Catholic Caucus: Daily Mass Readings, 11-15-18, OM, St. Albert the Great, Bishop and Doctor/Church

USCCB.org/RNAB ^ | 11-15-18 | Revised New American Bible

[Salvation]

November 15, 2018

Thursday of the Thirty-second Week in Ordinary Time

Reading 1 Phmn 7-20

Beloved:
I have experienced much joy and encouragement from your love,
because the hearts of the holy ones
have been refreshed by you, brother.
Therefore, although I have the full right in Christ
to order you to do what is proper,
I rather urge you out of love,
being as I am, Paul, an old man,
and now also a prisoner for Christ Jesus.
I urge you on behalf of my child Onesimus,
whose father I have become in my imprisonment,
who was once useless to you but is now useful to both you and me.
I am sending him, that is, my own heart, back to you.
I should have liked to retain him for myself,
so that he might serve me on your behalf
in my imprisonment for the Gospel,
but I did not want to do anything without your consent,
so that the good you do might not be forced but voluntary.
Perhaps this is why he was away from you for a while,
that you might have him back forever,
no longer as a slave but more than a slave, a brother,
beloved especially to me, but even more so to you,
as a man and in the Lord.
So if you regard me as a partner, welcome him as you would me.
And if he has done you any injustice
or owes you anything, charge it to me.
I, Paul, write this in my own hand: I will pay.
May I not tell you that you owe me your very self.
Yes, brother, may I profit from you in the Lord.
Refresh my heart in Christ.

Responsorial Psalm Ps 146:7, 8-9a, 9bc-10

R. (5a) Blessed is he whose help is the God of Jacob.
or:
R. Alleluia.
The LORD secures justice for the oppressed,
gives food to the hungry.
The LORD sets captives free.
R. Blessed is he whose help is the God of Jacob.
or:
R. Alleluia.
The LORD gives sight to the blind.
The LORD raises up those who were bowed down;
the LORD loves the just.
The LORD protects strangers.
R. Blessed is he whose help is the God of Jacob.
or:
R. Alleluia.
The fatherless and the widow he sustains,
but the way of the wicked he thwarts.
The LORD shall reign forever;
your God, O Zion, through all generations. Alleluia.
R. Blessed is he whose help is the God of Jacob.
or:
R. Alleluia.

Alleluia Jn 15:5

R. Alleluia, alleluia.
I am the vine, you are the branches, says the Lord:
whoever remains in me and I in him will bear much fruit.
R. Alleluia, alleluia.

Gospel Lk 17:20-25

Asked by the Pharisees when the Kingdom of God would come,
Jesus said in reply,
"The coming of the Kingdom of God cannot be observed,
and no one will announce, 'Look, here it is,' or, 'There it is.'
For behold, the Kingdom of God is among you."

Then he said to his disciples,
"The days will come when you will long to see
one of the days of the Son of Man, but you will not see it.
There will be those who will say to you,
'Look, there he is,' or 'Look, here he is.'
Do not go off, do not run in pursuit.
For just as lightning flashes
and lights up the sky from one side to the other,
so will the Son of Man be in his day.
But first he must suffer greatly and be rejected by this generation."

[Salvation]

For your reading, reflection, faith-sharing, comments, questions, discussion.

[Salvation]

KEYWORDS: catholic; lk17; ordinarytime; prayer; saints;

[Salvation]

From: Philemon 7-20

Thanksgiving (Continuation)

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[7] For I have derived much joy and comfort from your love, my brother, because
the hearts of the saints have been refreshed through you.

A Plea on Onesimus’ Behalf

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[8] Accordingly, though I am bold enough in Christ to command you to do what is
required, [9] yet for love’s sake I prefer to appeal to you — I, Paul, an ambassador
and now a prisoner also for Christ Jesus — [10] I appeal to you for my child, One-
simus, whose father I have become in my imprisonment. [11] Formerly he was
useless to you, but now he is indeed useful to you and to me. [12] I am sending
him back to you, sending my very heart. [13] I would have been glad to keep him
with me, in order that he might serve me on your behalf during my imprisonment
for the gospel; [14] but I preferred to do nothing without your consent in order that
your goodness might not be by compulsion but of your own free will.

[15] Perhaps this is why he was parted from you for a while, that you might have
him back for ever, [16] no longer as a slave but more than a slave, as a beloved
brother, especially to me but how much more to you, both in the flesh and in the
Lord. [17] So if you consider me your partner, receive him as you would receive
me. [18] If he has wronged you at all, or owes you anything, charge that to my
account. [19] I, Paul, write this with my own hand, I will repay it — to say nothing
of your owing me even your own self. [20] Yes, brother, I want some benefit from
you in the Lord. Refresh my heart in Christ.

*********************************************************************************************
Commentary:

8-12. At this point St Paul gives his main reason for writing — to intercede for One-
simus. Typically, he appeals to Philemon’s charity, rather than demanding his co-
operation (cf. 2 Cor 1:23), and to support this appeal he refers to his (Paul’s) being
“an old man” and a “prisoner” for love of Jesus Christ (v. 9).

The Apostle’s generosity of spirit is plain to see: in spite of being imprisoned he
is self-forgetful and he uses every opportunity that presents itself to win converts —
as was the case with Onesimus; and now he intercedes on his behalf. If once he
was “useless” to his master, Onesimus can now be very “useful”; there is here a
play on words, because the name Onesimus means “useful”: it is as if he were
saying that maybe Onesimus did not formerly live up to his name, but now he
does; he has been very useful to Paul and now that he is going back he will also
be useful to Philemon, who should receive him as if he were the Apostle himself
(v. 12).

We should never have fixed ideas about people; despite mistakes and shortco-
mings, everyone can improve and, with God’s grace, undergo a true change of
heart.

The New Testament writings clearly show that the first Christians’ apostolate ex-
tended to all sectors of society with the result that Christians were to be found
everywhere. St John Chrysostom points this out as follows: “Aquila worked at a
manual trade; the lady who sold purple ran a workshop, another [Christian] was
in charge of a gaol; another a centurion, like Cornelius; another was sick, like Ti-
mothy; another, Onesimus, was a slave and a fugitive; yet none of them found
any of this an obstacle, and all shone for their holiness — men and women,
young and old, slaves and free, soldiers and civilians” (”Hom. on St Matthew”,
43).

13-14. This is another example of the Apostle’s typical refinement. Although his
first idea was to keep Onesimus with him to help him during his imprisonment,
he prefers that he who has the force of law on his side (Roman law, in this in-
stance) should freely decide what action to take (cf. his approach to making col-
lections: 2 Cor 9:7).

In line with the teaching of Christ and his Apostles, the Second Vatican Council
“urges everyone, especially those responsible for educating others, to try to form
men and women with a respect for the moral order and who will obey lawful au-
thority and be lovers of true freedom — men, and women, who direct their activi-
ties with a sense of responsibility, and strive for what is true and just in willing
cooperation with others” (”Dignitatis Humanae”, 8).

St Paul’s refinement was not inspired only by reasons of friendship nor was it a
mere tactic: he wants people — in this case, Philemon — to come to free perso-
nal decisions, for freedom is a great gift which God has given to every person. “If
only we lived like this, if only we knew how to imbue our behavior with generosity,
with a desire for understanding and peace! We would encourage the rightful inde-
pendence of all. Everyone would take a responsible approach to the tasks that
correspond to him in temporal matters” (St. J. Escriva, “Christ Is Passing By”,
124).

15-16. At this point Paul’s thinking becomes exceptionally theological and inci-
sive. What at first sight could have been seen as something bad — Onesimus’
running away — can now be viewed in another light, the sharper light of divine pro-
vidence: God can draw good out of evil, for “in everything, God works for good with
those who love him” (Rom 8:28); he has allowed this incident to happen so as to
give Onesimus the chance to discover the Christian faith.

Therefore, Philemon should now recognize him as a brother, for faith in Jesus
Christ makes us all children of the same Father (cf. Gal 3:27-28; Eph 6:9). “Look
at Paul writing on behalf of Onesimus, a runaway slave; he is not ashamed to call
him his child, his very heart, his brother, his partner. What can I say?”, St John
Chrysostom asks; “Jesus Christ lowered himself to the point of making our slaves
his brothers. If they are brothers of Jesus Christ, then they are also our brothers”
(”Hom. on Philem”, 2, ad loc.).

Due to this teaching slavery gradually died out. The teaching of the Church’s Ma-
gisterium has contributed to a growing realization that all workers have innate dig-
nity and rights as men and as sons and daughters of God. In an early encyclical
of modern times Leo XIII called on employers to see that “it is truly shameful and
inhuman to misuse men as though they were mere things designed just to be
used in the pursuit of gain”, and reminded them of their duties never “to look upon
workers as their bondsmen but to respect in every man his dignity and worth as a
man and a Christian” (”Rerum Novarum”, 16).

Christianity, then, elevates and gives a new dignity to interpersonal relationships,
thereby helping produce changes and improvements in social structures. Every
Christian insofar as he can should contribute to bringing these changes about,
but the methods used to do so must always be moral. Neglect to play one’s
part in social reform could even constitute a grave sin, a “social” sin against the
virtue of justice.

Bl. John Paul II teaches that “the term ‘social’ applies to every sin against justice
in interpersonal relationships, committed either by the individual against the com-
munity or by the community against the individual. Also ‘social’ is every sin against
the rights of the human person, beginning with the right to life and including the
life of the unborn, or against a person’s physical integrity. Likewise ‘social’ is eve-
ry sin against others’ freedom, especially against the supreme freedom to believe
in God and adore him; ‘social’ is every sin against the dignity and honor of one’s
neighbor. Also ‘social’ is every sin against the common good and its exigencies in
relation to the whole broad spectrum of the rights and duties of citizens. The term
‘social’ can be applied to sins of commission or omission on the part of political,
economic or trade union leaders, who though in a position to do so do not work
diligently and wisely for the improvement and transformation of society according
to the requirements and potential of the given historic moment; as also on the part
of workers who through absenteeism or non-cooperation fail to ensure that their
industries can continue to advance the well-being of the workers themselves, of
their families, and of the whole of society” (”Reconciliatio Et Paenitentia”, 16).

17-21. Paul identifies himself with Onesimus because they share the same faith
— and Paul is an extremely generous person. Here we can clearly see his great
charity which leads him to love everyone much more than is his strict duly. “Be
convinced that justice alone is never enough to solve the great problems of man-
kind. When justice alone is done, do not be surprised if people are hurt: the dig-
nity of man, who is a son of God, requires much more. Charity must penetrate
and accompany justice because it sweetens and deifies everything: ‘God is love’
(1 Jn 4:16). Our motive in everything we do should be the Love of God, which
makes it easier for us to love our neighbor and which purifies all earthly love and
raises it on to a higher level” (St. J. Escriva, “Friends of God”, 172). It is not sur-
prising, then, that the Apostle should ask Philemon to charge it to his account
if Onesimus has wronged him or owes him anything (v. 18). And as if to confirm
this commitment with affection and good humor he as it were signs a docket
promising to pay any charge there may be. However, he immediately goes on to
remind Philemon that if they worked out their accounts Philemon would be found
to be in debt to Paul, because it was due to Paul that he became a Christian (v.
19). On this account Paul feels that he can ask him to forgive Onesimus: that
sign of love and affection would really do Paul good in his present circumstances.
But, he goes on to say (it is a suggestion that delicately respects Philemon’s de-
cision) that he hopes Philemon’s obedience will lead him to do “even more” (v.
21). As suggested in the Introduction to this letter he is probably hoping that he
will set Onesimus free. In the eyes of the law Onesimus is still a slave; but as a
Christian he is already a free man.

St Paul does not directly ask for Onesimus’ freedom, although he does hint at it,
encouraging his old master to set him free but leaving it up to him to decide (and
thereby merit). He reminds Philemon how generous he, Paul, was towards him
(vv. 18-19), in the hope that Philemon will reciprocate. “This is a repetition of the
same testimony he expressed earlier in his letter”, St John Chrysostom points
out; “’knowing that you will do even more than I say’: it is impossible to imagine
anything more persuasive, any more convincing argument than this tender regard
of his generosity which St Paul expresses; Philemon cannot but agree to his de-
mand” (”Hom. on Philem, ad loc.”).

*********************************************************************************************
Source: “The Navarre Bible: Text and Commentaries”. Biblical text from the
Revised Standard Version and New Vulgate. Commentaries by members of
the Faculty of Theology, University of Navarre, Spain.

Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and
by Scepter Publishers in the United States.

[Salvation]

From: Luke 17:20-25

The Coming of the Kingdom of God

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[20] Being asked by the Pharisees when the Kingdom of God was coming, He
(Jesus) answered them, “The Kingdom of God is not coming with signs to be
observed; [21] nor will they say, ‘Lo, here it is!’ or ‘There!’ for behold, the King-
dom of God is in the midst of you.”

The Day of the Son of Man

---

[22] And He said to His disciples, “The days are coming when you will desire to
see one of the days of the Son of Man, and you will not see it. [23] And they will
say to you, ‘Lo, there!’ or ‘Lo, here!’ Do not go, do not follow them. [24] For as the
lightning flashes and lights up the sky from one side to the other, so will the Son
of Man be in His day. [25] But first He must suffer many things and be rejected
by this generation.”

*********************************************************************************************
Commentary:

20-21. Like many Jews of their time, the Pharisees imagined the establishment
of the Kingdom of God in terms of external, political authority; whereas Jesus tea-
ches that it is something eminently spiritual, supernatural, which has been happe-
ning since Jesus’ coming, although its climax will be after His Second Coming or
Parousia at the end of the world; its effect is to be seen, above all, in men’s
hearts, although it is also something visible and external, just as the Church has
a visible dimension.

The presence of the Kingdom of God in each soul is something one perceives
through the affections and inspirations communicated by the Holy Spirit. St.
Therese of Lisieux says this about her own experience: “The Doctor of doctors
teaches us without the sound of words. I have never heard Him speak, and yet
I know He is within my soul. Every moment He is guiding and inspiring me, and,
just at the moment I need them, ‘lights’ till then unseen are granted me. Most of-
ten it is not at prayer that they come but while I go about my daily duties” (”The
Story of a Soul”, Chapter 8).

22. After the Apostles receive the Holy Spirit on the day of Pentecost they will
devote their whole lives to preaching boldly the message of Jesus Christ, and
winning all people over to the Lord. This will lead them to experience many
severe contradictions; they will suffer so much that they will yearn to see even
“one of the days of the Son of Man”, that is, one of the days of the victory of Je-
sus Christ. But this day will not arrive until the Lord’s Second Coming.

23-36. These words of our Lord are a prophecy about the last coming of the Son
of Man. We should remember that prophecy often involves events on different le-
vels, many symbols, a terminology of its own; the “chiaroscuro” which they cre-
ate gives us insight into future events, but the concrete details only become clear
when the events actually occur. Our Lord’s last coming will be something sudden
and unexpected; it will catch many people unprepared. Jesus illustrates this by
giving examples from sacred history: as in the time of Noah (cf. Genesis 6:9-19:
7) and that of Lot (cf. Genesis 18:16-19:27) divine judgment will be visited on
men without warning.

However, it is useful to recall here that everyone will find himself before the divine
Judge immediately when he dies, at the Particular Judgment. Thus Jesus’ tea-
ching has also a present urgency about it: here and now a disciple should scru-
tinize his own conduct, for the Lord can call him when he least expects.

*********************************************************************************************
Source: “The Navarre Bible: Text and Commentaries”. Biblical text from the
Revised Standard Version and New Vulgate. Commentaries by members of
the Faculty of Theology, University of Navarre, Spain.

Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and
by Scepter Publishers in the United States.

[Salvation]

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[Salvation]

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

Readings at Mass

Liturgical Colour: Green.

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First reading	Philemon 1:7-20 ©

He is a slave no longer, but a dear brother in the Lord

I am so delighted, and comforted, to know of your love; they tell me, brother, how you have put new heart into the saints.

  Now, although in Christ I can have no diffidence about telling you to do whatever is your duty, I am appealing to your love instead, reminding you that this is Paul writing, an old man now and, what is more, still a prisoner of Christ Jesus. I am appealing to you for a child of mine, whose father I became while wearing these chains: I mean Onesimus. He was of no use to you before, but he will be useful to you now, as he has been to me. I am sending him back to you, and with him – I could say – a part of my own self. I should have liked to keep him with me; he could have been a substitute for you, to help me while I am in the chains that the Good News has brought me. However, I did not want to do anything without your consent; it would have been forcing your act of kindness, which should be spontaneous. I know you have been deprived of Onesimus for a time, but it was only so that you could have him back for ever, not as a slave any more, but something much better than a slave, a dear brother; especially dear to me, but how much more to you, as a blood-brother as well as a brother in the Lord. So if all that we have in common means anything to you, welcome him as you would me; but if he has wronged you in any way or owes you anything, then let me pay for it. I am writing this in my own handwriting: I, Paul, shall pay it back – I will not add any mention of your own debt to me, which is yourself. Well then, brother, I am counting on you, in the Lord; put new heart into me, in Christ.

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Responsorial Psalm

Psalm 145(146):7-10 ©

He is happy who is helped by Jacob’s God.

or

Alleluia!

It is the Lord who keeps faith for ever,

  who is just to those who are oppressed.

It is he who gives bread to the hungry,

  the Lord, who sets prisoners free.

He is happy who is helped by Jacob’s God.

or

Alleluia!

It is the Lord who gives sight to the blind,

  who raises up those who are bowed down.

It is the Lord who loves the just,

  the Lord, who protects the stranger.

He is happy who is helped by Jacob’s God.

or

Alleluia!

The Lord upholds the widow and orphan

  but thwarts the path of the wicked.

The Lord will reign for ever,

  Zion’s God, from age to age.

He is happy who is helped by Jacob’s God.

or

Alleluia!

---

Gospel Acclamation	1P1:25

Alleluia, alleluia!

The word of the Lord remains for ever:

What is this word?

It is the Good News that has been brought to you.

Alleluia!

Or:	Jn15:5

Alleluia, alleluia!

I am the vine,

you are the branches.

Whoever remains in me, with me in him,

bears fruit in plenty,

says the Lord.

Alleluia!

---

Gospel	Luke 17:20-25 ©

The kingdom of God is among you

Asked by the Pharisees when the kingdom of God was to come, Jesus gave them this answer, ‘The coming of the kingdom of God does not admit of observation and there will be no one to say, “Look here! Look there!” For, you must know, the kingdom of God is among you.’

  He said to the disciples, ‘A time will come when you will long to see one of the days of the Son of Man and will not see it. They will say to you, “Look there!” or, “Look here!” Make no move; do not set off in pursuit; for as the lightning flashing from one part of heaven lights up the other, so will be the Son of Man when his day comes. But first he must suffer grievously and be rejected by this generation.’

[annalex]

Luke
	English: Douay-Rheims	Latin: Vulgata Clementina	Greek NT: Byzantine/Majority Text (2000)
	Luke 17
20.	And being asked by the Pharisees, when the kingdom of God should come? he answered them, and said: The kingdom of God cometh not with observation:	Interrogatus autem a pharisæis : Quando venit regnum Dei ? respondens eis, dixit : Non venit regnum Dei cum observatione :	επερωτηθεις δε υπο των φαρισαιων ποτε ερχεται η βασιλεια του θεου απεκριθη αυτοις και ειπεν ουκ ερχεται η βασιλεια του θεου μετα παρατηρησεως
21.	Neither shall they say: Behold here, or behold there. For lo, the kingdom of God is within you.	neque dicent : Ecce hic, aut ecce illic. Ecce enim regnum Dei intra vos est.	ουδε ερουσιν ιδου ωδε η ιδου εκει ιδου γαρ η βασιλεια του θεου εντος υμων εστιν
22.	And he said to his disciples: The days will come, when you shall desire to see one day of the Son of man; and you shall not see it.	Et ait ad discipulos suos : Venient dies quando desideretis videre unum diem Filii hominis, et non videbitis.	ειπεν δε προς τους μαθητας ελευσονται ημεραι οτε επιθυμησετε μιαν των ημερων του υιου του ανθρωπου ιδειν και ουκ οψεσθε
23.	And they will say to you: See here, and see there. Go ye not after, nor follow them:	Et dicent vobis : Ecce hic, et ecce illic. Nolite ire, neque sectemini :	και ερουσιν υμιν ιδου ωδε η ιδου εκει μη απελθητε μηδε διωξητε
24.	For as the lightening that lighteneth from under heaven, shineth unto the parts that are under heaven, so shall the Son of man be in his day.	nam, sicut fulgur coruscans de sub cælo in ea quæ sub cælo sunt, fulget : ita erit Filius hominis in die sua.	ωσπερ γαρ η αστραπη η αστραπτουσα εκ της υπ ουρανον εις την υπ ουρανον λαμπει ουτως εσται ο υιος του ανθρωπου εν τη ημερα αυτου
25.	But first he must suffer many things, and be rejected by this generation.	Primum autem oportet illum multa pati, et reprobari a generatione hac.	πρωτον δε δει αυτον πολλα παθειν και αποδοκιμασθηναι απο της γενεας ταυτης

[annalex]

20. And when he was demanded of the Pharisees when the kingdom of God should come, he answered them and said, The kingdom of God comes not with observation:
21. Neither shall they say, Lo here! or, lo there! for, behold, the kingdom of God is within you.

CYRIL; Because our Savior, in His discourses which He addressed to others, spoke often of the kingdom of God, the Pharisees derided Him; hence it is said, And when he was asked by the Pharisees when the kingdom of God should come. As though they said tauntingly, "Before the kingdom of God come, which you speak of, the death of the cross will be your lot." But our Lord testifying His patience, when reviled reviles not again, but the rather because they were evil, returns not a scornful answer; for it follows, He answered and said, The kingdom comes not with observation; as if he says, "Seek not to know the time when the kingdom of heaven shall again be at hand. For that time can be observed neither by men nor angels, not as the time of the Incarnation which was proclaimed by the foretelling of Prophets and the heraldings of Angels." Wherefore He adds, Neither shall they say, Lo here! or, Lo there! Or else, They ask about the kingdom of God, because, as is said below, they thought that on our Lord's coming into Jerusalem, the kingdom of God would be immediately manifested. Therefore our Lord answers, that the kingdom of God will not come with observation.

CYRIL; Now it is only for the benefit of each individual that He says that which follows, For behold the kingdom of God is within you; that is, it rests with you and your own hearts to receive it. For every man who is justified by faith and the grace of God, and adorned with virtues, may obtain the kingdom of heaven.

GREG. NYSS.. Or, perhaps, the kingdom of God being within us, means that joy that is implanted in our hearts by the Holy Spirit. For that is, as it were, the image and pledge of the everlasting joy with which in the world to come the souls of the Saints rejoice.

BEDE; Or the kingdom of God means that He Himself is placed in the midst of them, that is, reigning in their hearts by faith.

22. And he said to the disciples, The days will come, when you shall desire to see one of the days of the Son of man, and you shall not see it.
23. And they shall say to you, See here; or, see there: go not after them, nor follow them.
24. For as the lightning, that lightens out of the one part under heaven, shines to the other part under heaven; so shall also the Son of man be in his day.
25. But first must he suffer many things, and be rejected of this generation.

CYRIL; When our Lord said, The kingdom of God is within you, He would fain prepare His disciples for suffering, that being made strong they might be able to enter the kingdom of God; He therefore foretells to them, that before His coming from heaven at the end of the world, persecution will break out upon them. Hence it follows, And he said to the disciples, The days will come, &c. meaning that so terrible will be the persecution, that they would desire to see one of His days, that is, of that time when they yet walked with Christ. Truly the Jews ofttimes beset Christ with reproaches and insults, and sought to stone Him, and ofttimes would have hurled Him down film the mountain; but even these seem to be looked upon as slight in comparison of greater evils that are to come.

THEOPHYL. For their life was then without trouble, for Christ took care of them and protected them. But the time was coming when Christ should be taken away, and they should be exposed to perils, being brought before kings and princes, and then they should long for the first time and its tranquillity.

BEDE; Or, by the day of Christ He signifies His kingdom, which we hope will come, and He lightly says, one day, because there shall no darkness disturb the glory of that blessed time. It is right then to long for the day of Christ, yet from the earnestness of our longing, let us not vision to ourselves as though the day were at hand. Hence it follows, And they shall say to you, Lo here! and, Lo there!

EUSEB. As if he said, If at the coming of Antichrist, his fame shall be spread abroad, as though Christ had appeared, go not out, nor follow him. For it cannot be that He who was once seen on earth, shall any more dwell in the corners of the earth. It will therefore be he of whom we speak, not the true Christ. For this is the clear sign of the second coming of our Savior, that suddenly the luster of His coming shall fill the whole world; and so it follows, For as the lightning that lightens, &c. For He will not appear walking upon the earth, as any common man, but will illuminate our whole universe, manifesting to all men the radiance of His divinity.

BEDE; And he well says, that lightens out of the one part under heaven, because the judgment will be given under the heaven, that is, in the midst of the air, as the Apostle says, We shall be caught up together with them in the clouds. But if the Lord shall appear at the Judgment like lightning, then shall no one remain hidden in the deep of his heart, for the very brightness of the Judge pierces through him; we may also take this answer of our Lord to refer to His coming, whereby He comes daily into His Church. For ofttimes have heretics so vexed the Church, by saying that the faith of Christ stands in their own dogma, that the faithful in those times longed that the Lord would if it were possible even for one day return to the earth, and Himself make known what was the true faith. And you shall not see it, because it need not that the Lord should again testify by a bodily presence that which has been spiritually declared by the light of the Gospel, once scattered and diffused throughout the whole world.

CYRIL; Now His disciples supposed that He would go to Jerusalem, and would at once make a manifestation of the kingdom of God. To rid them therefore of this belief, He informs them that it became Him first to suffer the Life-giving Passion, then to ascend to the Father and shine forth from above, that He might judge the world in righteousness. Hence He adds, But first must he suffer many things, and be rejected of this generation.

BEDE; He means the generation not only of the Jews, but also of all wicked men, by whom even now in His own body, that is, His Church, the Son of man suffers many things, and is rejected. But while He spoke many things of His coming in glory, He inserts something also concerning His Passion, that when men saw Him dying, whom they had heard would be glorified, they might both soothe their sorrow for His sufferings by the hope of the promised glory, and at the same time prepare themselves, if they love the glories of His kingdom, to fool; without alarm upon the horrors of death.

Catena Aurea Luke 17

[annalex]

Christ and His Disciples on Their Way to Emmaus

Pieter Coecke van Aelst (1502-1550)

Oil on panel, 68 x 87 cm
Private collection

[Salvation]

Pray for Pope Francis.

[Salvation]

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

[Salvation]

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

[Salvation]

Prayers for The Religion Forum (Ecumenical)

[Salvation]

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

[Salvation]

Pray the Rosary!

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Nigeria: In the Face of Ongoing Islamist Attacks, the Faith is Growing
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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

[Salvation]

 

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.

[Salvation]

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 Luminous Mysteries or Mysteries of Light (Thursdays) see Rosarium Virginis Mariae
1. Jesus' Baptism in the Jordan (II Corinthians 5:21, Matthew 3:17 and parallels) [Spiritual fruit - Gratitude for the gift of Faith]
2. Jesus' self-manifestation at the wedding of Cana (John 2:1- 12) [Spiritual fruit - Fidelity]
3. Jesus' proclamation of the Kingdom of God, with His call to conversion (Mark 1:15, Mark 2:3-13; Luke 7:47- 48, John 20:22-23) [Spiritual fruit - Desire for Holiness]
4. Jesus' Transfiguration (Luke 9:35 and parallels) [Spiritual fruit - Spiritual Courage]
5. Jesus' institution of the Eucharist, as the sacramental expression of the Paschal Mystery. (Luke 24:13-35 and parallels, 1 Corinthians 11:24-25) [Spiritual fruit - Love of our Eucharistic Lord]

[Salvation]

St. Michael the Archangel

~ PRAYER ~

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

[Salvation]

(For if he had not hoped that they that were slain should rise again, it would have seemed superfluous and vain to pray for the dead,) And because he considered that they who had fallen asleep with godliness, had great grace laid up for them. It is therefore a holy and wholesome thought to pray for the dead, that they may be loosed from sins." II Maccabees 12

 

November Devotion: The Holy Souls in Purgatory

Since the 16th century Catholic piety has assigned entire months to special devotions. As a reminder of our duty to pray for the suffering faithful in Purgatory, the Church has dedicated the month of November to the Holy Souls. The Holy Souls are those who have died in the state of grace but who are not yet free from all punishment due to their unforgiven venial sins and all other sins already forgiven for which satisfaction is still to be made. They are certain of entering Heaven, but first they must suffer in Purgatory. The Holy Souls cannot help themselves because for them the night has come, when no man can work (John 9:4). It is our great privilege of brotherhood that we can shorten their time of separation from God by our prayers, good works, and, especially, the Holy Sacrifice of the Mass.

To Help the Holy Souls in Purgatory:

1. Have the Holy Sacrifice of the Mass offered up for them.

2. Pray the Rosary and or the Chaplet of Divine Marcy for them, or both.

3. Pray the Stations of the Cross.

4. Offer up little sacrifices and fasting.

5. Spread devotion to them, so that others may pray for them.

6. Attend Eucharistic Adoration and pray for them.

7. Gain all the indulgences you can, and apply them to the Holy Souls

8. Visit to a Cemetery

 

Litany for the Holy Souls in Purgatory

The just shall be in everlasting remembrance; 

He shall not fear the evil hearing.

V. Absolve, O Lord, the souls of the faithful departed 

from every bond of sin, 

R. And by the help of Thy grace

may they be enabled to escape the avenging judgment, 

and to enjoy the happiness of eternal life. 

Because in Thy mercy are deposited the souls that departed 

in an inferior degree of grace,

Lord, have mercy.

Because their present suffering is greatest 

in the knowledge of the pain that their separation from Thee is causing Thee,

Lord, have mercy. 

Because of their present inability to add to Thy accidental glory, 

Lord, have mercy.

Not for our consolation, O Lord; 

not for their release from purgative pain, O God; 

but for Thy joy 

and the greater accidental honour of Thy throne, O Christ the King,

Lord, have mercy.

For the souls of our departed friends, relations and benefactors, 

grant light and peace, O Lord.  

For those of our family who have fallen asleep in Thy bosom, O Jesus, 

grant light and peace, O Lord.  

For those who have gone to prepare our place,

grant light and peace, O Lord.  

(For those who were our brothers [or sisters] in Religion,)

grant light and peace, O Lord.  

For priests who were our spiritual directors,

grant light and peace, O Lord.  

For men or women who were our teachers in school,

grant light and peace, O Lord.  

For those who were our employers (or employees),

grant light and peace, O Lord.  

For those who were our associates in daily toil,

grant light and peace, O Lord.  

For any soul whom we ever offended,

grant light and peace, O Lord.  

For our enemies now departed,

grant light and peace, O Lord.  

For those souls who have none to pray for them,

grant light and peace, O Lord.  

For those forgotten by their friends and kin,

grant light and peace, O Lord.  

For those now suffering the most,

grant light and peace, O Lord.  

For those who have acquired the most merit,

grant light and peace, O Lord.  

For the souls next to be released from Purgatory,

grant light and peace, O Lord.  

For those who, while on earth, 

were most devoted to God the Holy Ghost, 

to Jesus in the Most Blessed Sacrament, 

to the holy Mother of God,

grant light and peace, O Lord.  

For all deceased popes and prelates,

grant light and peace, O Lord.  

For all deceased priests, seminarians and religious, 

grant light and peace, O Lord.  

For all our brethren in the Faith everywhere, 

grant light and peace, O Lord.  

For all our separated brethren who deeply loved Thee, 

and would have come into Thy household had they known the truth,

grant light and peace, O Lord.  

For those souls who need, or in life asked, our prayers,

grant light and peace, O Lord.  

For those, closer to Thee than we are, whose prayers we need,

grant light and peace, O Lord.  

That those may be happy with Thee forever, 

who on earth were true exemplars of the Catholic Faith, 

grant them eternal rest, O Lord.

That those may be admitted to Thine unveiled Presence, 

who as far as we know never committed mortal sin,     

grant them eternal rest, O Lord.  

That those may be housed in glory, 

who lived always in recollection and prayer,

grant them eternal rest, O Lord.  

That those may be given the celestial joy of beholding Thee, 

who lived lives of mortification and self-denial and penance,

grant them eternal rest, O Lord.  

That those may be flooded with Thy love, 

who denied themselves even Thy favours of indulgence 

and who made the heroic act 

for the souls who had gone before them,

grant them eternal rest, O Lord.  

That those may be drawn up to the Beatific Vision, 

who never put obstacles in the way of sanctifying grace 

and who ever drew closer in mystical union with Thee,

grant them eternal rest, O Lord.  

V. Eternal rest give unto them, O Lord, 

R. And let perpetual light shine upon them. 

Let Us Pray 

Be mindful, O Lord, 

of Thy servants and handmaids, 

N. and N., 

who are gone before us 

with the sign of faith 

and repose in the sleep of grace.  

To these, O Lord, 

and to all who rest in Christ, 

grant, we beseech Thee, 

a place of refreshment, 

light and peace, 

through the same Christ Our Lord.

Amen

Bringing back the dead… Catholic style
All Souls, Purgatory and the Bible

Letter #95: Remembering the Dead
Hungry Souls (a bit of a [Book] review) Catholic/Orthodox Caucus
What Is All Souls Day (Commemoration of the Faithful Departed)?
All Saints or All Souls? Differences should be black and white
All Souls' Day [Catholic Caucus]
Why I Am Catholic: For Purgatory, Thank Heavens (Ecumenical)
Q and A: Why Pray for the Dead? [Ecumenical]
“….and Death is Gain” – A Meditation on the Christian View of Death [Catholic Caucus]
99 & 1/2 Won’t Do – A Meditation on Purgatory
The Month of November: Thoughts on the "Last Things"
To Trace All Souls Day

November 2 -- All Souls Day
On November: All Souls and the "Permanent Things"
"From the Pastor" ALL SAINTS & ALL SOULS
Praying for the Dead [All Souls Day] (Catholic/Orthodox Caucus)
To Trace All Souls Day [Ecumenical]
All Souls Day [Catholic/Orthodox Caucus]
The Roots of All Souls Day
The Commemoration of all the Faithful Departed (All Souls)
During Month of Souls, Recall Mystic, St. Gertrude the Great
All Saints and All Souls

[Salvation]

November, 2018

The Holy Father's Prayer Intention

Universal – In Service of Peace, That the language of love and dialogue may always prevail over the language of conflict.