One Walk

Dear Lord God, thank you for all Your blessings, grace and mercy; continue Your work within me helping me to be an example, a light on the mountain to heaven. Today I ask for Your wisdom and knowledge, help me remain balanced with eyes of faith, keeping a healthy balance with You, my family, my body and my spirit. Show me Your will, direct my purpose helping my not to forget my promises as You have never forgotten Yours’. In Jesus Holy name I ask and pray, Amen.

There is more value in a little study of humility and in a single act of it than in all the knowledge in the world.

— St. Theresa of Avila

2 Corinthians 11:1-11

1 I wish you would bear with me in a little foolishness. Do bear with me! 2 I feel a divine jealousy for you, for I betrothed you to Christ to present you as a pure bride to her one husband. 3 But I am afraid that as the serpent deceived Eve by his cunning, your thoughts will be led astray from a sincere and pure devotion to Christ. 4 For if some one comes and preaches another Jesus than the one we preached, or if you receive a different spirit from the one you received, or if you accept a different gospel from the one you accepted, you submit to it readily enough. 5 I think that I am not in the least inferior to these superlative apostles. 6 Even if I am unskilled in speaking, I am not in knowledge; in every way we have made this plain to you in all things. 7 Did I commit a sin in abasing myself so that you might be exalted, because I preached God’s gospel without cost to you? 8 I robbed other churches by accepting support from them in order to serve you. 9 And when I was with you and was in want, I did not burden any one, for my needs were supplied by the brethren who came from Macedo’nia. So I refrained and will refrain from burdening you in any way. 10 As the truth of Christ is in me, this boast of mine shall not be silenced in the regions of Acha’ia. 11 And why? Because I do not love you? God knows I do!

Bible Study: [1-11] The opening follows the usual Pauline form, except that the thanksgiving takes the form of a doxology or glorification of God (2 Cor 1:3). This introduces a meditation on the experience of suffering and encouragement shared by Paul and the Corinthians (2 Cor 1:4-7), drawn, at least in part, from Paul’s reflections on a recent affliction (2 Cor 1:8-10). The section ends with a modified and delayed allusion to thanksgiving (2 Cor 1:11). [3] God of all encouragement: Paul expands a standard Jewish blessing so as to state the theme of the paragraph. The theme of "encouragement" or "consolation" (paraklesis) occurs ten times in this opening, against a background formed by multiple references to "affliction" and "suffering." [5] Through Christ: the Father of compassion is the Father of our Lord Jesus (2 Cor 1:3); Paul’s sufferings and encouragement (or "consolation") are experienced in union with Christ. Cf Luke 2:25: the "consolation of Israel" is Jesus himself. [7] You also share in the encouragement: the eschatological reversal of affliction and encouragement that Christians expect (cf Matthew 5:4; Luke 6:24) permits some present experience of reversal in the Corinthians’ case, as in Paul’s. [8] Asia: a Roman province in western Asia Minor, the capital of which was Ephesus. [9-10] The sentence of death: it is unclear whether Paul is alluding to a physical illness or to an external threat to life. The result of the situation was to produce an attitude of faith in God alone. God who raises the dead: rescue is the constant pattern of God’s activity; his final act of encouragement is the resurrection.

Psalm 111:1-4, 7-8

1 Praise the LORD. I will give thanks to the LORD with my whole heart, in the company of the upright, in the congregation. 2 Great are the works of the LORD, studied by all who have pleasure in them. 3 Full of honor and majesty is his work, and his righteousness endures for ever. 4 He has caused his wonderful works to be remembered; the LORD is gracious and merciful. 7 The works of his hands are faithful and just; all his precepts are trustworthy, 8 they are established for ever and ever, to be performed with faithfulness and uprightness.

Bible Study: [Psalm 111] A temple singer (Psalm 111:1) tells how God is revealed in Israel’s history (Psalm 111:2-10). The deeds reveal God’s very self, powerful, merciful, faithful. The poem is an acrostic, each verse beginning with a successive letter of the Hebrew alphabet.

Matthew 6:7-15

7 "And in praying do not heap up empty phrases as the Gentiles do; for they think that they will be heard for their many words. 8 Do not be like them, for your Father knows what you need before you ask him. 9 Pray then like this: Our Father who art in heaven, Hallowed be thy name. 10 Thy kingdom come. Thy will be done, On earth as it is in heaven. 11 Give us this day our daily bread; 12 And forgive us our debts, As we also have forgiven our debtors; 13 And lead us not into temptation, But deliver us from evil. 14 For if you forgive men their trespasses, your heavenly Father also will forgive you; 15 but if you do not forgive men their trespasses, neither will your Father forgive your trespasses.

Bible Study: [1-18] The sermon continues with a warning against doing good in order to be seen and gives three examples, almsgiving (Matthew 6:2-4), prayer (Matthew 6:5-15), and fasting (Matthew 6:16-18). In each, the conduct of the hypocrites (Matthew 6:2) is contrasted with that demanded of the disciples. The sayings about reward found here and elsewhere (Matthew 5:12, 46; 10:41-42) show that this is a genuine element of Christian moral exhortation. Possibly to underline the difference between the Christian idea of reward and that of the hypocrites, the evangelist uses two different Greek verbs to express the rewarding of the disciples and that of the hypocrites; in the latter case it is the verb apecho, a commercial term for giving a receipt for what has been paid in full (Matthew 6:2, 5, 16). [7-15] Matthew inserts into his basic traditional material an expansion of the material on prayer that includes the model prayer, the "Our Father." That prayer is found in Luke 11:2-4 in a different context and in a different form. [7] The example of what Christian prayer should be like contrasts it now not with the prayer of the hypocrites but with that of the pagans. Their babbling probably means their reciting a long list of divine names, hoping that one of them will force a response from the deity. [9-13] Matthew’s form of the "Our Father" follows the liturgical tradition of his church. Luke’s less developed form also represents the liturgical tradition known to him, but it is probably closer than Matthew’s to the original words of Jesus. (See below –  and book references) [9] Our Father in heaven: this invocation is found in many rabbinic prayers of the post-New Testament period. Hallowed be your name: though the "hallowing" of the divine name could be understood as reverence done to God by human praise and by obedience to his will, this is more probably a petition that God hallow his own name, i.e., that he manifest his glory by an act of power (cf Ezekiel 36:23), in this case, by the establishment of his kingdom in its fullness. [10] Your kingdom come: this petition sets the tone of the prayer, and inclines the balance toward divine rather than human action in the petitions that immediately precede and follow it. Your will be done, on earth as in heaven: a petition that the divine purpose to establish the kingdom, a purpose present now in heaven, be executed on earth. [11] Give us today our daily bread: the rare Greek word epiousios, here daily, occurs in the New Testament only here and in Luke 11:3. A single occurrence of the word outside of these texts and of literature dependent on them has been claimed, but the claim is highly doubtful. The word may mean daily or "future" (other meanings have also been proposed). The latter would conform better to the eschatological tone of the whole prayer. So understood, the petition would be for a speedy coming of the kingdom (today), which is often portrayed in both the Old Testament and the New under the image of a feast (Isaiah 25:6; Matthew 8:11; 22:1-10; Luke 13:29; 14:15-24). [12] Forgive us our debts: the word debts is used metaphorically of sins, "debts" owed to God (see Luke 11:4). The request is probably for forgiveness at the final judgment. [13] Jewish apocalyptic writings speak of a period of severe trial before the end of the age, sometimes called the "messianic woes." This petition asks that the disciples be spared that final test. [14-15] These verses reflect a set pattern called "Principles of Holy Law." Human action now will be met by a corresponding action of God at the final judgment.

The Lords Prayer in Aramic, as Jesus spoke them (www.abwoon.com):

Transliteration and original translation by Dr. Neil Douglas-Klotz from the Peshitta (Syriac-Aramaic) version of Matthew 6:9-13 & Luke 11:2-4 reprinted from Prayers of the Cosmos: Meditations on the Aramaic Words of Jesus (Harper Collins, 1990). © 1990 Neil Douglas-Klotz. All rights reserved, including the right to reprint in whole or in part.

Abwoon d’bwashmaya

           O Birther! Father-Mother of the Cosmos/ you create all that moves in light.

Nethqadash shmakh

           Focus your light within us–make it useful:  as the rays of a beacon show the way.

Teytey malkuthakh

          Create your reign of unity now–through our firey hearts and  willing hands.

Nehwey sebyanach aykanna d’bwashmaya aph b’arha.

        Your one desire then acts with ours, as in all light, so in all forms.

Habwlan lachma d’sunqanan yaomana.

        Grant what we need each day in bread and insight:

        subsistence for the call of growing life.

Washboqlan khaubayn (wakhtahayn)

        aykana daph khnan shbwoqan l’khayyabayn.

        Loose the cords of mistakes binding us,

        as we release the strands we hold of others’ guilt.

Wela tahlan l’nesyuna

        Don’t let us enter forgetfulness

Ela patzan min bisha.

        But free us from unripeness

Metol dilakhie malkutha wahayla wateshbukhta l’ahlam almin.

From you is born all ruling will, the power and the life to do,

the song that beautifies all, from age to age it renews.

Ameyn.

Truly–power to these statements–

may they be the source from which all  my actions grow. 

Sealed in trust & faith.  Amen.

Listen to it at http://www.selfhealingexpressions.com/course_overview_14.shtml

Reference books regarding the Prayers of Jesus in the Aramic words He spoke (I have all available in audio):

Prayers of the Cosmos; Meditations on the Aramic words of Jesus by Neil Douglas-Klotz

The Hidden Gospel by Neil Douglas-Klotz

Unleashing the Power of the God Code by Gregg Braden 

Speaking the Lost Language of God by Gregg Braden 

The Isaiah Effect by Gregg Braden 

The Gnostic Gospels (Unabridged) by Elaine Pagels 

The Power of Now (Unabridged) by Eckhart Tolle 

Living a Life of Inner Peace by Eckhart Tolle 

Dear Lord God, today in the middle of my self-pity and self-indulgence, You convict me by getting right to the point. And the point is this: if I sow sparingly, I will also reap sparingly, and if I sow bountifully I will also reap bountifully. You remind me to beware of practicing my piety before others in order to be seen by them; for then I will have no reward from You my Father in heaven. You show me that I really do sow sparingly and I must change, giving alms abundantly and secretly with no expectation of reward from anyone but You; and when I pray and share my prayers I must be careful to do so openly as if no one was watching, so that when I share, I share my confessions and reverence as an example of what and how; and as I continue to learn how to fast strengthen me; use this time of tribulation to teach me to practice those things that I should also do in times of plenty and comfort and much as times of scarcity and anxiety. O Lord in the name of Jesus I ask and pray these thing be made true in me, Amen.

Jesus Christ said, " This is my Body. " You say, " No. It is not His Body!" Who am I to believe? I prefer to believe Jesus Christ.

— St. Dominic Barberi

2 Corinthians 9:6-11

6 The point is this: he who sows sparingly will also reap sparingly, and he who sows bountifully will also reap bountifully. 7 Each one must do as he has made up his mind, not reluctantly or under compulsion, for God loves a cheerful giver. 8 And God is able to provide you with every blessing in abundance, so that you may always have enough of everything and may provide in abundance for every good work. 9 As it is written, "He scatters abroad, he gives to the poor; his righteousness endures for ever." 10 He who supplies seed to the sower and bread for food will supply and multiply your resources and increase the harvest of your righteousness. 11 You will be enriched in every way for great generosity, which through us will produce thanksgiving to God;

Bible Study: [1-15] Quite possibly this was originally an independent letter, though it deals with the same subject and continues many of the same themes. In that case, it may have been written a few weeks later than 2 Cor 8, while the delegation there mentioned was still on its way. [8-10] The behavior to which he exhorts them is grounded in God’s own pattern of behavior. God is capable of overwhelming generosity, as scripture itself attests (2 Cor 9:9), so that they need not fear being short. He will provide in abundance, both supplying their natural needs and increasing their righteousness. Paul challenges them to godlike generosity and reminds them of the fundamental motive for encouragement: God himself cannot be outdone.

Psalm 112:1-4, 9-9

1 Praise the LORD. Blessed is the man who fears the LORD, who greatly delights in his commandments! 2 His descendants will be mighty in the land; the generation of the upright will be blessed. 3 Wealth and riches are in his house; and his righteousness endures for ever. 4 Light rises in the darkness for the upright; the LORD is gracious, merciful, and righteous. 9 He has distributed freely, he has given to the poor; his righteousness endures for ever; his horn is exalted in honor.

Bible Study: [Psalm 112] An acrostic poem detailing the blessings received by those who remain close to God by obedience to the commandments. Among their blessings are children (Psalm 112:2), wealth that enables them to be magnanimous (Psalm 112:3, 5, 9), and virtue by which they encourage others (Psalm 112:4). The just person is an affront to the wicked, whose hopes remain unfulfilled (Psalm 112:10). The logic resembles Psalms 1; 111.

Matthew 6:1-6, 16-18

1 "Beware of practicing your piety before men in order to be seen by them; for then you will have no reward from your Father who is in heaven. 2 "Thus, when you give alms, sound no trumpet before you, as the hypocrites do in the synagogues and in the streets, that they may be praised by men. Truly, I say to you, they have received their reward. 3 But when you give alms, do not let your left hand know what your right hand is doing, 4 so that your alms may be in secret; and your Father who sees in secret will reward you. 5 "And when you pray, you must not be like the hypocrites; for they love to stand and pray in the synagogues and at the street corners, that they may be seen by men. Truly, I say to you, they have received their reward. 6 But when you pray, go into your room and shut the door and pray to your Father who is in secret; and your Father who sees in secret will reward you. 16 "And when you fast, do not look dismal, like the hypocrites, for they disfigure their faces that their fasting may be seen by men. Truly, I say to you, they have received their reward. 17 But when you fast, anoint your head and wash your face, 18 that your fasting may not be seen by men but by your Father who is in secret; and your Father who sees in secret will reward you.

Bible Study: [1-18] The sermon continues with a warning against doing good in order to be seen and gives three examples, almsgiving (Matthew 6:2-4), prayer (Matthew 6:5-15), and fasting (Matthew 6:16-18). In each, the conduct of the hypocrites (Matthew 6:2) is contrasted with that demanded of the disciples. The sayings about reward found here and elsewhere (Matthew 5:12, 46; 10:41-42) show that this is a genuine element of Christian moral exhortation. Possibly to underline the difference between the Christian idea of reward and that of the hypocrites, the evangelist uses two different Greek verbs to express the rewarding of the disciples and that of the hypocrites; in the latter case it is the verb apecho, a commercial term for giving a receipt for what has been paid in full (Matthew 6:2, 5, 16). [2] The hypocrites: the scribes and Pharisees, see Matthew 23:13, 15, 23, 25, 27, 29. The designation reflects an attitude resulting not only from the controversies at the time of Jesus’ ministry but from the opposition between Pharisaic Judaism and the church of Matthew. They have received their reward: they desire praise and have received what they were looking for. [16] The only fast prescribed in the Mosaic law was that of the Day of Atonement (Lev 16:31), but the practice of regular fasting was common in later Judaism; cf Didache Matthew 9:1.

Dear Lord God, today You convict me for my old ways that die hard, telling me again that even in tribulation and when confronted by those in need, or who are weaker, or who outwardly proclaim their intentions against me as my enemies or those out to arm and or covet what You have blessed me with; I am to die to myself and my old ways under the sun. Immediately seek forgiveness, practice greater discipline of my spirit and control of my body. For as Pope Leo states, my ‘former malice is thrown out, and a new creature is filled and inebriated with You. For the effect of our sharing in the body and blood of Christ is to change us into what we receive. As we have died with Him, and we have been buried and raised to life with Him, so we bear Him within us, both in body and in spirit, in everything we do.’ Lord God I ask You not to give up on me put in every failure show me the blessing of Your will at work and give me a chance to die again, so that I may rise to server You. In Jesus name I ask and pray, Amen.

We are to celebrate the Lord’s paschal sacrifice with the unleavened bread of sincerity and truth. The leaven of our former malice is thrown out, and a new creature is filled and inebriated with the Lord himself. For the effect of our sharing in the body and blood of Christ is to change us into what we receive. As we have died with Him, and we have been buried and raised to life with Him, so we bear Him within us, both in body and in spirit, in everything we do.

— Pope St. Leo the Great

2 Corinthians 8:1-9

1 We want you to know, brethren, about the grace of God which has been shown in the churches of Macedo’nia, 2 for in a severe test of affliction, their abundance of joy and their extreme poverty have overflowed in a wealth of liberality on their part. 3 For they gave according to their means, as I can testify, and beyond their means, of their own free will, 4 begging us earnestly for the favor of taking part in the relief of the saints — 5 and this, not as we expected, but first they gave themselves to the Lord and to us by the will of God. 6 Accordingly we have urged Titus that as he had already made a beginning, he should also complete among you this gracious work. 7 Now as you excel in everything — in faith, in utterance, in knowledge, in all earnestness, and in your love for us — see that you excel in this gracious work also. 8 I say this not as a command, but to prove by the earnestness of others that your love also is genuine. 9 For you know the grace of our Lord Jesus Christ, that though he was rich, yet for your sake he became poor, so that by his poverty you might become rich.

Bible Study: [8:1-9:15] Paul turns to a new topic, the collection for the church in Jerusalem. There is an early precedent for this project in the agreement mentioned in Gal 2:6-10. According to Acts, the church at Antioch had sent Saul and Barnabas to Jerusalem with relief (Acts 11:27-30). Subsequently Paul organized a project of relief for Jerusalem among his own churches. Our earliest evidence for it comes in 1 Cor 16:1-4 -after it had already begun (see the notes there); by the time Paul wrote Romans 15:25-28 the collection was completed and ready for delivery. 2 Cor 8-9 contain what appear to be two letters on the subject. In them Paul gives us his fullest exposition of the meaning he sees in the enterprise, presenting it as an act of Christian charity and as an expression of the unity of the church, both present and eschatological. These chapters are especially rich in the recurrence of key words, on which Paul plays; it is usually impossible to do justice to these wordplays in the translation. [1-24] This is a letter of recommendation for Titus and two unnamed companions, written from Macedonia probably at least a year later than 1 Cor 16. The recommendation proper is prefaced by remarks about the ideals of sharing and equality within the Christian community (2 Cor 8:1-15). Philippians 4:10-20 shows that Paul has reflected on his personal experience of need and relief in his relations with the community at Philippi; he now develops his reflections on the larger scale of relations between his Gentile churches and the mother church in Jerusalem. [1-5] The example of the Macedonians, a model of what ought to be happening at Corinth, provides Paul with the occasion for expounding his theology of "giving." [1] The grace of God: the fundamental theme is expressed by the Greek noun charis, which will be variously translated throughout these chapters as "grace" (2 Cor 8:1; 9:8, 14), "favor" (2 Cor 8:4), "gracious act" (2 Cor 8:6, 7, 9) or "gracious work" (2 Cor 8:19), to be compared to "gracious gift" (1 Cor 16:3). The related term, eucharistia, "thanksgiving," also occurs at 2 Cor 9:11, 12. The wordplay is not superficial; various mutations of the same root signal inner connection between aspects of a single reality, and Paul consciously exploits the similarities in vocabulary to highlight that connection. [2] Three more terms are now introduced. Test (dokime): the same root is translated as "to test" (2 Cor 8:8) and "evidence" (2 Cor 9:13); it means to be tried and found genuine. Abundance: variations on the same root lie behind "overflow" (2 Cor 8:2; 9:12), "excel" (2 Cor 8:7), "surplus" (2 Cor 8:14), "superfluous" (2 Cor 9:1) "make abundant" and "have an abundance" (2 Cor 9:8). These expressions of fullness contrast with references to need (2 Cor 8:14; 9:12). Generosity: the word haplotes has nuances of both simplicity and sincerity; here and in 2 Cor 9:11, 13 it designates the singleness of purpose that manifests itself in generous giving. [3-4] Paul emphasizes the spontaneity of the Macedonians and the nature of their action. They begged us insistently: the same root is translated as "urge," "appeal," "encourage" (2 Cor 8:6, 17; 9:5). Taking part: the same word is translated "contribution" in 2 Cor 9:13 and a related term as "partner" in 2 Cor 8:23. Service (diakonia): this word occurs also in 2 Cor 9:1, 13 as "service"; in 2 Cor 9:12 it is translated "administration," and in 2 Cor 8:19, 20 the corresponding verb is rendered "administer." [5] They gave themselves . . . to the Lord and to us: on its deepest level their attitude is one of self-giving. [6] Titus: 1 Cor 16 seemed to leave the organization up to the Corinthians, but apparently Paul has sent Titus to initiate the collection as well; 2 Cor 8:16-17 will describe Titus’ attitude as one of shared concern and cooperation. [7] The charitable service Paul is promoting is seen briefly and in passing within the perspective of Paul’s theology of the charisms. Earnestness (spoude): this or related terms occur also in 2 Cor 8:22 ("earnest") and 2 Cor 8:8, 16, 17 ("concern").

Psalm 146:2, 5-9

2 I will praise the LORD as long as I live; I will sing praises to my God while I have being. 5 Happy is he whose help is the God of Jacob, whose hope is in the LORD his God, 6 who made heaven and earth, the sea, and all that is in them; who keeps faith for ever; 7 who executes justice for the oppressed; who gives food to the hungry. The LORD sets the prisoners free; 8 the LORD opens the eyes of the blind. The LORD lifts up those who are bowed down; the LORD loves the righteous. 9 The LORD watches over the sojourners, he upholds the widow and the fatherless; but the way of the wicked he brings to ruin.

Bible Study: [Psalm 146] A hymn of someone who has learned there is no other source of strength except the merciful God. Only God, not mortal humans (Psalm 146:3-4), can help vulnerable and oppressed people (Psalm 146:5-9). The first of the five hymns that conclude the Psalter.

Matthew 5:43-48

43 "You have heard that it was said, `You shall love your neighbor and hate your enemy.’ 44 But I say to you, Love your enemies and pray for those who persecute you, 45 so that you may be sons of your Father who is in heaven; for he makes his sun rise on the evil and on the good, and sends rain on the just and on the unjust. 46 For if you love those who love you, what reward have you? Do not even the tax collectors do the same? 47 And if you salute only your brethren, what more are you doing than others? Do not even the Gentiles do the same? 48 You, therefore, must be perfect, as your heavenly Father is perfect.

Bible Study: [5:1-7:29] The first of the five discourses that are a central part of the structure of this gospel. It is the discourse section of the first book and contains sayings of Jesus derived from Q and from M. The Lucan parallel is in that gospel’s "Sermon on the Plain" (Luke 6:20-49), although some of the sayings in Matthew’s "Sermon on the Mount" have their parallels in other parts of Luke. The careful topical arrangement of the sermon is probably not due only to Matthew’s editing; he seems to have had a structured discourse of Jesus as one of his sources. The form of that source may have been as follows: four beatitudes (Matthew 5:3-4, 6, 11-12), a section on the new righteousness with illustrations (Matthew 5:17, 20-24, 27-28, 33-48), a section on good works (Matthew 6:1-6, 16-18), and three warnings (Matthew 7:1-2, 15-21, 24-27). [43-48] See Lev 19:18. There is no Old Testament commandment demanding hatred of one’s enemy, but the "neighbor" of the love commandment was understood as one’s fellow countryman. Both in the Old Testament (Psalm 139:19-22) and at Qumran (1QS 9:21) hatred of evil persons is assumed to be right. Jesus extends the love commandment to the enemy and the persecutor. His disciples, as children of God, must imitate the example of their Father, who grants his gifts of sun and rain to both the good and the bad. [47] Jesus’ disciples must not be content with merely usual standards of conduct; see Matthew 5:20 where the verb "surpass" (Greek perisseuo) is cognate with the unusual (perisson) of this verse. [48] Perfect: in the gospels this word occurs only in Matthew, here and in Matthew 19:21. The Lucan parallel (Luke 6:36) demands that the disciples be merciful.

Listen to today’s Video Reflection click http://www.atlanticvideo.com/clients/ccom/playreal_b2.php?file=reburiano0619.rpm&desc=Fr.%20Mark%20Reburiano%20(1:28)&cat=1

Dear Lord God, once again You come to me in through words of the Saints; to ease my conscious and quite my spirit, for I do believe that while the Sacraments, the Church and all of its traditions (good and bad) and denominations’ that worship and praise You are important and should be observed, like St. Gertrude, ‘Still to my way of thinking, Your will is more important. I believe that the best disposition I could have to die a happy death would be to submit myself to whatever You would wish in my regard. For this reason I desire whatever kind of death You will be pleased to send me.’ And like St. Gertrude I pray for those lost souls that have already passed on beyond the sun and those with still under the sun with a chance to turn to You, that they would open the door to their hearts, I pray the words You told her to pray, ‘ O Eternal Father, I offer Thee the Most Precious Blood of Thy Divine Son, Jesus, in union with the Masses said throughout the world today, for all the Holy Souls in Purgatory, for sinners everywhere, for sinners in the universal church, those in my own home and within my family. Amen.’

I earnestly hope and desire to have the benefit of the sacraments when death is at hand. Still to my way of thinking, the will of God is more important. I believe that the best disposition I could have to die a happy death would be to submit myself to whatever God would wish in my regard. For this reason I desire whatever kind of death God will be pleased to send me.

— St. Gertrude

St. Gertrude the Great is invoked for souls in purgatory and for living sinners. Our Lord told St. Gertrude that the following prayer would release 1000 souls from purgatory each time it is said. The prayer was extended to include living sinners as well.

"Eternal Father, I offer Thee the Most Precious Blood of Thy Divine Son, Jesus, in union with the Masses said throughout the world today, for all the Holy Souls in Purgatory, for sinners everywhere, for sinners in the universal church, those in my own home and within my family. Amen."

2 Corinthians 6:1-10

1 Working together with him, then, we entreat you not to accept the grace of God in vain. 2 For he says, "At the acceptable time I have listened to you, and helped you on the day of salvation." Behold, now is the acceptable time; behold, now is the day of salvation. 3 We put no obstacle in any one’s way, so that no fault may be found with our ministry, 4 but as servants of God we commend ourselves in every way: through great endurance, in afflictions, hardships, calamities, 5 beatings, imprisonments, tumults, labors, watching, hunger; 6 by purity, knowledge, forbearance, kindness, the Holy Spirit, genuine love, 7 truthful speech, and the power of God; with the weapons of righteousness for the right hand and for the left; 8 in honor and dishonor, in ill repute and good repute. We are treated as impostors, and yet are true; 9 as unknown, and yet well known; as dying, and behold we live; as punished, and yet not killed; 10 as sorrowful, yet always rejoicing; as poor, yet making many rich; as having nothing, and yet possessing everything.

Bible Study: [1-10] This paragraph is a single long sentence in the Greek, interrupted by the parenthesis of 2 Cor 6:2. The one main verb is "we appeal." In this paragraph Paul both exercises his ministry of reconciliation (cf 2 Cor 5:20) and describes how his ministry is exercised: the "message of reconciliation" (2 Cor 5:19) is lived existentially in his apostolic experience. [1] Not to receive . . . in vain: i.e., conform to the gift of justification and new creation. The context indicates how this can be done concretely: become God’s righteousness (2 Cor 5:21), not live for oneself (2 Cor 5:15) be reconciled with Paul (2 Cor 6:11-13; 7:2-3). [2] In an acceptable time: Paul cites the Septuagint text of Isaiah 49:8; the Hebrew reads "in a time of favor"; it is parallel to "on the day of salvation." Now: God is bestowing favor and salvation at this very moment, as Paul is addressing his letter to them. [3] Cause no one to stumble: the language echoes that of 1 Cor 8-10 as does the expression "no longer live for themselves" in 2 Cor 5:15. That no fault may be found: i.e., at the eschatological judgment (cf 1 Cor 4:2-5). [4b-5] Through much endurance: this phrase functions as a subtitle; it is followed by an enumeration of nine specific types of trials endured. [4a] This is the central assertion, the topic statement for the catalogue that follows. We commend ourselves: Paul’s self-commendation is ironical (with an eye on the charges mentioned in 2 Cor 3:1-3) and paradoxical (pointing mostly to experiences that would not normally be considered points of pride but are perceived as such by faith). Cf also the self-commendation in 2 Cor 11:23-29. As ministers of God: the same Greek word, diakonos, means "minister" and "servant"; cf 2 Cor 11:23, the central assertion in a similar context, and 1 Cor 3:5. [6-7a] A list of virtuous qualities in two groups of four, the second fuller than the first. [8b-10] A series of seven rhetorically effective antitheses, contrasting negative external impressions with positive inner reality. Paul perceives his existence as a reflection of Jesus’ own and affirms an inner reversal that escapes outward observation. The final two members illustrate two distinct kinds of paradox or apparent contradiction that are characteristic of apostolic experience.

Psalm 98:1-4

1 O sing to the LORD a new song, for he has done marvelous things! His right hand and his holy arm have gotten him victory. 2 The LORD has made known his victory, he has revealed his vindication in the sight of the nations. 3 He has remembered his steadfast love and faithfulness to the house of Israel. All the ends of the earth have seen the victory of our God. 4 Make a joyful noise to the LORD, all the earth; break forth into joyous song and sing praises!

Bible Study: [Psalm 98] A hymn, similar to Psalm 96, extolling God for Israel’s victory (Psalm 98:1-3). All nations (Psalm 98:4-6) and even inanimate nature (Psalm 98:7-8) are summoned to welcome God’s coming to rule over the world (Psalm 98:9). [1] Marvelous deeds . . . victory: the conquest of all threats to the peaceful existence of Israel, depicted in the psalms variously as a cosmic force such as sea, or nations bent on Israel’s destruction, or evildoers seemingly triumphant. Whose right hand and holy arm: God is pictured as a powerful warrior.

Matthew 5:38-42

38 "You have heard that it was said, `An eye for an eye and a tooth for a tooth.’ 39 But I say to you, Do not resist one who is evil. But if any one strikes you on the right cheek, turn to him the other also; 40 and if any one would sue you and take your coat, let him have your cloak as well; 41 and if any one forces you to go one mile, go with him two miles. 42 Give to him who begs from you, and do not refuse him who would borrow from you.

Bible Study: [38-42] See Lev 24:20. The Old Testament commandment was meant to moderate vengeance; the punishment should not exceed the injury done. Jesus forbids even this proportionate retaliation. Of the five examples that follow, only the first deals directly with retaliation for evil; the others speak of liberality.

[5:1-7:29] The first of the five discourses that are a central part of the structure of this gospel. It is the discourse section of the first book and contains sayings of Jesus derived from Q and from M. The Lucan parallel is in that gospel’s "Sermon on the Plain" (Luke 6:20-49), although some of the sayings in Matthew’s "Sermon on the Mount" have their parallels in other parts of Luke. The careful topical arrangement of the sermon is probably not due only to Matthew’s editing; he seems to have had a structured discourse of Jesus as one of his sources. The form of that source may have been as follows: four beatitudes (Matthew 5:3-4, 6, 11-12), a section on the new righteousness with illustrations (Matthew 5:17, 20-24, 27-28, 33-48), a section on good works (Matthew 6:1-6, 16-18), and three warnings (Matthew 7:1-2, 15-21, 24-27).

Dear Lord God, faith, hope and love; I truly seek to reflect this to all those You place in my path. And with the words of Jesus to the Apostles in my heart and the mind set of one constantly exercising, help me to practice these words with this faith, hope and love and help me make my greeting be one of peace and if it finds no worthy recipient, it will return. And that I through and in You will find the courage, strength and what ever else is needed to be able to shake the dust from your feet and move on with renewed faith, hope and in love. This is my now, help me to carry out what I have started, as I feel You have directed. In Jesus name I pray, Amen.

He who truly desires Love, seeks it truly. And he who truly seeks it, surely finds it. And he who finds it has found the Fountain of Life.

— St. Francis de Sales.

Acts 11:21-26; 13:1-3

21 And the hand of the Lord was with them, and a great number that believed turned to the Lord. 22 News of this came to the ears of the church in Jerusalem, and they sent Barnabas to Antioch. 23 When he came and saw the grace of God, he was glad; and he exhorted them all to remain faithful to the Lord with steadfast purpose; 24 for he was a good man, full of the Holy Spirit and of faith. And a large company was added to the Lord. 25 So Barnabas went to Tarsus to look for Saul; 26 and when he had found him, he brought him to Antioch. For a whole year they met with the church, and taught a large company of people; and in Antioch the disciples were for the first time called Christians.

1 Now in the church at Antioch there were prophets and teachers, Barnabas, Simeon who was called Niger, Lucius of Cyre’ne, Man’a-en a member of the court of Herod the tetrarch, and Saul. 2 While they were worshiping the Lord and fasting, the Holy Spirit said, "Set apart for me Barnabas and Saul for the work to which I have called them." 3 Then after fasting and praying they laid their hands on them and sent them off.

Bible Study: [19-26] The Jewish Christian antipathy to the mixed community was reflected by the early missionaries generally. The few among them who entertained a different view succeeded in introducing Gentiles into the community at Antioch (in Syria). When the disconcerted Jerusalem community sent Barnabas to investigate, he was so favorably impressed by what he observed that he persuaded his friend Saul to participate in the Antioch mission. [26] Christians: "Christians" is first applied to the members of the community at Antioch because the Gentile members of the community enable it to stand out clearly from Judaism.

                 [1-19] Herod Agrippa ruled Judea A.D. 41-44. While Luke does not assign a motive for his execution of James and his intended execution of Peter, the broad background lies in Herod’s support of Pharisaic Judaism. The Jewish Christians had lost the popularity they had had in Jerusalem (Acts 2:47), perhaps because of suspicions against them traceable to the teaching of Stephen. [2] James, the brother of John: this James, the son of Zebedee, was beheaded by Herod Agrippa ca. A.D. 44. [3,4] Feast of Unleavened Bread . . . Passover: see the note on Luke 22:l.

Psalm 98:1-6

1 O sing to the LORD a new song, for he has done marvelous things! His right hand and his holy arm have gotten him victory. 2 The LORD has made known his victory, he has revealed his vindication in the sight of the nations. 3 He has remembered his steadfast love and faithfulness to the house of Israel. All the ends of the earth have seen the victory of our God. 4 Make a joyful noise to the LORD, all the earth; break forth into joyous song and sing praises! 5 Sing praises to the LORD with the lyre, with the lyre and the sound of melody! 6 With trumpets and the sound of the horn make a joyful noise before the King, the LORD!

Bible Study: [Psalm 98] A hymn, similar to Psalm 96, extolling God for Israel’s victory (Psalm 98:1-3). All nations (Psalm 98:4-6) and even inanimate nature (Psalm 98:7-8) are summoned to welcome God’s coming to rule over the world (Psalm 98:9). [1] Marvelous deeds . . . victory: the conquest of all threats to the peaceful existence of Israel, depicted in the psalms variously as a cosmic force such as sea, or nations bent on Israel’s destruction, or evildoers seemingly triumphant. Whose right hand and holy arm: God is pictured as a powerful warrior.

Matthew 10:7-13

7 And preach as you go, saying, `The kingdom of heaven is at hand.’ 8 Heal the sick, raise the dead, cleanse lepers, cast out demons. You received without paying, give without pay. 9 Take no gold, nor silver, nor copper in your belts, 10 no bag for your journey, nor two tunics, nor sandals, nor a staff; for the laborer deserves his food. 11 And whatever town or village you enter, find out who is worthy in it, and stay with him until you depart. 12 As you enter the house, salute it. 13 And if the house is worthy, let your peace come upon it; but if it is not worthy, let your peace return to you.

14  And if any one will not receive you or listen to your words, shake off the dust from your feet as you leave that house or town. 

Bible Study: [8-11] The Twelve have received their own call and mission through God’s gift, and the benefits they confer are likewise to be given freely. They are not to take with them money, provisions, or unnecessary clothing; their lodging and food will be provided by those who receive them. [13] The greeting of peace is conceived of not merely as a salutation but as an effective word. If it finds no worthy recipient, it will return to the speaker.

[14] Shake the dust from your feet: this gesture indicates a complete disassociation from such unbelievers.