Daily Reading


Ant. O Wisdom, O holy Word of God, you govern all creation with your strong yet tender care. Come and show your people the way to salvation.

Luke 1:46-55
The soul rejoices in the Lord

My soul proclaims the greatness of the Lord,
my spirit rejoices in God my Savior for he has looked with favor on his lowly servant.

From this day all generations will call me blessed: the Almighty has done great things for me, and holy is his Name.

He has mercy on those who fear him
in every generation.

He has come to the help of his servant Israel
for he has remembered his promise of mercy,
the promise he made to our fathers,
to Abraham and his children for ever.

Glory to the Father, and to the Son,
and to the Holy Spirit:
as it was in the beginning, is now,
and will be for ever. Amen.


Jesus is Lord, born of the Virgin Mary. Let us pray to him with joyful hearts:
Come, Lord Jesus!

Son of God, you will come again as the true messenger of the covenant.
— help the world to recognize and accept you.
Come, Lord Jesus!

Born in your Father’s heart, you became man in the womb of the Virgin Mary,
— free us from the tyranny of change and decay.
Come, Lord Jesus!

In your life on earth, you came to die as a man,
— save us from everlasting death.
Come, Lord Jesus!

When you come to judge, show us your loving mercy,
— and forgive us our weaknesses.
Come, Lord Jesus!

Lord Jesus, by your death you have given hope to those who have died,
— be merciful to those for whom we now pray.
Come, Lord Jesus!

Our Father who art in heaven,
hallowed be thy name.
Thy kingdom come.
Thy will be done on earth, as it is in heaven.
Give us this day our daily bread,
and forgive us our trespasses,
as we forgive those who trespass against us,
and lead us not into temptation,
but deliver us from evil.

Concluding Prayer

Pour forth,
we beseech you, O Lord,
your grace into our hearts,
that we, to whom the Incarnation of Christ your Son
was made known by the message of an Angel,
may by his Passion and Cross
be brought to the glory of his Resurrection.
Who lives and reigns with you in the unity of the Holy Spirit,
God, for ever and ever.
— Amen.

May the Lord bless us,
protect us from all evil and bring us to everlasting life.
— Amen.


invite the Holy Spirit to break open these passages for you in ways that are helpful for you

“I am the vine, you are the branches” (John 15:5). As you ponder these words, let yourself move into a contemplative state of mind and heart and become united consciously with Jesus. Let yourself, the branch, become one with Jesus, the vine. Focus on that intersection point where you, the branch, intersect and become united with Jesus, the vine. Quietly savor the feeling of oneness with Christ who is the Incarnate Word and infinite being. Open yourself to the vastness of the divinity of Jesus, who surrenders himself entirely to you. Taking some deep breaths, surrender yourself humbly to the infinite God who loves you.

“It is no longer I who live, but it is Christ who lives in me” (Galatians 2:20). Open your heart to Christ who lives within you. As in the prayer above, let yourself move into a contemplative state in which you become consciously and silently united to Jesus who lives deep inside you. Savor the feeling of oneness with Christ who is the Incarnate Word of God and who says, as he said to his disciples after his resurrection, “I am with you always, to the end of the age” (Matthew 28:20).

“[God] is not far from each of us. For ‘in him we live and move and have our being’” (Acts 17:26-27). St. Paul, speaking at the Areopagus in Athens, is describing God as the “God who made the world and everything in it” and “who is the Lord of heaven and earth” and the God who “gives to all mortals life and breath.” Open yourself to this vast God who is nevertheless very close to us. Allow yourself to be consciously united with your omnipresent God, in whom you “live and move and have your being.”

“I am standing at the door, knocking; if you hear my voice and open the door, I will come into you and eat with you, and you with me” (Revelation 3:20). In the first chapter of Revelation, the writer, John, has a vision of the risen Christ. John experiences Jesus’ face to be “like the sun shining in full force” (1:16). When John looked at him, he “fell at his feet as though dead” (1:17). But then the risen Jesus announces: “I was dead, and see, I am alive forever and ever” (1:18). Thus the stage is set for the above scene—the risen Jesus standing at the door, knocking. How can we best respond to Jesus knocking? We respond by opening the door of our hearts with warm hospitality—and by believing wholeheartedly that the risen Jesus truly wants to enter into our hearts and let us be consciously united with him.

the Gaelic language, which comes from the old Irish Eriu

Esoteric Anthropology


Ireland is an island country located in the North Atlantic, bounded by the North Channel, the Irish Sea, and St. George’s Channel. It is known as Eire in the Gaelic language, which comes from the old Irish Eriu, the name of a daughter of the mother goddess Ernmas of the Tuatha De Danaan, the mystical pre-celtic race of Ireland.


12c. in Anglo-Norman, a Germanic-Celtic hybrid, with land (n.) + Celtic Eriu 


c. 1200, “the Irish people,” from Old English Iras “inhabitant of Ireland.” This is from Old Norse irar, which comes ultimately from Old Irish Eriu “Erin.” The reconstructed ancestry of this derives it from Old Gaelic Iveriu (Iberia) *Iverionem, ablative Iverione (Iberian) 

Kingdom of Iberia In Greco Roman geography Iberia Ancient Greek Ἰβηρία Iberia Latin Hiberia was an exonym foreign name for the Georgian kingdom of Kartli Georgian ქართლი known after its core province which during Classical Antiquity and the Early Middle Ages was a significant monarchy in the Caucasus either as an independent state or as a dependent of larger empires notably the Sassanid and Roman empires Iberia centered on present day Eastern Georgia was bordered by Colchis in the west Caucasian Albania in the east and Armenia in the south

Places of interest
*The church of St. Martin, dating from the eighteenth century.
*The sixteenth-century chateau. -Répertoire national des élus les maires data.gouv.fr Plateforme ouverte des données publiques françaises in French

In Irish mythology Ériu Old Irish ˈeːrʲu modern Irish Éire ˈeːɾʲə listen daughter of Delbáeth and Ernmas of the Tuatha Dé Danann was the eponymous matron goddess of Ireland. The name Ériu has been derived from reconstructed Archaic Irish Īweriū which is related to the ethnic name Iverni The University of Wales derives this from Proto Celtic Φīwerjon nominative singular Φīwerjō This is further derived from Proto Indo European piHwerjon [Friesian] fertile land or land of abundance from the adjective piHwer cognate with Ancient Greek píeira and Sanskrit pīvarī full abounding The Archaic Irish form was borrowed into Ancient Greek as Ἰέρνη Iernē [IER-NANI] -NANI OF NINEVEH [Inhabitants of ancient Nineveh before the Babylon Invasion] and Ἰουερνία Iouernia [I -O-NIA]-[LIONESS NINA] and into Latin Hibernia. (Iberiana- Iberian Peninsula) Penin Sula ~~~~Penin is a commune in the Pas de Calais department in the Hauts de France region of FranceThe chateau of Penin [see images above]


[See more about this land areas history titled: SAINT OMER]- will link here once complete 

From mid-15c. in reference to the Celtic language spoken in Ireland. Some Middle English forms of the word suggest influence of (or punning on) Old French irais, irois” “Iris” wrathful, bad-tempered” (literally “ire-ous”) and Irais “Irish.”

Meaning “temper, passion” is 1834, American English (first attested in writings of Davy Crockett), from the legendary pugnacity of the Irish. Irish-American (n.) is from 1816 (as an adjective from 1820). Wild Irish (late 14c.) originally were those not under English rule; ~~~~~>>>Black Irish in reference to those of Mediterranean appearance is from 1888

[See more about this subject above titled: TRUE HISTORY OF SAINT PATRICK-[will link here once complete]

Eriu is also connected to the beautiful Eshu. The beautiful Chief at the Crossroads of the living and the dead. There he is to judge. Weighing the hearts of man on the scales of Liber [Law] Libra [Found within The African Traditional Religion] 

Oxford-Hachette French Dictionary


From Ancient Greek καλάσινον (kalásinon)


Kyrie Kyrie Kalasinon [Elysian]

Kyrie a transliteration of Greek Κύριε vocative case of Κύριος Kyrios is a common name of an important prayer of Christian liturgy also called the Kyrie eleison ˈkɪəri.eɪ ɪˈleɪ.ɪsɒn sən KEER ee ay il AY iss on ən Ancient Greek Κύριε ἐλέησον romanized Kýrie eléēson lit Lord have mercy

In the Bible

Further information Chesed and Eleos

ELEOS: In ancient Athens Eleos Ancient Greek Ἔλεος m or Elea was the personification of mercy clemency compassion and pity the counterpart of the Roman goddess Clementia Pausanias described her as among all the gods the most useful to human life in all its vicissitudes
Eleos: Personification of Mercy and compassion. 

Nyx and Erebus
Moros Keres Thanatos Hypnos Oneiroi Momus Oizys Hesperides Moirai Nemesis Apate Geras Eris Philotes Styx Dolos PonosEuphrosyne Epiphron Continentia Petulantia Pertinacia

Clementia Misericordia

Statius in Thebaid (1st century) describes the altar to Clementia in Athens (treating Eleos as feminine based on the grammatical gender in Latin): “There was in the midst of the city [of Athens] an altar belonging to no god of power; gentle Clementia (Clemency) [Eleos] had there her seat, and the wretched made it sacred

CHESED: Chesed Hebrew חֶסֶד also Romanized ḥesed is a Hebrew word that means kindness or love between people specifically of the devotional piety of people towards God as well as of love or mercy of God towards humanity. It is frequently used in Psalms in the latter sense, where it is traditionally translated “loving kindness. In Biblical Theology: it is used for love or charity between people. Chesed in this latter sense of ‘charity’ is considered a virtue on its own, and also for its contribution to tikkun olam (repairing the world). It is also considered the foundation of many religious commandments practiced especially “inner” [esoteric] commandments. Chesed is also one of the ten Sephirot on the Kabbalistic Tree of Life. It is given the association of kindness and love, and is the first of the emotive attributes of the sephirot.

Etymology and translations

The root chasad has a primary meaning of eager and ardent desire used both in the sense good kind and shame contempt The noun chesed inherits both senses on one hand zeal love kindness towards someone and on the other zeal ardour against someone envy reproach In its positive is used of mutual benevolence mercy or pity between people of devotional piety of people towards God as well as the grace favour or mercy of God towards people. 

It occurs throughout the scriptures the majority of cases (149 times), the King James Bible (KJV) translation is mercy, following the Septuagint (LXX) eleos. Less frequent translations are: kindness (40 times), lovingkindness (30 times), goodness (12 times), kindly (five times), merciful (four times), favour (three times) and good, goodliness, pity (once each). Only two instances of the noun in its negative sense are in the text, translated reproach in Proverbs 14:34, and wicked thing in Leviticus 20:17

The translation of loving kindness in KJV is derived from the Coverdale Bible of 1535. This particular translation is used exclusively of chesed used of the benign attitude of KYRIE (“the LORD”) or Elohim (“God”) towards his chosen, primarily invoked in Psalms (23 times), but also in the prophets, four times in Jeremiah, twice in Isaiah 63:7 and once in Hosea 2:19. While lovingkindness is now considered somewhat archaic, it is part of the traditional rendition of Psalms in English Bible translations.

The Septuagint has mega eleos ‘great mercy’, rendered as Latin misericordia. As an example of the use of chesed in Psalms, consider its notable occurrence at the beginning of Psalm 51 (חָנֵּנִי אֱלֹהִים כְּחַסְדֶּךָ, lit. ‘be favourable to me, Elohim, as your chesed’):

ἐλέησόν με ὁ θεός κατὰ τὸ μέγα ἔλεός σου (LXX)
Miserere mei, Deus, secundum misericordiam tuam (Vulgate)
“God, haue thou merci on me; bi thi greet merci.” (Wycliffe 1388)
“Haue mercy vpon me (o God) after thy goodnes” (Coverdale Bible 1535)
“Haue mercie vpon mee, O God, according to thy louing kindnesse” (KJV 1611)
“Have mercy upon me, O God, according to thy lovingkindness” (KJV 1769, RV 1885, ASV 1901)
“Favour me, O God, according to Thy kindness” (YLT 1862)
“Have mercy on me, O God, according to thy steadfast love” (RSV 1952)
“Have mercy on me, O God, according to your steadfast love” (NRSV 1989)
In Judaism, love is often used as a shorter English translation. Religious Theologian Daniel Elazar has suggested that chesed cannot easily be translated into English, but that it means something like ‘loving covenant obligation’. Other suggestions include grace and compassion.


The world rests upon three things: Instructions for Mankind, service to God, and bestowing kindness” –Chesed is the CORE ethical virtue.

The Instructions for Mankind: Begin and End with Chesed:

Qualities of chesed:
love God so completely that one will never forsake his service for any reason
provide a child with all the necessities of their sustenance and love the child
circumcise a child [8th day-science proves why the 8th day from birth this is the safest]
visiting and healing the sick
giving charity to the poor
offering hospitality to strangers
attending to the dead
bringing a bride to the chuppah marriage ceremony
making peace between a person and another human being.
***A person who embodies chesed is known as a chasid (hasid, חסיד), one who is faithful to the covenant and who goes “above and beyond that which is normally required” and a number of groups throughout Jewish history which focus on going “above and beyond” have called themselves chasidim. These groups include the Hasideans of the Second Temple period, the Maimonidean Hasidim of medieval Egypt and Palestine, the Chassidei Ashkenaz in medieval Europe, and the Hasidic movement which emerged in eighteenth century Eastern Europe.

Meaning of ‘charity’, and a “chesed institution” in refers to any charitable organization run by religious groups or individuals. Charitable organizations described as “chesed institutions” include:

▫️dedicated to visiting and caring for the sick and their relatives
an institution dedicated to (‘providing kindness’), often with free loan funds or by lending or giving away particular types of items (toys, clothes, medical equipment, etc.)
▫️Organizations typically provide free services for emergency medical dispatch and ambulance transport (EMTs and p – organizations that perform religious care for the deceased, and often provide logistical help to their families relating to autopsies, transport of the body, emergency family travel, burial, running a Shiva home, and caring for mourners
▫️Friendship– organizations going by this name typically provide free roadside assistance and emergency help with mechanical or structural problems in private homes
▫️Guardian groups – community watch groups

Bringing clarity to a perplexing diagram Luke 11

The Lord’s Prayer
He was praying in a certain place and when he had finished one of his disciples said to him Lord [KYRIE] teach us to pray just as John taught his disciples
He said to them When you pray say: 
Our Father which art in heaven, Hallowed be thy name. Thy kingdom come. Thy will be done, as in heaven, so in earth [Crown Keter], [Wisdom Chochma (Breath/Wind/Spirit/Energy/Chi/Ka], [Understanding Binah], [Mercy Lovingkindness Chesed], [Strength, Gevurah], [Beauty, Tiferet], [Practice, Victory Netzach], [Theo, Empathy, Hod], [Foundation & Kingdom & SovereigntyYesod, Malkhut]

Father hallowed be your name
your kingdom come
Give us each day our daily bread
and forgive us our sins
for we ourselves forgive everyone in debt to us
and do not subject us to the final test

The first three of the ten sephirot are the attributes of the intellect, while chesed is the first sephira of the attribute of action. In the kabbalistic Tree of life, its position is below Chokhmah, across from Gevurah and above Netzach. It is usually given four paths: to chokhmah, gevurah, tiphereth, and netzach

The Bahir states, “What is the fourth (utterance): The fourth is the righteousness of God, His mercies and kindness with the entire world. This is the right hand of God.” Chesed manifests God’s absolute, unlimited benevolence and kindness.
The angelic order of this sphere is the Hashmallim, ruled by the Archangel Zadkiel. The opposing Qliphah is represented by the demonic order Gamchicoth (or Gha’agsheblah), ruled by the Archdemon Astaroth.

The prayer Kyrie eleison Lord have mercy derives from a Biblical phrase Greek ἐλέησόν με κύριε have mercy on me Lord is the Septuagint translation of the phrase חָנֵּנִי יְהוָה found often in Psalms 6:2, 9:13, 31:9, 86:3, 123:3

In the New Testament the Greek phrase occurs three times in Matthew

Matthew 15:22 the Canaanite woman cries out to Jesus Have mercy on me O Lord Son of David Ἐλέησόν με κύριε υἱὲ Δαβίδ

Matthew 17:15 Lord have mercy on my son Κύριε ἐλέησόν μου τὸν υἱόν

Matthew 20:30 two unnamed blind men call out to Jesus Lord have mercy on us Son of David Ἐλέησον ἡμᾶς κύριε υἱὸς Δαβίδ

In the Parable of the Publican and the Pharisee Luke 18:9-14 the despised tax collector who cries out Lord have mercy on me a sinner is contrasted with the smug Pharisee who believes he has no need for forgiveness

Luke 17:13 has epistates master instead of kyrios lord Ἰησοῦ ἐπιστάτα ἐλέησον ἡμᾶς being less suggestive of the kyrios lord used as euphemism for YHWH in the Septuagint There are other examples in the text of the gospels without the kyrie lord e.g Mark 10:46 where blind Bartimaeus cries out Jesus Son of David have mercy on me In the biblical text the phrase is always personalized by an explicit object such as on me on us on my son while in the Eucharistic celebration it can be seen more as a general expression of confidence in God’s love.

In Eastern Christianity

See also Hesychasm

The phrase Kýrie eléison Greek Κύριε ἐλέησον whether in Greek or in other languages is one of the most oft repeated phrases in Eastern Christianity including the Eastern Orthodox Oriental Orthodox and Eastern Catholic Churches The Greek phrase Kýrie eléison is for instance extensively used in the Coptic Egyptian Christian liturgy which uses both the Coptic and the Greek languages

The various litanies frequent in Eastern Orthodox rites generally have Lord have mercy as their response either singly or triply Some petitions in these litanies will have twelve or even forty repetitions of the phrase as a response

The phrase is also the origin of the Jesus Prayer beloved by eastern Christians as a foundation of personal prayer and is increasingly popular among some Western Christians

The prayer is simultaneously a petition and a prayer of thanksgiving an acknowledgement of what God has done what God is doing and what God will continue to do It is refined in the Parable of The Publican Luke 18:9–14 God have mercy on me a sinner which shows more clearly its connection with the Jesus Prayer

In Rome, the Liturgy was first celebrated in Greek. Josef Jungmann suggests the Kyrie in the Roman Mass is best seen as a vestige of a litany at the beginning of the Mass, like that of some Eastern churches, retained after Latin became normative.[3]: 335f.

As early as the sixth century, Pope Gregory the Great noted that there were differences in the way in which eastern and western churches sang Kyrie. In the eastern churches all sing it at the same time, whereas in the western church the clergy sing it and the people respond. Also the western church sang Christe eléison as many times as Kyrie eléison. In the Roman Rite liturgy, this variant, Christe, eléison, is a transliteration of Greek Χριστέ, ἐλέησον.

“Kyrie, eléison” (“Lord, have mercy”) may also be used as a response of the people to intentions mentioned in the Prayer of the Faithful. Since 1549, Anglicans have normally sung or said the Kyrie in English. In the 1552 Book of Common Prayer, the Kyrie was inserted into a recitation of the Ten Commandments. Modern revisions of the Prayer Book have restored the option of using the Kyrie without the Commandments. Other denominations, such as Lutheranism, also use “Kyrie, eléison” in their liturgies.

Kyrie is [Lord] Eleison is [Mercy]

Interesting Ireland etymology is Erie like Kyrie and Calais was a place known to connect to the people, but situated in France today.

Calais is Kalesion

The Vatican says this

Kyrie Eleison [The Lord have Mercy] then Christi Eleison [Christ have Mercy]

Irish [Kyri] —also Iris like the Lilly of the nile valley & the Fleur de lis [Lilly] —

You can’t find the mysteries without studying scripture

Kyrie as section of the Mass ordinary


See also Mass ordinary I Kyrie

In the Tridentine Mass form of the Roman Rite Kýrie eléison is sung or said three times followed by a threefold Christe eléison and by another threefold Kýrie eléison Collectively the nine invocations are said to unite the petitions of the faithful to those of the nine choirs of angels in heaven In the Paul VI Mass form in the interests of brevity each invocation is made only once by the celebrating priest a deacon if present or else by a cantor with a single repetition each time by the congregation though the Roman Missal allows for the Kyrie to be sung with more than six invocations thus allowing the traditional use Even if Mass is celebrated in the vernacular the Kyrie may be in Greek This prayer occurs directly following the Penitential Rite or is incorporated in that rite as one of the three alternative forms provided in the Roman Missal The Penitential Rite and Kyrie may be replaced by the Rite of Sprinkling

In modern Anglican churches it is common to say or sing either the Kyrie or the Gloria in Excelsis Deo but not both In this case the Kyrie may be said in penitential seasons like Lent and Advent while the Gloria is said the rest of the year Catholics however usually follow Roman norms in this as in most other liturgical matters


Kyrie eléison (Κύριε, ἐλέησον)

Lord, have mercy

Christe eléison (Χριστέ, ἐλέησον)

Christ, have mercy


Thank God for those who know the TRUE ROMAN RITE  bless those who stand against the fallacies of man’s doing that choose to erase what’s sacred and profane it.

Bless them for their courage under all odds to keep the truth alive even through the expressions of wisdom through song.

Kyrie Eleison

Christi Eleison

As it was in the beginning ever shall be world without end. Alleluia.

In the Tridentine Mass the Kyrie is the first sung prayer of the Mass ordinary It is usually but not always part of any musical setting of the Mass Kyrie movements often have a ternary ABA musical structure that reflects the symmetrical structure of the text Musical settings exist in styles ranging from Gregorian chant to folk Additionally the musician Judee Sill emulated the Greek Orthodox delivery of the Kyrie in her song The Donor on the album Heart Food

The band Mr Mister released their popular song Kyrie in 1985.

Use in litanies


The Kyrie serves as the beginning of litanies in the Roman Rite


The original pronunciation in Medieval Greek was ˈcyri.e eˈle.ison xrisˈte eˈle.ison just when the Byzantine Rite was in force The transliteration of ἐλέησον as eléison shows that the post classical itacist pronunciation of the Greek letter eta η is used Although the Greek words have seven syllables Ký ri e e lé i son pronunciations as six syllables Ký ri e e léi son or five Ký rie e léi son have been used

In Ecclesiastical Latin a variety of pronunciations are used the italianate ˈkiri.e eˈle.ison ˈkriste eˈle.ison having been proposed as a standard dubious discuss Text underlay in mediaeval and Renaissance music attests that Ký ri e léi son five syllables was the most common setting until perhaps the mid th century William Byrd’s Mass for Four Voices is a notable example of a musical setting originally written with five syllables in mind later altered for six syllables citation needed

The Mediaeval poetic form Kyrielle sometimes uses Kýrieléis an even more drastic four syllable form which is reduced to three syllables or even to kyrleis in the German Leise ˈlaɪzə

In the Suomi language of Finland the phrase is rendered kuria eläissäin punish guide me while I’m living id est not after death 16th century

Modern Catholic thought

The terms aggiornamento (bringing up to date) and ressourcement (light of the Gospel) figure significantly into the documents of Vatican II: “The Church carries the responsibility of scrutinizing the signs of the times and interpreting them in the light of the Gospel” (Gaudium et spes, 4). Louis Bouyer, a theologian at Vatican II, wrote of the distortion of the Eucharistic spirit of the Mass over the centuries, so that “one could find merely traces of the original sense of the Eucharist as a thanksgiving for the wonders God has wrought.” The General Instruction of the Roman Missal (GIRM) notes that at the Council of Trent “manuscripts in the Vatican … by no means made it possible to inquire into ‘ancient and approved authors’ farther back than the liturgical commentaries of the Middle Ages … [But] traditions dating back to the first centuries, before the formation of the rites of East and West, are better known today because of the discovery of so many liturgical documents”. Consonant with these modern studies, theologians have suggested that there be a continuity in praise of God between the opening song and the praise of the Gloria. This is explained by Mark R. Francis of Catholic

Theological Union in Chicago, speaking of the Kyrie:

Its emphasis is not on us (our sinfulness) but on God’s mercy and salvific action in Jesus Christ. It could just as accurately be translated “O Lord, you are merciful!” Note that the sample tropes all mention what Christ has done for us, not how we have sinned. For example, “you were sent to heal the contrite,” “you have shown us the way to the Father,” or “you come in word and sacrament to strengthen us in holiness,” leading to further acclamation of God’s praises in the Gloria.

In this same line, Hans Urs von Balthasar calls for a renewal in our whole focus at the Eucharist:

We must make every effort to arouse the sense of community within the liturgy, to restore liturgy to the ecclesial plane, where individuals can take their proper place in it…. Liturgical piety involves a total turning from concern with one’s inner state to the attitude and feeling of the Church. It means enlarging the scope of prayer, so often narrow and selfish, to embrace the concerns of the whole Church and, indeed – as in the Our Father – of God.”

In the New Dictionary of Sacramental Worship, the need to establish communion is reinforced as it quotes the GIRM to the effect that the purpose of the introductory rites is “to ensure that the faithful who come together as one establish communion and dispose themselves to listen properly to God’s word and to celebrate the Eucharist worthily” (GIRM, 46, emphasis added).

In addition to the original Greek and the local vernacular, many Christian communities use other languages, especially where the prayer is repeated often.

Afrikaans: Here, ontferm U

Albanian: O Zot ki mëshirë

Amharic, Ge’ez and Tigrinya: ኪርያላይሶን

Arabic: يا رب ارحم (Yā Rabbe Erḥam)

Armenian: Տէր, ողորմեա (Ter voġormya)

Batak: Debata, Asima rohaM

Basque: Erruki zakizkigu, Jauna

Belarusian: Госпадзе (Пане), зьмілуйся (Hospadzie (Panie), źmiłujsia, Hospad’zie (Panie), z’miluysia)

Bulgarian: Господи, помилуй (Gospodi, pomiluj)

Catalan: Senyor, tingueu pietat


Protestant:(traditional:) 求主憐憫 (simplified:) 求主怜悯 (Mandarin pinyin: qiúzhǔ lián mǐn; Cantonese jyutping: kau4 zyu2 lin4 man5; Min: kiuchu lian bin)

Catholic:(traditional:) 上主求祢垂憐 (simplified:) 上主求祢垂怜 (Mandarin pinyin: shàngzhǔ qiú nǐ suílián; Cantonese jyutping: soeng6 zyu2 kau4 nei5 seoi4 lin4; Min: siōng-chú kiû lí sûi-lîn)

Church Slavonic: Господи Помилуй (Gospodi pomilui)

Croatian: Gospodine, smiluj se

Czech: Pane, smiluj se

Danish: Herre, forbarm Dig

Dutch: Heer, ontferm U

English: Lord, have mercy

Esperanto: Sinjoro, kompatu nin.

Estonian: Issand, halasta

Filipino (Cebuano): Ginoo, kaloy-i kami

Filipino (Ilocano): Apo, Maasi Ka

Filipino (Kapampangan): Guinú, pakalulù

Filipino (Tagalog): Panginoón, maawa ka

Filipino (Bikol): Kagurangnan, maherak ka

Finnish: Herra armahda

French: Seigneur, prends pitié

German: Herr, erbarme Dich

Georgian: უფალო, შეგვიწყალენ (Up’alo, šegvitsk’alen)

Gaelic (Scotland): A Thighearna, dèan tròcair oirnn

Gothic: 𐍆𐍂𐌰𐌿𐌾𐌰 𐌰𐍂𐌼𐌰𐌹𐍃 (Fráuja armáis)

Ancient Greek: Κύριε ἐλέησον (Kúrie eléêson)

Modern Greek: Κύριε ελέησον (Kírie eléison)

Guarani: Oré Poriahú verekó, Ñandejara

Hebrew: אדון רחם נא (Adon raḥem na)

Hill Mari: Йымы, жӓлаемӓ

Hungarian: Uram, irgalmazz

Icelandic: Drottinn, miskunna þú oss

Indonesian: Tuhan, kasihanilah kami. In the Eastern Orthodox litani : Tuhan kasihanilah

Gaelic: A Thiarna, déan trócaire orainn

Italian: Signore, pietà


Catholic: 主よ、憐み給え (しゅよ、あわれみたまえ) (Shuyo, awaremi-tamae).

Eastern Orthodox litany: 主、憐れめよ (Shu, awaremeyo).

Javanese: Gusti, mugi melasi

Korean: 주님, 자비를 베푸소서 (Junim, jabireul bepusoseo)

Kreyol: Seyè, pran pitye

Kinyarwanda: Nyagasani, tubabarire

Latin: Domine, miserere nobis

Latvian: Kungs, apžēlojies

Lithuanian: Viešpatie, pasigailėk

Macedonian: Господи, помилуј (Gospodi, pomiluj)

Malagasy: Tompo o, mamindrà fo

Bahasa Melayu: Tuhan, kasihanilah kami

Malayalam: കർത്താവെ കനിയണമേ (Karthave Kaniyaname)

Māori: E te Ariki, kia aroha mai

Meadow Mari: Юмо серлаге (Yumo serlage)

Maltese: Mulej ħniena

Northern Ndebele: Nkosi, sihawukele

Norwegian: Herre, miskunne Deg

Persian: پروردگارا ، به ما رحم كن

Polish: Panie, zmiłuj się

Portuguese: Senhor, tende piedade

Romanian: Doamne, miluieşte

Russian: Господи, помилуй (Gospodi, pomiluj)

Samoan: Le Ali’i e, alofa mai

Sanskrit: पते, दयस्व (Páte, dáyasva)

Sepedi (Northern Sotho): Morena, re gaugele

Serbian: Господи, помилуј (Gospodi, pomiluj)

Shona: Mambo tinzwireiwo tsitsi

Slovak: Pane, zmiluj sa

Slovene: Gospod, usmili se

Spanish: Señor, ten piedad

Swahili: Bwana utuhurumie.

Swedish: Herre, förbarma Dig

Syriac: ܡܳܪܰܢ ܐܶܬ݂ܪܰܚܰܡ (Moran eṯraḥam)

Tamil: Aandavarae irakkamaayirum

Telugu : Prabhuva, kanikarinchumu

Thai: พระผู้เป็นเจ้า โปรดเมตตาเทอญ

Turkish: Rabbim, bize merhamet eyle

Ukrainian: Господи, помилуй (Hospody, pomyluj)

Vandalic: Froia arme

Vietnamese: Xin Chúa thương xót chúng con

Welsh: Arglwydd, trugarha wrthym


Definitions for Medieval Christian Liturgy: Kyrie eleison

Jungmann, J. The Mass of the Roman Rite: Its Origins and Development. New York 1951

Kyrie eleison, kyrie eleison / Kyrie eleison, eleison / Eleison, eleison / Kyrie eleison, kyrie eleison”. Genius

Flynn, Gabriel; Murray, Paul D, eds. (2011). Ressourcement: A Movement for Renewal in Twentieth-Century Catholic Theology. Chapter 24, Ressourcement and Vatican II. Oxford.

Fortescue, Adrian. “Kyrie Eleison.” The Catholic Encyclopedia Vol. 8. New York: Robert Appleton Company, 1910.



The term triumphant Latin triumphans means exulting rejoicing exceedingly taken from a figurative usage of triumphus originally designating the Roman triumph Those who constitute the Church Triumphant rejoice eternally in the glory of God to whom they are united in the beatific vision.

The Roman triumph triumphus was a civil ceremony and religious rite of ancient Rome held to publicly celebrate and sanctify the success of a military commander who had led Roman forces to victory in the service of the state or in some historical traditions one who had successfully completed a foreign war

Panel from a representation of a triumph of the Emperor Marcus Aurelius a winged genius hovers above his head

On the day of his triumph, the general wore a crown of laurel and an all-purple, gold-embroidered triumphal toga picta (\”painted\” toga), regalia that identified him as near-divine or near-kingly. In some accounts, his face was painted red, perhaps in imitation of Rome\’s highest and most powerful god, Jupiter. The general rode in a four-horse chariot through the streets of Rome in unarmed procession with his army, captives, and the spoils of his war. At Jupiter\’s temple on the Capitoline Hill, he offered sacrifice and the tokens of his victory to the god Jupiter.

In Republican tradition, only the Senate could grant a triumph. Republican morality required that the general conduct himself with dignified humility, as a mortal citizen who triumphed on behalf of Rome\’s Senate, people, and gods. Inevitably, the triumph offered the general extraordinary opportunities for self-publicity, besides its religious and military dimensions. Most triumphal celebrations included a range of popular games and entertainments for the Roman masses. Most Roman festivals were calendar fixtures, tied to the worship of particular deities. While the triumphal procession culminated at Jupiter\’s temple, the procession itself, attendant feasting, and public games promoted the general\’s status and achievement. By the Late Republican era, triumphs were drawn out and extravagant, motivated by increasing competition among the military-political adventurers who ran Rome\’s nascent empire. The triumph was consciously imitated by medieval and later states in the royal entry and other ceremonial events.

Scene from the Triumphs of Caesar by Andrea Mantegna (1482–94, now Royal Collection)

Triumphs were tied to no particular day, season, or religious festival of the Roman calendar. Most seem to have been celebrated at the earliest practicable opportunity, probably on days that were deemed auspicious for the occasion. Tradition required that, for the duration of a triumph, every temple was open. The ceremony was thus, in some sense, shared by the whole community of Roman gods, but overlaps were inevitable with specific festivals and anniversaries. Some may have been coincidental; others were designed. For example, March 1, the festival and dies natalis of the war god Mars, was the traditional anniversary of the first triumph by Publicola (504 BCE), of six other Republican triumphs, and of the very first Roman triumph by Romulus.

Religious dimensions aside, the focus of the triumph was the general himself. The ceremony promoted him – however temporarily – above every mortal Roman. This was an opportunity granted to very few. From the time of Scipio Africanus, the triumphal general was linked (at least for historians during the Principate) to Alexander and the demi-god Hercules, who had laboured selflessly for the benefit of all mankind. His sumptuous triumphal chariot was bedecked with charms against the possible envy (invidia) and malice of onlookers. In some accounts, a companion or public slave would remind him from time to time of his own mortality (a memento mori).—Galinsky, 106, 126–149, for Heraklean/Herculean associations of Alexander, Scipio, and later triumphing Roman generals.

Tradition that the triumphing general was publicly reminded of his mortal nature, whatever his kingly appearance, temporary godlike status, or divine associations.

Triumphal arches are one of the most influential and distinctive types of architecture associated with ancient Rome. Thought to have been invented by the Romans, the Roman triumphal arch was used to commemorate victorious generals or significant public events such as the founding of new colonies, the construction of a road or bridge, the death of a member of the imperial family or the ascension of a new emperor.

The survival of great Roman triumphal arches such as the Arch of Titus or the Arch of Constantine has inspired many post-Roman states and rulers, up to the present day, to erect their own triumphal arches in emulation of the Romans. Triumphal arches in the Roman style have been built in many cities around the world, most notably the Arc de Triomphe in Paris, the Narva Triumphal Arch in Saint Petersburg, or the Wellington Arch in London.
Triumphal arches should not be confused with memorial gates and arches and city gates such as the Brandenburg Gate in Berlin, the Washington Square Arch in New York City, or the India Gate in New Delhi, which although patterned after triumphal arches, were built to memorialise war casualties, to commemorate a civil event (the country\’s independence, for example), or to provide a monumental entrance to a city, as opposed to celebrating a military success or general.
Triumphal arch is also the name given to the arch above the entrance to the chancel of a medieval church where a rood can be placed.

Triumph Arches – all throughout the world – Triumph Arch of the Star



‘By a Man Came the Resurrection of the Dead’

An angelic spirit came to Eve and she assented to his invitation to sin; an angelic spirit came to Mary and she accepted his invitation to grace. The story of man



The Holy Spirit was Sent to Earth by Fire and Water

The Holy Spirit gives new birth, unites us to Christ, equips us with His gifts, and empowers us to be His ambassadors. (John 3:3-8; Romans 8:9-11; Ephesians 3:16-21; 1 Corinthians 12; Acts 1:8)

The Church

The church is the one body of God’s people throughout all generations and from all nations. (Romans 12:5; Galatians 3:26-29; Ephesians 1:22-23; Revelation 7:9)- without the need for brick and mortar [we have the Chief Cornerstone & us as the body of Christ]

Angels of God

God’s holy angels defend and help God’s people. (Psalm 34:7, 91:11; Matthew 18:10; Hebrews 1:14)

Fallen Angels

Satan and other fallen angels are dangerous but doomed. Murders from the beginning like their Father.

You belong to your father, the devil, and you want to carry out your father’s desires. He was a murderer from the beginning, not holding to the truth, for there is no truth in him. When he lies, he speaks his native language, for he is a liar and the father of lies- John 8:44

(Ephesians 6:10-18; Colossians 2:15; 1 Peter 5:8; Revelation 12:10-12

Christ will Return to judge by the sword: weighing the hearts of mankind.

Coming out of his mouth is a sharp sword with which to strike down the nations- revelation 19:15

The LORD\’s fiery sword will bring justice everywhere on this earth and execute many people- Isaiah 66:16

“Do not suppose that I have come to bring peace to the earth. I did not come to bring peace, but a sword.- Matthew 10:34

New Heaven On Earth

God’s people will rejoice forever in the new heaven and new earth; God’s enemies will suffer for eternity.

(Daniel 12:2-3; Matthew 25:31-46; Revelation 22:1-5; 2 Thessalonians 1:9)

God Relates to Families

God’s covenant addresses not only individuals but also their families.

(Genesis 17:7; 18:19; Deuteronomy 7:9; Joshua 24;15; Psalm 103:17; Acts 11:14; 16:15,31)

We Are Able to Walk with God

As individuals, as couples, and as families, we need a daily conversation with God through Bible reading and prayer. (Psalm 1; Daniel 6:10; Deuteronomy 6:4-9; Ephesians 6:18; 1 Thessalonians 5:17)

We Love Because He Loved Us

We are called to a life of love, as depicted in the Ten Commandments.

(Exodus 20:1-17; Mark 12:30-31; John 14:15; Romans 13:8-10; 1 Corinthians 13)

Who is God?

God is The Godhead, an eternal, loving unity of three divine Persons: Father, Son, and Holy Spirit. (Deuteronomy 6:4; Matthew 28:19; John 14:26;

2 Corinthians 13:14) God Created The World

God created the universe ex nihilo, from nothing, and made all things.

(Genesis 1-2; Exodus 20:11; Hebrews 11:3) God Created Humanity

God created humanity to glorify and enjoy God and to be stewards of creation.

(Genesis 1:26-28; Psalm 8; Isaiah 43:7; Revelation 4:11; Psalm 37:4)

Who is Jesus?

Jesus Christ Master Chief of the celestial Sphere who resides at the right hand of The Father and because some people couldn’t get it together he came down became lower than the angels took on earthly flesh, still full of the Holy Spirit to walk in The Way so that we know the truth and can stand firmly on it. Fully Established. After his mission was complete, he was condemned by the unrighteous; little did they know he was given the sacred ointments of ancient Egypt that preserved the body, so that when he was raised he was raised Glorified [petrified into the brightest stone] ointment was applied by Mary M. Who one of the apostles who was envious of this began questioning Christ about why she was using such expensive oils on him.

Mary took a liter of pure spikenard perfumed oil made from genuine aromatic nard and anointed the feet of Jesus and dried them with her hair- John 12:3

But one of his disciples Judas Iscariot who was later to betray him objected Why wasn’t this perfume sold and the money given to the poor It was worth a year’s wages?

Leave her alone Jesus replied It was intended that she should save this perfume for the day of my burial You will always have the poor among you c but you will not always have me – John 12:4-8


After he became glorified- he went back to the Celestial Sphere with The Father to sit on the Throne at his right side, watching and waiting for the hour in which he will come to judge the living and the dead, according to their deeds, while living on earth. As the one who sees everything.

(Matthew 1:21-23; John 1:1,14; 20:28; Hebrews 1:1-4, 2:14) Jesus’ Life and Victory

Jesus was born of the Virgin Mary who was perfectly made herself, obeyed God perfectly

(Luke 1:26-35, Hebrews 4:15; John 14:11, Luke 23-24, Ephesians 1:20-23)

Salvation is Works for the whole of the bodies sake [Works good moral character-living by the divine laws]

God’s Salvation:

Salvation: The general (non-religious) sense of \”protection or preservation from destruction, danger, calamity, etc.\” is attested by late 14c. Also from late 14c. as \”source, cause, or means of salvation; a preserver, defender.\” Salvation Army, within military organization knighthood and a mission to spark revival among the masses

1200, savacioun, saluatiun, sauvacioun, etc., originally in the Christian sense, \”the saving of the soul, deliverance from the power of sin and admission to eternal bliss,\” from Old French salvaciun and directly from Late Latin salvationem (nominative salvatio, a Church Latin translation of Greek soteria), noun of action from past-participle stem of salvare \”to save\”

Save; 1200, saven, \”to deliver from some danger; rescue from peril, bring to safety,\” also \”prevent the death of;\” also \”to deliver from sin or its consequences; admit to eternal life; gain salvation,\” from Old French sauver \”keep (safe), protect, redeem,\” from Late Latin salvare \”make safe, secure,\” from Latin salvus \”safe\” (from PIE root *sol- \”whole, well-kept\”).

From c. 1300 as \”reserve for future use, hold back, store up instead of spending;\” hence \”keep possession of\” (late 14c.). As a preposition from

c. 1300, \”without prejudice or harm to,\” on model of French and Latin cognates.

The purpose of all that is good is to enrich our lives spiritually, physically, emotionally, intellectually, and socially.

  • [Spiritual] For us to grow in our relationship with Christ through biblical knowledge. We work to advance each of our spiritual formation.
  • [Physical] For us to increase our personal health, family health and help develop good habits as we serve the Lord & his ultimate mission.
  • [Intelligence] For us to further develop our intellectual knowledge and skills both in ministry and general life and skills.
  • [Emotional] For our emotional well-being to thrive as we study through our educational journey.
  • [Social] For us to be connected to a global community and to socially develop a deep, rich community of wisdom encouragement and growth

Watch your life and doctrine closely. Persevere in them, because if you do, you will save both yourself and your hearers. (1 Timothy 4:16)

1. Know various ways God reveals himself and view Scripture as the standard of truth.
2. Know glorious attributes of God and worship as through -The Father Son and Holy Spirit.
3. Know key truths about God’s creation and governance of the world.
4. Know humanity’s created design and sin’s impact on humanity.
5. Know major biblical facts about who Jesus is and what he has accomplished.
6. Accept sound, biblical doctrines


Origin of the term: 1200, religioun, \”state of life bound by monastic vows,\” also \”action or conduct indicating a belief in a divine power and reverence for and desire to please it,\” from Anglo-French religiun (11c.), Old French religion, relegion \”piety, devotion; religious community,\” and directly from Latin religionem (nominative religio) \”respect for what is sacred, reverence for the gods; conscientiousness, sense of right, moral obligation; fear of the gods; divine service, religious observance; a religion, a faith, a mode of worship, cult; sanctity, holiness,\” in Late Latin \”monastic life\” (5c.)

by the study of the Word of God that we can learn to know the nature of true religion. The word ‘religion’ is derived from the Latin and not from any word that is found in the original Hebrew or Greek of the Bible. It is found only four times in our translation of the Bible, Gal. 1:13, 14; Jas. 1:26, 27. The Old Testament defines religion as the fear of the Lord. This fear is not a feeling of dread, but of reverent regard for God akin to awe, but coupled with love and confidence. It is the response of the Old Testament believers to the revelation of the law. In the New Testament religion is a response to the gospel rather than to the law, and assumes the form of faith and godliness.

In the light of Scripture we learn to understand that religion is a relation in which man stands to God, a relation in which man is conscious of the absolute majesty and infinite power of God; to devote ourselves and commune with the one who created us.

Let no man fool you

Etymology of the word Camel

Camel: khamai \”on the ground\” (also \”dwarf star\”), akin to chthon \”earth\” (from PIE root *dhghem- \”earth\”) + leon \”lion\” (see lion)

A large head-crest on some species was thought to resemble a lion\’s mane. It formerly was supposed to live on air (as in \”Hamlet\” III.ii.98). The constellation was one of the 11 added to Ptolemy\’s list in the 1610s by Flemish cartographer Petrus Plancius (1552-1622) after Europeans began to explore the Southern Hemisphere.

The source of/evidence for its existence is provided by: Sanskrit ksam- \”earth\” (opposed to \”sky\”); Greek khthōn \”the earth, solid surface of the earth,\” khamai \”on the ground;\” Latin humus \”earth, soil,\” humilis \”low;\” Lithuanian žemė, Old Church Slavonic zemlja \”earth;\” Old Irish du, genitive don \”place,\” earlier \”earth\”

Jesus once said, “It is easier for a camel to go through the eye of the needle, than for a rich man to enter into the kingdom of God.” (Matt. 19:24)

The needle is the North Pole center ~~and he\’s saying it\’s easier for those earth born to go to that place –than it is from the evil born who are rich in material but lack the fruit of the spirit

Jesus answered, “Be careful! Don\’t let anyone fool you.

Jesus answered them, “Watch out that no one deceives you – Matt 24:4

Don\’t let anyone fool you by using senseless arguments. These arguments may sound wise, but they are only human teachings-Colossians 2:8-10

Leave the presence of a fool, Or you will not discern words of knowledge (Proverbs 14:7)

Other version reads:

Stay away from a foolish man; you will gain no knowledge from his speech- (Proverbs 14:7)

Leave the presence of a [shortsighted] fool, For you will not find knowledge or hear godly wisdom from his lips-(Proverbs 14:7)