In the name of the Father, and of the Son, and of the Holy Spirit. Amen.
Amen.
The question, can you address the concept of us humans made in the image and likeness of God?
It has been used a lot since Vatican II, and I would like to make sure I understand.
Well, the concept comes from Genesis, right?
It says we are made in the image and likeness of God.
And the Fathers of the Church talk about it quite a bit.
And basically what it means is that we're rational creatures.
And we're the only rational creature that we know of.
Everything else in the world is irrational.
You know, all that funny stuff they talk about animals being intelligent is not true.
You know, they're programmed.
They're not treated.
They're not intelligent.
The intelligent things they do is because they have this instinct that God puts in them.
Whereas we, as I was talking about earlier, we're above the level of animals because they have sense knowledge.
They know particular things outside of themselves, but they don't have this reflection on themselves,
which is a...
which is a higher degree of motusui, of life, so they aren't made in the image and likeness of God.
We are intelligent beings, and so we're made in the image and likeness of God.
I'm not sure what the question means by it has been used a lot since Vatican II,
and I would like to make sure I understand.
See, the problem with Vatican II is,
it says that man,
well, one of the problems with Vatican II is that
they say
that Christ
became
man, and so united human nature to himself, right?
It's a famous phrase in Gaudium et Spes.
And it's true that he took on a human nature,
but he didn't unite all men to himself by that very fact.
Just because he has a human nature doesn't mean that all men are united to him,
which is kind of what they say.
I mean, the text itself is ambiguous, which is why it could get through,
but afterwards, and especially John Paul II,
who came back and understood that phrase,
and apparently he's one of the ones who actually wrote it,
to mean that by the very fact of his incarnation,
the Son of God saved all men,
because he united all men to himself.
Hallelujah.
But that's not, you know, there's a whole,
that would be a whole subject of a whole instruction, actually.
So, I suppose that's what they mean by that.
Another thing Vatican II says is that man is the center of the world,
which is true.
Everything in the material world is ordered towards man,
but man's ordered towards God.
They leave that part out,
which is obviously the most important thing.
So, I'm not sure if that's,
what the questioner was asking,
but if they want to know more, they can come see me.
So, we'll go on then.
With what we were saying from St. Thomas,
and St. John, really, but,
about the word.
So, we saw that the word is God.
God.
So, listen to what St. Thomas
says a little bit later on,
in his commentary in the prologue,
of St. John,
about the words,
the only begotten Son
was in the bosom of the Father.
And the evangelist affirms
the consubstantiality of the word to his Father
when he says,
in the bosom of the Father.
That is to say, in the secret place
of the Father.
For that which we carry in our bosom
we keep in secret.
And it is the secret of the Father
because it exceedingly surpasses
all knowledge and faculty
since the divine essence is infinite.
In this bosom, therefore,
that is, in the most high secret
of the paternal essence and nature
which exceeds the faculty
of every creature
is the only begotten Son.
And thus he is consubstantial
with the Father.
See, St. Thomas interprets these words
in the bosom of the Father
to be,
a way for St. John to say
that the Son is consubstantial
with the Father
because he's in the bosom of the Father.
That means he's in the secret place
that's above everything else
in this divine essence
which is infinite.
So he's equal to the Father
because he's hidden
in the bosom of the Father.
No creature can see him.
On its own,
by its own strength.
It's only if he reveals himself.
And as we were talking before,
it's the,
you know, the Father knows the Son.
No one knows the Father.
No one knows the Son but the Father.
No one knows the Father but the Son
and those to whom the Son will reveal him.
Because he's in the bosom of the Father,
he can reveal the Father
because he's equal to the Father.
And it's he who has to reveal him
to us.
And that's what he does.
That's what he came to do.
And that's what he means when he says,
I came that they might have life
and have it to the full.
Is to have this supernatural life
of the Blessed Trinity.
Saint John of the Cross says the same thing,
exactly, at the very beginning
of his Spiritual Canticle,
which is the third book that he wrote,
where he comments on the first verse of the Bible,
which is the third book that he wrote, which is the third book that he wrote,
which is the third book that he wrote,
this is the first verse of his poem,
where have you hidden, beloved?
.
Where have you hidden?
This is like saying, oh word, my spouse,
show me where you are hidden.
In her petition, she seeks to manifestation of his,
I'm sorry, did I get this, right?
I think I skipped a page.
In her petition, she seeks the manifestation of his divine essence.
Because as we saw with St. Thomas, that's where he is, that's where he hides.
Because the hiding place of the word of God is, as St. John asserts, the bosom of the Father.
That is, the divine essence, which is alien to every mortal eye
and hidden from every human intellect.
Isaiah proclaimed in speaking to God,
Indeed, you are a hidden God.
The bride of the canticle had this very idea.
When, longing for union with the divinity of the word,
her bridegroom, she asked the Father,
Show me where you pasture.
And where you rest at midday.
This is chapter 1, verse 6 of the Canticle of Canticles.
In requesting him to disclose his place of pasture,
she wanted him to reveal the essence of the divine word, his Son.
For the Father does not pasture in any other than his only Son,
since the Son is the glory of the Father.
We saw that in Hebrews chapter 1, verse 3.
He's the splendor of his glory.
And in begging that he show her his place of rest,
she was asking to see that same Son.
The Son is the only delight of the Father,
who rests nowhere else,
nor is present in any other than in his beloved Son.
He rests wholly in his Son,
communicating to him his essence at midday,
which is eternity, which is where you rest at midday.
Where he begets him and has begotten him.
When the soul of the bride cries,
Where have you hidden?
She seeks this pasture, the word, her bridegroom,
where the Father feeds in infinite glory.
See, that's his life.
That's the life of the Trinity,
this relation between the Father and the Son,
and the Holy Ghost, their love.
She seeks this pasture,
where the father feeds in infinite glory
and seeks the flowering bed
where he rests with infinite delight of love
deeply hidden from every mortal eye
and every creature.
And so he has this poem that I mentioned to you
where he talks about,
where he has the father speaking about his son
and he only delights in him.
Oh, life of my life, is what he says in that poem.
St. Bernard, in his commentary on the Canticle of Canticles,
speaks of this same mystery,
this eternal embrace of infinite love
between the father and the son
that surpasses all understanding.
So commenting on the very first verse of the Canticle,
which says,
osculate,
let him kiss me with the kiss of his mouth.
Now read those.
He has nine sermons on that verse.
It's beautiful.
Just read it.
So he writes,
it seems to me that he wishes to designate
a certain ineffable kiss
unknown to any Christ
and to any creature.
He who says,
no one knoweth the son but the father.
Neither doth anyone know the father but the son
and he to whom it shall please the son to reveal him.
Well, the father loves the son
and embraces him with a singular love.
He who is supreme embracing his equal.
He who is eternal embracing him
who is co-eternal to him.
He who is one, his unique.
Himself, however, is embraced with an affection
that is not less by the son.
He will even die for his love.
As he himself attests, saying,
that all might know that I love the father arise,
let us go thence, that is to his passion.
Thus this mutual knowledge and love of him who begets,
and the begotten,
what is it if not a most sweet but most secret kiss?
So he's explaining it.
Let him kiss me with the kiss of his mouth.
And he goes on to explain this kiss is the Holy Ghost.
This love between the father and the son.
Now, let's listen to St. Augustine.
Our father, St. Augustine, right?
St. Father, he's our father.
In his commentary on this prologue of St. John.
Because I think I told you, he wrote a,
well, sort of a, a series of sermons,
in fact, is what it is, on St. John's gospel.
It's the whole gospel.
And we read it quite often during Lent.
Because there's a lot of gospel.
It's during Lent from St. John.
And often in Matins, we read the commentary of St. Augustine.
I hesitate greatly as to how, as the Lord has given,
I may be able to speak or explain,
according to my ability,
what has been read from the gospel.
In the beginning was the word,
and the word was with God, and the word was God.
See, all these great fathers have passed
a lot of time meditating and speaking about this mystery,
this prologue.
For the natural man does not perceive this.
Now, this is revelation, okay?
We could never have attained this by sole reason.
Aristotle never got anywhere close to this.
And he couldn't, it's impossible.
Because we know God, naturally, by creation,
what he's created.
We know the author, the artist, by what he's painted.
But you see, as he is in himself,
he infinitely passes everything he's created,
because what he created is infinite,
and what he is is infinite.
So we can never know him as he is, simply by creation.
He has to tell us, and he has.
Because it's ajuda, because it's God,
to say to us that we're notsek Robert,
the ripper of true faith.
For the natural man does not perceive this.
What then, brothers, shall we remain silent about this?
Why then is it red if it is to be left in silence?
You know, these texts that we've been speaking about,
and Saint John and Saint Paul...
I mean...
And so they're written for us to try to understand.
And like I said, it's not just for theologians.
St. Paul wrote those letters for everybody.
So, you know, even if we can't understand everything,
well, we're still to try to understand something.
Well, obviously, we go to the theologians and the exegetes to help,
but, you know, there is such a thing as Lectio Divina,
where you just, you know, open the book and you read it.
And we should do that.
The monks do that, the Benedictines, that's part of their rule.
They just open the Bible and read it straight.
I mean, obviously, you let yourself be guided.
We're not like Protestants.
I think that we can all figure it out ourselves.
But still, there is this immediate contact with the Word of God that's Catholic.
What's the answer to that?
Or why is it heard if it is not to be explained?
And that's his job as a preacher.
And even if it is explained, what good is it if it is not understood?
Therefore, you know, so we should try to understand what these people have said.
But if they explained it, it's so it would be understood.
So we should try.
Understand.
Therefore, since I do not doubt that among you there are some
who can not only grasp if it is explained,
but even understand it before it is explained,
I will not withhold the explanation from those who can comprehend,
for fear of being superfluous to the ears of those who cannot.
So sometimes, you know, we preachers, we have to say things
that not everybody's going to understand.
Because maybe some will.
I mean, there has to be something for everybody, right?
I think I said before, Shakespeare was like this.
Part of the genius of Shakespeare was his plays, everybody could see them.
There's something for everybody.
You know, from the rabble on the bottom,
they would end up to the kings who were there.
That's genius, to be able to do that.
And scripture's like that.
In the end, God's mercy will be present, perhaps making it sufficient for all,
so that each may grasp what he can.
Because even the one who speaks says what he can.
For who can speak as it truly is?
I dare to say, my brothers, that perhaps even John himself did not say it
as it truly is, but only as he was able.
For a man can speak as he truly is.
And indeed, he was inspired by God, but still, he was a man.
Because he was inspired, he said something.
Had he not been inspired, he would have said nothing.
But because he was a man inspired, he did not say the whole of what it is,
what a man could say, he said.
So then he goes on to talk about attention.
He says, let some unfaithful Arian now step forward and say
that the word of God was made.
So he's going to refute the Arians.
I mean, nobody wanted to dispute with St. Augustine,
because you always lost.
How can it be that the word of God was made?
When God was made, which is what the Arians said.
When God made all things through the word.
We were talking about that yesterday, right?
You know, the people, the Arians were interpreting that the firstborn,
meaning it's a creature, but it explained that it's not,
because it says after that, for through him all things were made.
So that doesn't mean that he's a creature.
It means he's born of God.
And he explains, for that through which all things were made
could not have been made through itself.
Believe, therefore, the evangelist.
Therefore, do not believe made that through which all things were made.
Yes, you failed to be remade through the word through which all things,
are remade.
For you have already been made through the word,
but you must be remade through the word.
But if your faith about the word is faulty,
you will not be able to be remade through the word.
That's pretty good.
Therefore,
he goes on.
They were not born of the will of the flesh, nor the will of man, but of God.
It's later on in the prologue.
But in order that men might be born of God,
God was first born of them.
Oh, here we're starting to talk about the incarnation.
Another phrase of St. Augustine somewhere else is,
he was made, he was born so that we might be reborn.
It's by God becoming man that men became gods.
For Christ is God, and Christ was born of men.
Indeed, he sought only a mother on earth, for he already had a father in heaven.
He was born of God, that through him we might be made,
and born of a woman, that through him we might be remade.
Do not marvel then, O man, that you are made a son by grace,
that you are born of God according to his word.
For the word himself willed to be born of man,
so that you might be born of God.
Amen.
Confidently say to yourself,
God did not will to be born of man without reason.
He must have considered me of some worth.
If that he might make me immortal,
he was born mortal for me.
And St. Bernard in his sermons,
read St. Bernard.
I don't know if I've ever told you that before.
Probably I have.
But read St. Bernard.
Learn Latin just so you can read St. Bernard.
It would be well worth it.
He has lots of sermons, because he had to preach.
The abbots have to preach at certain feast days.
So we have a lot of sermons of St. Bernard.
Especially around Christmas, that was his big mystery.
Therefore, when he said, they are born of God,
as if to present us from marveling and being struck with awe at such a great grace,
lest it seem unbelievable to us that men are born of God,
he reassures us, saying,
and the word was made flesh and dwelt among us.
Why then do you marvel that men are born of God?
Consider that God himself was born of man.
Why then do you marvel that men are born of God? Consider that God himself was born of man.
And the word was made flesh and dwelt among us.
And St. Thomas says the same thing.
Again in the Summa contra Gentiles, the fourth book.
Again, because he's talking about these supernatural mysteries there.
oh we can read the whole thing
but I want to read especially the second
the third one
because he's explaining
well I'll just read the
introduction
this is beautiful
if anyone diligently
and devoutly considers
the mysteries of the incarnation
see this is what we do when we meditate
the meditation in the morning
like mental prayer
diligently and devoutly consider
the mysteries of the incarnation
they will find such a depth of wisdom
that it surpasses human understanding
according to the saying of the apostle
what is foolishness in God
is wiser than man
in the incarnation which is foolishness
is wise
we can never
plumb the depths of the wisdom
in this mystery
hence to him who devoutly
reflects on this mystery
more and more admirable
reasons for it become manifested
and so he gives some
reasons
he gives a whole lesson and at the end he says
but there are a lot more that we will never
understand
but one of them
because I don't have time to do it
I'm going to read all of them
here
one of the reasons is
to make us
desire
wait a minute
is it three
is this right
by removing ignorance about the dignity of humanity
in nature with regard to its end
that's one of the reasons why God became man
through this that is
the incarnation
the obstacles that present man
from obtaining beatitude are removed
since man's perfect beatitude consists solely in the enjoyment of God
as we've shown above in the first part of the
he shows that that's our happiness
happiness
is in the enjoyment of God and nowhere else
therefore it is necessary that whoever clings to things below God
as to its final end
is hindered from participating in true beatitude
right because you're not
your happiness consists in
clinging to God
not things below God
so if you cling to things below him
well you're not going to attain your end
however man could be led to cling to things below God
as his final end
by being ignorant of the dignity of his own nature
now here's true human dignity
dignitatis humani
well this is the real human dignity
is to be united to God
it's not in itself
and that's why you lose your human dignity
if you sin
if you don't do
if you don't act rightly
if you don't act in such a way to attain your end
you lose your dignity
because your dignity consists in attaining this end
it's like anything else
if something doesn't attain its end it's bad
a watch that doesn't keep time is a bad watch
it's a sinful watch
Saint Thomas used that word
sometimes in Latin that's what it meant
okay
therefore God most fittingly revealed
this dignity of man
that is that he is to be beatified by the immediate vision of God
because that's our end
to the fact that he himself immediately assumed human nature
that's what Saint Justin was saying too
he's saying
so that we don't think that it's
impossible for us to be united to God
well God became united to man
which is much more
so we can say okay I guess
I guess that's possible because look
okay therefore God most fittingly revealed
the dignity of man through the fact that he himself
immediately assumed human nature
thus we see that as a result of God's incarnation
a great number of men
setting aside the worship of angels demons and any other creatures
and rejecting also fleshly pleasures and all bodily things
have dedicated themselves to the worship of God alone
in whom alone they expect the fulfillment of beatitude
as the apostle exhorts
seek the things that are above
where Christ is seated at the right hand of God
set your minds on the things that are above
not on the things that are on earth
and that in history that's exactly what happened
he talks about that in all these
well the religious life
people abandon
every religion
everything
you know there
no marriage
corporal goods and just
to vacare Deo
to seek God
in the desert
thank you
so that's what the incarnation was for
to show us
the God is our end
and also to
help us to get there
obviously
so I've been talking about
the divine person of our Lord
but obviously
we can't set aside his humanity
right?
that seems
to insist on that fact
that we cannot
pretend to skip
because he's the way
to get to him
so he's
just been saying
he became man
so that we can become God
and if he didn't
we couldn't
but we can
but through him
and so obviously
we have to
meditate on
our Lord Jesus Christ
what he did as a man
in this retreat
we've sort of started at the top
because sometimes
people don't
think about that
they don't think about
where we're supposed to get to
so
but the way
is through his humanity
so we're not going to
leave that out
even though that wasn't
really the subject
of the retreat
so I'm just going to read
a section
of the book of
Don Guérin
the book I started with
where he talked about
the prologue
he didn't finish the book
but he did get to
chapter 13
of St. John
and he has a beautiful
meditation
or
you know
I guess
commentary
on
the washing of the feet
at the Last Supper
so I'll just read it
to you
St. John
who understood
Jesus' thinking
and who wants us
to understand it
accumulates features
that highlight
the gift of self
because God is charity
and as a man
he showed us
that by what he did
Jesus knows
that this is his last hour
Jesus has just eaten
his farewell meal
with his own
and he's not going to
eat it
Jesus knows
that one of his own
has given himself
to his adversary
is possessed by him
and knowing this
having in mind
his divine origin
and omnipotence
he quotes St. John
knowing that his father
had given him power
over every creature
that he is his son
who came out of him
and is returning to him
he rises from the table
puts off his clothes
the long tunic
that wrapped him
takes a towel
puts it around himself
pours water into a basin
and begins to wash
his disciples' feet
and wipe them
with the towel
he has wrapped around himself
St. John does not spare us
any details
gestures or movements
how well it all registers
when we love
everything is of interest
everything is fixed
in our memory
which is constantly
picturing the circumstances
in which life is expressed
and we are not
we are not
but when the beloved
is God
when we know
that all these movements
are divine
rich in light
and love
full of teachings
that will nourish souls
throughout the centuries
with what pious care
we will collect them
some critics have wondered
how the evangelist
could have retained
these details
and the long discourse
that followed
the last supper
their question only proves
that criticism dries up
and understands
nothing of life
it is the same thing
about Fatima
they say
you know the set
what's that guy's name
Danis
who pretend
you know his critic
is a Jesuit
he says Fatima
well it's you know
there's a first matter
and then there's
a second Fatima
which
Sister Lucy made up
fantasized
in her childish mind
and
says why not
because it's only
in 1941
that she really
talks about all the things
that happened
so it's a lot
she can't remember
that far ago
I mean that was
20 years ago
stupid
when God speaks
when a lady speaks
you remember
what she says
okay
and St. John
remembers what happened
Holy Thursday night
he's not going to forget it
even if it's
40 years later
and there's a Holy Ghost
too right
I mean come on
John
and the other evangelists
like him
more or less
is a realist
the divine master
whom he sees
as so great
he always shows
in the simplicity
of true life
and all those
who move around him
are so concrete
and real
that's where you see
the difference
if you read the Gospels
and you read some
of these crazy
so called
visions
that these people have
like
what's her name
Maria Veltorta
and
even Anne Catherman
even Mary
doesn't
I mean come on
let's just read the Gospels
this is concrete
and real
and you can tell
the difference
an incident occurs
he came to Simon Peter
to wash his feet
Peter is a leader
of the group
this ceremony
begins with him
but Peter doesn't understand
he doesn't grasp
the bond of love
that links this divine gesture
to the Holy Ghost
to the demonstration
that the master
has come to make here on earth
he doesn't perceive
the greatness
in abasement
he protests
he cannot accept
seeing his master
his feet
master how can you
wash my feet
Peter's characteristic
endearing soul
bursts forth
in this protest
he sees
he says what he sees
he's wrong
he's been wrong
many times
he will receive
the privilege
of infallibility
but he always speaks
in sincerity
and that's what Jesus loves
the master is there
to correct and enlighten
he prefers spontaneous souls
to impeccable ones
his joy lies
not in ready-made perfection
but in the perfection
he himself gives
day by day
slowly as life moves on
this education
is a generation
and his happiness lies
in generating himself in us
what Peter
and others like him
don't yet know
he explains to them
what I'm doing right now
he tells Peter
you don't understand yet
you'll understand later
he has a plan
for everyone
and he carries it out
in his own time
we must agree
to this plan
with our eyes closed
the union is made
in this faith
in the one who knows
and understands
without worrying
about knowing
or understanding ourselves
this faith
is a communication
of life
our life
becomes the life
of the one who leads us
it is he who acts
and lives in us
he who believes in me
and lives in me
and trusts in my action in him
he has eternal life
this is the righteousness
of which St. Paul speaks
my righteous man
lives by faith
faith adjusts him
makes him one with the one
to whom he surrenders himself
hence the master's insistence
through his public life
or I'm asking for faith
that's all he asks
from all and always
but he knows
that the light
only gives itself
little by little
man is subject
to the law of successive things
passing time is his measure
and the master himself
submitted to this
inferior duration
to lead us back with him
to eternal duration
you don't understand yet
but you will understand later
a mother doesn't ask her child
to be twenty
when he's two
she asks him to believe
in her maternal love
which only wants
to ensure his growth
Peter doesn't give in
on the first try
he doesn't give in
the richest natures
are often slow to form
the law is by no means absolute
but it is frequently verified
richest of temperament
must be accompanied
by lively sensitivity
and it is here above all
that sin has introduced disorder
so he goes and talks about that
Simon Peter is only
still only a child
but one who promises much
the flaws are glaring
but the virtualities
are extremely rich
and that's what Jesus loves
this soul is ardent
and it is his
it's on the way
to join him
a distance separates them
but the movement of life
will eliminate it
you don't know yet
you'll know later
the apostle speaks
with all his soul
his soul of this hour
he believes that this is enough
and indeed it is enough for now
he sees his master so great
he cannot tolerate him
in this attitude
which in his eyes
diminishes him
you will never wash my feet
what Jesus wants
is to open his eyes
he is the light of love
he has come to make himself
seen
and this is what Peter does not yet see
but we'll see later
Peter already loves
but his love is not enlightened
he loves
but he doesn't know
love
capital L
he doesn't know what it is to love
and to love
to the end
in finem
he has to learn
the last moments of his master's life
will teach him
the washing of the feet
is the first act
and this is a
very important
our Lord proceeds mainly by affirmation
he explains little or nothing
he does not address reason
he has not come to satisfy it
but to subdue it
he doesn't condemn it
he doesn't want to do without it
but he does want to communicate to it
a superior light
if it is willing to announce its own
and that's what faith is
and it's the only way
to start and heal the world
and even
to get anywhere
how far Peter
though so generous
is far from him
but he has a lever in his soul
to raise him to the master's level
he loves
Jesus presses this lever
if I do not wash you
you will have no part in me
one is united by the will
we don't have to look at what God wants
only that he wants
and we have to want what he wants
because he wants it
is it right or wrong
he alone is a judge
there are higher properties
that our reason does not perceive
it magnifies itself by believing them
without seeing them
it abdicates its right
but this abdication unites it
with the higher intelligence
whose use it shares
it is this participation in renunciation
that Jesus asks of those who love him
this time Peter
understood
this is all he wants
to share with the divine master
at any price
by any means
even by humiliating the one he loves
master
not only my feet
but also my hands
my head
Peter understands
that it's a question of union
and his impetuous soul
his excessive
but excessively loving soul
lets its vehement desire burst forth
this overly violent desire
still throws him beyond the right measure
and clear view of things
he reaches this right measure
and clear view
only after much oscillation
he clings to the washing of the feet
which is only a means
he does not stop at the submission of the will
which is the end
he wants to be washed entirely
in order to be united entirely
a further correction from the master is necessary
he who comes out of the bath
needs only to wash his feet
the rest of his body is clean
you have this cleanness
however not all of you
referring obviously to Judas
okay
so I guess there's some food
for those who want some food
and I'm going to be over there
I had my breakfast already
oh we can say
yes
the angel of the Lord declared unto Mary
she was deceased by the Holy Ghost
Hail Mary full of grace
the Lord is with thee
blessed art thou among women
and blessed is the fruit of thy womb Jesus
holy Mary mother of God
pray for us sinners
now and at the hour of our death
Amen
Behold the handmaid of the Lord
Be it done unto me according to thy word
Hail Mary full of grace
the Lord is with thee
blessed art thou among women
and blessed is the fruit of thy womb Jesus
holy Mary mother of God
pray for us sinners
now and at the hour of our death
Amen
and the word is made perfect
Behold the handmaid of the Lord
Be it done unto me according to thy word
Hail Mary full of grace
the Lord is with thee
blessed art thou among women
and blessed is the fruit of thy womb Jesus
holy Mary mother of God
pray for us sinners
now and at the hour of our death
Amen
and the word is made perfect
Behold the handmaid of the Lord
Hail Mary full of grace
the Lord is with thee
of the hour. Amen.
Pray for us, O Holy Mother of God.
May we be made worthy of the promises of Christ.
Let us pray.
For forthwith is each thee, O Lord, a grace into our hearts
that we, through the incarnation of Christ thy Son,
was made known by the message of an angel.
May by his passion and cross be brought
the glory of his resurrection to the same Christ our Lord.
Amen.
Okay, well, I'll bless the food right now.
Long distance.
Bless us, O Lord, in these I guess
as we are about to proceed from thy bounty
through Christ our Lord. Amen.