to obey, and to obey creatures. Admittedly they were very perfect creatures--Holy Mary, our mother, greater than whom God alone; and that most chaste man Joseph. But they are only creatures, and yet Jesus, who is God, obeyed them. We have to love God so as to love his will and desire to respond to his calls. They come to us through the duties of our ordinary life—duties of state, profession, work, family, social life, our own and other people's difficulties, friendship, eagerness to do what is right and just" (St J. Escriva, "Christ Is Passing By", 17).

Jesus lived like any other inhabitant of Nazareth, working at the same trade as St Joseph and earning his living by the sweat of his brow. "His hidden years are not without significance, nor were they simply a preparation for the years which were to come after--those of his public life. Since 1928 I have understood clearly that God wants our Lord's whole life to be an example for Christians. I saw this with special reference to his hidden life, the years he spent working side by side with ordinary men. Our Lord wants many people to ratify their vocation during years of quiet, unspectacular living. Obeying God's will always means leaving our selfishness behind, but there is no reason why it should entail cutting ourselves off from the normal life of ordinary people who share the same status, work and social position with us.

"I dream--and the dream has come true--of multitudes of God's children, sanctifying themselves as ordinary citizens, sharing the ambitions and endeavors of their colleagues and friends. I want to shout to them about this divine truth: If you are there in the middle of ordinary life, it doesn't mean Christ has forgotten about you or hasn't called you. He has invited you to stay among the activities and concerns of the world. He wants you to know that your human vocation, your profession, your talents, are not omitted from his divine plans. He has sanctified them and made them a most acceptable offering to his Father" (St J. Escriva, "Christ Is Passing By", 20).

Click here to go to the My Catholic Life! Devotional thread for today’s Gospel Reading

Please join Cardinal Burke’s novena to Our Lady of Guadalupe for ‘crises of our age’ (Started March 12—Never too late to join!)

Let us pray.

O Virgin Mother of God, we fly to your protection and beg your intercession against the darkness and sin which ever more envelop the world and menace the Church. Your Son, Our Lord Jesus Christ, gave you to us as our mother as He died on the Cross for our salvation. So too, in 1531, when darkness and sin beset us, He sent you, as Our Lady of Guadalupe, on Tepeyac to lead us to Him Who alone is our light and our salvation.

Through your apparitions on Tepeyac and your abiding presence with us on the miraculous mantle of your messenger, Saint Juan Diego, millions of souls converted to faith in your Divine Son. Through this novena and our consecration to you, we humbly implore your intercession for our daily conversion of life to Him and the conversion of millions more who do not yet believe in Him. In our homes and in our nation, lead us to Him Who alone wins the victory over sin and darkness in us and in the world.

Unite our hearts to your Immaculate Heart so that they may find their true and lasting home in the Most Sacred Heart of Jesus. Ever guide us along the pilgrimage of life to our eternal home with Him. So may our hearts, one with yours, always trust in God's promise of salvation, in His never-failing mercy toward all who turn to Him with a humble and contrite heart. Through this novena and our consecration to you, O Virgin of Guadalupe, lead all souls in America and throughout the world to your Divine Son in Whose name we pray. Amen.

“Lord Jesus Christ, you chose the Blessed Virgin Mary as your Mother; keep us in her protection, that we may honor her with joyful hearts, who live and reign with the Father in the unity of the Holy Spirit, God, for ever and ever. Amen.”

(From Magnificat magazine)

June is the month of devotion to the Sacred Heart of Jesus:

Readings at Mass

I have run the race to the finish; I have kept the faith; it is time for me to be gone

Mary stored up all these things in her heart

I exult for joy in the Lord