2013
INTERNATIONAL COMMISSION ON ENGLISH IN THE LITURGY AT VATICAN - ICEL
TODAY'S SAINT: OCT. 18: ST. LUKE
TODAY'S MASS ONLINE : FRI. OCT. 18, 2013
(Vatican Radio) At his morning mass on Friday Pope Francis reflected on the later life challenges of three biblical figures, Moses, St. John the Baptist and St Paul. He said none of the 3 were spared anguish at the end of their lives although the Lord never abandoned them. The Pope also urged the faithful to remember and visit the many elderly priests and sisters living in their nursing homes because they are true shrines of holiness.
In his homily, the Pope looked at the vigour and enthusiasm displayed by the young Moses, St. John the Baptist and St Paul at the beginning of their apostolate and compared it with the solitude and anguish they endured at the end of their lives.
The Pope said the apostle St Paul “has a joyful and enthusiastic beginning” but is not spared a decline in his later years and it was a similar situation with Moses and St. John the Baptist. “Moses, when young, he continued, was “the courageous leader of the People of God who fought against his enemies” to save his people.” But at the end of his life, “he is alone on Mount Nebo, looking at the promised land” but unable to enter it.
Turning to the later life of St. John the Baptist, the Pope noted that the apostle had to struggle with an anguish that tormented him and “finished under the power of a weak, corrupt and drunken ruler who in turn was under the power of an adulteress’ jealousy and the capricious wishes of a dancer.”
St. Paul, the Pope said, also faced similar trials at the end of his life and in his letters spoke of all those who had abandoned him and who had denounced his preaching. But as he went on to stress, Paul wrote that “the Lord was close to him and gave him the strength to complete his mission of announcing the Gospel.”
Pope Francis said these later life challenges of these 3 figures reminded him of” the shrines of holiness which are the nursing homes of elderly priests and religious sisters.” “Bearing the burden of solitude, these priests and sisters are waiting for the Lord to knock at the door of their hearts” and he urged the faithful not to forget them and to visit them.
SHARED FROM RADIO VATICANA
In his homily, the Pope looked at the vigour and enthusiasm displayed by the young Moses, St. John the Baptist and St Paul at the beginning of their apostolate and compared it with the solitude and anguish they endured at the end of their lives.
The Pope said the apostle St Paul “has a joyful and enthusiastic beginning” but is not spared a decline in his later years and it was a similar situation with Moses and St. John the Baptist. “Moses, when young, he continued, was “the courageous leader of the People of God who fought against his enemies” to save his people.” But at the end of his life, “he is alone on Mount Nebo, looking at the promised land” but unable to enter it.
Turning to the later life of St. John the Baptist, the Pope noted that the apostle had to struggle with an anguish that tormented him and “finished under the power of a weak, corrupt and drunken ruler who in turn was under the power of an adulteress’ jealousy and the capricious wishes of a dancer.”
St. Paul, the Pope said, also faced similar trials at the end of his life and in his letters spoke of all those who had abandoned him and who had denounced his preaching. But as he went on to stress, Paul wrote that “the Lord was close to him and gave him the strength to complete his mission of announcing the Gospel.”
Pope Francis said these later life challenges of these 3 figures reminded him of” the shrines of holiness which are the nursing homes of elderly priests and religious sisters.” “Bearing the burden of solitude, these priests and sisters are waiting for the Lord to knock at the door of their hearts” and he urged the faithful not to forget them and to visit them.
SHARED FROM RADIO VATICANA
INTERNATIONAL COMMISSION ON ENGLISH IN THE LITURGY AT VATICAN - ICEL
(Vatican Radio) Pope Francis on Friday met with members of the International Commission on English in the Liturgy telling them that the “fruits of their labours had helped to form the prayer of countless Catholics. Below is a translation of the Holy Father's Address to the “International Commission on English in the Liturgy” (ICEL)My Brother Bishops,
Dear Friends,
I welcome the members and staff of the International Commission on English in the Liturgy as you gather in Rome to celebrate the fiftieth anniversary of the Commission’s establishment. I thank Archbishop Arthur Roche, Secretary of the Congregation for Divine Worship and the Discipline of the Sacraments, and a former President of ICEL, for presenting you. Through you, I send greetings and the expression of my gratitude to the Conferences of Bishops which you represent, and to the consultors and personnel who cooperate in the ongoing work of the Commission.
Founded as part of the implementation of the great liturgical renewal called for by the Second Vatican Council’s Constitution on the Divine Liturgy, ICEL was also one of the signs of the spirit of episcopal collegiality which found expression in the Council’s Dogmatic Constitution on the Church (cf. Lumen Gentium, 22-25). The present anniversary is an occasion for giving thanks for the work which the Commission has accomplished over the past fifty years in providing English translations of the texts of the liturgy, but also in advancing the study, understanding and appropriation of the Church’s rich sacramental and euchological tradition. The work of the Commission has also contributed significantly to that conscious, active and devout participation called for by the Council, a participation which, as Pope Benedict XVI has rightly reminded us, needs to be understood ever more deeply “on the basis of a greater awareness of the mystery being celebrated and its relation to daily life” (Sacramentum Caritatis, 52). The fruits of your labours have not only helped to form the prayer of countless Catholics, but have also contributed to the understanding of the faith, the exercise of the common priesthood and the renewal of the Church’s missionary outreach, all themes central to the teaching of the Council. Indeed, as Blessed John Paul II pointed out, “for many people, the message of the Second Vatican Council was perceived principally through the liturgical reform” (Vicesimus quintus annus, 12).
Dear friends, last evening you celebrated a solemn Mass of thanksgiving at the tomb of Saint Peter, beneath the great inscription which reads: Hinc una fides mundo refulget; hinc unitas sacerdotii exoritur. By enabling the vast numbers of the Catholic faithful throughout the world to pray in a common language, your Commission has helped to foster the Church’s unity in faith and sacramental communion. That unity and communion, which has its origin in the Blessed Trinity, is one which constantly reconciles and enhances the richness of diversity. May your continuing efforts help to realize ever more fully the hope expressed by Pope Paul VI in promulgating the Roman Missal: that “in the great diversity of languages, a single prayer will rise as an acceptable offering to our Father in heaven, through our high priest Jesus Christ, in the Holy Spirit”.
To you, and to all associated with the work of the Commission, I cordially impart my Apostolic Blessing as a pledge of abiding joy and peace in the Lord.
SHARED FROM RADIO VATICANA
TODAY'S SAINT: OCT. 18: ST. LUKE
APOSTLE
Feast: October 18
Information:
Feast Day:
October 18
Born:
Antioch, Turkey
Died:
Greece
Major Shrine:
Padua, Italy
Patron of:
Artists, Physicians, Surgeons
The great apostle of the Gentiles, or rather the Holy Ghost by his pen, is the panegyrist of this glorious evangelist, and his own inspired writings are the highest standing and most authentic commendation of his sanctity, and of those eminent graces which are a just subject of our admiration, but which human praises can only extenuate. St. Luke was a native of Antioch, the metropolis of Syria, a city famous for the agreeableness of its situation, the riches of its traffic, its extent, the number of its inhabitants, the politeness of their manners, and their learning and wisdom. Its schools were the most renowned in all Asia, and produced the ablest masters in all arts and sciences. St. Luke acquired a stock of learning in his younger years, which we are told he improved by his travels in some parts of Greece and Egypt. St. Jerome assures us he was very eminent in his profession, and St. Paul, by calling him his most dear physician, seems to indicate that he had not laid it aside. Besides his abilities in physic, he is said to have been very skillful in painting. The Menology of the Emperor Basil, compiled in 980, Nicephorus, Metaphrastes, and other modern Greeks quoted by Gretzer in his dissertation on this subject, speak much of his excelling in this art, and of his leaving many pictures of Christ and the Blessed Virgin. Though neither the antiquity nor the credit of these authors is of great weight, it must be acknowledged, with a very judicious critic, that some curious anecdotes are found in their writings. In this particular, what they tell us is supported by the authority of Theodorus Lector, who lived in 518, and relates that a picture of the Blessed Virgin painted by St. Luke was sent from Jerusalem to the Empress Pulcheria, who placed it in the church of Hodegorum which she built in her honour at Constantinople. Moreover, a very ancient inscription was found in a vault near the Church of St. Mary in via lata in Rome, in which it is said of a picture of the Blessed Virgin Mary discovered there, "One of the seven painted by St. Luke." Three or four such pictures are still in being; the principal is that placed by Paul V in the Barghesian chapel in St. Mary Major.
St. Luke was a proselyte to the Christian religion, but whether from Paganism or rather from Judaism is uncertain; for many Jews were settled in Antioch, but chiefly such as were called Hellenists, who read the Bible in the Greek translation of the Septuagint. St. Jerome observes from his writings that he was more skilled in Greek than in Hebrew, and that therefore he not only always makes use of the Septuagint translation, as the other authors of the New Testament who wrote in Greek do, but he refrains sometimes from translating words when the propriety of the Greek tongue would not bear it. Some think he was converted to the faith by St. Paul at Antioch; others judge this improbable, because that apostle nowhere calls him his son, as he frequently does his converts. St. Epiphanius makes him to have been a disciple of our Lord; which might be for some short time before the death of Christ, though this evangelist says he wrote his gospel from the relations of those "who from the beginning were eyewitnesses and ministers of the word." Nevertheless, from these words many conclude that he became a Christian at Antioch only after Christ's ascension. Tertullian positively affirms that he never was a disciple of Christ whilst he lived on earth. No sooner was he enlightened by the Holy Ghost and initiated in the school of Christ but he set himself heartily to learn the spirit of his faith and to practice its lessons. For this purpose he studied perfectly to die to himself, and, as the church says of him, "He always carried about in his body the mortification of the cross for the honour of the divine name." He was already a great proficient in the habits of a perfect mastery of himself, and of all virtues, when he became St. Paul's companion in his travels and fellow-labourer in the ministry of the gospel. The first time that in his history of the missions of St. Paul he speaks in his own name in the first person is when that apostle sailed from Troas into Macedon in the year 51, soon after St. Barnabas had left him, and St. Irenaeus begins from that time the voyages which St. Luke made with St. Paul. Before this he had doubtless been for some time an assiduous disciple of that great apostle; but from the time he seems never to have left him unless by his order upon commissions for the service of the churches he had planted. It was the height of his ambition to share with that great apostle all his toils, fatigues, dangers, and sufferings. In his company he made some stay at Philippi in Macedon; then he travelled with him through all the cities of Greece, where the harvest every day grew upon their hands. St. Paul mentions him more than once as the companion of his travels, he calls him "Luke the beloved physician," his "fellow labourer." Interpreters usually take Lucius, whom St. Paul calls his kinsman, to be St. Luke, as the same apostle sometimes gives a Latin termination to Silas, calling him Sylvanus. Many with Origen, Eusebius, and St. Jerome say that when St. Paul speaks of his own gospel he means that of St. Luke, though the passage may be understood simply of the gospel which St. Paul preached. He wrote this epistle in the year 57, four years before his first arrival at Rome.
St. Luke mainly insists in his gospel upon what relates to Christ's priestly office; for which reason the ancients, in accommodating the four symbolical representations, mentioned in Ezekiel, to the four evangelists, assigned the ox or calf as an emblem of sacrifices to St. Luke. It is only in the Gospel of St. Luke that we have a full account of several particulate relating to the Annunciation of the mystery of the Incarnation to the Blessed Virgin, her visit to St. Elizabeth, the parable of the prodigal son, and many other most remarkable points. The whole is written with great variety, elegance, and perspicuity. An incomparable sublimity of thought and diction is accompanied with that genuine simplicity which is the characteristic of the sacred penman; and by which the divine actions and doctrine of our Blessed Redeemer are set off in a manner which in every word conveys his holy spirit, and unfolds in every tittle the hidden mysteries and inexhausted riches of the divine love and of all virtues to those who, with a humble and teachable disposition of mind, make these sacred oracles the subject of their assiduous devout meditation. The dignity with which the most sublime mysteries, which transcend all the power of words and even the conception and comprehension of all created beings, ate set off without any pomp of expression has in it something divine; and the energy with which the patience, meekness, charity, and beneficence of a God made man for us are described, his divine lessons laid down, and the narrative of his life given, but especially the dispassionate manner in which his adorable sufferings and death are related, without the least exclamation or bestowing the least harsh epithet on his enemies, is a grander and more noble eloquence on such a theme, and a more affecting and tender manner of writing' than the highest strains or the finest ornaments of speech could be. This simplicity makes the great actions speak themselves, which all borrowed eloquence must extenuate. The sacred penmen in these writings were only the instruments or organs of the Holy Ghost; but their style alone suffices to evince how perfectly free their souls were from the reign or influence of human passions, and in how perfect a degree they were replenished with all those divine virtues and that heavenly spirit which their words breathe.
About the year 56 St. Paul sent St. Luke with St. Titus to Corinth with this high commendation, that his praise in the gospel resounded throughout all the churches. St. Luke attended him to Rome, whither he was sent prisoner from Jerusalem in 61. The apostle remained there two years in chains; but was permitted to live in a house which he hired, though under the custody of a constant guard; and there he preached to those who daily resorted to hear him. St. Luke was the apostle's faithful assistant and attendant during his confinement, and had the comfort to see him set at liberty in 63, the year in which this evangelist finished his Acts of the Apostles. This sacred history he compiled at Rome, by divine inspiration, as an appendix to his gospel, to prevent the false relations of those transactions which some published, and to leave an authentic account of the wonderful works of God in planting his church, and some of the miracles by which he confirmed it, and which were an invincible proof of the truth of Christ's resurrection and of his holy religion. Having in the first twelve chapters related the chief general transactions of the principal apostles in the first establishment of the church, beginning at our Lord's ascension, he from the thirteenth chapter almost confines himself to the actions and miracles of St. Paul, to most of which he had been privy and an eye-witness, and concerning which false reports were spread.
St. Luke did not forsake his master after he was released from his confinement. That apostle in his last imprisonment at Rome writes that the rest had all left him, and that St. Luke alone was with him. St. Epiphanius says that after the martyrdom of St. Paul, St. Luke preached in Italy, Gaul, Dalmatia, and Macedon. By Gaul some understand Cisalpine Gaul, others Galatia. Fortunatus and Metaphrastus say he passed into Egypt and preached in Thebais. Nicephorus says he died at Thebes in Boeotia, and that his tomb was shown near that place in his time; but seems to confound the evangelist with St. Luke Stiriote, a hermit of that country. St. Hippolytus says St. Luke was crucified at Elaea in Peloponnesus near Achaia. The modern Greeks tell us he was crucified on an olive tree. The ancient African Martyrology of the fifth age gives him the titles of Evangelist and Martyr. St. Gregory Nazianzen,St. Paulinus, and St. Gaudentius of Brescia assure us that he went to God by martyrdom. Bede, Ado, Usuard, and Baronius in the Martyrologies only say he suffered much for the faith, and died very old in Bithynia. That he crossed the straits to preach in Bithynia is most probable, but then he returned and finished his course in Achaia; under which name Peloponnesus was then comprised. The modern Greeks say he lived fourscore and four years; which assertion has crept into St. Jerome's account of St. Luke, but is expunged by Martianay, who found those words wanting in all old manuscripts. The bones of St. Luke were translated from Patras in Achaia in 357 by order of the Emperor Constantius, and deposited in the Church of the Apostles at Constantinople, together with those of St. Andrew and St. Timothy. On the occasion of this translation some distribution was made of the relics of St. Luke; St. Gaudentius procured a part for his church at Brescia.St. Paulinus possessed a portion in St. Felix's Church at Nola, and with a part enriched a church which he built at Fondi. The magnificent Church of the Apostles at Constantinople was built by Constantine the Great, whose body was deposited in the porch in a chest of gold, the twelve apostles standing round his tomb. When this church was repaired by an order of Justinian, the masons found three wooden chests or coffins in which, as the inscriptions proved, the bodies of St. Luke, St. Andrew, and St. Timothy were interred. Baronius mentions that the head of St. Luke was brought by St. Gregory from Constantinople to Rome, and laid in the church of his monastery of St. Andrew. Some of his relics are kept in the great Grecian monastery on Mount Athos in Greece.
Feast: October 18
Information:
Feast Day:
October 18
Born:
Antioch, Turkey
Died:
Greece
Major Shrine:
Padua, Italy
Patron of:
Artists, Physicians, Surgeons
The great apostle of the Gentiles, or rather the Holy Ghost by his pen, is the panegyrist of this glorious evangelist, and his own inspired writings are the highest standing and most authentic commendation of his sanctity, and of those eminent graces which are a just subject of our admiration, but which human praises can only extenuate. St. Luke was a native of Antioch, the metropolis of Syria, a city famous for the agreeableness of its situation, the riches of its traffic, its extent, the number of its inhabitants, the politeness of their manners, and their learning and wisdom. Its schools were the most renowned in all Asia, and produced the ablest masters in all arts and sciences. St. Luke acquired a stock of learning in his younger years, which we are told he improved by his travels in some parts of Greece and Egypt. St. Jerome assures us he was very eminent in his profession, and St. Paul, by calling him his most dear physician, seems to indicate that he had not laid it aside. Besides his abilities in physic, he is said to have been very skillful in painting. The Menology of the Emperor Basil, compiled in 980, Nicephorus, Metaphrastes, and other modern Greeks quoted by Gretzer in his dissertation on this subject, speak much of his excelling in this art, and of his leaving many pictures of Christ and the Blessed Virgin. Though neither the antiquity nor the credit of these authors is of great weight, it must be acknowledged, with a very judicious critic, that some curious anecdotes are found in their writings. In this particular, what they tell us is supported by the authority of Theodorus Lector, who lived in 518, and relates that a picture of the Blessed Virgin painted by St. Luke was sent from Jerusalem to the Empress Pulcheria, who placed it in the church of Hodegorum which she built in her honour at Constantinople. Moreover, a very ancient inscription was found in a vault near the Church of St. Mary in via lata in Rome, in which it is said of a picture of the Blessed Virgin Mary discovered there, "One of the seven painted by St. Luke." Three or four such pictures are still in being; the principal is that placed by Paul V in the Barghesian chapel in St. Mary Major.
St. Luke was a proselyte to the Christian religion, but whether from Paganism or rather from Judaism is uncertain; for many Jews were settled in Antioch, but chiefly such as were called Hellenists, who read the Bible in the Greek translation of the Septuagint. St. Jerome observes from his writings that he was more skilled in Greek than in Hebrew, and that therefore he not only always makes use of the Septuagint translation, as the other authors of the New Testament who wrote in Greek do, but he refrains sometimes from translating words when the propriety of the Greek tongue would not bear it. Some think he was converted to the faith by St. Paul at Antioch; others judge this improbable, because that apostle nowhere calls him his son, as he frequently does his converts. St. Epiphanius makes him to have been a disciple of our Lord; which might be for some short time before the death of Christ, though this evangelist says he wrote his gospel from the relations of those "who from the beginning were eyewitnesses and ministers of the word." Nevertheless, from these words many conclude that he became a Christian at Antioch only after Christ's ascension. Tertullian positively affirms that he never was a disciple of Christ whilst he lived on earth. No sooner was he enlightened by the Holy Ghost and initiated in the school of Christ but he set himself heartily to learn the spirit of his faith and to practice its lessons. For this purpose he studied perfectly to die to himself, and, as the church says of him, "He always carried about in his body the mortification of the cross for the honour of the divine name." He was already a great proficient in the habits of a perfect mastery of himself, and of all virtues, when he became St. Paul's companion in his travels and fellow-labourer in the ministry of the gospel. The first time that in his history of the missions of St. Paul he speaks in his own name in the first person is when that apostle sailed from Troas into Macedon in the year 51, soon after St. Barnabas had left him, and St. Irenaeus begins from that time the voyages which St. Luke made with St. Paul. Before this he had doubtless been for some time an assiduous disciple of that great apostle; but from the time he seems never to have left him unless by his order upon commissions for the service of the churches he had planted. It was the height of his ambition to share with that great apostle all his toils, fatigues, dangers, and sufferings. In his company he made some stay at Philippi in Macedon; then he travelled with him through all the cities of Greece, where the harvest every day grew upon their hands. St. Paul mentions him more than once as the companion of his travels, he calls him "Luke the beloved physician," his "fellow labourer." Interpreters usually take Lucius, whom St. Paul calls his kinsman, to be St. Luke, as the same apostle sometimes gives a Latin termination to Silas, calling him Sylvanus. Many with Origen, Eusebius, and St. Jerome say that when St. Paul speaks of his own gospel he means that of St. Luke, though the passage may be understood simply of the gospel which St. Paul preached. He wrote this epistle in the year 57, four years before his first arrival at Rome.
St. Luke mainly insists in his gospel upon what relates to Christ's priestly office; for which reason the ancients, in accommodating the four symbolical representations, mentioned in Ezekiel, to the four evangelists, assigned the ox or calf as an emblem of sacrifices to St. Luke. It is only in the Gospel of St. Luke that we have a full account of several particulate relating to the Annunciation of the mystery of the Incarnation to the Blessed Virgin, her visit to St. Elizabeth, the parable of the prodigal son, and many other most remarkable points. The whole is written with great variety, elegance, and perspicuity. An incomparable sublimity of thought and diction is accompanied with that genuine simplicity which is the characteristic of the sacred penman; and by which the divine actions and doctrine of our Blessed Redeemer are set off in a manner which in every word conveys his holy spirit, and unfolds in every tittle the hidden mysteries and inexhausted riches of the divine love and of all virtues to those who, with a humble and teachable disposition of mind, make these sacred oracles the subject of their assiduous devout meditation. The dignity with which the most sublime mysteries, which transcend all the power of words and even the conception and comprehension of all created beings, ate set off without any pomp of expression has in it something divine; and the energy with which the patience, meekness, charity, and beneficence of a God made man for us are described, his divine lessons laid down, and the narrative of his life given, but especially the dispassionate manner in which his adorable sufferings and death are related, without the least exclamation or bestowing the least harsh epithet on his enemies, is a grander and more noble eloquence on such a theme, and a more affecting and tender manner of writing' than the highest strains or the finest ornaments of speech could be. This simplicity makes the great actions speak themselves, which all borrowed eloquence must extenuate. The sacred penmen in these writings were only the instruments or organs of the Holy Ghost; but their style alone suffices to evince how perfectly free their souls were from the reign or influence of human passions, and in how perfect a degree they were replenished with all those divine virtues and that heavenly spirit which their words breathe.
About the year 56 St. Paul sent St. Luke with St. Titus to Corinth with this high commendation, that his praise in the gospel resounded throughout all the churches. St. Luke attended him to Rome, whither he was sent prisoner from Jerusalem in 61. The apostle remained there two years in chains; but was permitted to live in a house which he hired, though under the custody of a constant guard; and there he preached to those who daily resorted to hear him. St. Luke was the apostle's faithful assistant and attendant during his confinement, and had the comfort to see him set at liberty in 63, the year in which this evangelist finished his Acts of the Apostles. This sacred history he compiled at Rome, by divine inspiration, as an appendix to his gospel, to prevent the false relations of those transactions which some published, and to leave an authentic account of the wonderful works of God in planting his church, and some of the miracles by which he confirmed it, and which were an invincible proof of the truth of Christ's resurrection and of his holy religion. Having in the first twelve chapters related the chief general transactions of the principal apostles in the first establishment of the church, beginning at our Lord's ascension, he from the thirteenth chapter almost confines himself to the actions and miracles of St. Paul, to most of which he had been privy and an eye-witness, and concerning which false reports were spread.
St. Luke did not forsake his master after he was released from his confinement. That apostle in his last imprisonment at Rome writes that the rest had all left him, and that St. Luke alone was with him. St. Epiphanius says that after the martyrdom of St. Paul, St. Luke preached in Italy, Gaul, Dalmatia, and Macedon. By Gaul some understand Cisalpine Gaul, others Galatia. Fortunatus and Metaphrastus say he passed into Egypt and preached in Thebais. Nicephorus says he died at Thebes in Boeotia, and that his tomb was shown near that place in his time; but seems to confound the evangelist with St. Luke Stiriote, a hermit of that country. St. Hippolytus says St. Luke was crucified at Elaea in Peloponnesus near Achaia. The modern Greeks tell us he was crucified on an olive tree. The ancient African Martyrology of the fifth age gives him the titles of Evangelist and Martyr. St. Gregory Nazianzen,St. Paulinus, and St. Gaudentius of Brescia assure us that he went to God by martyrdom. Bede, Ado, Usuard, and Baronius in the Martyrologies only say he suffered much for the faith, and died very old in Bithynia. That he crossed the straits to preach in Bithynia is most probable, but then he returned and finished his course in Achaia; under which name Peloponnesus was then comprised. The modern Greeks say he lived fourscore and four years; which assertion has crept into St. Jerome's account of St. Luke, but is expunged by Martianay, who found those words wanting in all old manuscripts. The bones of St. Luke were translated from Patras in Achaia in 357 by order of the Emperor Constantius, and deposited in the Church of the Apostles at Constantinople, together with those of St. Andrew and St. Timothy. On the occasion of this translation some distribution was made of the relics of St. Luke; St. Gaudentius procured a part for his church at Brescia.St. Paulinus possessed a portion in St. Felix's Church at Nola, and with a part enriched a church which he built at Fondi. The magnificent Church of the Apostles at Constantinople was built by Constantine the Great, whose body was deposited in the porch in a chest of gold, the twelve apostles standing round his tomb. When this church was repaired by an order of Justinian, the masons found three wooden chests or coffins in which, as the inscriptions proved, the bodies of St. Luke, St. Andrew, and St. Timothy were interred. Baronius mentions that the head of St. Luke was brought by St. Gregory from Constantinople to Rome, and laid in the church of his monastery of St. Andrew. Some of his relics are kept in the great Grecian monastery on Mount Athos in Greece.
TODAY'S MASS ONLINE : FRI. OCT. 18, 2013
Feast of Saint Luke, Evangelist
Lectionary: 661
Reading 1 2 TM 4:10-17B
Beloved:
Demas, enamored of the present world,
deserted me and went to Thessalonica,
Crescens to Galatia, and Titus to Dalmatia.
Luke is the only one with me.
Get Mark and bring him with you,
for he is helpful to me in the ministry.
I have sent Tychicus to Ephesus.
When you come, bring the cloak I left with Carpus in Troas,
the papyrus rolls, and especially the parchments.
Alexander the coppersmith did me a great deal of harm;
the Lord will repay him according to his deeds.
You too be on guard against him,
for he has strongly resisted our preaching.
At my first defense no one appeared on my behalf,
but everyone deserted me.
May it not be held against them!
But the Lord stood by me and gave me strength,
so that through me the proclamation might be completed
and all the Gentiles might hear it.
Demas, enamored of the present world,
deserted me and went to Thessalonica,
Crescens to Galatia, and Titus to Dalmatia.
Luke is the only one with me.
Get Mark and bring him with you,
for he is helpful to me in the ministry.
I have sent Tychicus to Ephesus.
When you come, bring the cloak I left with Carpus in Troas,
the papyrus rolls, and especially the parchments.
Alexander the coppersmith did me a great deal of harm;
the Lord will repay him according to his deeds.
You too be on guard against him,
for he has strongly resisted our preaching.
At my first defense no one appeared on my behalf,
but everyone deserted me.
May it not be held against them!
But the Lord stood by me and gave me strength,
so that through me the proclamation might be completed
and all the Gentiles might hear it.
Responsorial Psalm PS 145:10-11, 12-13, 17-18
R. (12) Your friends make known, O Lord, the glorious splendor of your Kingdom.
Let all your works give you thanks, O LORD,
and let your faithful ones bless you.
Let them discourse of the glory of your Kingdom
and speak of your might.
R. Your friends make known, O Lord, the glorious splendor of your Kingdom.
Making known to men your might
and the glorious splendor of your Kingdom.
Your Kingdom is a Kingdom for all ages,
and your dominion endures through all generations.
R. Your friends make known, O Lord, the glorious splendor of your Kingdom.
The LORD is just in all his ways
and holy in all his works.
The LORD is near to all who call upon him,
to all who call upon him in truth.
R. Your friends make known, O Lord, the glorious splendor of your Kingdom.
Let all your works give you thanks, O LORD,
and let your faithful ones bless you.
Let them discourse of the glory of your Kingdom
and speak of your might.
R. Your friends make known, O Lord, the glorious splendor of your Kingdom.
Making known to men your might
and the glorious splendor of your Kingdom.
Your Kingdom is a Kingdom for all ages,
and your dominion endures through all generations.
R. Your friends make known, O Lord, the glorious splendor of your Kingdom.
The LORD is just in all his ways
and holy in all his works.
The LORD is near to all who call upon him,
to all who call upon him in truth.
R. Your friends make known, O Lord, the glorious splendor of your Kingdom.
Gospel LK 10:1-9
The Lord Jesus appointed seventy-two disciples
whom he sent ahead of him in pairs
to every town and place he intended to visit.
He said to them,
“The harvest is abundant but the laborers are few;
so ask the master of the harvest
to send out laborers for his harvest.
Go on your way;
behold, I am sending you like lambs among wolves.
Carry no money bag, no sack, no sandals;
and greet no one along the way.
Into whatever house you enter,
first say, ‘Peace to this household.’
If a peaceful person lives there,
your peace will rest on him;
but if not, it will return to you.
Stay in the same house and eat and drink what is offered to you,
for the laborer deserves payment.
Do not move about from one house to another.
Whatever town you enter and they welcome you,
eat what is set before you,
cure the sick in it and say to them,
‘The Kingdom of God is at hand for you.’”
whom he sent ahead of him in pairs
to every town and place he intended to visit.
He said to them,
“The harvest is abundant but the laborers are few;
so ask the master of the harvest
to send out laborers for his harvest.
Go on your way;
behold, I am sending you like lambs among wolves.
Carry no money bag, no sack, no sandals;
and greet no one along the way.
Into whatever house you enter,
first say, ‘Peace to this household.’
If a peaceful person lives there,
your peace will rest on him;
but if not, it will return to you.
Stay in the same house and eat and drink what is offered to you,
for the laborer deserves payment.
Do not move about from one house to another.
Whatever town you enter and they welcome you,
eat what is set before you,
cure the sick in it and say to them,
‘The Kingdom of God is at hand for you.’”
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