Churches of the Day
Pictorial Thought for Today
May 1 - St Joseph the Worker
Summary of St Joseph the Worker: This commemoration, instituted by Pius XII in 1955, proposes the example and intercession of Joseph as worker and provider. On this date many countries celebrate the dignity and cause of human labour.
Patrick Duffy outlines elements of the papal social encyclicals that led up to and followed on from the introduction of this feast.
It was in 1955, at a time when Communism was becoming strong in Italian political life, Pope Pius XII introduced the feast of St Joseph the Worker into the liturgical calendar.
An ideological Feast?
Liturgical purists may be inclined to question this day in honour of St Joseph the Worker: they see it as "an ideological feast" brought into the liturgical calendar in 1955 by Pope Pius XII apparently as a counterweight to the socialist and communist celebration of Labour Day on 1 May. Another perspective, however, is that the institution of the feast fits in well with the developing awareness in the social teaching of the Church from Rerum Novarum of Pope Leo XIII to Laborem Exercens of Pope John II on the dignity of human work and its creative role in the development of the human person.
Rerum Novarum (1891)
In the encyclical Rerum Novarum (1891), Pope Leo XIII raised a cry of protest against the harsh conditions which industrial workers had to endure and against their exploitation. This was a rejection of the prevailing 'realism' which held that labour was a commodity to be bought at market prices determined by the law of supply and demand rather than by the human needs of the worker. Pope Leo's position was that the State was not the instrument of the richer class, but a neutral arbiter, that it had a duty to protect the poor from abuse and exploitation. Leo also advocated that as many workers as possible should become owners of property and that workers had the right to form protective associations. With Leo the Church was first seen to take a stand on behalf of the poor.
Quadragesimo Anno (1931)
Forty years later in Quadragesimo Anno (1931) Pope Pius XI looked not only at the unjust conditions of workers, but also made an analysis of the socio-economic order to focus on the causes of injustice and poverty. He pointed out the need not only for 'an improvement of conduct' ( = moral change) but also for 'a reform of social institutions' ( = structural change) (QA 77). Further, in an encyclical called Firmissimum (1937) dealing with the situation of Catholics in Mexico, he even indicated in some circumstances that the possibility of an active resistance to civil authorities (= legitimate rebellion) could be considered (par 35).
Mater et Magistra (1961)
Pope John XXIII in his encyclical Mater et magistra (1961) showed optimism in the way he spoke about the dignity and creative value of human work:
'Work, which is the immediate expression of a human personality, must always be rated higher than the possession of external goods, which of their very nature are merely instrumental.' This view of work is certainly an indication of an advance that has been made in our civilization (MM 107).
And about farm work:
'In the work on the farm the human personality finds every incentive for self-expression, self-development and spiritual growth. It is a work, therefore, which should be thought of as a vocation, a God-given mission, an answer to God's call to actuate his providential, saving plan in history. It should be thought of, finally, as a noble task, undertaken with a view to raising oneself and others to a higher degree of civilization' (MM 149).
Gaudium et Spes (1965)
This positive estimation of human activity was reinforced by Vatican II's Constitution on the Church in the Modern World Gaudium et spes (1965):
'When men and women provide for themselves and their families in such a way as to be of service to the community as well, they can rightly look upon their work as a prolongation of the work of the creator, a service to their fellow men, and their personal contribution to the fulfilment of the divine plan.' (GS 34)
Laborem Exercens (1981) and 'The Indirect Employer'
This positive evaluation of human work is more fully developed by Pope John Paul II in the opening chapters of his encyclical Laborem Exercens (1981) . But quite early on John Paul II insists that 'the basis for determining the value of human work is not primarily the kind of work being done but the fact that the one who is doing it is a person' (LE 6).
Besides, to assist in a structural analysis of the injustice to workers in the global economy, the pope introduces the concept of the 'indirect' employer. This he defines as the 'many different factors, other than the direct employer, that exercise a determining influence on shaping both of the work contract and, consequently, of just or unjust relationships in the field of human labour'.
These would include the State and public departments that make decisions, employers' associations, trade unions, farmers' organisations, and not just within one particular State, but also in links between States, like the EU, and in transnational companies. So, for example, farming agencies in Western countries can put pressure on their governments to protect their interests by restricting the entry of beef from Botswana or Argentina.
Preferential Option for the Poor
This teaching about 'the indirect employer' helps us understand that whole peoples can suffer an impoverishment as a result of unjust political and economic structures and why Church leaders, especially from Latin America, have used the phrase "preferential option for the poor" as indicating the way to structural justice, both for workers and for the unemployed.
Patrick Duffy outlines elements of the papal social encyclicals that led up to and followed on from the introduction of this feast.It was in 1955, at a time when Communism was becoming strong in Italian political life, Pope Pius XII introduced the feast of St Joseph the Worker into the liturgical calendar.
An ideological Feast?
Liturgical purists may be inclined to question this day in honour of St Joseph the Worker: they see it as "an ideological feast" brought into the liturgical calendar in 1955 by Pope Pius XII apparently as a counterweight to the socialist and communist celebration of Labour Day on 1 May. Another perspective, however, is that the institution of the feast fits in well with the developing awareness in the social teaching of the Church from Rerum Novarum of Pope Leo XIII to Laborem Exercens of Pope John II on the dignity of human work and its creative role in the development of the human person.
Rerum Novarum (1891)
In the encyclical Rerum Novarum (1891), Pope Leo XIII raised a cry of protest against the harsh conditions which industrial workers had to endure and against their exploitation. This was a rejection of the prevailing 'realism' which held that labour was a commodity to be bought at market prices determined by the law of supply and demand rather than by the human needs of the worker. Pope Leo's position was that the State was not the instrument of the richer class, but a neutral arbiter, that it had a duty to protect the poor from abuse and exploitation. Leo also advocated that as many workers as possible should become owners of property and that workers had the right to form protective associations. With Leo the Church was first seen to take a stand on behalf of the poor.
Quadragesimo Anno (1931)
Forty years later in Quadragesimo Anno (1931) Pope Pius XI looked not only at the unjust conditions of workers, but also made an analysis of the socio-economic order to focus on the causes of injustice and poverty. He pointed out the need not only for 'an improvement of conduct' ( = moral change) but also for 'a reform of social institutions' ( = structural change) (QA 77). Further, in an encyclical called Firmissimum (1937) dealing with the situation of Catholics in Mexico, he even indicated in some circumstances that the possibility of an active resistance to civil authorities (= legitimate rebellion) could be considered (par 35).
Mater et Magistra (1961)
Pope John XXIII in his encyclical Mater et magistra (1961) showed optimism in the way he spoke about the dignity and creative value of human work:
'Work, which is the immediate expression of a human personality, must always be rated higher than the possession of external goods, which of their very nature are merely instrumental.' This view of work is certainly an indication of an advance that has been made in our civilization (MM 107).
And about farm work:
'In the work on the farm the human personality finds every incentive for self-expression, self-development and spiritual growth. It is a work, therefore, which should be thought of as a vocation, a God-given mission, an answer to God's call to actuate his providential, saving plan in history. It should be thought of, finally, as a noble task, undertaken with a view to raising oneself and others to a higher degree of civilization' (MM 149).
Gaudium et Spes (1965)
This positive estimation of human activity was reinforced by Vatican II's Constitution on the Church in the Modern World Gaudium et spes (1965):
'When men and women provide for themselves and their families in such a way as to be of service to the community as well, they can rightly look upon their work as a prolongation of the work of the creator, a service to their fellow men, and their personal contribution to the fulfilment of the divine plan.' (GS 34)
Laborem Exercens (1981) and 'The Indirect Employer'
This positive evaluation of human work is more fully developed by Pope John Paul II in the opening chapters of his encyclical Laborem Exercens (1981) . But quite early on John Paul II insists that 'the basis for determining the value of human work is not primarily the kind of work being done but the fact that the one who is doing it is a person' (LE 6).
Besides, to assist in a structural analysis of the injustice to workers in the global economy, the pope introduces the concept of the 'indirect' employer. This he defines as the 'many different factors, other than the direct employer, that exercise a determining influence on shaping both of the work contract and, consequently, of just or unjust relationships in the field of human labour'.
These would include the State and public departments that make decisions, employers' associations, trade unions, farmers' organisations, and not just within one particular State, but also in links between States, like the EU, and in transnational companies. So, for example, farming agencies in Western countries can put pressure on their governments to protect their interests by restricting the entry of beef from Botswana or Argentina.
Preferential Option for the PoorThis teaching about 'the indirect employer' helps us understand that whole peoples can suffer an impoverishment as a result of unjust political and economic structures and why Church leaders, especially from Latin America, have used the phrase "preferential option for the poor" as indicating the way to structural justice, both for workers and for the unemployed.
____________________________
******************************
Memorable Sayings for Today
“Whatever your life's work is, do it well.
A man should do his job so well
that the living, the dead, and the unborn
could do it no better.”
~Martin Luther King, Jr. ~
******************************
Liturgical Readings for: Thursday, 1st May, 2025
Thursday of the Second Week of Easter
St Peter tells all who need to hear that the apostles are the authentic witnesses to
God's Spirit at work in the Jesus events they have experienced .
Optional Memorial of St Joseph the worker
Readings: Acts 13:44-52, or Col 3:14-15, 17, 23-24, Ps 89:2,12-14, 16, R/v v17-4. Mt 13:54-58
(These Readings can be found below t0days ordinary readings of the day )
C/f A short life of this saint can be found below the St Joseph's Readings'
FIRST READING of the day
A reading from the Acts of the Apostles 5:27-33
We are witnesses to all this, we and the Holy Spirit.
When the officials had brought them in to face the Sanhedrin, the high priest demanded an explanation.'We gave you a formal warning' he said 'not to preach in this name, and what have you done? You have filled Jerusalem with your teaching, and seem determined to fix the guilt of this man's death on us.'
In reply Peter and the apostles said,
'Obedience to God comes before obedience to men; it was the God of our ancestors who raised up Jesus, but it was you who had him executed by hanging on a tree. By his own right hand God has now raised him up to be leader and saviour, to give repentance and forgiveness of sins through him to Israel. We are witnesses to all this, we and the Holy Spirit whom God has given to those who obey him.'
This so infuriated them that they wanted to put them to death.
The Word of the Lord Thanks be to God
Responsorial Psalm Ps 33
Response This poor man called and the Lord heard him.
Or Alleluia!
1. I will bless the Lord at all times, his praise always on my lips.
Taste and see that the Lord is good. He is happy who seeks refuge in him. Response
2. The Lord turns his eyes to the just and his ears to their appeal.
They call and the Lord hears and rescues them in all their distress. Response
3. The Lord is close to the broken-hearted; those whose spirit is crushed he will save.
Many are the trials of the just man but from them all the Lord will rescue him. Response
Gospel Acclamation
Alleluia, Alleluia!
Christ has risen: he who created all things, and has granted his mercy to men.
Alleluia!
Or Jn 20:29
Alleluia, Alleluia!
'You believe, Thomas, because you can see me.
Happy are those who have not seen and yet believe.'
Alleluia!
GOSPEL
The Lord be with you. And with your spirit
A reading from the holy Gospel according to John 3:31-36 Glory to you, O Lord
The Father loves the Son and has entrusted everything to him.
John the Baptist said to his disciples:
'He who comes from above is above all others; he who is born of the earth is earthly himself and speaks in an earthly way.
He who comes from heaven bears witness to the things he has seen and heard, even if his testimony is not accepted;
though all who do accept his testimony are attesting the truthfulness of God, since he whom God has sent speaks God's own words:
God gives him the Spirit without reserve.
The Father loves the Son and has entrusted everything to him.
Anyone who believes in the Son has eternal life,
but anyone who refuses to believe in the Son will never see life: the anger of God stays on him.'
The Gospel of the Lord Praise to you, Lord Jesus Christ.
****************************
Gospel Reflection Thursday, Second Week of Easter John 3:31-36
The words of Peter and the apostles to the high priest, ‘Obedience to God comes before obedience to men’, was a conviction which shaped the life of the first believers. It often brought them into conflict with the religious leaders who thought of themselves as the mediators of God’s word. For us as Christians, obedience to God is obedience to his Son, Jesus, our risen Lord, because as today’s gospel declares, ‘he whom God has sent speaks God’s own words’. The Greek word translated ‘obedience’ suggests attentive listening. We are called to listen attentively to the word of God, especially as proclaimed and lived by Jesus who is God’s Word in human form. As the Word of God, Jesus is the Bread of Life because his words can satisfy the deepest hunger in our hearts, our hunger for truth and for an assurance of God’s love. In the words of today’s responsorial psalm, we are invited to ‘taste and see that the Lord is good’.
The gospel reading declares that ‘God gives him (Jesus) the Spirit without reserve’, and in this fourth gospel Jesus declares that his words are ‘spirit and life’. When we listen attentively to the Lord’s word, we are opening ourselves to Holy Spirit, and in the power of that Spirit we will be able to witness to our faith in the Lord with something of the courage shown by Peter and the apostles in today’s first reading.
________________________________
(May 1: Optional memorial of St Joseph the Worker Mass Readings)
FIRST READING for St Joseph the Worker
A reading from the Book of Genesis 1:26-2:3
God the Supreme Worker creates the world
God said:
"Let us make man in our image, after our likeness. Let them have dominion over the fish of the sea,
the birds of the air, and the cattle, and over all the wild animals and all the creatures that crawl on the ground." God created man in his image; in the divine image he created him; male and female he created them.
God blessed them, saying:
"Be fertile and multiply; fill the earth and subdue it.
Have dominion over the fish of the sea, the birds of the air, and all the living things that move on the earth."
God also said:
"See, I give you every seed-bearing plant all over the earth
and every tree that has seed-bearing fruit on it
to be your food; and to all the animals of the land,
all the birds of the air, and all the living creatures that crawl on the ground,
I give all the green plants for food." And so it happened.
God looked at everything he had made, and he found it very good. Evening came, and morning followed—the sixth day.
Thus the heavens and the earth and all their array were completed.
Since on the seventh day God was finished with the work he had been doing,
God rested on the seventh day from all the work he had undertaken.
So God blessed the seventh day and made it holy, because on it he rested from all the work his work of creating.
The Word of the Lord Thanks be to God.
(Alternative First Reading)
A reading from the second letter of St Paul to the Col0ssians 3:14-15, 17, 23-24
Brothers and sisters: Over all these things put on love, that is, the bond of perfection.
And let the peace of Christ control your hearts, the peace into which you were also called in one Body. And be thankful.
And whatever you do, in word or in deed, do everything in the name of the Lord Jesus, giving thanks to God the Father through him. Whatever you do, do from the heart, as for the Lord and not for men, knowing that you will receive from the Lord the due payment of the inheritance; be slaves of the Lord Christ.
The Word of the Lord Thanks be to God.
Responsorial Psalm Ps 90: 2,3-4,12-13,14 and 16
Response Lord, give success to the work of our hands.
1. Before the mountains were begotten and the earth and the world were brought forth,
from everlasting to everlasting you are God. Response
2. Lord, give success to the work of our hands. You turn man back to dust,
saying, "Return, O children of men." For a thousand years in your sight
are as yesterday, now that it is past, or as a watch of the night. Response
3. Teach us to number our days aright, that we may gain wisdom of heart.
Return, O Lord! How long? Have pity on your servants! Response
4. Fill us at daybreak with your kindness that we may shout for joy and gladness all our days.
Let your work be seen by your servants, and your glory by their children. Response
Gospel Acclamation Ps 68:20
Alleluia, Alleluia
Blessed be the Lord, day after day, he bears our burdens, God our saviour
Alleluia
GOSPEL
The Lord be with you And with your spirit.
A reading from the Gospel according to Matthew 13:54-58 Glory to you, O Lord.
This is the carpenter's son, surely?
Jesus came to his home town and taught the people in their synagogue.
They were astonished and said,
"Where did this man get such wisdom and mighty deeds?
Is he not the carpenter's son? Is not his mother named Mary
and his brothers James, Joseph, Simon, and Judas?
Are not his sisters all with us? Where did this man get all this?"
And they took offense at him.
But Jesus said to them,
"A prophet is not without honour except in his native place and in his own house."
And he did not work many mighty deeds there because of their lack of faith.
The Gospel of the Lord Praise to you, Lord Jesus Christ.
****************************
The Scripture Readings are taken from The Jerusalem Bible, published 1966 by Darton, Longman and Todd Ltd and used with the permission of the publishers. http://dltbooks.com/
The Scripture Reflection is made available with our thanks from his book Reflections on the Weekday Readings 2024: The Word is near to you, on your lips and in your heart by Martin Hogan and published by Messenger Publications , c/f www.messenger.ie/bookshop/
______________________________________________________________
May 1: Saint of the Day ; St Joseph the Worker
This commemoration, instituted by Pius XII in 1955, proposes the example and intercession of Joseph as worker and provider. On this date many countries celebrate the dignity and cause of human labour.
Patrick Duffy outlines elements of the papal social encyclicals that led up to and followed on from the introduction of this feast.It was in 1955, at a time when Communism was becoming strong in Italian political life, Pope Pius XII introduced the feast of St Joseph the Worker into the liturgical calendar.
An ideological Feast?
Liturgical purists may be inclined to question this day in honour of St Joseph the Worker: they see it as "an ideological feast" brought into the liturgical calendar in 1955 by Pope Pius XII apparently as a counterweight to the socialist and communist celebration of Labour Day on 1 May. Another perspective, however, is that the institution of the feast fits in well with the developing awareness in the social teaching of the Church from Rerum Novarum of Pope Leo XIII to Laborem Exercens of Pope John II on the dignity of human work and its creative role in the development of the human person.
Rerum Novarum (1891)
In the encyclical Rerum Novarum (1891), Pope Leo XIII raised a cry of protest against the harsh conditions which industrial workers had to endure and against their exploitation. This was a rejection of the prevailing 'realism' which held that labour was a commodity to be bought at market prices determined by the law of supply and demand rather than by the human needs of the worker. Pope Leo's position was that the State was not the instrument of the richer class, but a neutral arbiter, that it had a duty to protect the poor from abuse and exploitation. Pope Leo also advocated that as many workers as possible should become owners of property and that workers had the right to form protective associations. With Leo the Church was first seen to take a stand on behalf of the poor.
Quadragesimo Anno (1931)
Forty years later in Quadragesimo Anno (1931) Pope Pius XI looked not only at the unjust conditions of workers, but also made an analysis of the socio-economic order to focus on the causes of injustice and poverty. He pointed out the need not only for 'an improvement of conduct' ( = moral change) but also for 'a reform of social institutions' ( = structural change) (QA 77). Further, in an encyclical called Firmissimum (1937) dealing with the situation of Catholics in Mexico, he even indicated in some circumstances that the possibility of an active resistance to civil authorities (= legitimate rebellion) could be considered (par 35).
Mater et Magistra (1961)
Pope John XXIII in his encyclical Mater et magistra (1961) showed optimism in the way he spoke about the dignity and creative value of human work:
'Work, which is the immediate expression of a human personality, must always be rated higher than the possession of external goods, which of their very nature are merely instrumental.' This view of work is certainly an indication of an advance that has been made in our civilization (MM 107).
And about farm work:
'In the work on the farm the human personality finds every incentive for self-expression, self-development and spiritual growth. It is a work, therefore, which should be thought of as 'a vocation, a God-given mission, an answer to God's call to actuate his providential, saving plan in history. It should be thought of, finally, as a noble task, undertaken with a view to raising oneself and others to a higher degree of civilization' (MM 149).
Gaudium et Spes (1965)
This positive estimation of human activity was reinforced by Vatican II's Constitution on the Church in the Modern World Gaudium et spes (1965):
'When men and women provide for themselves and their families in such a way as to be of service to the community as well, they can rightly look upon their work as a prolongation of the work of the creator, a service to their fellow men, and their personal contribution to the fulfilment of the divine plan.' (GS 34)
Laborem Exercens (1981) and 'The Indirect Employer'
This positive evaluation of human work is more fully developed by Pope John Paul II in the opening chapters of his encyclical Laborem Exercens (1981) . But quite early on John Paul II insists that 'the basis for determining the value of human work is not primarily the kind of work being done but the fact that the one who is doing it is a person' (LE 6).
Besides, to assist in a structural analysis of the injustice to workers in the global economy, the pope introduces the concept of the 'indirect' employer. This he defines as the 'many different factors, other than the direct employer, that exercise a determining influence on shaping both of the work contract and, consequently, of just or unjust relationships in the field of human labour'.
These would include the State and public departments that make decisions, employers' associations, trade unions, farmers' organisations, and not just within one particular State, but also in links between States, like the EU, and in transnational companies. So, for example, farming agencies in Western countries can put pressure on their governments to protect their interests by restricting the entry of beef from Botswana or Argentina.
Preferential Option for the PoorThis teaching about 'the indirect employer' helps us understand that whole peoples can suffer an impoverishment as a result of unjust political and economic structures and why Church leaders, especially from Latin America, have used the phrase "preferential option for the poor" as indicating the way to structural justice, both for workers and for the unemployed.
____________________________
******************************
Memorable Sayings for Today
“Whatever your life's work is, do it well.
One should do his/her job so well
that the living, the dead, and the unborn
could do it no better.”
~Martin Luther King, Jr. ~
******************************
Liturgical Readings for: Thursday, 1st May, 2025
CÉAD LÉACHT Sliocht as Leabhar Gníomhartha na nAspal 5:27-33
Is finnéithe ar na nithe sin sinne agus an Spiorad Naomh.
Thug na seirbhísigh na haspail leo agus chuir ina seasamh os comhair na Sainidríne iad.
Cheistigh an t-ardsagart iad:
“Thugamar ordú daingean daoibh,” ar seisean, “gan teagasc a dhéanamh in ainm an duine seo, ach féach, tá Iarúsailéim líonta de bhur dteagasc agaibh. Agus is áil libh bás an duine seo a leagan orainne.”
D’fhreagair Peadar agus na haspail eile:
“Is córa dúinn umhlú do Dhia ná do dhaoine. Thóg Dia ár sinsear Íosa ó mhairbh tar éis daoibhse é a mharú, á chrochadh ar chrann. D’ardaigh Dia ar a dheis féin é ina phrionsa agus ina shlánaitheoir chun aithrí agus maithiúnas peacaí a thabhairt d’Iosrael. Is finnéithe ar na nithe sin sinne agus an Spiorad Naomh ar thug Dia é dóibh sin atá umhal dó.”
Arna chlos sin do mhuintir na sainidríne chuaigh siad chun báiní agus bhí fonn orthu iad a mharú.
Briathar an Tiarna Buíochas le Dia
Salm le Freagra Sm 33
Freagra Nuair a scairt an t-ainniseoir seo d’éist an Tiarna.
Malairt freagra Alleluia!
1. Beannóidh mé an Tiarna i dtólamh beidh a mholadh i mo bhéal i gcónaí.
Blaisigí is féachaigí a fheabhas atá an Tiarna: is aoibhinn dá dtagann faoina dhídean. Freagra
2. Iompaíonn an Tiarna ó lucht déanta an oilc d’fhonn a gcuimhne a scriosadh den talamh.
Éisteann an Tiarna nuair a ghlaonn na fíréin air: fuasclaíonn sé óna gcúngaigh go léir iad. Freagra
3. Bíonn an Tiarna i ngar don lucht coscartha agus tarrthaíonn sé an dream atá do-mheanmnach.
Is iomaí sin buairt ar an bhfíréan, ach fuasclaíonn an Tiarna orthu uile é. Freagra
SOISCÉAL
Go raibh an Tiarna libh. Agus le do spiorad féin
Sliocht as an Soiscéal naofa de réir Naomh Eoin 3: 31-36 Glóir duit, a Thiarna.
Tá grá ag an Athair don Mhac agus tá gach uile ní tugtha ina láimh aige dó.
San am sin dúirt Eoin Baiste lena dheisceabail
An té a thagann anuas tá sé os cionn cách.An té atá ón talamh is ón talamh dó agus is dá réir a labhraíonn sé.
An té a thagann ó neamh tá sé os cionn cách.
An rud a chonaic sé agus a chuala sé, déanann sé fianaise air,
ach ní ghlacann aon duine lena fhianaise.
An té a ghlacann a fhianaise chuir sé a shéala leis gur fírinneach é Dia.
Óir an té a chuir Dia uaidh, labhraíonn sé briathra Dé;
mar ní de réir tomhais a thugann [Dia] an Spiorad.
Tá grá ag an Athair don Mhac agus tá gach uile ní tugtha ina láimh aige dó.
An té a chreideann sa Mhac tá an bheatha shíoraí aige.
Ach an té nach gcreideann sa Mhac,ní fheicfidh sé an bheatha,
ach tá fearg Dé socair air.”
Soiscéal an Tiarna. Moladh duit, a Chriost
AN BÍOBLA NAOFA
© An Sagart
Liturgical Readings for: Sunday, 4th May, 2025
Third Sunday of Easter Year C
The Lord reminds the apostles of his call to them to follow him
and that he will be always be with them and us as we go about living out his example.
FIRST READING
A reading from the Acts of the Apostles 5.27-32. 40-41
We are witnesses to all this, we and the Holy Spirit.
The high priest demanded an explanation of the apostles.
'We gave you a formal warning' he said 'not to preach in this name, and what have you done?
You have filled Jerusalem with your teaching, and seem determined to fix the guilt of this man's death on us.'
In reply Peter and the apostles said,
'Obedience to God comes before obedience to men; it was the God of our ancestors who raised up Jesus, but it was you who had him executed by hanging on a tree. By his own right hand God has now raised him up to be leader and saviour, to give repentance and forgiveness of sins through him to Israel. We are witnesses to all this, we and the Holy Spirit whom God has given to those who obey him.'
They warned the apostles not to speak in the name of Jesus and released them. And so they left the presence of the Sanhedrin glad to have had the honour of suffering humiliation for the sake of the name.
The Word of the Lord Thanks be to God.
Responsorial Psalm Ps 29
Response I will praise you, Lord, you have rescued me.
or Alleluia, alleluia, alleluia!
1. I will praise you, Lord, you have rescued me and have not let my enemies rejoice over me.
O Lord, you have raised my soul from the dead, restored me to life from those who sink into the grave. Response
2. Sing psalms to the Lord, you who love him, give thanks to his holy name.
His anger lasts but a moment; his favour through life. night there are tears, but joy comes with dawn. Response
3. The Lord listened and had pity. The Lord came to my help.
For me you have changed my mourning into dancing; O Lord my God, I will thank you for ever. Response
SECOND READING
A reading from the book of the Apocalypse 5:11-14
The Lamb that was sacrificed is worthy to be given power and riches.
In my vision, I heard the sound of an immense number of angels gathered round the throne and the animals and the elders; there were ten thousand times ten thousand of them and thousands upon thousands, shouting,'The Lamb that was sacrificed is worthy to be given power, riches, wisdom, strength, honour, glory and blessing.'
Then I heard all the living things in creation - everything that lives in the air, and on the ground, and under the ground, and in the sea, crying,
'To the One who is sitting on the throne and to the Lamb, be all praise,
honour, glory and power, for ever and ever.'
And the four animals said, 'Amen'; and the elders prostrated themselves to worship.
The Word of the Lord Thanks be to God.
Gospel Acclamation Lk 24:32
Alleluia, alleluia!
Lord Jesus, explain the scriptures to us.
Make our hearts burn within us as you talk to us
Alleluia!
or
Alleluia, alleluia!
Christ has risen: he who created all things and has granted his mercy to men.
Alleluia!
GOSPEL
The Lord be with you. And with your spirit
A reading from the Gospel according to John 21:1-19 Glory to you, O Lord
Jesus then stepped forward, took the bread and gave it to them, and the same with the fish.
Jesus showed himself again to the disciples. It was by the Sea of Tiberias, and it happened like this: Simon Peter, Thomas called the Twin, Nathanael from Cana in Galilee, the sons of Zebedee and two more of his disciples were together.
Simon Peter said, 'I'm going fishing.' They replied, 'We'll come with you.'
They went out and got into the boat but caught nothing that night.
It was light by now and there stood Jesus on the shore, though the disciples did not realise that it was Jesus.
Jesus called out, 'Have you caught anything, friends?'
And when they answered, 'No', he said,
'Throw the net out to starboard and you'll find something.'
So they dropped the net, and there were so many fish that they could not haul it in.
The disciple Jesus loved said to Peter, 'It is the Lord.'
At these words 'It is the Lord', Simon Peter, who had practically nothing on, wrapped his cloak round him and jumped into the water. The other disciples came on in the boat, towing the net and the fish; they were only about a hundred yards from land.
As soon as they came ashore they saw that there was some bread there, and a charcoal fire with fish cooking on it.
Jesus said, 'Bring some of the fish you have just caught.'
Simon Peter went aboard and dragged the net to the shore, full of big fish, one hundred and fifty-three of them;
and in spite of there being so many the net was not broken.
Jesus said to them, 'Come and have breakfast.'
None of the disciples was bold enough to ask, 'Who are you?' they knew quite well it was the Lord. Jesus then stepped forward, took the bread and gave it to them, and the same with the fish. This was the third time that Jesus showed himself to the disciples after rising from the dead.
After the meal Jesus said to Simon Peter, 'Simon son of John, do you love me more than these others do?'
He answered, 'Yes Lord, you know I love you.'
Jesus said to him, 'Feed my lambs.'
A second time he said to him, 'Simon son of John, do you love me?'
He replied, 'Yes, Lord, you know I love you.'
Jesus said to him, 'Look after my sheep.'
Then he said to him a third time,
'Simon son of John, do you love me?'
Peter was upset that he asked him the third time, 'Do you love me?' and said,
'Lord, you know everything; you know I love you,'
Jesus said to him, 'Feed my sheep.
'I tell you most solemnly, when you were young you put on your own belt and walked where you liked;
but when you grow old you will stretch out your hands, and somebody else will put a belt round you
and take you where you would rather not go.'
In these words he indicated the kind of death by which Peter would give glory to God.
After this he said, 'Follow me.'
The Gospel of the Lord Praise to you, Lord Jesus Christ.
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Shorter form
GOSPEL
The Lord be with you. And with your spirit
A reading from the Gospel according to John 21:1-19 Glory to you, O Lord
Jesus then stepped forward, took the bread and gave it to them, and the same with the fish.
Jesus showed himself again to the disciples. It was by the Sea of Tiberias, and it happened like this:
Simon Peter, Thomas called the Twin, Nathanael from Cana in Galilee, the sons of Zebedee and two more of his disciples were together.
Simon Peter said, 'I'm going fishing.' They replied, 'We'll come with you.'
They went out and got into the boat but caught nothing that night.
It was light by now and there stood Jesus on the shore, though the disciples did not realise that it was Jesus.
Jesus called out, 'Have you caught anything, friends?'
And when they answered, 'No', he said,
'Throw the net out to starboard and you'll find something.'
So they dropped the net, and there were so many fish that they could not haul it in.
The disciple Jesus loved said to Peter, 'It is the Lord.'
At these words 'It is the Lord', Simon Peter, who had practically nothing on, wrapped his cloak round him and jumped into the water.
The other disciples came on in the boat, towing the net and the fish; they were only about a hundred yards from land.
As soon as they came ashore they saw that there was some bread there, and a charcoal fire with fish cooking on it.
Jesus said, 'Bring some of the fish you have just caught.'Simon Peter went aboard and dragged the net to the shore, full of big fish, one hundred and fifty-three of them;
and in spite of there being so many the net was not broken.
Jesus said to them, 'Come and have breakfast.'
None of the disciples was bold enough to ask, 'Who are you?' they knew quite well it was the Lord. Jesus then stepped forward, took the bread and gave it to them, and the same with the fish.
This was the third time that Jesus showed himself to the disciples after rising from the dead.
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For homily resources for this Sunday's Gospel click here: https://www.catholicireland.net/sunday-homily/
Taken from THE JERUSALEM BIBLE, published and copyright 1966, by Darton, Longman and Todd Ltd and Doubleday, a division of Random House Inc, and used by permission of the publishers.
Liturgical Readings for: Sunday, 4th May, 2025
CÉAD LÉACHT Sliocht as Gníomhartha na nAspal 5:27-32. 40-41
Is finnéithe ar na nithe sin sinne agus an Spiorad Naomh.
Cheistigh an t-ardsagart iad:“Thugamar ordú daingean daoibh,” ar seisean, “gan teagasc a dhéanamh in ainm an duine seo, ach féach, tá Iarúsailéim líonta de bhur dteagasc agaibh. Agus is áil libh bás an duine seo a leagan orainne.”
D’fhreagair Peadar agus na haspail eile:
“Is córa dúinn umhlú do Dhia ná do dhaoine. Thóg Dia ár sinsear Íosa ó mhairbh tar éis daoibhse é a mharú, á chrochadh ar chrann. D’ardaigh Dia ar a dheis féin é ina phrionsa agus ina shlánaitheoir chun aithrí agus maithiúnas peacaí a thabhairt d’Iosrael. Is finnéithe ar na nithe sin sinne agus an Spiorad Naomh ar thug Dia é dóibh sin atá umhal dó.”
Chuir siad fios ar na haspail agus tar éis dóibh iad a sciúrsáil agus foláireamh a thabhairt dóibh gan labhairt in ainm Íosa, scaoil siad chun siúil iad.
D’imigh siadsan leo ó láthair na sainidríne agus áthas orthu de chionn go mba fhiú le Dia iad tarcaisne a fhulaingt ar son ainm Íosa.
Briathar an Tiarna Buíochas le Dia
Salm Le Freagra Sm 29
Freagra : Molfaidh mé thú, a Thiarna, de bhrí gur shaor tú mé.
Malairt Freagra : Alleluia!
I. Molfaidh mé thú, a Thiarna, de bhrí gur shaor tú mé, is nár thug tú do mo naimhde gairdeas a dhéanamh umam.
A Thiarna, threoraigh tú m'anam amach as ifreann, is dhealaigh tú mé ón dream a théann síos san uaimh. Freagra
2. A naomha, abraigí dánta molta don Tiarna is tugaigí buíochas dá ainm naofa.
Óir ní mhaireann a fhearg ach nóiméad, ach maireann a chineáltas ó aois go bás.
Tig an gol um thráthnóna, is an gáire arís ar maidin. Freagra
3. Éist liom, a Thiarna, is déan trócaire orm; a Thiarna, bí mar chabhair dom.
Rinne tú rince de m'olagón; a Thiarna, mo Dhia, molfaidh mé thú go brách. Freagra
DARA LÉACHT Apacailipsis 5:11-14
Is fiú é an tUan arna bhású, é a fháil cumhachta, agus saibhris
Ansin san fhís dom, chuala mé glór iliomad aingeal timpeall na ríchathaoireach agus na ndúl beo, agus na seanóirí, ba é a líon deich míle faoi dheich míle agus na mílte ar mhílte. Agus is é a bhí á rá acu de ghlór ard:
“Is fiú é an tUan arna bhású, é a fháil cumhachta, agus saibhris, agus eagna, agus nirt, agus onóra, agus glóire, agus molta.”
Ansin, an uile chréatúr sna flaithis, agus ar talamh, agus faoi thalamh, agus san fharraige, chuala mé iad go léir sna baill sin, á rá: “Go raibh moladh agus onóir agus glóir agus cumhacht don té atá ina shuí sa ríchathaoir agus don Uan ar feadh na síoraíochta.”
Agus dúirt na ceithre dúile: “Amen.” Agus shléacht na seanóirí agus rinne siad adhradh.
Briathar an Tiarna Buíochas le Dia
Alleluia Véarsa Lc 24: 32
Alleluia, Alleluia!
A Thiaina Íosa, nocht na scrioptúir dúinn; cuir ár gcroí ar Iasadh ionainn
Ie linn duit bheith ag labhairt linn.
Alleluia!
SOISCÉAL
Go raibh an Tiarna libh. Agus le do spiorad féin
Sliocht as Soiscéal naofa de réir Naomh Eoin 21:1-19 Glóir duit, a Thiarna.
Tháinig Íosa agus thóg an t-arán agus thug dóibh é, agus mar an gcéanna leis an iasc.
San am sin thaispeáin Íosa é féin arís do na deisceabail ag Muir Thibirias, agus seo mar a thaispeáin:
Bhí i bhfochair a chéile: Síomón Peadar, Tomás an Leathchúpla, Natanael ó Chána na Gailíle, agus clann Zeibidé, agus beirt eile dá dheisceabail.
Dúirt Síomón Peadar leo: “Táimse ag dul ag iascach.” “Rachaimidne leat,” ar siad.
D’imigh siad mar sin agus isteach sa bhád leo, ach an oíche sin níor rug siad ar bhreac.
Nuair a tháinig an mhaidin, bhí Íosa ina sheasamh ar an trá, ach ní raibh a fhios ag a dheisceabail gurbh é Íosa é.
Dúirt Íosa leo: “Níl aon iasc agaibh, an bhfuil, a chlann ó?”
“Níl,” ar siad á fhreagairt.
Dúirt sé leo: “Cuirigí an eangach amach ar dheis na loinge, agus
sibh iasc.”Rinne siad cor dá bhrí sin agus láithreach bhí ag teip orthu an eangach a tharraingt, bhí an oiread sin iasc inti.
Ansin an deisceabal ab ionúin le Íosa, dúirt sé le Peadar: “Is é an Tiarna é.”
Nuair a chuala Peadar dá bhrí sin gurbh é an Tiarna é, chuir sé a bhrat uime – mar bhí sé gan é – agus chaith sé é féin isteach san fharraige. Ach tháinig na deisceabail eile sa long mar níorbh fhada ón talamh iad, ach timpeall dhá chéad banlámh; agus tharraing siad an eangach lán d’iasc ina ndiaidh.
Nuair a tháinig siad i dtír mar sin, chonaic siad arán ansiúd agus tine ghualaigh agus iasc uirthi.
Dúirt Íosa leo: “Tugaigí anseo cuid de na héisc a ghabh sibh anois.”
Ansin chuaigh Peadar ar bord agus tharraing sé an eangach i dtír, agus í lán d’éisc mhóra, céad agus caoga a trí díobh; agus bíodh go raibh siad chomh mór sin níor bhris an eangach.
Dúirt Íosa leo: “Tagaigí agus ithigí.”
Ní raibh sé de mhisneach ag aon duine de na deisceabail a fhiafraí de: “Cé hé thú féin?” mar go raibh fhios acu gurbh é an Tiarna é. Tháinig Íosa agus thóg an t-arán agus thug dóibh é, agus mar an gcéanna leis an iasc.
Is é sin anois an tríú huair a thaispeáin Íosa é féin do na deisceabail tar éis do aiséirí ó mhairbh.
Nuair a bhí bia caite acu dúirt Íosa le Síomón Peadar:
“A Shíomóin mhic Eoin, an mó do chion-sa orm ná a gcion seo?”
“Sea, a Thiarna,” ar seisean leis, “is eol duit go bhfuil grá agam duit.”
Dúirt Íosa leis: “Déan m’uain a chothú.”
Dúirt sé leis an dara huair: “A Shíomóin mhic Eoin, an bhfuil cion agat orm?”
“Tá, a Thiarna,” ar seisean leis, “tá a fhios agat go bhfuil grá agam duit.”
Dúirt sé leis: “Déan mo chaoirigh a aoireacht.”
Dúirt sé leis an tríú huair: “A Shíomóin mhic Eoin, an bhfuil grá agat dom?”
Tháinig buairt ar Pheadar mar go ndúirt sé leis an tríú huair: “An bhfuil grá agat dom?”
Agus dúirt sé leis: “A Thiarna, tá fios gach ní agat. Tá a fhios agat go bhfuil grá agam duit.”
Dúirt Íosa leis: “Déan mo chaoirigh a chothú.”
“Amen, Amen, a deirim leat. Nuair a bhí tú níos óige, chuirteá féin do chrios umat, agus shiúltá san áit ba thoil leat; ach nuair a thiocfaidh an aois ort, sínfidh tú amach do lámha, agus cuirfidh duine eile do chrios umat, agus seolfaidh sé thú san áit nach toil leat.”
Dúirt sé an méid sin lena chur in iúl cad é an sort báis lena dtabharfadh sé glóir do Dhia.
Agus nuair a bhí an méid sin ráite aige dúirt sé: “Lean mise.”
Soiscéal an Tiarna. Moladh duit, a Chriost
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SOISCÉAL gearr
Go raibh an Tiarna libh. Agus le do spiorad féin
Sliocht as Soiscéal naofa de réir Naomh Eoin 21:1-19 Glóir duit, a Thiarna.
Tháinig Íosa agus thóg an t-arán agus thug dóibh é, agus mar an gcéanna leis an iasc.
San am sin thaispeáin Íosa é féin arís do na deisceabail ag Muir Thibirias, agus seo mar a thaispeáin:
Bhí i bhfochair a chéile: Síomón Peadar, Tomás an Leathchúpla, Natanael ó Chána na Gailíle, agus clann Zeibidé, agus beirt eile dá dheisceabail.
Dúirt Síomón Peadar leo: “Táimse ag dul ag iascach.” “Rachaimidne leat,” ar siad.
D’imigh siad mar sin agus isteach sa bhád leo, ach an oíche sin níor rug siad ar bhreac.
Nuair a tháinig an mhaidin, bhí Íosa ina sheasamh ar an trá, ach ní raibh a fhios ag a dheisceabail gurbh é Íosa é.
Dúirt Íosa leo: “Níl aon iasc agaibh, an bhfuil, a chlann ó?”
“Níl,” ar siad á fhreagairt.
Dúirt sé leo: “Cuirigí an eangach amach ar dheis na loinge, agus
sibh iasc.”Rinne siad cor dá bhrí sin agus láithreach bhí ag teip orthu an eangach a tharraingt, bhí an oiread sin iasc inti.
Ansin an deisceabal ab ionúin le Íosa, dúirt sé le Peadar: “Is é an Tiarna é.”
Nuair a chuala Peadar dá bhrí sin gurbh é an Tiarna é, chuir sé a bhrat uime – mar bhí sé gan é – agus chaith sé é féin isteach san fharraige. Ach tháinig na deisceabail eile sa long mar níorbh fhada ón talamh iad, ach timpeall dhá chéad banlámh; agus tharraing siad an eangach lán d’iasc ina ndiaidh.
Nuair a tháinig siad i dtír mar sin, chonaic siad arán ansiúd agus tine ghualaigh agus iasc uirthi.
Dúirt Íosa leo: “Tugaigí anseo cuid de na héisc a ghabh sibh anois.”
Ansin chuaigh Peadar ar bord agus tharraing sé an eangach i dtír, agus í lán d’éisc mhóra, céad agus caoga a trí díobh;
agus bíodh go raibh siad chomh mór sin níor bhris an eangach.
Dúirt Íosa leo: “Tagaigí agus ithigí.”
Ní raibh sé de mhisneach ag aon duine de na deisceabail a fhiafraí de: “Cé hé thú féin?” mar go raibh fhios acu gurbh é an Tiarna é.
Tháinig Íosa agus thóg an t-arán agus thug dóibh é, agus mar an gcéanna leis an iasc.
Is é sin anois an tríú huair a thaispeáin Íosa é féin do na deisceabail tar éis do aiséirí ó mhairbh.
AN BÍOBLA NAOFA
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