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Saturday, November 2, 2013

CATHOLIC NEWS WORLD : SAT. NOV. 2, 2013 - SHARE

2013


POPE FRANCIS PRAYS AT TOMBS OF PREVIOUS PONTIFFS

RARE SOLAR ECLIPSE ON SUNDAY NOVEMBER 3 - MOON WILL BLOCK SUN

TODAY'S SAINT: NOV. 2 : ALL SOULS OF THE FAITHFUL DEPARTED

TODAY'S MASS ONLINE : SAT. NOV. 2, 2013 - ALL SOULS DAY

(Vatican Radio) At 6 pm on the day the Church celebrates the Feast of All Souls, Pope Francis will go on a private visit to the Vatican Grottoes in Saint Peter's Basilica to pray by the tombs of the Roman Pontiffs who have preceded him as Successor of Peter.
Already on Easter Monday this past year, Pope Francis had prayed by the tombs of twentieth century popes Benedict XV, Pius XI, Pius XII, Paul VI and John Paul I. A visit which was followed by a a moment of silent prayer in the Necropolis beneath the Basilica.Precisely in the Clementine Chapel, the place closest to the to tomb of Saint Peter.

Shared from Radio Vaticana


RARE SOLAR ECLIPSE ON SUNDAY NOVEMBER 3 - MOON WILL BLOCK SUN

CISA NEWS REPORT: 
Rare-Eclipse-to-Sweep-Africa,-Europe,-US
NAIROBI, November 01, 2013(CISA) -A rare solar eclipse will sweep across parts of Africa, Europe and the United States on Sunday November 03 as the moon blocks the sun either fully or partially, depending on the location.
The round shape of the Earth explains why some viewers in West Africa will see a total eclipse, while others in the United States and Europe will only see the sun partly obscured.
Regardless, according to AFP, experts said people should not look directly at the sun during the unusual hybrid eclipse unless they use special welder’s glass or view it indirectly with a pinhole filter. Regular sunglasses will not protect the eyes enough.
The greatest part of the eclipse will take place at 1237 GMT over the Atlantic Ocean, some 330 kilometres (205 miles) southwest of Liberia, according to a NASA website that tracks eclipses.
The West African nation of Gabon will get peak viewing of the total eclipse as it sweeps over a path nearly 60 kilometres (37 miles) wide. At its peak over land in central Gabon around 1350 GMT, the sun will be blocked out for about one minute.
“The eclipse will then continue across Africa through the Congos until it passes through northern Uganda and northern Kenya, ending in southern Ethiopia and Somalia,” said the International Astronomical Union
The eclipse will last about 10 seconds in northern Kenya especially in Turkana County at around 1725 local time.
Weather permitting, partial phases of the eclipse will be in southern Europe, including parts of Spain, Italy and Greece.
In the eastern United States, viewers may catch a partial eclipse close to sunrise at 6:30am in the Eastern Standard Time Zone (1130 GMT).
Experts say a safe way to view an eclipse is by making a pinhole camera – a 3 millimetre hole in one piece of paper – then turning your back to the sun and using the pierced page to project the image of the sun on another sheet of paper.
SHARED FROM CISA NEWS 

CLOCKS GO BACK 1 HOUR IN MOST OF NORTH AMERICA NOV. 3 at 2am

CLOCKS GO BACK 1 HOUR this SUNDAY NOVEMBER 3, 2013 at 2 am. In most of North America Daylight Savings time ends and the clocks go back 1 hour. This means you can sleep in 1 hour before going to Church.
(Image Source : GOOGLE)

WHAT IS PURGATORY - CATECHISM DEFINES - PRAYERS - INDULGENCE - NOVENA FOR HOLY SOULS

NOVEMBER 2 is a special feast remembering all Souls that have died especially the ones in Purgatory. As Catholics we are especially encouraged to pray for the dead on this day.



PURGATORY - CATHOLIC CATECHISM DEFINITION
  THE FINAL PURIFICATION, OR PURGATORY 1030 All who die in God's grace and friendship, but still imperfectly purified, are indeed assured of their eternal salvation; but after death they undergo purification, so as to achieve the holiness necessary to enter the joy of heaven. 1031 The Church gives the name Purgatory to this final purification of the elect, which is entirely different from the punishment of the damned.606 The Church formulated her doctrine of faith on Purgatory especially at the Councils of Florence and Trent. The tradition of the Church, by reference to certain texts of Scripture, speaks of a cleansing fire:607
As for certain lesser faults, we must believe that, before the Final Judgment, there is a purifying fire. He who is truth says that whoever utters blasphemy against the Holy Spirit will be pardoned neither in this age nor in the age to come. From this sentence we understand that certain offenses can be forgiven in this age, but certain others in the age to come.608
1032 This teaching is also based on the practice of prayer for the dead, already mentioned in Sacred Scripture: "Therefore [Judas Maccabeus] made atonement for the dead, that they might be delivered from their sin."609 From the beginning the Church has honored the memory of the dead and offered prayers in suffrage for them, above all the Eucharistic sacrifice, so that, thus purified, they may attain the beatific vision of God.610 The Church also commends almsgiving, indulgences, and works of penance undertaken on behalf of the dead:

Let us help and commemorate them. If Job's sons were purified by their father's sacrifice, why would we doubt that our offerings for the dead bring them some consolation? Let us not hesitate to help those who have died and to offer our prayers for them.
PURGATORY - CATHOLIC ENCYCLOPEDIA DEFINITION
Purgatory (Lat., "purgare", to make clean, to purify) in accordance with Catholic teaching is a place or condition of temporal punishment for those who, departing this life in God's grace, are, not entirely free from venial faults, or have not fully paid the satisfaction due to their transgressions.The faith of the Church concerning purgatory is clearly expressed in the Decree of Union drawn up by the Council of Florence (Mansi, t. XXXI, col. 1031), and in the decree of the Council of Trent which (Sess. XXV) defined:
"Whereas the Catholic Church, instructed by the Holy Ghost, has from the Sacred Scriptures and the ancient tradition of the Fathers taught in Councils and very recently in this Ecumenical synod (Sess. VI, cap. XXX; Sess. XXII cap.ii, iii) that there is a purgatory, and that the souls therein are helped by the suffrages of the faithful, but principally by the acceptable Sacrifice of the Altar; the Holy Synod enjoins on the Bishops that they diligently endeavor to have the sound doctrine of the Fathers in Councils regarding purgatory everywhere taught and preached, held and believed by the faithful" (Denzinger, "Enchiridon", 983).
Further than this the definitions of the Church do not go, but the tradition of the Fathers and the Schoolmen must be consulted to explain the teachings of the councils, and to make clear the belief and the practices of the faithful.
Requiem aeternam: Eternal rest grant unto them, O Lord, and let perpetual light shine upon them. May they rest in peace.
PLENARY INDULGENCE FROM NOV. 1-8 BY PRAYING FOR HOLY SOULS

A PLENARY INDULGENCE, applicable only to the souls in purgatory, is granted to the faithful who (1) on any and each day from November 1 to 8, devoutly visit a cemetery and pray, if only mentally, for the departed; (2) On All Souls' Day...devoutly visit a chruch or an oratory and recite an Our Father and the Creed. [(or if local ordinary gives other options) From the Manual of Indulgences #29]
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PRAYER OF ST. GERTRUDE THE GREAT
St. Gertrude's Prayer," was dictated by Our Lord to St. Gertrude the Great, a Benedictine cloistered nun and a mystic. In the twelfth century, the Lord told the Saint that this prayer (approved and recommended by M. Cardinal Pahiarca of Lisbon, Portugal on March 4, 1936) releases 1,000 Souls from Purgatory each time it is offered.
A prayer to release many souls from Purgatory each time it is said and which was extended to include living sinners as well.
Eternal Father, I offer You 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, for those in my own home and in my family. Amen.

NOVENA FOR SOULS IN PURGATORY
Written by St. Alphonsus Liguori this novena has prayers for each day which are followed by the Prayer to Our Suffering Savior for the Holy Souls in Purgatory
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This Novena, written by St. Alphonsus Liguori, has different prayers for each of the 9 days, followed by the Prayer to Our Suffering Saviour for the Holy Souls in Purgatory which is at the bottom of the section. First Day:
Jesus, my Saviour I have so often deserved to be cast into hell how great would be my suffering if I were now cast away and obliged to think that I myself had caused my damnation. I thank Thee for the patience with which Thou hast endured me. My God, I love Thee above all things and I am heartily sorry for having offended Thee because Thou art infinite goodness. I will rather die than offend Thee again. Grant me the grace of perseverance. Have pity on me and at the same time on those blessed souls suffering in Purgatory. Mary, Mother of God, come to their assistance with thy powerful intercession.

Say one Our Father, one Hail Mary, and the Prayer to Our Suffering Saviour for the Holy Souls in Purgatory below

Second Day:
Woe to me, unhappy being, so many years have I already spent on earth and have earned naught but hell! I give Thee thanks, O Lord, for granting me time even now to atone for my sins. My good God, I am heartily sorry for having offended Thee. Send me Thy assistance, that I may apply the time yet remaining to me for Thy love and service; have compassion on me, and, at the same time, on the holy souls suffering in Purgatory. O Mary, Mother of God, come to their assistance with thy powerful intercession.

Say one Our Father, one Hail Mary, and the Prayer to Our Suffering Saviour for the Holy Souls in Purgatory below

Third Day:
My God! because Thou art infinite goodness, I love Thee above all things, and repent with my whole heart of my offenses against Thee. Grant me the grace of holy perseverance. Have compassion on me, and, at the same, on the holy souls suffering in Purgatory. And thou, Mary, Mother of God, come to their assistance with thy powerful intercession.

Say one Our Father, one Hail Mary, and the Prayer to Our Suffering Saviour for the Holy Souls in Purgatory below

Fourth Day:
My God! because Thou art infinite goodness, I am sorry with my whole heart for having offended Thee. I promise to die rather than ever offend Thee more. Give me holy perseverance; have pity on me, and have pity on those holy souls that burn in the cleansing fire and love Thee with all their hearts. O Mary, Mother of God, assist them by thy powerful prayers.

Say one Our Father, one Hail Mary, and the Prayer to Our Suffering Saviour for the Holy Souls in Purgatory below

Fifth Day:
Woe to me, unhappy being, if Thou, O Lord, hadst cast me into hell; for from that dungeon of eternal pain there is no deliverance. I love Thee above all things, O infinite God and I am sincerely sorry for having offended Thee again. Grant me the grace of holy perseverance. Have compassion on me, and, at the same time, on the holy souls suffering in Purgatory. O Mary, Mother of God, come to their assistance with thy powerful intercession.

Say one Our Father, one Hail Mary, and the Prayer to Our Suffering Saviour for the Holy Souls in Purgatory below

Sixth Day:
My Divine Redeemer, Thou didst die for me on the Cross, and hast so often united Thyself with me in Holy Communion, and I have repaid Thee only with ingratitude. Now, however, I love Thee above all things, O supreme God; and I am more grieved at my offences against Thee than at any other evil. I will rather die than offend Thee again. Grant me the grace of holy perseverance. Have compassion on me, and, at the same time, on the holy souls suffering in Purgatory. Mary, Mother of God, come to their aid with thy powerful intercession.

Say one Our Father, one Hail Mary, and the Prayer to Our Suffering Saviour for the Holy Souls in Purgatory below

Seventh Day:
God, Father of Mercy, satisfy this their ardent desire! Send them Thy holy Angel to announce to them that Thou, their Father, are now reconciled with them through the suffering and death of Jesus, and that the moment of their deliverance has arrived.

Say one Our Father, one Hail Mary, and the Prayer to Our Suffering Saviour for the Holy Souls in Purgatory below

Eighth Day:
Oh my God! I also am one of these ungrateful beings, having received so much grace, and yet despised Thy love and deserved to be cast by Thee into hell. But Thy infinite goodness has spared me until now. Therefore, I now love Thee above all things, and I am heartily sorry for having offended Thee. I will rather die than ever offend Thee. Grant me the grace of holy perseverance. Have compassion on me and, at the same time, on the holy souls suffering in Purgatory. Mary, Mother of God, come to their aid with thy powerful intercession.

Say one Our Father, one Hail Mary, and the Prayer to Our Suffering Saviour for the Holy Souls in Purgatory below

Ninth Day:
My God! How was it possible that I, for so many years, have borne tranquilly the separation from Thee and Thy holy grace! O infinite Goodness, how long-suffering hast Thou shown Thyself to me! Henceforth, I shall love Thee above all things. I am deeply sorry for having offended Thee; I promise rather to die than to again offend Thee. Grant me the grace of holy perseverance, and do not permit that I should ever again fall into sin. Have compassion on the holy souls in Purgatory. I pray Thee, moderate their sufferings; shorten the time of their misery; call them soon unto Thee in heaven, that they may behold Thee face to face, and forever love Thee. Mary, Mother of Mercy, come to their aid with thy powerful intercession, and pray for us also who are still in danger of eternal damnation.

Say one Our Father, one Hail Mary, and the Prayer to Our Suffering Saviour for the Holy Souls in Purgatory below 

Prayer to Our Suffering Saviour for the Holy Souls in Purgatory O most sweet Jesus, through the bloody sweat which Thou didst suffer in the Garden of Gethsemani, have mercy on these Blessed Souls. Have mercy on them.
R. Have mercy on them, O Lord.

O most sweet Jesus, through the pains which Thou didst suffer during Thy most cruel scourging, have mercy on them.
R. Have mercy on them, O Lord.

O most sweet Jesus, through the pains which Thou didst suffer in Thy most painful crowning with thorns, have mercy on them.
R. Have mercy on them, O Lord.

O most sweet Jesus, through the pains which Thou didst suffer in carrying Thy cross to Calvary, have mercy on them.
R. Have mercy on them, O Lord.

O most sweet Jesus, through the pains which Thou didst suffer during Thy most cruel Crucifixion, have mercy on them.
R. Have mercy on them, O Lord.

O most sweet Jesus, through the pains which Thou didst suffer in Thy most bitter agony on the Cross, have mercy on them.
R. Have mercy on them, O Lord.

O most sweet Jesus, through the immense pain which Thou didst suffer in breathing forth Thy Blessed Soul, have mercy on them.
R. Have mercy on them, O Lord.

(Recommend yourself to the Souls in Purgatory and mention your intentions here) 

Blessed Souls, I have prayed for thee; I entreat thee, who are so dear to God, and who are secure of never losing Him, to pray for me a miserable sinner, who is in danger of being damned, and of losing God forever. Amen.

TODAY'S SAINT: NOV. 2 : ALL SOULS OF THE FAITHFUL DEPARTED

Commemoration of All Faithful Departed
Feast: November 2
Information:
Feast Day:
November 2

By purgatory, no more is meant by Catholics than a middle state of souls, viz. of purgation from sin by temporary chastisements, or a punishment of some sin inflicted after death, which is not eternal. As to the place, manner, or kind of these sufferings, nothing has been defined by the church; and all who with Dr. Deacon except against this doctrine, on account of the circumstance of a material fire, quarrel about a mere scholastic question in which a person is at liberty to choose either side. This doctrine of a state of temporary punishment after death for some sins is interwoven with the fundamental articles of the Christian religion. For, as eternal torments are the portion of all souls which depart this life under the guilt of mortal sin, and everlasting bliss of those who die in the state of grace, so it is an obvious consequence that among the latter many souls may be defiled with lesser stains, and cannot enter immediately into the joy of the Lord. Repentance may be sincere, though something be wanting to its perfection; some part of the debt which the penitent owes to the divine justice may remain uncancelled, as appears from several instances mentioned in the holy scriptures, as of David, of the Israelites in the wilderness, of Moses and Aaron, and of the prophet slain by a lion, which debt is to be satisfied for either in this life or in the next. Certainly, some sins are venial, which deserve not eternal death; yet, if not effaced by condign penance in this world, must be punished in the next. Every wound is not mortal; nor does every small offence totally destroy friendship. The scriptures frequently mention these venial sins, from which ordinarily the just are not exempt, who certainly would not be just if these lesser sins, into which men easily fall by surprise, destroyed grace in them, or if they fell from charity. Yet the smallest sin excludes a soul from heaven so long as it is not blotted out. Nothing which is not perfectly pure and spotless can stand before God, who is infinite purity and sanctity, and cannot bear the sight of the least iniquity. Whence it is said of heaven, "There shall in no wise enter into it anything defiled." It is the great employment of all the saints or pious persons here below by rigorous self-examination to try their actions and thoughts, and narrowly to look into all the doublings and recesses of their hearts; continually to accuse and judge themselves, and by daily tears of compunction, works of penance, and the use of the sacraments, to correct all secret disorders, and wipe away all filth which their affections may contract. Yet who is there who keeps so constant a guard upon his heart and whole conduct as to avoid all insensible self-deceptions? Who is there upon whose heart no inordinate attachments steal; into whose actions no sloth, remissness, or some other irregularity ever insinuates itself? Or whose compunction and penance is so humble and clear-sighted, so fervent and perfect, that no lurking disorder of his whole life escapes him, and is not perfectly washed away by the sacred blood of Christ, applied by these means or conditions to the soul? Who has perfectly subdued and regulated all his passions, and grounded his heart in perfect humility, meekness, charity, piety, and all other virtues, so as to bear the image of God in himself, or to be holy and perfect, even as he is, without spot? Perhaps scarce in any moment of our lives is our intention or motive so fervent, and so pure or exempt from the least imperceptible sinister influence and mixture of sloth, self-complacency, or other inordinate affection or passion; and all other ingredients or circumstances of our action so perfect and holy, as to be entirely without failure in the eyes of God, which nothing can escape. Assiduous conversation with heaven, constant watchfulness, self-denial, and a great purity of heart, with the assistance of an extraordinary grace, give the saints a wonderful light to discover and correct the irregularities of their affections. Yet it is only by the fervent spirit and practice of penance that they can be purified in the sight of God.
The Blessed Virgin was preserved by an extraordinary grace from the least sin in the whole tenor of her life and actions; but, without such a singular privilege, even the saints are obliged to say that they sin daily; but they forthwith rise again by living in constant compunction and watchfulness over themselves. Venial sins of surprise are readily effaced by penance, as we hope of the divine mercy; even such sins which are not discovered by us are virtually repented of by a sincere compunction, if it be such as effectually destroys them. Venial sins of malice, or committed with full deliberation, are of a different nature, far more grievous and fatal, usually of habit, and lead even to mortal sin. Those Christians who shun these more willful offences, yet are not very watchful over themselves, and labour not very strenuously in subduing all their passions, have just reason to fear that some inordinate affections taint almost the whole body of their actions, without being sufficiently repented of. And the very best Christians must always tremble at the thought of the dreadful account they have to give to God for every idle word or thought. No one can be justified before God but by his pure and free mercy. Yet no man will say that a venial sin, which destroys not sanctifying grace, will be punished with eternal torments. Hence there must be a relaxation of some sin in the world to come, as is sufficiently implied, according to the remark of St. Austin, in these words of Christ, where he says that the sin against the Holy Ghost "shall not be forgotten in this world, nor in the world to come." Christ, exhorting us to agree with our adversary or accuser by appeasing our conscience, mentions a place of punishment out of which souls shall be delivered, though not before they shall have paid the last farthing.
The church of Christ is composed of three different pasts: the triumphant in heaven, the militant on earth, and the patient or suffering in purgatory. Our charity embraces all the members of Christ. Our love for him engages and binds us to his whole body, and teaches us to share both the miseries and afflictions, and the comforts and blessings of all that are comprised in it. The communion of saints which we profess in our creed implies a communication of certain good works and offices, and a mutual intercourse among all the members of Christ. This we maintain with the saints in heaven by thanking and praising God for their triumphs and crowns, imploring their intercession, and receiving the succours of their charitable solicitude and prayers for us; likewise with the souls in purgatory, by soliciting the divine mercy in their favour. Nor does it seem to be doubted but they, as they are in a state of grace and charity, pray also for us; though the church never addresses public suffrages to them, not being warranted by primitive practice and tradition so to do. That to pray for the faithful departed is a pious and wholesome charity and devotion is proved clearly from the Old Testament, and from the doctrine and practice of the Jewish synagogue. The baptisms or legal purifications which the Jews sometimes used for the dead demonstrate their belief that the dead receive spiritual succours from the devotion of the living. In the second book of the Machabees it is related that Judas, the Machabee, sent twelve thousand ducats of silver to the temple for sacrifices to be offered for the dead, "thinking well and religiously concerning the resurrection. It is therefore a holy and a wholesome thought to pray for the dead, that they may be loosed from their sins." This book is ranked among the canonical scriptures by the apostolical canons, Tertullian, St. Cyprian, St. Hilary, St. Ambrose, St. Austin, the third council of Carthage, &c. Some ancients call it apocryphal, meaning that it was not in the Hebrew canon compiled by Esdras, it being writ after his time; and Origen and St. Jerome, who give it that epithet, sometimes quoted it as of divine authority. The Catholic church admits the deutero-canonical books of those which were compiled after the time of Esdras as written equally by divine inspiration. If some among the ancients doubted of them before tradition in this point had been examined and cleared, several parts of the New Testament which are admitted by Protestants have been no less called in question. Protestants, who at least allow this book a historical credit, must acknowledge this to have been the belief and practice of the most virtuous and zealous high-priest, of all the priests and doctors attached to the service of the temple, and of the whole Jewish nation; and a belief and custom which our blessed Redeemer nowhere reprehended in them.
The faith and practice of the Christian church from the beginning is manifest from the writings of the primitive fathers. In all ancient liturgies, or masses, express mention is made of prayer and sacrifice for the dead. In the Apostolical Constitutions is extant a very ancient fragment of a liturgy, from which Grabe, Hicks, and Deacon borrow many things for their new models of primitive liturgies, and which Whiston pretended to rank among the canonical scriptures. In it occurs a prayer for the dead: "Let us pray for those who are departed in peace." There is no liturgy used by any sect of Oriental Christians, though some have been separated from the communion of the church ever since the fifth or sixth centuries, in which prayer for the dead does not occur. The most ancient fathers frequently speak of the offering the holy sacrifice of the altar for the faithful departed. Tertullian, the oldest among the Latin Christian writers, mentioning certain apostolical traditions, says, "We make yearly offerings (or sacrifices) for the dead, and for the feasts of the martyrs." He says 'that a widow prays for the soul of her deceased husband, and begs repose for him, and his company in the first resurrection, and offers (sacrifice) on the anniversary days of his death. For if she does not these things, she has, as much as lies in her, divorced him." St. Cyprian mentions the usual custom of celebrating sacrifice for every deceased Christian. Nor can it be said that he speaks in the same manner of martyrs. The distinction he makes is evident: "It is one thing to be cast into prison not to be released till the last farthing is paid, and another thing through the ardour of faith immediately to attain to the reward; it is very different by long punishment for sin to be cleansed a long time by fire, and to have purged away all sin by suffering." St. Chrysostom reckons it amongst the dreadful obligations of a priest "that he is the intercessor to God for the sins both of the living and the dead." St. Clement of Alexandria, who flourished in the year 200, says that by punishment after death men must expiate every the least sin before they can enter heaven. The vision of St. Perpetua is related by St. Austin, and in her acts. Origen, in many places, and Lactantius teach at large that all souls are purged by the punishment of fire before they enter into bliss, unless they are so pure as not to stand in need of it.

TODAY'S MASS ONLINE : SAT. NOV. 2, 2013 - ALL SOULS DAY

The Commemoration of All the Faithful Departed (All Souls)
Lectionary: 668

The following are a selection of the readings that may be chosen for this day.

Reading 1              WIS 3:1-9

The souls of the just are in the hand of God,
and no torment shall touch them.
They seemed, in the view of the foolish, to be dead;
and their passing away was thought an affliction
and their going forth from us, utter destruction.
But they are in peace.
For if before men, indeed, they be punished,
yet is their hope full of immortality;
chastised a little, they shall be greatly blessed,
because God tried them
and found them worthy of himself.
As gold in the furnace, he proved them,
and as sacrificial offerings he took them to himself.
In the time of their visitation they shall shine,
and shall dart about as sparks through stubble;
they shall judge nations and rule over peoples,
and the LORD shall be their King forever.
Those who trust in him shall understand truth,
and the faithful shall abide with him in love:
because grace and mercy are with his holy ones,
and his care is with his elect.

Responsorial Psalm               PS 23:1-3A, 3B-4, 5, 6

R. (1) The Lord is my shepherd; there is nothing I shall want.
or:
R. Though I walk in the valley of darkness, I fear no evil, for you are with me.
The LORD is my shepherd; I shall not want.
In verdant pastures he gives me repose;
beside restful waters he leads me;
he refreshes my soul.
R. The Lord is my shepherd; there is nothing I shall want.
or:
R. Though I walk in the valley of darkness, I fear no evil, for you are with me.
He guides me in right paths
for his name’s sake.
Even though I walk in the dark valley
I fear no evil; for you are at my side
with your rod and your staff
that give me courage.
R. The Lord is my shepherd; there is nothing I shall want.
or:
R. Though I walk in the valley of darkness, I fear no evil, for you are with me.
You spread the table before me
in the sight of my foes;
You anoint my head with oil;
my cup overflows.
R. The Lord is my shepherd; there is nothing I shall want.
or:
R. Though I walk in the valley of darkness, I fear no evil, for you are with me.
Only goodness and kindness follow me
all the days of my life;
and I shall dwell in the house of the LORD
for years to come.
R. The Lord is my shepherd; there is nothing I shall want.
or:
R. Though I walk in the valley of darkness, I fear no evil, for you are with me.

Reading 2                 ROM 5:5-11

Brothers and sisters:
Hope does not disappoint,
because the love of God has been poured out into our hearts
through the Holy Spirit that has been given to us.
For Christ, while we were still helpless,
died at the appointed time for the ungodly.
Indeed, only with difficulty does one die for a just person,
though perhaps for a good person
one might even find courage to die.
But God proves his love for us
in that while we were still sinners Christ died for us.
How much more then, since we are now justified by his Blood,
will we be saved through him from the wrath.
Indeed, if, while we were enemies,
we were reconciled to God through the death of his Son,
how much more, once reconciled,
will we be saved by his life.
Not only that,
but we also boast of God through our Lord Jesus Christ,
through whom we have now received reconciliation.

Or                    ROM 6:3-9

Brothers and sisters:
Are you unaware that we who were baptized into Christ Jesus
were baptized into his death?
We were indeed buried with him through baptism into death,
so that, just as Christ was raised from the dead
by the glory of the Father,
we too might live in newness of life.

For if we have grown into union with him through a death like his,
we shall also be united with him in the resurrection.
We know that our old self was crucified with him,
so that our sinful body might be done away with,
that we might no longer be in slavery to sin.
For a dead person has been absolved from sin.
If, then, we have died with Christ,
we believe that we shall also live with him.
We know that Christ, raised from the dead, dies no more;
death no longer has power over him.

Gospel                   JN 6:37-40

Jesus said to the crowds:
“Everything that the Father gives me will come to me,
and I will not reject anyone who comes to me,
because I came down from heaven not to do my own will
but the will of the one who sent me.
And this is the will of the one who sent me,
that I should not lose anything of what he gave me,
but that I should raise it on the last day.
For this is the will of my Father,
that everyone who sees the Son and believes in him
may have eternal life,
and I shall raise him on the last day.”

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