Thursday, October 5, 2017

Free Catholic Movie : Faustina - Drama on the Life of St. Faustina


Faustina (1994) 73 min - Biography | Drama - 22 March 1995 (Poland) Director: Jerzy Lukaszewicz Writers: Faustyna Kowalska (diary), Maria Nowakowska-Majcher Stars: Dorota Segda, Danuta Szaflarska, Agnieszka Czekanska | Drama with English Subtitles

#PopeFrancis "each one of us is a creature wanted and loved by God for itself, not only as an aggregate of cells..." to ProLife Academy

Pope Francis was speaking to the members of the Vatican’s Pontifical Academy for Life (PAV) at the start of their 2-day general assembly in Rome. The Oct. 5-6 meeting is holding a workshop on the theme “Accompanying Life: New Responsibilities in the Technological Era.”
FULL TEXT Official Address of the Holy Father
Excellency, Illustrious Ladies and gentlemen,
I am glad to meet you on the occasion of your annual Plenary Session, and I thank Msgr. Paglia for his greeting and his introduction. I am grateful to you for the contribution you offer and which, with the passage of time, reveals ever more clearly its value both in the advancement of scientific, anthropological and ethical knowledge, and in the service of life, in particular the care for human life and for creation, our common home.
The theme of this session of yours, “Accompanying life. New responsibilities in the technological era”, is demanding yet at the same time necessary. It faces the interconnected opportunities and critical issues that appeal to global humanism, with reference to the recent technological developments of life sciences. The power of biotechnologies, which now permit manipulations of life that were unthinkable until now, poses formidable questions.
It is therefore urgent to intensify the study and exchange on the effects of such evolution of society in a technological sense to articulate an anthropological synthesis able to face this epochal challenge. The area of your qualified counsel can thus no longer be limited to the resolution of questions posed by specific situations of ethical, social or legal conflict. The inspiration for conduct consistent with the dignity of the human person regards the theory and practice of science and technology in its overall positioning in relation to life, to its meaning and value. It is precisely from this point of view that I wish to offer you my reflection today.
  1. The human creature seems today to find himself in a special passage in history in which, in the ancient yet ever new questions on the meaning of human life, its origins and its destiny, encounter each other in an unprecedented context.
    The emblematic feature of this passage may be recognized, in short, in the rapid spread of a culture obsessively focused on the sovereignty of man – as species and as individual – in relation to reality. There are those who speak of egomania, of a very real cult of the self, on whose altar everything is sacrificed, including the dearest affections. This perspective is not harmless: it forms a subject who continually looks in the mirror, to the point of being unable to see eyes on others and on the world. The spread of this attitude has very grave consequences for all affections and bonds in life (cf. Laudato si’, 48).
Naturally, this does not mean denying or reducing the legitimacy of individual aspiration to a quality of life and the importance of economic resources and technical means that may favor it. However, one cannot ignore the reckless materialism that characterizes the alliance between economics and technology, which treats life like a resource to be exploited or discarded for power or profit.
Unfortunately, men, women and children from every part of the world experience with bitterness and pain the illusory promises of this technocratic materialism. Also because, in contradiction to the propaganda of a wellbeing that would automatically spread with the broadening of the market, we instead see the enlargement of the territories of poverty and conflict, rejection and abandonment, resentment and desperation. Authentic scientific and technological progress should instead inspire more humane policies.
Christian faith urges us to take the initiative, rejecting any concession to nostalgia and lamentation. Besides, the Church has a vast tradition of generous and enlightened minds, which have opened up the roads for science and knowledge of their age. The world needs believers who, with seriousness and joy, are creative and proactive, humble and courageous, resolutely determined to repair the fractures between generations. This fracture interrupts the transmission of life. We exalt the inspiring possibilities of youth, but who guides the young to the fulfilment of adult life? The adult condition is a life capable of responsibility and love, both towards the future generation and towards the past. The life of fathers and mothers in advanced age should be honored for what it has generously given, not discarded for what it no longer has.
  1. The source of inspiration for this resumption of initiative, yet again, is the Word of God, which illuminates the origin of life and its destiny.
A theology of Creation and Redemption able to translate into the words and gestures of love for every life and for all life would appear today to be more necessary than ever to accompany the path of the Church in the world in which we now live. The encyclical Laudato si’ is like a manifesto for this resumption of God and man’s outlook on the world, starting from the great account of revelation offered to us in the first chapters of the Book of Genesis. It says that each one of us is a creature wanted and loved by God for itself, not only as an aggregate of cells, well-organized and selected through the course of the evolution of life. The whole of creation is as inscribed in the special love of God for the human being, which extends to all the generations of mothers, fathers, and their children.
The divine blessing of the origin and promise of an eternal destiny, which are the foundation of the dignity of every life, are of all and for all. The men, women and children of the earth – this is what populations are made of – are the life of the world that God loves and wishes to bring to salvation, excluding no-one.
The biblical account of Creation must always be reread anew, to appreciate all the breadth and depth of the gesture of love of God Who entrusts creation and history of the world to the alliance of man and woman.
This covenant is certainly sealed by the union of love, personal and fruitful, that marks the way of the transmission of life through marriage and the family. However, it goes well beyond this seal. The alliance of man and woman is called to take into its hands the guidance of all society. This is an invitation to responsibility for the world, in culture and politics, in work and in the economy; and also in the Church. It does not mean simply equal opportunities or mutual recognition. It means, above all, the understanding between men and women on the meaning of life and the path of peoples. The man and woman are not called upon solely to speak of love, but to speak with love of what they must do to ensure that human coexistence is realized in the light of God’s love for every creature. To speak and to ally, because neither of the two – neither man by himself, nor woman alone – is able to assume this responsibility. Together they were created, in their blessed difference; together they sinned, for their presumption to supplant God; and together, with the grace of Christ, they return to God’s presence, to honor the care of the world and of history that He entrusted to them.
  1. In short, it is a true cultural revolution that is on the horizon in the history of our time. And the Church, first, must do her part.
From this perspective, it means first and foremost honestly acknowledging delays and shortcomings. The forms of subordination that have sadly marked the history of women must be definitively abandoned. A new beginning must be inscribed in the ethos of peoples, and this must make it into a renewed culture of identity and difference. The recently-advanced hypothesis of reopening the way for the dignity of the person by radically neutralizing sexual difference and, therefore, the understanding between man and woman, is not right. Instead of counteracting the negative interpretations of sexual difference, which mortify its irreducible value for human dignity, it seeks in effect to cancel out such difference, proposing techniques and practices that make it irrelevant for the development of the person and for human relationships. But the utopia of the “neutral” removes both the human dignity of the sexually different constitution, and the personal quality of the generative transmission of life. The biological and psychical manipulation of sexual difference, which biomedical technology allows us to perceive as completely available to free choice – which it is not! – thus risks dismantling the source of energy that nurtures the alliance between man and woman and which renders it creative and fruitful.

The mysterious bond of the creation of the world with the generation of the Son, which is revealed in the Son Who makes Himself man in the womb of Mary – Mother of Jesus, Mother of God – for our love, will never cease to leave us awed and moved. This revelation definitively illuminates the mystery of being and the meaning of life. The image of generation radiates, from here, a profound wisdom on life. Inasmuch as it is received as a gift, life is exalted in the gift: generating it regenerates us, spending it enriches us.
It is necessary to accept the challenge posed by the intimidation of the generation of human life, almost as if it were a mortification of the woman and a threat to collective wellbeing.
The generative alliance of man and woman is a safeguard for the global humanism of men and women, not a handicap. Our history will not be renewed if we deny this truth.
  1. The passion for the accompaniment of and care for life, throughout its entire individual and social lifespan, requires the rehabilitation of an ethos of compassion or tenderness for the generation and regeneration of the human being in its difference.
It means, first and foremost, rediscovering the sensibility for the various ages of life, in particular those of children and the elderly. All that is in them that is delicate and fragile, vulnerable and corruptible, is not a matter that ought to concern exclusively the fields of medicine and wellbeing. There are at stake parts of the soul and of human sensibility that demand to be listened to and recognized, conserved and appreciated, by individuals and community alike. A society in which all of this can only be bought and sold, bureaucratically regulated and technically predisposed, is a society that has already lost the meaning of life. It will not transmit it to young children, nor will it accord it to elderly parents. This is why, almost without realizing, we now build cities that are increasingly hostile to children and communities that are ever less hospitable to the elderly, with walls with neither doors nor windows: they ought to protect but instead they suffocate.
The witness of faith in God’s mercy, which refines and fulfills all justice, is the essential condition for the circulation of true compassion between different generations. Without it, the culture of the secular city has no chance of resisting the anesthesia and debasement of humanism.
It is on this new horizon that I see the mission of the renewed Pontifical Academy for Life. I understand that it is difficult, but it is also exciting. I am sure that there is no lack of men and women of goodwill, as well as scholars of different orientations with regard to religion and with different anthropological and ethical visions of the world, who share the need to restore a more authentic wisdom of life to the attention of the people, with a view to the common good. An open and fruitful dialogue can and must be established with the many who care about the search for valid reasons for the life of man.
The Pope, and all the Church, are grateful to you for the commitment you undertake to honor. The responsible accompaniment of human life, from conception and throughout its entire course, up to its natural end, is a task of discernment and intelligence of love for free and impassioned men and women, for pastors and not for mercenaries. May God bless your aim of supporting them with science and awareness of which you are capable. Thank you, and do not forget to pray for me.

#PopeFrancis We must therefore ask for the grace of the “repentant cry,” the weeping of those who are “sad for their sins,” Homily

Vatican Radio) Pope Francis said Mass in the chapel of the Casa Santa Marta on Thursday morning. In remarks to the faithful following the Readings of the Day, the Holy Father reflected on the importance of keeping tethered to our roots – especially our spiritual roots – and avoiding what he called “psychological self-exile”.
Taking as his starting point the reading from the Book of Nehemiah, in which the prophet recounts Ezra’s reading of the law to the whole assembly of the people before their re-entrance into the holy city, Jerusalem, after some seventy years of Babylonian captivity, Pope Francis recalled the nostalgic tears of Nehemiah – who was cup-bearer to the Persian king, Ataxerxes, at Babylon.
Then Pope Francis recalled the verse of Psalm 137, which says, “Upon the rivers of Babylon, there we sat and wept: when we remembered Sion[.]”
The Pope also reflected on the “nostalgia of migrants,” those who are, “far from home and want to return.”
On the shores of Babylon - real and spiritual
After so many years of exile, the roots “had weakened” but were not lost. Recovering the roots “means recovering the [sense of] belonging of a people,” Pope Francis said. “Without roots,” he continued, “we cannot live: a people without roots or at risk of losing roots, is a sick people”:
“A person without roots, who has forgotten his roots, is sick. Finding, rediscovering their roots and taking the strength to go forward, the strength to flourish and, as the poet says, ‘the power to flourish because – he says – what the tree has borne in fruit comes from what he has buried.’ Just that relationship between the root and the good we can do.”
Along this journey of recovery, however, the Pope noted, there has been “so much resistance”:
“Resistance comes from those who prefer exile, and when there is no physical exile, psychological exile: self-exile from the community, from society, from those who prefer to be uprooted people, without roots. We must think of this psychological self-exile as a disease: it does so much harm. It takes away the roots. It takes away our belonging.”
Recovering the roots
The people, however, go forward, and achieve the day on which they are finally to rebuild their city. The people rally to “restore the roots,” that is to say, to hear the Word of God, which the scribe Ezra read – and the people were weeping once more, but this time their tears were not those shed on Babylonian shores: “It was the weeping of joy, the encounter with their roots, the encounter with their belonging [to God and to one another].” After reading, Nehemiah invites them to feast. This is the joy of those who have found their roots:
“The man and woman who find their roots, who are faithful to their membership, are a man and a woman in joy – joy – and this joy is their strength. From the weeping of sadness to tears of joy: from the weeping of weakness at being far from their roots, far from their people, to the cry of belonging; ‘I’m home’. I am at home.”
The courage to weep
The Pope went on to invite all those at Mass to read the whole of the eighth chapter of Nehemiah, from which the First Reading of the Day was drawn, and to ask whether they have not themselves “let fail the memory of the Lord,” and if they have, whether they are ready start a journey to recover their roots,  or whether they prefer to be closed in on themselves in the soul’s self-imposed exile. Finally, Pope Francis said that if you are “afraid of crying,” you will have, “fear of laughing,” because, after one weeps with sadness, there come tears of joy. We must therefore ask for the grace of the “repentant cry,” the weeping of those who are “sad for their sins,” but also for the weeping of joy, because the Lord “forgave us and has done in our lives what He did with his people.” 

#PopeFrancis "Aided by the Holy Spirit, we must nourish ourselves at the table of the word by reading, listening, studying..." FULL TEXT to Bible Societies

Pope Francis on Thursday received a delegation from the Church Relations Committee of the United Bible Societies telling them that "the word of God enlightens, protects, defends, heals and frees.”
FULL Official TEXT from Vatican of Pope Francis
Dear brothers and sisters,
“Grace be with all who love our Lord Jesus Christ with love undying” (Eph 6:24). With these words of Saint Paul I am happy to welcome the members of the Church Relations Committee of the United Bible Societies, and I thank Cardinal Onaiyekan for his presentation. It is my hope that the grace of the Holy Spirit will be with you, and with all who strive to make the Gospel known by making the Bible more easily accessible in diverse languages and today’s wide variety of communication media.
We are servants of the word of salvation, which never returns to the Lord empty. Allowing ourselves to be “wounded” by the word is indispensable for expressing verbally that which overflows from the heart. For the word of God “is piercing to the division of soul and of spirit, of joints and of marrow, and discerning the thoughts and intentions of the heart” (Heb 4:12).
We are servants of the word of eternal life, and we believe that man not only lives on bread, but on every word that comes from the mouth of God. (cf. Mt 4:4). Aided by the Holy Spirit, we must nourish ourselves at the table of the word by reading, listening, studying and bearing witness with our lives. We devote time to those we love, and here we are dealing with the love of God who desires to talk to us and offer us words of life eternal.
We are servants of the word of reconciliation, also among Christians, and we wish with all our heart that “the word of the Lord may speed on and triumph” (2 Thess 3:1). It is right therefore to expect a new impetus to our spiritual life from a greater respect for God’s word.
We are servants of the word that “went out” from God and “was made flesh” (Jn 1:14). It is vital that the Church today go out to proclaim the Gospel to all, in all places, on all occasions, without delay, reluctance or fear (cf. Evangelii Gaudium, 23). We do so in obedience to the Lord’s missionary mandate, certain of his presence among us until the end of the world (cf. Mt 28:20).
We are servants of the word of truth (cf. Jn 8:32). We are convinced that “the unity willed by God can be attained only by the adherence of all to the content of revealed faith in its entirety. In matters of faith, compromise is in contradiction with God who is Truth. In the Body of Christ, ‘the way, the truth, and the life’ (Jn 14:6), who could consider legitimate a reconciliation brought about at the expense of the truth?” (Ut Unum Sint, 18).
We are servants of the powerful word of God that enlightens, protects, defends, heals and frees. “The word of God is not fettered!” (2 Tim 2: 9). Many of our brothers and sisters are in prison on account of the word, and many more have shed their blood as a testimony to their faith in Jesus Christ.
Let us walk together to spread the word (cf. Acts 6:7). Let us pray together, that “the Father’s will be done” (cf. Mt 6:10). Let us work together, that what the Lord has said may be accomplished in us (cf. Lk 1:38).
Thank you for your visit, dear brothers and sisters. Let us remain in fraternal communion and pray for each other. Thank you.

Saint October 5 : Blessed Bartolo Longo : Former #Satanist : Apostle of the #Rosary

Longo: Modern Rosary Saint
Madeline Pecora Nugent, SFO
SINNER. SATANIST. SOCIAL worker. Saint. A strange progression taken by Blessed Bartolo Longo. On February 11, 1841, a sweet tempered physician's wife of Latiano, Italy, gave birth to a son whom she named Bartolo. Devoted to Our Lord and His Mother, she taught all her children to pray the Rosary daily and to visit and care for the poor, while Dr. Longo instilled in them a love of music and beauty. Bartolo would later describe himself as "a lively and impertinent imp, sometimes rather a rascal." The priests who educated him found Bartolo to be highly intelligent, cordial, and accommodating although prone to a fiery temper.
When Bartolo was ten, his mother died. Slowly Bartolo began to drift away from his faith. Eventually he studied law from a private tutor, then attended the University of Naples to complete his education. It wasn't the same University of Naples where St. Thomas Aquinas taught, but a dangerous place for Bartolo's young mind. Searching for meaning in life, Bartolo became emneshed in the political movements and spiritism so popular with college students at that time in Italy. Deeply involved with a satanic sect, Bartolo aspired to the satanic priesthood, so he entered upon a long preparation of studies, fastings, and mortifications. On the night of his ordination by a satanic bishop, the walls of the "church" shook with thunder while blasphemous, disembodied shrieks knifed the air. Bartolo fainted with fright and for a while afterwards was deeply tormented and physically ill. Despite this depression and nervousness, he exercised his satanic priesthood by preaching, officiating at satanic rites, and publicly ridiculing Catholicism and everyone and everything connected with it.

During these bleak years, the Longo family was besieging heaven for their wayward member. One day Bartolo seemed to hear the voice of his dead father begging him to return to God. Troubled, he paid a visit to one of his friends from Latiano, Professor Vincenzo Pepe, who was living and teaching near Naples. Shocked by Bartolo's appearance, Pepe exclaimed, "Do you want to die in an insane asylum and be damned forever?" When Bartolo admitted his mental confusion, Pepe took him under his wing. He introduced the troubled young man to many holy people who gave him support and counsel. One of these was a well-educated Dominican priest, Alberto Radente, who gave Bartolo a detailed course in the Catholic faith which included the writings of St. Thomas Aquinas. After much study, prayer, and a lengthy confession, Bartolo was again admitted to the sacraments. On the feast of the Annunciation, March 25, 1871, he was professed into the Third Order of St. Dominic and given the name of Brother Rosary in recognition of his favorite daily prayer.
To complete his break with satanism, the new convert made one final visit to a seance, held up a medal of Our Lady, and cried out that he renounced spiritism because it was "a maze of error and falsehood." He then went to student parties and cafes, denouncing the "religion" he had formerly embraced and proclaiming his faith in the Catholic Church. This was a brave thing to do as the Catholic Church was, at that time, being suppressed. He considered becoming a priest but was discouraged by both friends and his spiritual director. After making a retreat, he discerned not to marry, but rather to devote himself unreservedly to God and Our Lady. He was later to write:
"I place myself, my God, in your hands; as a son I abandon myself to your fatherly embrace; roll and roll again this mud, it has nothing to say; it is enough that it serve your designs and not resist your will for which I was made. Ask, command, prohibit. What do you wish that I do, or that I not do? Lifted up, knocked down, suffering, dedicated to your works by sacrificing my will to yours, I can only say, as did Mary: 'Behold I am your servant. 0 Lord, let it be done to me according to your Word."
Friar Radente told Bartolo that he had to repair the damage he had caused to others, so he joined his pious friends in caring for the poor, sick, and needy. One of this pious group was the wealthy widow Countess Mariana di Fusco. The Countess commissioned Bartolo, who was a lawyer, to collect the rent from poor farmers on a vast tract of land she owned near the ancient city of Pompeii. She needed the money to support her five children. In 1872, Bartolo arrived in marshy Pompeii, accompanied by two armed escorts to protect him from bandits that overran the area. He was shocked and filled with pity at the ignorance, lack of faith, superstition, poverty, and moral corruption of the people. The aging priest in a decaying church rarely saw any parishioners. People and animals slept together in ramshackle, filthy quarters. How could Bartolo help? Bartolo later wrote,
"One day in the fields around Pompeii called Arpaia. . .1 recalled my former condition as a priest of Satan. Father Alberto had told me repeatedly never again to think of, or reflect on (this), but I thought that perhaps as the priesthood of Christ is for eternity, so also the priesthood of Satan is for eternity.
"So, despite my repentance, I thought: I am still consecrated to Satan, and I am still his slave and property as he awaits me in Hell. As I pondered over my condition, I experienced a deep sense of despair and almost committed suicide. Then I heard an echo in my ear of the voice of Friar Alberto repeating the words of the Blessed Virgin Mary:
'One who propagates my Rosary shall be saved.' These words certainly brought an illumination to my soul. Falling to my knees, I exclaimed: 'If your words are true that he who propagates your Rosary will be saved, I shall reach salvation because I shall not leave this earth without propagating your Rosary.' At that moment the little bell of the parish church rang out, inviting the people to pray the Angelus. This incident was like a signature to my firm decision."
Later he wrote, "What is my vocation? To write about Mary, to have Mary praised, to have Mary loved."
Bartolo lost no time. He made repeated trips to the Valley of Pompeii to teach the people how to pray the Rosary. Beginning in 1873, he organized a yearly Rosary feast, incorporating music, fireworks, races, and a lottery into it. In 1875, as part of a parish mission, he invited a group of priests to speak about devotion to the Rosary. To conclude the mission, he promised to display a painting of Our Lady of the Rosary, and the painting that he obtained has been the cause of numerous miracles of healing. He constructed a church to hold this image and then, around it, an entire city dedicated to helping orphans and the poor. He also wrote books about the Rosary and composed novenas and a prayer manual. In all of these works, he was assisted by the Countess. When evil rumors began to spread about the relationship between the widow and the handsome, intelligent lawyer, Bartolo and the Countess consulted their friend Pope Leo XIII, a great devotee of the Rosary. "Lawyer, you are free; Countess, you are a widow; get married and no one can say anything against you." So on April 7, 1885, they were married. In this chaste union, for Bartolo had taken a vow of chastity, the couple continued their charitable works until the Countess's death in 1924.
Bartolo was tireless in his work. He founded a congregation of Dominican nuns to help educate the orphans in his city and also brought in the Christian Brothers for the boys. He urged people to learn the catechism and worked to have defined by Rome the doctrine of the Assumption of the Blessed Virgin. After laboring fifty years for his "Lady," Bartolo was the object of calumny and slander as lies spread about his mishandling of funds. He bore these with resignation and was cleared of all charges. In 1906, Bartolo turned all his property, including his own personal property, over to the Holy See. He then assisted the new head of the administration and continued to work in the city he had built, but only as a humble employee. He remained at his work at the Shrine until he was 85-years-old, ever promoting the Rosary and going to confession twice weekly.
Over the years his prayer had become so intense that one of those who saw him could say, "I often saw him with his arms outstretched and his eyes fixed on heaven or on the image of Our Lady, or even with his eyes half-closed, totally enraptured without being aware of those around or near him." Asked if he saw the Blessed Mother, Bartolo would answer, "Yes, but not as she is in heaven." During his last hours on October 5, 1926, he prayed the Rosary, surrounded by the orphans whom he so loved. "My only desire is to see Mary, who has saved me and who will save me from the clutches of Satan," he said with his final breath. On October 26, 1980, Pope John Paul II pronounced Bartolo Longo Blessed, calling him the "Man of Mary." Shared from PiercedHearts - Image source Google 

Today's Mass Readings and Video : Thursday October 5, 2017 - #Eucharist


Thursday of the Twenty-sixth Week in Ordinary Time
Lectionary: 458


Reading 1NEH 8:1-4A, 5-6, 7B-12

The whole people gathered as one in the open space before the Water Gate,
and they called upon Ezra the scribe
to bring forth the book of the law of Moses
which the LORD prescribed for Israel.
On the first day of the seventh month, therefore,
Ezra the priest brought the law before the assembly,
which consisted of men, women,
and those children old enough to understand.
Standing at one end of the open place that was before the Water Gate,
he read out of the book from daybreak until midday,
in the presence of the men, the women,
and those children old enough to understand;
and all the people listened attentively to the book of the law.
Ezra the scribe stood on a wooden platform
that had been made for the occasion.
He opened the scroll
so that all the people might see it
(for he was standing higher up than any of the people);
and, as he opened it, all the people rose.
Ezra blessed the LORD, the great God,
and all the people, their hands raised high, answered,
"Amen, amen!"
Then they bowed down and prostrated themselves before the LORD,
their faces to the ground.
As the people remained in their places,
Ezra read plainly from the book of the law of God,
interpreting it so that all could understand what was read.
Then Nehemiah, that is, His Excellency, and Ezra the priest-scribe
and the Levites who were instructing the people
said to all the people:
"Today is holy to the LORD your God.
Do not be sad, and do not weep"–
for all the people were weeping as they heard the words of the law.
He said further: "Go, eat rich foods and drink sweet drinks,
and allot portions to those who had nothing prepared;
for today is holy to our LORD.
Do not be saddened this day,
for rejoicing in the LORD must be your strength!"
And the Levites quieted all the people, saying,
"Hush, for today is holy, and you must not be saddened."
Then all the people went to eat and drink,
to distribute portions, and to celebrate with great joy,
for they understood the words that had been expounded to them.

Responsorial PsalmPS 19:8, 9, 10, 11

R. (9ab) The precepts of the Lord give joy to the heart.
The law of the LORD is perfect,
refreshing the soul;
The decree of the LORD is trustworthy,
giving wisdom to the simple.
R. The precepts of the Lord give joy to the heart.
The precepts of the LORD are right,
rejoicing the heart;
The command of the LORD is clear,
enlightening the eye;
R. The precepts of the Lord give joy to the heart.
The fear of the LORD is pure,
enduring forever;
The ordinances of the LORD are true,
all of them just.
R. The precepts of the Lord give joy to the heart.
They are more precious than gold,
than a heap of purest gold;
Sweeter also than syrup
or honey from the comb.
R. The precepts of the Lord give joy to the heart.

AlleluiaMK 1:15

R. Alleluia, alleluia.
The Kingdom of God is at hand;
repent and believe in the Gospel.
R. Alleluia, alleluia.

GospelLK 10:1-12

Jesus appointed seventy-two other 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 his 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.'
Whatever town you enter and they do not receive you,
go out into the streets and say,
'The dust of your town that clings to our feet,
even that we shake off against you.'
Yet know this: the Kingdom of God is at hand.
I tell you,
it will be more tolerable for Sodom on that day than for that town."