Monday, August 8, 2022
Monday Night at the Movies
Monday
SAINT DOMINIC
1
Corinthians, chapter 2, Verse 3-15
3I came to you in weakness and FEAR and much trembling, 4and my message and my proclamation were not with persuasive (words of) wisdom, but with a demonstration of spirit and power, 5 so that your faith might rest not on human wisdom but on the power of God.
It
is God’s desire that we be wise not in the way of the world but in the ways of
eternity.
Human wisdom[1]
Greek tradition of wisdom was based in argumentations. The Greeks lived to argue. Arguments (discussions) & logics were entertainments. Interests in philosophies and rhetoric was based not only what is said, but how it is said. Always looking for something profound (deep meaning)
Jews have their
wisdom tradition which includes the wisdom Literatures.
1. Job – story of a man who did right
& suffers
2. Psalms – classic wisdom, praise,
laments, etc
3. Proverbs – classic wisdom: do right
& no suffering
4. Ecclesiastes – meaning of life
5. Song of Songs – intimate relationship with God
Gnostics
tradition of wisdom and knowledge was a heresy in the early church, a bad
theology based on “Secret knowledge” that is needed for salvation. All matters
are evil, spirit is good. Gnostics denied the humanity of Christ “For Christ
did not send me to baptize, but to preach the gospel –not with words of (human)
wisdom, lest the cross of Christ be emptied of its power (made void)” “For the
message of the cross is foolishness to those who are perishing, but to us who
are being saved, it is the power of God.” The Cross – is the Message. “For the
foolishness of God is wiser than man’s wisdom, and the weakness of God is
stronger than man’s strength.”
Saint Dominic[2]
St. Dominic had for many years preached against the errors of the Albigenses and other heretics, with such zeal and profound ability that they were often convinced. But nevertheless, the results were unimportant; but few returned to the bosom of the Catholic Church. In this discouraging state of things St. Dominic redoubled his prayers and works of penance, and in particular besought Mary for support and assistance. One day Mary appeared to him and taught him the Rosary. He zealously labored to introduce everywhere this manner of prayer, and from that time preached with such success that in a short period more than one hundred thousand heretics and sinners were converted. The divine origin of the Rosary is testified to by the bull of Gregory XIII. of the year 1577.
In his life Christ prayed the Shema Israel every day stating worship of God must be with the whole heart, mind, soul and strength. Now using Mary’s Rosary given to St. Dominic we can meditate on the mysteries of the rosary and see how Christ and Mary lived the Shema and follow their lead.
Mind=Joyful mysteries
Heart=the Luminous mysteries
Soul=the Glorious mysteries
Strength=the Sorrowful mysteries
Motivation is the key to carrying out any worthy
enterprise. Great men and great women have clear goals and strong motivations.
They know what they want, and they have a clear plan before their eyes.
CEOs in successful companies know what they want, have goals, deadlines, and concrete steps to attain those goals. Professional athletes have a determined determination to win. They study their opponents’ weak points, capitalize on their own strengths and play for victory. Therefore, to attain to any goal there must be a clear plan and strong motivations.
Spiritual Goals and Objectives
Even more important for the human person created in the image and likeness of God should be the goal and the motivation to attain that goal. Our goal is very clear—to get to heaven. One of the most efficacious means to attain eternal salvation with God in heaven is through prayer. Prayer is the key to salvation. What oxygen is to our lungs so is prayer to the life of our soul. For that reason, Saint Augustine asserted: “He who prays well lives well; he who lives well dies well; and he who dies well, all is well.”
Still there is a powerful means and intercessor before the throne of God who can help us to get to heaven and to help us in our prayer life and motivate us to focus our energies on God and God alone—the Blessed Virgin Mary.
Mary’s Favorite Prayer
Our Lady has a prayer that fills her heart with joy—the Hail Mary and the most Holy Rosary. Every time the Hail Mary is prayed with attention and sincere heart, Our Lady’s heart is filled with joy. Therefore, let us offer ten points to motivate us to pray the most Holy Rosary.
1. Our Lady of Fatima. Our Lady of Fatima appeared in Fatima, Portugal six times to three little shepherd children: Jacinta, Francisco, and Lucia. In every one of these six apparitions Our Lady said: “Pray the Rosary.”
2. Her Title. Finally at the end of her apparitions Our Lady gave herself the title: “Our Lady of the Rosary.” Therefore, if Our Lady insisted six times to pray the Rosary and actually called herself “Our Lady of the Rosary,” common sense tells us that she really wants us to pray the Rosary!
3. Pope St. John Paul II. This great modern saint, as well as spiritual giant, strongly encouraged the world to pray the most Holy Rosary. In his writing The Blessed Virgin Mary and the Rosary, the Vicar of Christ insisted that we pray the Rosary. He himself said at the start of his pontificate that the Rosary was his favorite prayer.
4. For the Sake of the Family. In this same document Saint Pope John Paul II insisted that we pray the Rosary for the sake of the family which is under attack and in crisis. With the growing numbers of separations and divorces, with the legalization of same-sex unions, with so many children without the warmth of the family, now more than ever we must pray the most Holy Rosary. The Holy Father quotes the Rosary-priest, Father Patrick Peyton: “The family that prays together stays together.”
5. For World Peace. The document of Saint Pope John Paul II came in the wake of the terrorist attack in New York City with the Twin Towers. Therefore, another reason to pray the Rosary now, more than ever, is for the sake of world peace. With the threat of ISIS, nuclear arsenals, and general tensions growing among nations, the Rosary can be our shield and safeguard. At the end of the First World War Our Lady of Fatima stated clearly that wars come as a result of sin; and if people did not stop sinning then a worse World War would erupt. Within twenty years, the Second World War broke out. Venerable Archbishop Fulton J. Sheen states that world wars are the net result of many individual wars waging in the hearts of sinners, that spreads out to towns, cities, countries and continents, and then boom—the huge war explodes. Sin produces war; prayer produces peace of heart, mind and soul and harmony among peoples!
6. To Save our Children. Never have we lived in a society with so many dangers, especially with respect to our children and teens. Of great importance is the virtue of purity. The mass media, the modern electronics media, the modern school and teaching agenda, billboards and posters, modern movies and TV programs militate fiercely against the virtue of purity. And to be honest, we live in a pornographic society! Devotion to Our Lady and the family Rosary can serve as a shield against this onslaught and deluge of filth that is descending upon the world, especially our children and young people. In a word, we must shield our children in the most pure and Immaculate Heart of Mary; she is an oasis, a refuge, and ark of safety and protection! If you like Noah and his family as well as the animals sought refuge and protection from the deluge in the Ark. We must find refuge in the ark of Our Lady’s Immaculate Heart—most certainly a safe refuge!
7. To Order our Disorders. As a result of the Original Sin that we all inherit in the moment of our conception, our life is marked with disorder. Our thought process, our will, our emotional state of being, our soul, our intentions, our family and social life—all have a certain disorder. Saint Ignatius of Loyola suggests that we do the Spiritual Exercises so as to order the disordered in our lives. Sin causes disorder; prayer brings order. Prayer to Our Lady communicates to our soul and lives the Holy Spirit and the Holy Spirit is a God of order. Our Lady of Guadalupe with her own hands ordered the roses in the tilma of Saint Juan Diego. By praying the most holy Rosary Our Lady can help to order the disordered in our lives.
8. For Interior Peace of Mind and Soul. Another wonderful effect of praying the most Holy Rosary is peace of mind, heart and soul. We all desire peace and Our Lady of the Rosary also known with the title “Queen of peace” can definitely attain for us this peace that our hearts so ardently yearn. Saint Augustine defines peace as the tranquility of order. As the hymn reminds us: “Let there be peace on earth and let it begin with me.”
9. It’s a Biblical Prayer. Pope St. John XXIII stated that the Rosary is a summary of the whole of the Gospel. They are truly based on the Bible, even the prayers of the Our Father and the Hail Mary have their foundation in the Gospels. Therefore, by praying the Rosary fervently, we get to know Jesus and Mary better and better as presented from the Word of God, we fall in love with them and then we become their fiery and ardent Apostles in a world marked with so much coldness and indifference. As Pope Francis reminded us in his Lenten message: There is a widespread globalization of indifference because there is a lack of love of God in the world. This love can be planted and ignited through love of Our Lady and the Holy Rosary—a summary of the Gospels and a true Biblically centered prayer.
10. To Conquer
our Adversities. David had to fight against the ferocious and
malicious giant Goliath. Strategically, there was no way that the smaller,
inexperienced, unprepared shepherd boy could conquer the giant Goliath. It was
like an ant against an elephant. However, the Bible teaches us a very certain
truth: Nothing is impossible with God. David went with a total trust
in His God, the Lord of heaven and earth. We all know the ending! David shot a
stone from his slingshot; the stone riveted itself in the brow of Goliath, who
cascaded to the ground unconscious. David quickly drew the sword of Goliath and
cut off his head! Victory, due to the intervention of God! Today we are
surrounded by so many “Goliaths”, almost too many to count! However,
our help is in the name of the Lord who made heaven and earth. Let us turn to
the Queen of Heaven and earth and pull out our spiritual slingshot which is the
most Holy Rosary and win the battle. Jesus is the King of Heaven and earth and
Our Lady is the Queen. Let us find sure refuge under her heavenly mantle!
The Fourteen Holy Helpers[4]
The Fourteen Holy Helpers are invoked as a group because of the Black Plague which devastated Europe from 1346 to 1349. Among its symptoms were the black tongue, a parched throat, violent headache, fever, and boils on the abdomen. The victims were attacked without warning, robbing them of their reason, and killed within a few hours; many died without the last Sacraments. No one was immune, and the disease wreaked havoc in villages and family circles. The epidemic appeared incurable. The pious turned to Heaven, begging the intervention of the saints, praying to be spared or cured. Each of these fourteen saints had been efficacious in interceding in some aspect for the stricken during the Black Plague. The dates are the traditional feast days; not all the saints are on the General Roman Calendar.
Let us invoke these 14 Holy Helpers for help during the
current real and political afflictions that are assaulting us during the COVID
19 crisis.
- St.
Blaise (also Blase and Blasius) (February 3rd), bishop and martyr. He is
invoked against diseases of the throat. Blessing of the throats takes
place on his feast day.
- St.
George (April 23rd), soldier-martyr. Invoked for protection for domestic
animals and against herpetic diseases. Also, patron of soldiers, England,
Portugal, Germany, Aragon, Genoa and Venice
- St.
Acathius (also Acacius) (May 8th), martyr. Invoked against headaches and
at the time of death's agony
- St.
Erasmus (also St. Elmo) (June 2nd), bishop and martyr. He is invoked
against diseases of the stomach and intestine, protection for domestic
animals and patron of sailors.
- St.
Vitus (also St. Guy) (June 15th), martyr. Invoked in epilepsy, chorea
("St. Vitus' dance"), lethargy, and the bites of poisonous or mad
animals and against storms. Also, protection for domestic animals. Patron
of dancer and actors.
- St.
Margaret of Antioch (July 20th), virgin and martyr. Invoked against
backache. Patron for women in childbirth.
- St.
Christopher (also Christophorus) (July 25th), martyr. Invoked against the
plague and sudden death. He is the patron of travelers, especially
motorists, and is also invoked in storms.
- St.
Pantaleon (July 27th), bishop and martyr. Invoked against consumption,
protection for domestic animals and patron of physicians and midwives.
- St.
Cyriacus (also Cyriac) (August 8th), deacon and martyr. Invoked against
diseases of the eye and diabolical possession. Also interceded for those
in temptation, especially at the time of death.
- St.
Giles (also Aegidius) (September 1st), hermit and abbot. Invoked against
the plague, panic, epilepsy, madness, and nightmares and for a good
confession. Patron of cripples, beggars, and breastfeeding mothers
- St.
Eustace (also Eustachius, Eustathius) (September 20th), martyr. Invoked
against fire — temporal and eternal. Patron of hunters. Patron in all
kinds of difficulties, and invoked in family troubles
- St.
Denis (also Dionysius) (October 9th), bishop and martyr. Invoked against
diabolical possession and headaches.
- St.
Catherine of Alexandria (November 25th), virgin and martyr. Invoked
against diseases of the tongue, protection against a sudden and unprovided
death. Patroness of Christian philosophers, of maidens, preachers,
wheelwrights and mechanics. She is also invoked by students, orators, and
barristers as "the wise counselor."
- St.
Barbara (December 4th), virgin and martyr. Invoked against fever and
sudden death. Patron of builders, artillerymen and miners. Also invoked
against lightning, fire and sudden death.
Catechism
of the Catholic Church
PART TWO: THE CELEBRATION OF THE CHRISTIAN MYSTERY
SECTION TWO-THE SEVEN SACRAMENTS OF THE CHURCH
CHAPTER
ONE-THE SACRAMENTS OF CHRISTIAN INITIATION
Article 3 THE SACRAMENT OF THE
EUCHARIST
V. The
Sacramental Sacrifice Thanksgiving, Memorial, Presence
1356 If from the beginning Christians have celebrated the
Eucharist and in a form whose substance has not changed despite the great
diversity of times and liturgies, it is because we know ourselves to be bound
by the command the Lord gave on the eve of his Passion: "Do this in
remembrance of me."
1357 We carry out this command of the Lord by celebrating the
memorial of his sacrifice. In so doing, we offer to the Father what he has
himself given us: the gifts of his creation, bread and wine which, by the power
of the Holy Spirit and by the words of Christ, have become the body and blood
of Christ. Christ is thus really and mysteriously made present.
1358 We must therefore consider the Eucharist as: -
thanksgiving and praise to the Father;
- the sacrificial memorial of Christ and his Body;
- the presence of Christ by the power of his word and of his Spirit.
Thanksgiving
and praise to the Father
1359 The Eucharist, the sacrament of our salvation accomplished
by Christ on the cross, is also a sacrifice of praise in thanksgiving for the
work of creation. In the Eucharistic sacrifice the whole of creation loved by
God is presented to the Father through the death and the Resurrection of
Christ. Through Christ the Church can offer the sacrifice of praise in
thanksgiving for all that God has made good, beautiful, and just in creation
and in humanity.
1360 The Eucharist is a sacrifice of thanksgiving to the
Father, a blessing by which the Church expresses her gratitude to God for all
his benefits, for all that he has accomplished through creation, redemption,
and sanctification. Eucharist means first of all "thanksgiving."
1361 The Eucharist is also the sacrifice of praise by which the
Church sings the glory of God in the name of all creation. This sacrifice of
praise is possible only through Christ: he unites the faithful to his person,
to his praise, and to his intercession, so that the sacrifice of praise to the
Father is offered through Christ and with him, to be accepted in him.
The
sacrificial memorial of Christ and of his Body, the Church
1362 The Eucharist is the memorial of Christ's Passover, the
making present and the sacramental offering of his unique sacrifice, in the
liturgy of the Church which is his Body. In all the Eucharistic Prayers we find
after the words of institution a prayer called the anamnesis or memorial.
1363 In the sense of Sacred Scripture the memorial is not
merely the recollection of past events but the proclamation of the mighty works
wrought by God for men. In the liturgical celebration of these events,
they become in a certain way present and real. This is how Israel understands
its liberation from Egypt: every time Passover is celebrated, the Exodus events
are made present to the memory of believers so that they may conform their
lives to them.
1364 In the New Testament, the memorial takes on new meaning.
When the Church celebrates the Eucharist, she commemorates Christ's Passover,
and it is made present the sacrifice Christ offered once for all on the cross
remains ever present. "As often as the sacrifice of the Cross by
which 'Christ our Pasch has been sacrificed' is celebrated on the altar, the
work of our redemption is carried out."
1365 Because it is the memorial of Christ's Passover, the
Eucharist is also a sacrifice. the sacrificial character of the Eucharist is
manifested in the very words of institution: "This is my body which is
given for you" and "This cup which is poured out for you is the New
Covenant in my blood." In the Eucharist Christ gives us the very body
which he gave up for us on the cross, the very blood which he "poured out
for many for the forgiveness of sins."
1366 The Eucharist is thus a sacrifice because it re-presents
(makes present) the sacrifice of the cross, because it is its memorial and
because it applies its fruit:
[Christ],
our Lord and God, was once and for all to offer himself to God the Father by
his death on the altar of the cross, to accomplish there an everlasting
redemption. But because his priesthood was not to end with his death, at the
Last Supper "on the night when he was betrayed," [he wanted] to leave
to his beloved spouse the Church a visible sacrifice (as the nature of man
demands) by which the bloody sacrifice which he was to accomplish once for all
on the cross would be re-presented, its memory perpetuated until the end of the
world, and its salutary power be applied to the forgiveness of the sins we
daily commit.
1367 The sacrifice of Christ and the sacrifice of the Eucharist
are one single sacrifice: "The victim is one and the same: the same now
offers through the ministry of priests, who then offered himself on the cross;
only the manner of offering is different." "In this divine sacrifice
which is celebrated in the Mass, the same Christ who offered himself once in a
bloody manner on the altar of the cross is contained and is offered in an
unbloody manner."
1368 The Eucharist is also the sacrifice of the Church. the
Church which is the Body of Christ participates in the offering of her Head.
With him, she herself is offered whole and entire. She unites herself to his
intercession with the Father for all men. In the Eucharist the sacrifice of
Christ becomes also the sacrifice of the members of his Body. the lives of the
faithful, their praise, sufferings, prayer, and work, are united with those of
Christ and with his total offering, and so acquire a new value. Christ's
sacrifice present on the altar makes it possible for all generations of
Christians to be united with his offering.
In the
catacombs the Church is often represented as a woman in prayer, arms
outstretched in the praying position. Like Christ who stretched out his arms on
the cross, through him, with him, and in him, she offers herself and intercedes
for all men.
1369 The whole Church is united with the offering and
intercession of Christ. Since he has the ministry of Peter in the Church, the
Pope is associated with every celebration of the Eucharist, wherein he is named
as the sign and servant of the unity of the universal Church. the bishop of the
place is always responsible for the Eucharist, even when a priest presides; the
bishop's name is mentioned to signify his presidency over the particular
Church, in the midst of his presbyterium and with the assistance of deacons.
the community intercedes also for all ministers who, for it and with it, offer
the Eucharistic sacrifice:
Let only
that Eucharist be regarded as legitimate, which is celebrated under [the
presidency of] the bishop or him to whom he has entrusted it.
Through the
ministry of priests the spiritual sacrifice of the faithful is completed in
union with the sacrifice of Christ the only Mediator, which in the Eucharist is
offered through the priests' hands in the name of the whole Church in an
unbloody and sacramental manner until the Lord himself comes.
1370 To the offering of Christ are united not only the members
still here on earth, but also those already in the glory of heaven. In
communion with and commemorating the Blessed Virgin Mary and all the saints,
the Church offers the Eucharistic sacrifice. In the Eucharist the Church is as
it were at the foot of the cross with Mary, united with the offering and
intercession of Christ.
1371 The Eucharistic sacrifice is also offered for the faithful
departed who "have died in Christ but are not yet wholly purified," so
that they may be able to enter into the light and peace of Christ:
Put this
body anywhere! Don't trouble yourselves about it! I simply ask you to remember
me at the Lord's altar wherever you are.
Then, we
pray [in the anaphora] for the holy fathers and bishops who have fallen asleep,
and in general for all who have fallen asleep before us, in the belief that it
is a great benefit to the souls on whose behalf the supplication is offered,
while the holy and tremendous Victim is present.... By offering to God our
supplications for those who have fallen asleep, if they have sinned, we . . .
offer Christ sacrificed for the sins of all, and so render favorable, for them
and for us, the God who loves man.
1372 St. Augustine admirably summed up this doctrine that moves
us to an ever more complete participation in our Redeemer's sacrifice which we
celebrate in the Eucharist:
This wholly
redeemed city, the assembly and society of the saints, is offered to God as a
universal sacrifice by the high priest who in the form of a slave went so far
as to offer himself for us in his Passion, to make us the Body of so great a
head.... Such is the sacrifice of Christians: "we who are many are one
Body in Christ" the Church continues to reproduce this sacrifice in the
sacrament of the altar so well-known to believers wherein it is evident to them
that in what she offers she herself is offered.
The presence
of Christ by the power of his word and the Holy Spirit
1373 "Christ Jesus, who died, yes, who was raised from the
dead, who is at the right hand of God, who indeed intercedes for us," is
present in many ways to his Church: in his word, in his Church's prayer,
"where two or three are gathered in my name," in the poor, the
sick, and the imprisoned, in the sacraments of which he is the author, in
the sacrifice of the Mass, and in the person of the minister. But "he is
present . . . most especially in the Eucharistic species."
1374 The mode of Christ's presence under the Eucharistic
species is unique. It raises the Eucharist above all the sacraments as
"the perfection of the spiritual life and the end to which all the
sacraments tend." In the most blessed sacrament of the Eucharist
"the body and blood, together with the soul and divinity, of our Lord
Jesus Christ and, therefore, the whole Christ is truly, really, and
substantially contained." "This presence is called 'real' - by
which is not intended to exclude the other types of presence as if they could
not be 'real' too, but because it is presence in the fullest sense: that is to
say, it is a substantial presence by which Christ, God and man, makes himself
wholly and entirely present."
1375 It is by the conversion of the bread and wine into
Christ's body and blood that Christ becomes present in this sacrament. the
Church Fathers strongly affirmed the faith of the Church in the efficacy of the
Word of Christ and of the action of the Holy Spirit to bring about this
conversion. Thus St. John Chrysostom declares:
It is not man that causes the things offered to become the
Body and Blood of Christ, but he who was crucified for us, Christ himself. the
priest, in the role of Christ, pronounces these words, but their power and
grace are God's. This is my body, he says. This word transforms the things
offered.
and St.
Ambrose says about this conversion:
Be convinced that this is not what nature has formed, but
what the blessing has consecrated. the power of the blessing prevails over that
of nature, because by the blessing nature itself is changed.... Could not
Christ's word, which can make from nothing what did not exist, change existing
things into what they were not before? It is no less a feat to give things
their original nature than to change their nature.
1376 The Council of Trent summarizes the Catholic faith by
declaring: "Because Christ our Redeemer said that it was truly his body
that he was offering under the species of bread, it has always been the
conviction of the Church of God, and this holy Council now declares again, that
by the consecration of the bread and wine there takes place a change of the
whole substance of the bread into the substance of the body of Christ our Lord
and of the whole substance of the wine into the substance of his blood. This
change the holy Catholic Church has fittingly and properly called
transubstantiation."
1377 The Eucharistic presence of Christ begins at the moment of
the consecration and endures as long as the Eucharistic species subsist. Christ
is present whole and entire in each of the species and whole and entire in each
of their parts, in such a way that the breaking of the bread does not divide
Christ.
1378 Worship of the Eucharist. In the liturgy of the Mass we
express our faith in the real presence of Christ under the species of bread and
wine by, among other ways, genuflecting or bowing deeply as a sign of adoration
of the Lord. "The Catholic Church has always offered and still offers to
the sacrament of the Eucharist the cult of adoration, not only during Mass, but
also outside of it, reserving the consecrated hosts with the utmost care,
exposing them to the solemn veneration of the faithful, and carrying them in
procession."
1379 The tabernacle was first intended for the reservation of
the Eucharist in a worthy place so that it could be brought to the sick and
those absent outside of Mass. As faith in the real presence of Christ in his
Eucharist deepened, the Church became conscious of the meaning of silent
adoration of the Lord present under the Eucharistic species. It is for this
reason that the tabernacle should be located in an especially worthy place in
the church and should be constructed in such a way that it emphasizes and
manifests the truth of the real presence of Christ in the Blessed Sacrament.
1380 It is highly fitting that Christ should have wanted to
remain present to his Church in this unique way. Since Christ was about to take
his departure from his own in his visible form, he wanted to give us his
sacramental presence; since he was about to offer himself on the cross to save
us, he wanted us to have the memorial of the love with which he loved us
"to the end," even to the giving of his life. In his Eucharistic
presence he remains mysteriously in our midst as the one who loved us and gave
himself up for us, and he remains under signs that express and communicate
this love:
The Church
and the world have a great need for Eucharistic worship. Jesus awaits us in
this sacrament of love. Let us not refuse the time to go to meet him in
adoration, in contemplation full of faith, and open to making amends for the
serious offenses and crimes of the world. Let our adoration never cease.
1381 "That in this sacrament are the true Body of Christ
and his true Blood is something that 'cannot be apprehended by the senses,'
says St. Thomas, 'but only by faith, which relies on divine authority.' For
this reason, in a commentary on Luke 22:19 ('This is my body which is given for
you.'), St. Cyril says: 'Do not doubt whether this is true, but rather receive
the words of the Savior in faith, for since he is the truth, he cannot
lie.'"
Godhead here in hiding, whom I do adore
Masked by these bare shadows, shape and nothing more,
See, Lord, at thy service low lies here a heart
Lost, all lost in wonder at the God thou art.
Seeing, touching, tasting are in thee deceived;
How says trusty hearing? that shall be believed;
What God's Son has told me, take for truth I do;
Truth himself speaks truly or there's nothing true.
Daily
Devotions
·
Unite in the work of the Porters of St. Joseph by joining them
in fasting: Protection
of Traditional Marriage
· Eat waffles
and Pray for the assistance of the Angels
·
Religion
in the Home for Preschool: August
·
Litany of the Most Precious
Blood of Jesus
·
Offering to
the sacred heart of Jesus
· Monday: Litany of
Humility
·
Let
Freedom Ring Day 32
·
Rosary
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