Fr. Centala - Elizabeth of the Trinity

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ELIZABETH OF THE TRINITY - PRAYER

by FATHER CENTALA

Fr. Centala: Blessed Elizabeth of the Trinity.

Audience: Pray for us.

Fr. Centala: This morning we would like to look at Elizabeth of the Trinity's great prayer to the Trinity. I think we'd be permitted to do that even though it is the Feast of the great poet saint, Saint Raphael Kolonophski of St. Joseph (? 009 sp?). He lived 1835 to 1907. He was beatified and canonized very quickly. We are praying that Elizabeth of the Trinity also be canonized even though she's not Polish.

Audience: Laughter.

Fr. Centala: After the conference they will pass out a song based on this great prayer of Elizabeth of the Trinity, to the tune of ah 8686D with Forest Green's melody and we'll practice it before Mass and possibly sing it after Communion if we got a feel for how it goes. This great prayer of Elizabeth of the Trinity sort of synthesizes just about all of her spiritual approach in Carmel. It does not bring in the fact that she is a great praise of glory for she wrote this in 1904 and she got that great insight the following year. But ah, it's sort of implicit in here. So there's a very ah lofty teaching. Very great tenderness. Sometime when I go through it, it brings tears to my eyes and how beautifully sensitive she is to some of the overtures of the, of God.

So the first paragraph is sort of like an introduction. Oh, my God, Trinity. So when she's addressing God, she has the personal pronoun there that Trinity, she has been praying in a very intimate way since she was seven years old. So from seven to nineteen four, seventeen years. And her first reaction to this great God whom she loves, "I adore." See adoration. If that is God who is greater I am a creature so the first thing is to adore. And that God is holy and she realizes that she is unholy. So the first thing she does is ask for help. Help me to become utterly forgetful of self. That is a great insight because ah, usually in our ah faith journey, our seeking for perfection we find out that...well, the pastor isn't quite as good as he should be and then Mary (? 059 tune in ?) perfect spouse and ah my job isn't all that great and you look at all of the problems that are out there. And then finally it dawns on us that the biggest problem is ourself. Our clinging to self and not allowing ourselves to change. That is the main problem. So she right away goes to the source of the problem 'myself'. And as we become ah more ah holy we realize our unholiness as part of the process. So help me to bury myself in you as changelessness calms. So my soul already in eternity. So what she's saying is "That if I can get rid of myself, decrease, let Christ increase in me, then I'll be more changeless and calm, right now I am not."

So, this sort of a beautiful admitting the great loftiness that God is showing her and the same time the weakness of herself, that she's been shown, and she's putting those two together. May nothing disturb my peace or draw me out of you, because right now many things are disturbing my peace and drawing me out of you. My immutable Lord, my unchanging Lord. So the Lord is unchanging. And why does she want to be that way? Well, because God deserves it. We were created to adore and be present to God and she wants to do that all the time instead of being caught up with herself. So it's because of God that she wants to change.May every moment penetrate more deeply into the depths of your mystery. So she realized that this is a mystery, and she's willing to sort of spend herself in being present to God in this mystery of the Trinity, and really ah know that she'll never fathom it in this life. So she'll commit herself in faith to spend herself to do that.

So even with these great insights of this prayer, she's sort of saying "You know I haven't arrived, even though God is showing me this tremendous beauty." So how can she best do that? Well, give peace to my soul. Right now its not always in peace. Make it your heaven, your cherished dwelling place, your home of rest. This ah sounds a little bit like St. Teresa of Avila. She said that ah the indwelling is a very precious place for the Lord to come and she said the Lord would come more often to me if I wasn't such a poor housekeeper.

Audience: Laughter.

Fr. Centala: So she said once we're sort of peaceful and Christ is coming there well then we've got to stay there and allow things to happen. Let me never leave you there alone. And so even when she get's the insight as to the answer: Be peaceful, and be with Christ, he'll be there. The whole trinity will be there. But then I'm too weak to stay there. So there's this constant admitting of her own weakness when she's got the answers. Keep me there all absorbed in you in living faith. Okay, a living faith is putting into practice not just saying Lord, Lord, and not doing the will of the Father. So, this is very good, because sometimes we get the idea well prayer will transform me and I don't have to do anything else. No, it's prayer is a way of life, and as we learn certain things we then have to put them into practice. That is living faith.

Then the first thing of course is adoring you. See, that is our very first ah obligation to adore, and sometimes ah beginning of our journey we sort of tacked it on the end and many times forget it. We're all caught up in petition and many other forms of prayer and we forget that adoration is first. Adoring you wholly or totally yielding up your creative action. So wholly or totally means ah with my whole person and therefore I've got to have integrity in my person so I'm truthfully handing my whole person over. Yield it up, allowing you, your creative action to work on me. Then we already spoke about the fact sometimes it's harder to allow ourselves to be loved than to take initiative and to love.

Oh, my Christ, again the personal pronoun, whom I love. So those first two little paragraphs were sort of like introduction to God in general, the one God, and now she's specifically addressing ah Christ. Whom I love. Crucified by love. She has no problem accepting Christ crucified. And we know St. Paul had said "Christ crucified is foolishness to some, and a stumbling block to others." And ah, and once in awhile you'll see articles where some will be ah, sort of criticizing ah Christians adore that God, and have gruesome crucifixions in their churches and homes, and just how terrible a religion that must be. Ah she sees this as very beautiful. He's crucified by love. And God the Father sent Him to carry out a task which included being crucified and He in His love accepted that. And it's just by love, through love, and out love and there's no problem seeing that as totally loving.

Fain would I be the bride of your heart. I sort of pine to be the bride of your heart, because so few people accept the overtures of love totally, as Elizabeth of the Trinity has recognized then. So she says "I will respond and I will be the bride of your heart which is thirsting for love. Thirsting for us to return love. Fain would I cover you with glory." Well Christ appears as the man of sorrows, totally not very ah presentable and St. Paul says "Let me know Christ in Him crucified." Oh, then he said "Well, yeah, Christ a beautiful preacher going up and done is fine. Some of the hippies like Him, but the crucified, the man of sorrows. No, they cannot accept that phase of Christ. And that is the key one. And He has no glory ah when He is appearing as a man of sorrow, so she said "I will cover you with glory." Again, the glory that she has received from Christ, she gives back to Christ. And I'll love you until I die of very love. Okay, that's a paraphrase of St. John of the Cross where once our self is purified love can take us on to heaven. So, she has made beautiful overtures here of how she's going to return Christ's love, but then "Yet I realize my weakness." So realizing our weakness and the fact that we still have imperfections, and sins, and problems, is no obstacle to being a saint. The obstacle is if we do not go and get the correct remedy for that. And of course Elizabeth does. I beseech you to clothe me with yourself. So I identify my soul of all the movements of your own. See, so her total answer is in Christ. He is the way, the truth, and the light.

And she wanted to study the soul of Christ, because she said the soul of Christ was more in communion with the Father and the Spirit, and she would know Christ better and the Trinity better if she knew the very soul of Christ. How can that be done? Immerse me in yourself. Possess me totally, wholly. Whatever you love possesses you. You recall in one of her letters she said the people that loved the futile things of this earth. The unimportant, the unnecessary the nonessential, that they were slaves to those things that they loved. So she knows that when she loves Christ she'll be possessed by Christ.

Substitute yourself for me, that my life may be by the radiance of your own. That's important because sometime on our faith journey, our holiness journey, we start getting busy in the parish, and doing good things, and get a reputation and ah it goes to our head. And people are more attracted to us than to Christ. She doesn't want any recognition for herself. I just want to radiate you, my radiance will just be your own. This can best be if you enter my soul as Savior, as Restorer and as Adorer. So Christ will be the one to save her and ah completely restore and sanctify her. Then she'll be with Christ dwelling in her to adore broccoli because Christ is the one who is the best adorer, the best praise of glory of the Father. So she's depending totally on Christ. He is the answer. Why is He such a great answerer for her? Well because she was all eternal word. Utterance of my God. See the word became flesh and dwelt among us. There's the gospel according to John, which she loved very much. The contemplative of the four gospels.

I long to pass my life in listening to you. Beautiful resume...what was your main occupation? Well, I was listening to Christ. But then of course in order to learn she's got to be docile. I long to pass my life in listening to you, to become docile that I may learn all from you. So here again is a process that she admits that all of the answers are there, but then she's got to listen with docility and be open to learning. So the sort of thing I believe would help my unbelief that I'm still you know, on the way, and I've got to change. Then through all darkness, and all privations, and all helplessness, I crave to keep you ever with me and dwell beneath your lustrous beams. See, so then when she has all of the answers she will be able to persevere in the great darkness of the Dark Nights, and privations, and crosses, and helplessness, and because Christ is the answer. And that is very, very, evident that there are many people ah, when they cannot accept Christ crucified then when things go wrong ah they loose their faith and ah become atheists and even suicidal, because they don't have the answers. And Christ brought the answers to us.

So she can get them if she stays beneath these lustrous beams that Christ will be enlightening her so she can learn. But then she realizes she's too weak to stay under the beams. Oh, my Beloved Star, so hold me, that I cannot wander from Your light. Because now sometimes she's wandering even though the answers are there. See, so it's a very sort of utter acknowledging on the great weakness ah...but that's not an obstacle. Just turn to Christ and ask for more help. Allow Christ to do more.

Then she turns to the Holy Spirit. Does not use the personal pronoun now. Oh consuming fire, spirit of love. Now this fire which burns and consumes the old self. A very nice example of that, and I think it was ah...Isaac the Syrian, one of the early desert fathers. He speaks about this novice who came to the desert there to be a hermit and ah, after a few days, oh very much taken up with this beautiful love of God and he felt that he was on cloud nine. And he went to Isaac and said "Well, I've arrived. It's just, everything is just fantastic and I'm totally emerged in the love of God and what should I do?" Isaac said "Oh, my gosh if you're like that well, see that mountain out there, just go up in that mountain and turn your face up to the sky and let yourself burn. The novice put his head down went back to his little cell and he got from kindergarten to first grade that day.

Audience: Laughter.

Fr. Centala: So the great consuming fire, the Spirit of Love, descend within me, reproduce in me, as it were in the incarnation of the word. So, she's aware of the fact that she's been called to be another Christ and the Spirit has been sent to help us. To enlighten us and all Christ has taught and even more. That I may be to Him another humanity. That's a very important word. That's those five parts of ourself, that total person that is needed to become holy, to become another Christ. That Christ is fully human and fully divine. And the Spirit will help us to become another humanity in which He renews His mystery. So again she's cooperating with this mystery. So the word mystery shows up a lot in the Blessed Elizabeth of the Trinity.
The mystery of the Trinity, the three persons, we don't understand. That overflowing love that God created we can't fully understand that. Why then Christ came and the whole paschal mystery? How He became human, and divine, and died, and rose and was glorified. We can't understand that. And then He leaves everything behind to us in the real presence, which is a mystery. And that prepares us to go up to heaven which eye has not seen, nor ear heard, nor so much as entered into our heart. That's a mystery too. So we've got like five big mysteries that are basically channelling and directing our faith, our whole life, and we walk in faith in these great mysteries. No problem. She accepts them all.

Then she turns to ah, God the Father. And You oh Father, bend down to your poor little creature. So she's a poor little creature and there is the great, ineffable God the Father, the Creator. She can't go up there and talk to sort of a one to one with the great Creator. But the Creator is all powerful so He can come down to her. So come down to your little creature. Because she loves the Father so much she can say that, and overshadow her. Okay, there's again, St. John of the Cross talks again about the great grace of overshadowing that was given to the Virgin Mary, and for her important tasks and we can ask for that too if we've got something important to do. And Elizabeth the Trinity had learned from Christ, the great ah love of the Father, and the fact that we are to become like Christ. And the spirit is helping us to become like Christ. Well, that is a big task. We need overshadowing for that. So even as a poor little creature, she can ask for the overshadowing. Then as far as we know, she gets it.

Beholding in her, none other than your Beloved Son, yes, because she needs that so she can become like the Beloved Son. Whom you have set all your pleasure. So to the extent that we become Christlike, we are pleasing to the Father. So the Spirit helps us to become Christlike so we're pleasing to the Father who created us according to that ultimate image that the Father has that we should become. So the whole Trinity is involved there in transforming us. Oh, my three, my all, my beatitude. Elizabeth the Trinity mentioned that even in this life, ah the Trinity that the blessed are adoring in heaven, we already in faith are adoring that same ah Trinity, and our faith is just sort of the beginning of that beatitude, and we can really figure that we're already experiencing part of the beatitude as we walk in faith.

My infinite solitude. Okay, that infinite solitude the three persons that are perfect and content in themselves have freely decided to create out of love and have set up a reciprocal line, and want us to return love. So they're no longer in infinite solitude. Ah, they are thirsting for us to return love. So it's because of sort of the overture of God that has done that, that we can sort of pray this way. It's God (? 354 inaudible) first and we didn't deserve it, or could even understand it.

Immensity, wherein I lose myself. So the great incomprehensible, almost unapproachable God, ah, in that presence I'm just about lost. But she'll never talk about like losing my identity when I'm united with God, no. And that's very important The Holy See put out an encyclical in 1989 on some aspects of christian meditation. And it was sort of a challenge to some of the cults that were talking about being merged and losing your identity into the divine. Some of these transcendental meditation type groups. It's written by (? 363 Hans Orrs Von Baltizar sp?) the great Dutch theologian, and ah he died before he finished it so Cardinal (? 365 Lafsinger sp?) sort of tidied it up and it was published on the Feast of St. Teresa, and it heavily quotes the Carmelite authors. So good that the Jesuits said it was not objective.

Audience: Laughter.

Fr. Centala: I think it did give St. (? 368 Ignatious sp?) a footnote. But they thought that he deserved a little bit more. And the whole con, the whole text was published in the Clarion in two editions in 1990. I yield myself. There again is just another paraphrase for allowing. I allow myself to be your prey. Which means I will totally love you and if I die of love that is alright, which she had already said up above.

Bury yourself in me that I may be buried in you. So sort of let us be so united now that nothing disturbs us. We're sealed off and totally taken up with one another. Until I depart and contemplate in your light the abyss of your greatness. This is somewhat a paraphrase of St. John of the Cross too. St. John of the Cross says that when you get up to heaven, and are seeing God face to face. Ah it isn't just sort of enjoying that great source of light sort of that satisfies everything. He says "Seeing the great secrets hidden in the Trinity. How the ah incarnation took place and the great plan of love God had for us. And how precious we are in God's sight." and he said "All of that's going to be part of our Beatitude. Part of our happiness." So we are really, totally caught up and involved in the Trinity. And now we sort of tend to put ourself down and not think we're worth that much, but ah, it really, we'll really find out then just how precious we are in God's sight. So this great prayer sort of synthesizes with her whole teaching. We'll read through the whole thing together, to get the force of it now.

Fr. Centala & Audience: Oh, my God, Trinity whom I adore. Help me to become utterly forgetful of self, that I may bury myself in you as changeless and as calm as though my soul were already in eternity. May nothing disturb my peace or draw me out of you. Oh, my immutable Lord, but may I at every moment penetrate more deeply into the depths of your mystery. Give peace to my soul, make it your heaven, your cherished dwelling place, your home of rest. Let me never leave you there alone, but keep me there all absorbed in you. In living faith, adoring you, and holy yield it up to your creative action. Oh, my Christ, whom I love. Crucified by love. Fain would I be the bride of your heart. Fain would I cover you with glory and love you until I die of very love. Yet I realize my weakness and beseech you to clothe me with yourself. To identify my soul with all the movements of your own. Emerge me in yourself. Possess me wholly. Substitute yourself for me, that my life may be a radiance of your own. (? 411 inaudible) soul as adorer, as restorer, as savior. Oh, eternal word, utterance of my God, I long to pass my life in listening to you. To become docile that I may learn all from you. Through all darkness, all privations, all helplessness. I pray to keep you (? 416 inaudible) me to dwell beneath your lustrous beams. Oh, my Beloved Star, so hold me that I cannot wander from your light. Oh, Consuming Fire, Spirit of Love, descend within me and reproduce in me as it were, an incarnation of the word. (? 421 inaudible) to Him another humanity wherein He renews His mystery. And you, oh Father, bend down toward your poor little creature, and overshadow her, beholding in her none other than your beloved Son in whom you have set all your pleasure. Oh my three, my all, my beatitude, infinite solitude. (? 426 inaudible) wherein I lose myself. I yield myself to you as your prey. Bury yourself in me that I may be buried in you. Until I depart to contemplate in your life the abyss in your greatness. Amen.

Side Two - Fr. Centala's Tape - Elizabeth of the Trinity - Prayer ______________________________________________________________________________

Fr. Centala: The Blessed Trinity, especially as it appears in liturgy. And as it appears in sort of spiritual direction, spiritual reading, ah catechism. And see how we can integrate that into what we have learned about the ah Trinity over this weekend.

St. Thomas in the 1200's taught that the three persons together. Whenever they do anything in creation they act as one. And that has been accepted as sort of the ordinary teaching for the last few centuries. But in more recent times it's beginning to be questioned and said well in addition to that can we not also learn something about the individual activities of the three persons. After all why in the time of Christ were we told about the fact that within the one God there are three persons? The Father, and the Son, and the Holy Spirit? And the various saints seem to have established relationship with the individual persons. We're baptized in the name of the three persons. We make the sign of the cross in the name of the three persons. So, isn't there perhaps something more to learn than the fact that God is just always one? If God is acting only as one toward creation, well then we're just somewhat ah fooling ourselves when we are giving these sort of three separate areas. So there's further development sort of to be done in those areas.

In general traditionally we call God the Father the Creator, and Christ the Redeemer, and the Holy Spirit the Sanctifier. Which is good. They're probably more than that though. I heard recently that a clergyman had baptized fifty-five children in the name of the Creator, the Redeemer and the Sanctifier, and when the Bishop heard about it he said "No, you'd better rebaptize then because ah Father is a much bigger word than Creator. And Redeemer is much more than we know of Christ. And the Holy Spirit does more than just sanctify." So we still ah...we are learning. We believe but help our unbelief our limitations. But somehow because of our limitations ah the church in its liturgical cycle somewhat focuses on the work of one particular person at a time.

At Advent we talk about the great plan of God the Father to send Christ to us. Then from ah Christmas all the way until the Ascension we sort of focus on Christ, and then Pentecost the Holy Spirit comes. And for all of these Sunday's of ordinary time, thirty-three today. Ah...we focus on what the Spirit is doing to help us to know Christ and be conformed to what the Father wanted us to become. Ah, and we're going to be finishing next Sunday with Christ the King. So as soon as we finish one year, year C, then we start over again in year A, and again learn about the three persons and how they are functioning. So we ask the Lord beginning of a new liturgical year..."Don't send us re-runs, this is a new year, it's year A. It's been three years since we had a year 'A' we are open to learn new things."

But in general if you've (? 649 inaudible) of these other people ah, they tend to many times zero in on seeing God from the viewpoint of one of the persons. Let's say God the Father, the great, awesome creator. We say, how great thou art, you know. When I see the mountains, and the sea-shore, and the whole flower, and every time I see a newborn baby, I believe. But, when the storms come and when the baby dies out of season, and things go awry, many people say "Well I can't believe in a God who made an imperfect creation with all the suffering in it." Well, if it were perfect it would be another God, ah and there's only one God. And part of the problem there is that the belief is good but it's incomplete. Do not have sort of what the other two persons have done. It's Christ who shows us how to cope with the imperfections, with ah, with the suffering that is in creation. So we need the other two persons to compliment the belief in the great work of God the Father.

There are others that learn a lot about ah Christ. Sometime even called New Testament freaks. And ah, they again have a very strong belief in Christ, but it is incomplete, and they like to know Christ. They part their hair in the middle, and they wear sandals and ah, they're glad that they don't have to go back and think about the great work that God the Father did. If there was a big bang twenty billion years ago, or whatever that "Gee, Christ was born in time. Somebody like us, and if we know Him we know the Father." Beautiful, but again incomplete. As we get to know Christ we thirst really to know the Father who sent Him. And so we want to go on from Christ to the Father. And the Spirit is teaching us too. So if we get stuck sort of just with being satisfied with Christ, we can get into sort of a fundamentalism. And ah, that again has sort of blind spots in it, and we end up not seeing things properly.

As one time I was driving along, and I heard this radio program, and this preacher was telling about these martyrs who washed their robes in the blood of the Lamb until they became white. He said "Now, how is that possible?" Well he said "Well, he said you know there are the red corpuscles, and there are white corpuscles."

Audience: Laughter.

Fr. Centala: "And after the red ones had drained out and then just as the white ones were coming out, they put their robes under and they were washed white in the blood of the lamb." Now, I changed stations.

Audience: Laughter.

Fr. Centala: Well, others are very touched by what the Holy Spirit is doing, again that is very good and they say the Spirit is working now, on how we are to be Christians now. Forget about what Christ did two thousand years ago, or what the Father did way back in creation. They're very much centered on what the Spirit is doing in the church now. That is good, but don't forget the other two. And because of that sort of ah forgetting of the other two, they are sort of like without roots, and they do many ah strange things. So we really need all three. The Spirit is teaching us what to do now, to be better Christians, more Christ like, so that we can become another Christ. Fulfill the ah mission, the goal that the Father has for us to become Christlike. So the three persons are always working together. So if we can cooperate with the work of the three persons, then we are constantly being changed.

The one who seems to take the initiative is the Holy Spirit. So all sins are forgiven except the sin against the Holy Spirit. Spirit enlightens us about our sins, and we should then take them to Christ to be forgiven, so we can become conformed to what God wants...the Father wants us to be. But if we say 'no' to the Spirit and deny that we have sins, then the whole process stops. So we say the only sin that is unforgiven is the one against the Holy Spirit, that is giving ourself knowledge. And Christ (? 734 inaudible) sort of haranguing the Pharisees and saying "Your hypocrites. Don't you know this? Don't you know that? Pay attention to the truth. God can work with the truth. And if you are ah pretending, and denying, and living in your blind spots well then that's the wrench in the machinery. That's the lack of integrity. That stops everything.

So we have that radical of a free will. We are made that free that we can stop the process of the Trinity. So some of the saints have pleaded "Lord, take away my freedom." Well, we were created with freedom so we could love. So we could respond to love. So we can say "Take away my freedom to sin. I don't want to stop that process. I want to be involved in what the Trinity is doing to transform me. Otherwise if my freedom is completely gone, well, we'll go back to living in the trees, and ah there are enough animals there already. So free will is necessary for us in our human situation."

So Christ came to bear witness to the truth. So we've got to be brutally honest about the truth. Some said "Well, but you know women are exempt from giving their age or their weight."

Audience: Laughter.

Fr. Centala: Ah, so they said "Okay, well I don't know much about that." Some say, I don't tell the IRS any more than I have to, can I still be truthful?" Well, when we start making these different exceptions than ah, we fool ourself enough already and we have our blind spot. So to be brutally honest we go against that and try and really ah be as open as we can. The Holy Spirit also's working to teach us who Christ is. We cannot say Christ is Lord except in the Holy Spirit. Lord is a technical term. Pilate is the Lord of Caesar. He can speak in Caesar's behalf.

Christ came...well Jesus first. Jesus the Nazarene is accepted by anyone who accepts history. Jesus is the Christ. The anointed. The Messiah. Anyone who can accept the whole teaching of the Hebrew covenant can recognize that a Messiah is coming, then to see this Jesus is the Christ, the anointed one. But then, whoever see's Him see's the Father. Whoever accepts Him accepts the Father, then to accept Jesus Christ as the Lord, as the authority figure. The one that will lead us into the whole process. That is sort of the third step and some are Jesus freaks but they don't recognize as Christ. Some as Jesus Christ but not as Lord. Some feminists want to throw out the word Lord, because it's no good and ah but there the Spirit helps us to sort all that out and to follow that.

Elizabeth of the Trinity mentioned that this mysterious indwelling of the Trinity within us, and the mysterious presence of Christ in the real presence, that we've got to accept those mysteries. That is how we ah, are transformed. So, I invite you today to pay attention in the Eucharistic prayer, the times that we mention the three different persons. Because they are all very much involved in the Eucharistic prayer. The Spirit is blessing what God the Father has created, so that can become the real presence of Christ among us, so that the three persons are very much involved in the Eucharist. So every Sunday is considered to be like a reenactment, it's in honor of the Trinity. It's a sort of a mini reenactment of Trinity Sunday. So today let us try to pay attention to that.

Tape went blank from 800 to 809.

Fr. Centala: Well, (? 809 inaudible thru 811) the Father, and about the Son, and about the Holy Spirit.

Fr. Centala & Audience: We believe in the Holy God the Father almighty. (? 813 inaudible thru 833) can't make it out...here and there a word, but people cough and drown out and voices speaking in unison...impossible to pick up. Tape not picking up Ft. Centala from his microphone, but way far away.

Fr. Centala: (? 834 picking up his voice weakly, but not from his microphone) We come now before God, aware of our need for guidance, direction and support. We offer our prayers (? 835 inaudible) God to help us that our (? 836 inaudible thru 840).

Lady: For our Pope, our Bishops, our Priests our Religious and all who work to reconcile the world to God, we pray: