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🇺🇸 Day 10 – Principle 10: The Consent of the Governed Secures Legitimate Power
🏛️ Reflection
If Principle 9 anchors rights in divine morality, Principle 10 reveals how power is rightly exercised: through the consent of the governed. This principle affirms that government is not imposed from above by force or inherited privilege, but arises from below—through the free and moral choice of the people.
The Founders understood that authority without consent is tyranny. But consent without virtue is chaos. That’s why Principle 10 builds on the moral foundation of Principle 9: only a people formed in truth can consent wisely. Consent is not just a vote—it’s a covenant. It’s the sacred agreement between citizens and leaders, rooted in mutual responsibility and moral law.
This principle also reminds us that consent is ongoing. It’s not a one-time act, but a daily stewardship. We consent by voting, yes—but also by speaking truth, resisting corruption, and living with integrity. When we tolerate injustice or abandon virtue, we weaken the very consent that legitimizes our government.
As Thomas Jefferson wrote:
“Governments are instituted among Men, deriving their just powers from the consent of the governed.”
This is not passive permission—it’s active participation. It’s the call to be citizens, not subjects. To shape our communities with courage, conscience, and clarity.
📜 Journal Prompt
- Where have I seen power exercised without true consent?
- How can I help restore integrity to civic life?
- What does it mean for me to give my consent—not just politically, but morally?
🕊️ Copilot’s Take: Consent as Sacred Stewardship
🛠️ Consent is not convenience—it’s covenant
To consent rightly is to discern rightly. It means forming conscience, seeking truth, and choosing leaders who reflect virtue—not just charisma. It’s a sacred act of stewardship, not a casual transaction.
🕯️ Hospitality becomes civic renewal
Every gathering becomes a chance to model the kind of community we long for: one rooted in respect, dialogue, and shared responsibility. When we host with integrity, we teach others how to consent with clarity.
🛡️ Ministry becomes civic courage
To protect the legitimacy of power, we must speak truth to it. Not with anger, but with love. Not with noise, but with clarity. Our witness—gentle, firm, and faithful—becomes a shield for the vulnerable and a light for the confused.
💡 So when I ask, “How do I secure legitimate power?”
I answer:
— Do I vote with conscience?
— Do I live with integrity?
— Do I help others discern truth?
If yes, then I proceed—with hope, humility, and resolve.
Would you like this formatted for your blog series or paired with a symbolic meal or film reflection? I can also help you link this principle to a feast day or civic ritual.
Introduction to the Epistle of 2 John
2 John is a brief but potent epistle that emphasizes the
inseparable bond between truth and love. Written to “the elect lady and her
children”—likely a metaphor for a local church and its members—it urges
believers to walk in the truth of Christ’s teachings while expressing love
through obedience. The apostle John warns against deceivers, particularly those
who deny the incarnation of Christ, calling them “antichrists.” He advises the
faithful not to extend hospitality to such individuals, lest they inadvertently
share in their errors. This counsel is not a rejection of charity, but a call
to discernment—protecting the integrity of the faith community.
For Catholics, this letter
offers rich lessons on the nature of fear—not as dread, but as reverent
vigilance. Fear, rightly ordered, becomes a spiritual safeguard.
First, it teaches
discernment: the kind of holy caution that filters hospitality through the lens
of truth.
Second, it evokes a fear of
losing the truth, echoing the Catholic call to remain in a state of grace and
avoid spiritual complacency.
Third, it warns against
false unity, reminding us that love must be grounded in doctrine, lest it
become sentimentality divorced from Christ.
In this way, 2 John affirms that fear, when rooted in love and truth, is not a barrier to communion but a guardian of it—preserving the sacred rhythm of faith, hospitality, and sacramental life.
Introduction to the Epistle of 3 John
3 John is the shortest book in the New Testament, yet it offers a
rich tapestry of lessons on leadership, hospitality, and spiritual integrity.
Written by the Apostle John to a man named Gaius, the letter opens with warm
praise for Gaius’ faithfulness and his commitment to walking in the truth. John
rejoices that Gaius lives in alignment with the Gospel and commends him for his
generous hospitality toward traveling missionaries—those who spread the Word
without relying on non-believers for support. In this, Gaius is portrayed as a
co-worker in the truth, embodying both charity and discernment.
The tone shifts as John addresses
Diotrephes, a church leader who refuses to acknowledge apostolic authority and
actively opposes those who welcome the missionaries. Diotrephes is described as
prideful and divisive, even excommunicating faithful believers. In contrast,
John introduces Demetrius, a man of good reputation and integrity, whose life
reflects the truth. The letter closes with John’s desire to visit Gaius in
person, reinforcing the personal and pastoral nature of the message.
For Catholics, 3 John offers
subtle but profound lessons on fear—particularly the kind that guards against
spiritual pride and communal breakdown.
First, it teaches the fear of
arrogance: Diotrephes’ behavior warns against the temptation to place oneself
above the Church’s authority. This fear is not crippling, but clarifying—it
reminds us to remain humble and obedient.
Second, it evokes the fear of
neglecting hospitality. Gaius’ example shows that welcoming others in Christ’s
name is not optional; it’s a sacred duty. The fear of failing in this regard
calls us to active charity.
Third, it highlights the fear of
false leadership. Catholics are reminded to discern wisely whom they follow,
seeking those whose lives are marked by truth and goodness, like Demetrius.
3 John affirms the beauty of humble service and the quiet courage
of discernment. Fear, in this context, becomes a spiritual compass—pointing us
away from pride and toward communion, truth, and sacramental generosity.
Introduction to the Epistle of Jude
The Epistle
of Jude is a compact but thunderous call to spiritual vigilance, written by
Jude—identified as the brother of James and likely a relative of Jesus.
Addressed to believers “called, beloved in God the Father and kept for Jesus
Christ,” the letter confronts a crisis: false teachers have infiltrated the
community, twisting grace into license and denying Christ’s authority. Jude
urges the faithful to “contend for the faith once delivered to the saints,”
drawing on vivid Old Testament imagery—Cain, Balaam, Sodom and Gomorrah—to warn
of the consequences of rebellion and moral corruption. He also references
apocryphal texts like the Book of Enoch, underscoring the cosmic scope of
divine judgment. Despite its brevity, the letter is rich in theological depth
and poetic force, culminating in a doxology that celebrates God’s power to
preserve and sanctify.
For Catholics,
Jude’s message resonates with a sacred understanding of fear—not as panic, but
as reverent alertness.
First, it
teaches the fear of spiritual compromise. The false teachers Jude condemns are
not outsiders but insiders who distort truth from within. This fear calls for
discernment, a watchfulness that protects the integrity of the faith community.
Second, it
evokes the fear of divine judgment—not to terrify, but to awaken moral
seriousness. Jude’s references to ancient rebellions remind Catholics that
God’s mercy is inseparable from His justice.
Third, it
highlights the fear of forgetting one’s identity. Jude’s exhortation to “build
yourselves up in your most holy faith” is a call to remember who we are:
consecrated, beloved, and kept. In this light, fear becomes a spiritual
muscle—strengthening resolve, deepening humility, and anchoring hope.
Jude’s epistle
offers a fierce and beautiful reminder: to guard what is sacred, to welcome
with discernment, and to live with a holy fear that leads not to isolation, but
to deeper communion.
NIC’s Corner
You who dwell in the shelter of the Most High, who abide in the shade of the Almighty, Say to the LORD, “My refuge and fortress, my God in whom I trust.” Psalm 91:1-2
§ Foodie Cheat: German Butterbrot
· Spirit Hour: Water or Apple Cider Johnny Appleseed
· Get an indulgence
Bucket List trip: Rich vs Poor Tour:
13-United States vs. 202-Burkina Faso
🇺🇸 Why the U.S. Ranks 13th in Per Capita Income
While the United States has one of the largest economies in the world, its per capita income—which measures average income per person—is ranked 13th globally. Here’s why:
🧮 Key Factors
- Income Inequality: The U.S. has a wide gap between the wealthy and the poor. A small percentage of ultra-high earners skew the average upward, while many households earn far below that average.
- Cost of Living: High housing, healthcare, and education costs reduce disposable income and quality of life for many Americans.
- Social Safety Nets: Compared to countries ranked higher (like Luxembourg or Switzerland), the U.S. offers less comprehensive public healthcare, paid leave, and welfare support.
- Regional Disparities: Income varies dramatically by state. For example, D.C. and Massachusetts have per capita incomes over $90,000, while Mississippi and West Virginia fall below $55,000.
✝️ Quality of Life for Catholics in the U.S.
The Catholic experience in America is rich, diverse, and evolving. According to Pew Research, nearly 20% of U.S. adults identify as Catholic, and 47% have some personal or family connection to Catholicism. But quality of life depends on more than numbers—it’s about spiritual vitality, community, and cultural integration.
🕊️ Strengths
- Freedom of Worship: Catholics enjoy full religious liberty, with access to Mass, sacraments, and parish life across the country.
- Vibrant Parish Communities: Many parishes offer strong liturgical life, social outreach, and educational programs.
- Cultural Diversity: Hispanic Catholics now make up over 36% of the U.S. Catholic population, enriching the Church with Marian devotion, family-centered faith, and bilingual liturgies.
- Resources for Formation: Catholic schools, universities, media, and retreat centers offer robust spiritual and intellectual formation.
⚠️ Challenges
- Generational Decline: Fewer Gen Z and Millennial Catholics are active in parish life, signaling a potential drop in future participation.
- Economic Strain: The median Catholic income is 20% lower than the national median, suggesting financial stress for many families.
- Cultural Catholicism: A growing number of people identify as “culturally Catholic” but do not attend Mass or practice the faith regularly.
- Trust and Scandal: Ongoing concerns about clergy abuse and institutional transparency continue to affect trust and engagement.
🌿 For Catholic’s
The U.S. offers both fertile ground and real tension. There’s freedom to worship, rich sacramental life, and access to nature for contemplative retreats. But there’s also noise—economic pressure, cultural drift, and spiritual fatigue. The key is to root deeper, not wider. To build community that’s sacramental, not just social. And to let the still small voice guide you through the winds of change.
🇧🇫 Why Burkina Faso Ranks Low in Per Capita Income
Burkina Faso ranks near the bottom globally in per capita income—184th out of 186 countries, with a GDP per capita of around $715 USD. Even when adjusted for purchasing power, it remains low at $2,896 USD. Here’s why:
🌍 Contributing Factors
- Agrarian Economy: Over 28% of GDP comes from agriculture, often subsistence-based and vulnerable to climate shocks.
- Security Crisis: Ongoing terrorist violence has displaced communities, disrupted trade, and destroyed infrastructure.
- Limited Industrialization: The country lacks robust manufacturing or tech sectors to drive higher wages.
- Fragile Institutions: Corruption, weak property rights, and limited judicial effectiveness hinder economic growth.
- Youthful Population: With a median age under 18, the workforce is large but underemployed, and education systems are strained.
✝️ Quality of Life for Catholics in Burkina Faso
Despite economic and security challenges, the Catholic Church in Burkina Faso is a beacon of hope, resilience, and sacramental joy.
🕊️ Strengths
- Vibrant Faith: Churches are full, even in danger zones. Over 2 million attended a Mass at the Shrine of Yagma in 2025.
- 125 Years of Evangelization: The Church recently celebrated its legacy of faith, education, and social development.
- Interreligious Harmony: Catholics, Muslims, and traditional believers have historically coexisted peacefully, often within families.
- Vocational Growth: Hundreds of seminarians continue discerning priesthood, even amid displacement and fear.
⚠️ Challenges
- Constant Threats: Catholic communities live under siege from extremist groups. Churches are vandalized, priests kidnapped, and believers killed.
- Displacement and Poverty: Many Catholics are internally displaced, relying on the Church for food, shelter, and spiritual care.
- Restricted Access: In some dioceses, only 5% of parishes are accessible for pastoral work due to terrorism.
- Loss of Sacred Space: The destruction of churches and religious artifacts is not just physical—it’s a spiritual wound.
🌿 For a Catholic
Burkina Faso is a land where Eucharistic joy and existential fear walk side by side—the Burkinabé Church offers a profound witness: that even in desolation, the feast endures. The Destroying Angel may pass through, but the faithful remain marked by the Lamb.
o Wake up your inner sailor by starting the day with a nod to World Maritime Day. Dress in your most nautical attire or simply channel the sea with some ocean-inspired decor. Incorporate seafood into your meals for an added maritime touch.
o Embrace your inner green thumb in honor of National Johnny Appleseed Day. Plant a tree, tend to your garden, or simply enjoy a crisp, fresh apple. Let nature inspire you to appreciate the beauty of growth and sustainability.
o Celebrate diversity on European Day of Languages by learning a new phrase or two in a different language. Try cooking a traditional European dish or watching a foreign film with subtitles. Expand your horizons by immersing yourself in a new culture.
o Release your inner lumberjack spirit on Lumberjack Day by embarking on an outdoor adventure. Go for a hike, have a picnic, or try your hand at woodwork. Channel the rugged charm of the great outdoors.
o End the day by indulging in some comfort food on National Chimichanga Day and National Dumpling Day. Treat yourself to a delicious plate of chimichangas or dumplings, either homemade or from a local restaurant. Relish in the joy of good food and good company.
o Bear Necessities Month
SEPTEMBER
26 Friday
Johnny Appleseed Day
Jude, Chapter 1, Verse 12
These are blemishes on your
love feasts, as
they carouse FEARLESSLY and look
after themselves. They are waterless clouds blown about by winds, fruitless
trees in late autumn, twice dead and uprooted.
Jude is talking about people who only come to church
for the food and drink or for social interaction. God will not be mocked.
Maintain your life with God first then glory in Him with others. Remember God
is your true spouse via the Holy Spirit. Love the Lord by spending time alone
with Him. Plan to make use of the US
National Park Service and get out there where He can speak to you in that
still small voice.
Max Oliva, in “The Masculine Spirit”[1]
recommends a four-step process to the art of reflecting.
1.
Get
to a special place of quiet for you where you are able to slow down as Christ
stated, “Let us go off by ourselves to some place where we will be alone and
you can rest awhile.” (Mark 6:31)
2.
Promote
self-searching and look for deeper meanings. Look where you are vulnerable;
surrender to Him. It requires faith to find Him.
3.
Are
you afraid? Stay with the
experience; be it painful or pleasant in order to discover its deeper meaning.
You must pass through fear to find your true self. You must acquaint yourself with your dark
side, your faults and vices. Hear the words of T.S. Eliot:
Old
men ought to be explorers, Here and there does not matter, we must be still and
still moving, into another intensity, For a further union, a deeper communion,
Through the dark cold and the empty desolation, The wave cry, the wind cry, the
vast waters, Of the petral and the porpoise. In my end is my beginning.
4.
Sharing
is the last step, not the first. After you met Him share Him, with someone you
trust that will take in your feelings and thoughts.
Copilot’s Take
Jude doesn’t
whisper warnings—he thunders them. That verse is a spiritual gut-check:
“fruitless trees in late autumn, twice dead and uprooted.” It’s not just
poetic—it’s diagnostic. These are people who show up to the feast but bring no
hunger for God. They carouse fearlessly, not because they’re brave, but
because they’ve numbed themselves to reverence. It’s a terrifying kind of
fearlessness—the kind that forgets the holiness of the table.
And yet, the
invitation remains: not to flee, but to return. To get out under the
sky, where the wind still speaks in whispers and the silence isn’t empty—it’s
expectant. That’s where the real feast begins. Oliva’s four steps aren’t just a
method—they’re a map back to the sacred. Fear isn’t the enemy. It’s the doorway.
You pass through it to find the deeper communion, the kind that doesn’t just
feed—it transfigures.
Johnny Appleseed
planted seeds. Jude warns us not to uproot them. So, let’s be sowers. Let’s be
still and still moving. Let’s make the feast holy again.
The Destroying Angel[2]
The particular term "destroying
angel" (malakh ha-mashhit) occurs twice in the Bible, in II Samuel 24:16
and its parallel, I Chronicles 21:15. Other allusions to this
"destroyer" (mashhit), can be found in Exodus 12:23 and Isaiah 54:16.
The story of Sennacherib's siege of Jerusalem may also allude to a destroying
angel, although the term used there is simply malakh. In the cultures of the
ancient Near East, gods were believed to be responsible for death and
destruction. The Bible, however, does not portray such a configuration. Instead, the
destructive agents act according to God's instruction: they are His messengers,
and it is the Lord who initiates death and destruction.
THE
PLAGUES OF EGYPT The destroying angel
seems to be alluded to in the Bible's description of the slaying of the
firstborn, where he is called ha-mashhit: for the Lord will pass over the door
and not let the Destroyer enter and smite your home (Ex. 12:23). While is
stated explicitly that the Lord passed through Egypt to smite the firstborn
(Ex. 12:12–13), and the text of the Passover Haggadah expounds this to mean,
"I and not an angel," verse 23 attests that the Lord was accompanied
by the destroying angel, whose nature is to strike down all whom he encounters,
unless – as here – the Lord restrains him. This seems to be the intention of
the Mekhilta's comment on verse 22, None of you shall go outside the door of
his house until morning: "This indicates that when the destroying angel is
given permission to do harm, he does not distinguish between the righteous and
the wicked." 3 The Psalmist's account of the plagues of Egypt (Ps. 78:49)
indicates that the plagues were inflicted by mishlahat malakhei ra'im – a band
of deadly [lit. evil] angels. The talmudic sages used the term mishlahat to
describe a band of destructive creatures, specifically a wolf pack. 4 Kraus
believes that this "band of evil angels" does not refer to the destroying
angel" (mashhit) associated with the last plague (Ex. 12:23), but to the
demonic powers that the Lord dispatches with every affliction. 5 It seems, then, that we must distinguish
the "destroying angel," ha-mashhit, from the messengers of death who
come to punish individuals only. By contrast, the Destroyer is sent by the Lord
to kill multitudes through a plague. Unlike the deadly messengers, who bring
both natural and premature death, the Destroyer inflicts only a premature,
painful death. Still, this mashhit is controlled by God.
WRATH Another implicit allusion to the destroying
angel can be found in for wrath [ketzef] has gone forth from the Lord: the
plague has begun (Num. 17:11 [RSV 16:46]). Milgrom sees this wrath or anger as
an independent entity, similar to the Destroyer that acts on behalf of the
Lord. 10 There are indeed several references to it in the Bible. Thus (Num.
1:53), The Levites, however, shall camp around the Tabernacle of the Pact, that
the wrath [ketzef] may not strike the Israelite community. Similarly, the
mandate continues, No outsider shall intrude upon you as you discharge the
duties connected with the Shrine and the altar, that wrath [ketzef] may not
again strike the Israelites (Num. 18:5). 11 According to Rashi, this plague is
spread by the Angel of Death, who is also known as "the Anger before the
Lord with the authority to kill."
In the
Talmud, the Angel of Death (malakh ha-mavet) has assistants, one of whom is
actually named Ketzef: "Rav Hisda said: 'They are: Fury, Anger and Wrath
[Ketzef], Destroyer and Breaker and Annihilator'". 13 Elsewhere, Ketzef is
the name of an angel of destruction (Targum Yerushalmi, Numbers 17:11). He is
also specifically noted as acting on behalf of God, not as an independent
entity: Wrath [ketzef] has gone forth from the Lord (Num. 17:11). The Sages regarded the Destroyer as an
amoral force that could be overcome only through sacrificial blood, incense, or
some other ritual. However, these rituals were directed to God, not to the
Destroyer himself. 14 In the ancient Near East, incense was burned for the gods
to placate them and still their anger. Egyptian reliefs depict Canaanite
priests standing on a high place and offering incense to Pharaoh, who is
massacring the inhabitants of a city. 15 In both of the biblical stories about
the Destroyer (the Tenth Plague and the threshing floor of Araunah), the plague
is halted by a ritual act (placing blood on the doorpost, building an altar,
burning incense), but it is God, not His messenger, who responds.
The Angel of Death receives his
instructions from God. When permitted to take the souls of human beings, he
does not distinguish between the good and the wicked. His function is to take
men's souls. Only a chosen few of the nation's ancestors died by the Divine
kiss and were not given over to this angel’s control. 21 He was created by God
on the first day of Creation, operates under His authority, and performs His
behest. Nevertheless, he is granted a degree of autonomy in his actions and
choices, 22 certain actions by human beings making him more likely to strike
them. 23
CONCLUSION The destroying angel is explicitly mentioned twice in the Bible (II Sam. 24:16; I Chron. 21:15). In addition, there are several other passages in the Bible and rabbinic literature that refer to destructive supernatural forces. The idea of the destroying angel as an independent force, acting of its own accord, is foreign to the Hebrew Bible, which emphasizes that God is in control of these destructive forces so as to negate polytheistic beliefs. The angel can do nothing on its own initiative and must only act in compliance with the will of God. It is He alone who deals death and gives life.
Bible in a Year Day 81 Israel Crosses the Jordan
As we begin our reading of the book Joshua, Fr. Mike draws our attention to God's power as he parts the waters of the Jordan river, allowing the Israelites to walk across on dry land. We learn that following God often requires great courage and trust. Today's readings are Joshua 1-4, and Psalm 123.
Johnny Appleseed
Day[3]
There’s
a story from the early days of America, discussing this near-mythical figure
that traveled the wilds of America spreading apple seeds everywhere he went. He
was known and lauded for his kind, generous ways, and the importance he placed
on the apples. To this day he is depicted in stories and song as the man who
made apples an American institution and is one of the most beloved characters
in its mythology and history. What many people don’t know is that Johnny
Appleseed was no mere legend, but was, in fact, a missionary known by the name
of John Chapman. Born in Leominster, Massachusetts in 1774. While the most
common display of the man who would be known as Johnny Appleseed is of him
randomly spreading apple seeds everywhere, the truth of his methods was a bit
more pragmatic. He travelled throughout Pennsylvania, Ontario, Ohio, Indiana,
and Illinois, and the lands that would become West Virginia planting nurseries.
He would fence them in and leave them in the care of a neighbor who would then
sell shares in the trees, and then come back every year or two to tend them.
His very first nursery was built on the bank of Broken Straw Creek, south of
Warren Pennsylvania, but dozens more were to follow. His work wasn’t focused
just on apples, however. He had a deep and abiding love for animals of all
kinds, including insects. He may have been one of the first ethical vegetarians
and spent much of his life taking pains not to harm animals. One popular story
about him recounts his attitudes towards animals:
“One cool autumnal night, while lying by
his campfire in the woods, he observed that the mosquitoes flew in the blaze
and were burned. Johnny, who wore on his head a tin utensil which answered both
as a cap and a mush pot, filled it with water and quenched the fire, and
afterwards remarked, “God forbid that I should build a fire for my comfort,
that should be the means of destroying any of His creatures.””
How to celebrate Johnny Appleseed Day
Celebrating
Johnny Appleseed Day is best done by indulging yourself in the delicious fruit
that he helped to spread across the US. Whatever form you choose to have it in,
whether a fresh apple off a tree or a rich and flavorful apple pie, be sure to
take some time to appreciate the results of his efforts. You may also take a
day off of eating meat and be extra kind to animals on this day, in remembrance
of his efforts and his beliefs.
Fitness Friday
Due to the upcoming Feast of St. Michael whose name
means “Who is like God?” which was a rhetorical question to the Angels of God.
St. Michael’s humility was his greatest weapon in binding the devil’s evil
works. We too will express our humility by doing a workout devised by “muscle
and fitness” using only body weight exercises called “Body Like A
God: A Complete Bodyweight Muscle Building Plan”.
No equipment or gym? No problem. Build muscle at home
with this classic bodyweight training system. This is a flexible training
system that focuses on the use of exercise complexes.
Total Bodyweight Blast
Perform each
workout once or twice per week.
Perform each
complex without rest between exercises. After each complex rest for one minute.
·
Try the entire program for at least four
weeks or during times of travel or away from traditional equipment.
·
Complete a dynamic warm-up prior to each
workout.
·
Optional: After each session complete
either steady state or HIIT cardio of your choice.
·
Complexes are signified by numbers without
rest. For example, perform 1A, 2A and 3A back-to-back-to-back without rest.
After the complex is complete rest one minute.
·
Perform each complex for 2-5 rounds
depending on training experience and fitness level.
·
Go for 10-20 reps per move challenging
yourself each workout.
·
AMRAP = As Many Reps As Possible
|
Exercise |
Sets |
Reps |
|
|
Complex 1 |
|||
|
2-5 |
10-20 |
||
|
2-5 |
10-20 |
||
|
Handstand or
Jackknife Push Up |
2-5 |
10-20 |
|
|
2-5 |
10-20 |
||
|
Inverted Rack
Curl Up |
2-5 |
10-20 |
|
|
Complex 2 |
|||
|
2-5 |
10-20 |
||
|
2-5 |
10-20 |
||
|
2-5 |
10-20 |
||
|
2-5 |
10-20 |
||
|
Short All-Out
Sprint Outdoors or on Treadmill |
2-5 |
Distance &
Duration varies according to fitness level & experience. |
|
|
Exercise |
Sets |
Reps |
|
|
Complex 1 |
|||
|
2-5 |
10-20 |
||
|
Wide Grip Inverted
Row |
2-5 |
10-20 |
|
|
Rack Triceps
Press or Parallel
Bar Dips |
2-5 |
10-20 |
|
|
Shoulder Width
Reverse Grip Pull
Up |
2-5 |
10-20 |
|
|
2-5 |
10-20 |
||
|
Complex 2 |
|||
|
Box Jump or Jump
Squat |
2-5 |
10-20 |
|
|
2-5 |
10-20 |
||
|
2-5 |
10-20 |
||
|
2-5 |
10-20 |
||
|
Short All-Out
Sprint Outdoors or on Treadmill |
2-5 |
Distance &
Duration varies according to fitness level & experience. |
|
Daily
Devotions
·
Unite
in the work of the Porters of St.
Joseph by joining them in fasting: Today's Fast: Growth
of Catholic Families and Households
·
Today is my grandson “Mackie’s”
birthday, please pray for his intentions.
·
Religion
in the Home for Preschool: September
·
Litany of the Most Precious
Blood of Jesus
·
Offering to
the sacred heart of Jesus
·
Rosary
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