People don’t know that you do not need to be a member of the Catholic faith, or Christian, not even a believer, to visit one of the sanctuaries or churches. In Montreal, we saw muslims and Indians, even atheists, visiting our shrines; they recognize the arts that were made to teach and beautify a church. Everyone knows the St. Joseph Oratory or the Notre-Dame Basilica in Montreal, as well as the Vatican, the Saint James Convento in Santiago de Compostela, or Lourdes in France. I saw many little shrines here in Canada, and one of the nicest ones is Our Lady of Assomption in Acadia, New Brunswick.

Our Lady of the Assumption in Rogersville refers to two significant religious sites in Rogersville, New Brunswick, Canada: the Monument National Notre-Dame de l’Assomption (a Provincial Historic Site) and the Abbaye Notre-Dame-de-l’Assomption (a Trappist nun monastery).

Monument national Notre-Dame de l’Assomption

This site is a significant place of pilgrimage for Acadians and was designated a Provincial Historic Site to honour the legacy of Monsignor Marcel-François Richard, a key leader in the Acadian renaissance.

Significance: Mgr. Richard was instrumental in the adoption of the Acadian flag and national anthem (“Ave Maris Stella”) and the selection of August 15 as the National Acadian Holiday.

Features: The site includes a chapel where Mgr. Richard’s remains are interred beneath a large mosaic of the Virgin of the Assumption, an entrance arch, outdoor Stations of the Cross, and grottoes dedicated to Our Lady of Lourdes and Our Lady of Fatima.

Location: It is located east of the Saint-François-de-Sales Church in the center of the Village of Rogersville.

Abbaye Notre-Dame-de-l’Assomption
This is a contemplative community of Trappistine (Cistercian) nuns.
History: The abbey was founded in 1904 by Trappist sisters who had been forced to leave their monastery in Lyon, France, following an invitation from Mgr. Richard.

Location: In the forest near the village of Rogersville.
Both sites are central to the religious and cultural heritage of the Acadian people in New Brunswick.

We are Franciscans of the Eucharist, guess what our main concern is?

Yes, for sure, the Eucharist

Do you know that you do not need to attend Mass to have communion?

You do not need to be present at church to receive Holy Communion. As a chaplain, my key mission is to ensure that anyone who wishes to receive the Body of Christ can do so, wherever they are. The Eucharist can be brought directly to you, no matter where you are.

If you are in the hospital, living in a seniors’ residence, or find yourself somewhere where it is impossible to go to church, you are not forgotten. As a chaplain, I am committed to bringing the Host to you, wherever you are. The Church recognizes that illness, advanced age, or other circumstances can prevent people from physically attending Mass. That is why we have the ministry of bringing Holy Communion to the sick and homebound; it is a way to keep you connected to your faith and the wider Church community.

Receiving the Eucharist is a source of spiritual strength, comfort, and grace. If you or a loved one finds it difficult or impossible to attend Mass, please remember: you are still part of the Church, and the Eucharist can come to you. Do not hesitate to reach out so that you can continue to experience the presence of Christ in your life, no matter where you are.

This ministry shows that God’s love meets you wherever you are. If you wish to receive Holy Communion but cannot attend church, I am here to serve you. Please let me know.

The Jews picked up rocks to stone Jesus. Jesus answered them, “I have shown you many good works from my Father. For which of these are you trying to stone me?” The Jews answered him, “We are not stoning you for a good work but for blasphemy. You, a man, are making yourself God.” John 10:31–33

[REM] It should not say “The Jews” because Jesus is a jew also. Do we say Americans kill an American? I’ll say the crowd… (The series “THE CHOSEN” replaced the Jews with the Pharisees.)

Pope John Paul II, who went to Jerusalem and apologized for the way Christians treated Jews. This historic event took place during his pilgrimage to the Holy Land in March 2000.

The Act of Contrition: On March 26, 2000, he placed a prayer in the Western Wall in Jerusalem, asking for forgiveness for the suffering inflicted on Jews by Christians throughout history.

Significance: As part of his Jubilee Year 2000 efforts to reconcile the Church with other faiths, this gesture was widely seen as a landmark in Catholic-Jewish relations.

Yad Vashem: Earlier, on March 23, 2000, he visited the Yad Vashem Holocaust Memorial to pray and condemn antisemitism.

Pope John Paul II made many apologies. During his long reign as Pope, he apologized to Jews, women, people convicted by the Inquisition, and almost everyone who had suffered at the hands of the Catholic Church over the years. Even before he became the Pope, he was a prominent editor and supporter of initiatives such as the 1965 Letter of Reconciliation from the Polish Bishops to the German Bishops. As Pope, he officially made public apologies for over 100 of these wrongdoings, including:

In 1992, he apologized to the indigenous people of South America for the “pain and suffering” caused during the Church’s 500-year presence in the Americas. He issued a broader apology in 2000, acknowledging the church’s “sins of the past” during the Jubilee year. In 1993, he apologized for missionary abuses against aborigines in Oceania.
Christians involved in the African slave trade (14 August 1985, also at various points in the 1990s)

In a June 1995 “Letter to Women”, John Paul said,

“Women’s dignity has often been unacknowledged and their prerogatives misrepresented; they have often been relegated to the margins of society and even reduced to servitude…Certainly it is no easy task to assign the blame for this, considering the many kinds of cultural conditioning which down the centuries have shaped ways of thinking and acting. And if objective blame, especially in particular historical contexts, has belonged to not just a few members of the Church; for this I am truly sorry.”

The inactivity and silence of many Catholics during the Holocaust (16 March 1998). The Commission for Religious Relations with the Jews issued a statement:

We cannot know how many Christians in countries occupied or ruled by the Nazi powers or their allies were horrified at the disappearance of their Jewish neighbours and yet were not strong enough to raise their voices in protest. For Christians, this heavy burden of conscience of their brothers and sisters during the Second World War must be a call to penitence.

Cardinal Miloslav Vlk of Prague was instrumental in crafting an apology by John Paul II for the “cruel death” of the famed medieval Czech reformer Jan Hus in 1415. In his 18 December 1999 speech in Prague, John Paul expressed “deep sorrow” for Hus’ death and praised his “moral courage.”

The Church’s role in the religious wars that followed the Protestant Reformation.
For the Crusaders’ Sack of Constantinople in 1204. To the Archbishop Christodoulos of Athens, he said, “Some memories are especially painful, and some events of the distant past have left deep wounds in the minds and hearts of people to this day. I am thinking of the disastrous sack of the imperial city of Constantinople, which was for so long the bastion of Christianity in the East. It is tragic that the assailants, who had set out to secure free access for Christians to the Holy Land, turned against their own brothers in the faith. The fact that they were Latin Christians fills Catholics with deep regret. How can we fail to see here the mysterium iniquitatis at work in the human heart?”

On 20 November 2001, from a laptop in the Vatican, Pope John Paul II sent his first e-mail apologizing for the Catholic sex abuse cases and the Church-backed “Stolen Generations” of Aboriginal children in Australia. The month before that, he apologized to China for the behaviour of Catholic missionaries during the colonial era.

In December 1999, at the request of Joseph Cardinal Ratzinger, then Prefect of the Congregation for the Doctrine of the Faith, who would later become Pope Benedict XVI, the International Theological Commission presented its study titled “Memory and Reconciliation: The Church and the Faults of the Past.” The purpose of this document is “not to examine particular historical cases but rather to clarify the presuppositions that ground repentance for past faults.” It examines repentance for past faults in the context of sociology, ecclesiology and theology.

The Great Jubilee of the year 2000 included a day of Prayer for Forgiveness of the Sins of the Church on March 12, 2000.

Pope John Paul II (born Karol Józef Wojtyła; 18 May 1920 – 2 April 2005) was head of the Catholic Church and sovereign of Vatican City from 16 October 1978 until his death in 2005. He was the first non-Italian pope since Adrian VI in the 16th century and the third-longest-serving pope in history, after St. Peter and Pius IX.

John Paul II attempted to improve the Catholic Church’s relations with Judaism, Islam, and the Eastern Orthodox Church in the spirit of ecumenism, holding atheism as the greatest threat.

[REM] People say that it is Paul (St Paul) who wrote things against the jews to make people hate the Jews. According to what I know, Paul said I am Jewish and Roman. It makes no sense that he really said that. I blame the ones who wrote the copy of the copy of the copy.

Google AI

https://en.wikipedia.org/wiki/List_of_apologies_made_by_Pope_John_Paul_II

https://en.wikipedia.org/wiki/Pope_John_Paul_II

Abraham your father rejoiced to see my day; he saw it and was glad.” So the Jews said to him, “You are not yet fifty years old and you have seen Abraham?” Jesus said to them, “Amen, amen, I say to you, before Abraham came to be, I AM.” So they picked up stones to throw at him; but Jesus hid and went out of the temple area. John 8:56–59

The “Gospel according to Muhammad” refers to the Islamic perspective of the Injeel (Arabic for Gospel), a holy book revealed to Jesus (Isa) by Allah, distinct from the four canonical New Testament Gospels. It is viewed as a message of monotheism that, according to Islamic tradition, was partially lost or altered, though fragments remain in the Quran and in the authentic sayings of Muhammad.

There is only one GOD and Muhammad is His profet

Key Aspects of the Islamic View of the Gospel:

• Definition: Injil is the Arabic name for the sacred message revealed specifically to Jesus (ʿĪsā), one of four Islamic holy books (including the Torah and Psalms).
• The Content: The Quran portrays the original Injil as a guidance that confirms the Torah and foretells the arrival of Muhammad.
• Distinction from Christianity: Islam holds that the contemporary Christian Bible is not the original Injil and has undergone alteration (tahrif).
• Jesus’ Role: In this view, Jesus is a respected prophet of Allah who brought a message of submission (Islam).
• Key Beliefs: While the Qur’an records that Jesus taught, it does not confirm the Christian accounts of his crucifixion or divinity, but rather his ascension and future return.

The Role of Hadith:
Beyond the Quran, Muhammad’s own words and actions (the Hadith) also provide details on Jesus’ life, ministry, and future return to establish Islamic law.

Knowledge

Muslims are part of the Abrahamic covenant

It is called the Abrahamic religions because Judaism, Christianity, and Islam all recognize the biblical figure Abraham (Hebrew: Avraham; Arabic: Ibrahim) as a central patriarch, founding figure, or spiritual ancestor.

The term highlights three primary connections shared by these faiths:

• Genealogical Lineage: Traditionally, Jews and Christians trace their lineage to Abraham through his son Isaac, while Muslims trace their heritage through his son Ishmael.
• Monotheism: Abraham is widely regarded as the first person to reject polytheism in favour of worshipping a single, universal God. All three religions identify their deity as the “God of Abraham”.
• The Covenant: Each tradition centers on a “covenant” (a divine agreement) made between God and Abraham, though they interpret the nature and “inheritance” of this promise differently.

Key Facts About the Term

• Origin: While the concept of a shared “religion of Abraham” (dīn Ibrāhīm) exists in the Qur’an, the specific English term “Abrahamic religions” is a relatively modern academic and interfaith label that gained widespread popularity in the 20th century.
• Inclusivity: Beyond the “Big Three,” the category often includes other faiths like the Baháʼí Faith, Samaritanism, Druze, and Rastafari.
• Alternative Names: These religions are also sometimes called “Religions of the Book” because they center on sacred scriptures believed to be divinely revealed.
• Criticism: Some scholars and practitioners dislike the term, arguing it oversimplifies big theological differences or forces three distinct traditions into a single “family” for political or ecumenical convenience

Source: Wikipedia and Google AI

It might seem like the Church is “changing colours,” but it’s actually a long-standing tradition, especially in the Catholic Church and some other Christian denominations.

The colours you see (on the priest’s clothing and in church decorations) follow something called the liturgical calendar, which marks different seasons and celebrations throughout the year. Each colour has a meaning:

• White (or gold): Joy and celebration. Used for major feasts like Christmas and Easter
• Purple (or violet): Preparation and repentance. Seen during Advent and Lent
• Green: Ordinary time (regular weeks of the year) Symbolizes growth and daily faith
• Red: Passion, sacrifice, or the Holy Spirit Used on Pentecost and for martyrs
• Pink (rose): A lighter, joyful break during serious seasons. Appears briefly during Advent and Lent

So the priest’s outfit (called vestments) changes colour to match the meaning of the season or celebration; it’s like a visual way of telling the story of the Church year.

“Do not be afraid, Mary, for you have found favor with God. Behold, you will conceive in your womb and bear a son, and you shall name him Jesus. He will be great and will be called Son of the Most High, and the Lord God will give him the throne of David his father, and he will rule over the house of Jacob forever, and of his Kingdom there will be no end.” Luke 1:30–33

The Annunciation to the Virgin Mary is a significant event in Christian tradition, especially in the context of the New Testament. It refers to the moment when the Archangel Gabriel visited Mary, a young woman betrothed to Joseph, in the town of Nazareth, and announced to her that she had been chosen by God to conceive and bear a child—Jesus, the Son of God.

Here’s a breakdown of the key points:

Biblical Account:

The Annunciation is recorded in the Gospel of Luke 1:26-38. In this passage, Gabriel appears to Mary and delivers the message that she will conceive a child through the Holy Spirit, despite being a virgin. This is a central moment in the Incarnation, where God becomes flesh in the person of Jesus Christ.

• Gabriel’s Greeting: Gabriel greets Mary with the words, “Hail, full of grace, the Lord is with you.” (Luke 1:28). The phrase “full of grace” reflects Mary’s unique role in salvation history.
• Mary’s Reaction: Mary is initially troubled by the angel’s words and wonders what the greeting means. Gabriel reassures her that she has found favor with God.
• The Message: Gabriel tells Mary that she will conceive a son, whom she is to name Jesus. He further explains that this child will be great and will be called the Son of the Most High. He will inherit the throne of David and reign over the house of Jacob forever.
• Mary’s Question: Mary asks how this will be possible since she is a virgin. Gabriel explains that the Holy Spirit will come upon her, and the power of the Most High will overshadow her, making the conception miraculous.
• Mary’s Acceptance: Mary responds with faith, saying, “I am the servant of the Lord; let it be done to me according to your word.” This moment is seen as an act of humble obedience and trust in God’s will.

Theological Significance:

1. Incarnation: The Annunciation marks the moment when the Word (Jesus) became flesh and began His earthly journey. It is the start of God’s plan for salvation through Jesus Christ.
2. Mary’s Role: The event highlights Mary’s unique and pivotal role in God’s plan. In Catholic and Orthodox theology, she is often referred to as the Mother of God (Theotokos in Greek), emphasizing her role as the mother of Jesus, who is fully God and fully man.
3. Faith and Obedience: Mary’s acceptance of God’s will is seen as a model of faith and obedience for all believers. Her “fiat” (Latin for “let it be done”) represents her surrender to God’s plan.

Feast of the Annunciation:

The feast celebrating the Annunciation is observed by Christians on March 25, exactly nine months before the celebration of Christmas (the birth of Jesus). In some traditions, it may be called the Feast of the Annunciation of the Lord.

Artistic Depictions:

The Annunciation has been a popular subject in Christian art for centuries. Some of the most famous depictions include works by artists like Leonardo da Vinci, Fra Angelico, Jan van Eyck, and Caravaggio. These artworks often show Gabriel’s visit to Mary, with a variety of interpretations that emphasize the divine and the human aspects of the encounter.

Mary’s Role in Other Traditions:

• Catholicism: The Annunciation is a key event in Catholic Marian doctrine, and it is often connected to the dogma of the Immaculate Conception (the belief that Mary was conceived without original sin), as she was seen as specially prepared to be the mother of the Savior.
• Orthodoxy: In the Eastern Orthodox Church, the Annunciation is celebrated as a major feast and is deeply venerated, emphasizing the mystery of the Incarnation.
• Protestantism: While Protestants acknowledge the Annunciation as an important event in the life of Mary and the life of Jesus, they tend to emphasize the event in terms of Jesus’ divine mission rather than Mary’s unique role.

Symbolism:

• Light and Darkness: In many depictions, the angel is seen bringing light into the darkness of Mary’s home, symbolizing the coming of the Messiah as the “light of the world.”
• Humility: Mary’s humility is often symbolized in the way she is depicted—modestly clothed, sometimes kneeling, in an attitude of prayer or acceptance.
• Dove: The dove, representing the Holy Spirit, is often seen in Annunciation scenes, underscoring the miraculous nature of Jesus’ conception.

The Annunciation is a deeply meaningful moment in Christian theology, as it encapsulates the moment when God’s plan for salvation is revealed and set into motion through the cooperation of Mary’s yes

With joy and reverence, our Franciscan Members of the Third Order of the Immaculate unite on the Feast of the Annunciation to commemorate the angelic message to Mary that she would become the mother of Jesus. Each year, we honour this sacred day with a special prayer service that reflects on the Blessed Virgin Mary’s humility, faith, and acceptance of God’s will.

Our celebration includes:

• Recitation of the Rosary, focusing on the mysteries of the Annunciation
• A reading of the Gospel passage recounting the Angel’s visit to Mary
• Reflections and sharing on Mary’s example of trust and obedience
• Singing hymns dedicated to Mary
• Offering flowers at a Marian altar as a sign of our love and devotion

We warmly invite every member of our community to attend this celebration. Join us to participate in the prayer service and activities, honour the Annunciation, and seek Mary’s intercession for grace and guidance in our lives.

Jesus answered the Jews: “My Father is at work until now, so I am at work.” For this reason, they tried all the more to kill him, because he not only broke the sabbath but he also called God his own father, making himself equal to God. John 5:17–18

Christ preaching amongst a crowd of people

Some of the inhabitants of Jerusalem said, “Is he not the one they are trying to kill? And look, he is speaking openly and they say nothing to him. Could the authorities have realized that he is the Christ? But we know where he is from. When the Christ comes, no one will know where he is from.” John 7:25–27

Crowds gather as Christ heals the sick

Resurrection of Lazarus

Christ and the woman who has committed adultery

“Teacher, this woman was caught in the very act of committing adultery. Now in the law, Moses commanded us to stone such women. So what do you say?” John 8:4–5

Sandwiched between the stark drama of Good Friday and the glory of the Easter Vigil, Holy Saturday is often in danger of being skipped over. For many of us, it will be a busy day- perhaps a typical Saturday, or perhaps hectic with preparation for the Easter Vigil. It might feel like a little gap to return to normality in the midst of the Triduum.

But it’s not.

I love Holy Saturday. Not because I enjoy it, exactly, but because it allows me to identify with a certain part of being human which is often overlooked. The part of being human that is about quietly suffering, when you’re all cried-out, when all the energy we had for resisting or complaining has been exhausted, and finally the pain has to become part of everyday life.

Everyone will know an experience in their life where they have lived through something that felt un-liveable, when the trauma and suffering were so acute that you survived on adrenaline until it was all over. Then you went home, closed the door, and all was quiet.

You had to face the grief:

The event itself is over, but the suffering is only just beginning.

I imagine that this is very similar to how the disciples and Mary felt the day after the Crucifixion. Numb, reeling, the pain like a bruise only just beginning to show. Holy Saturday allows us to feel something very human- it goes to the depth of who we are- just as Christ lay in the depths of the earth.

It is important to acknowledge here too that on Holy Saturday, God was dead. Christ didn’t simply pass out, go into a coma, or having a faint heartbeat still ticking away somewhere. To believe that is to negate the Resurrection. He was dead.

We can all face Holy Saturdays in our lives- sometimes they’re borne from dramatic events, other times the slow-burning pain of daily life. They are times when there doesn’t seem to be a resolution to the pain, times when we’re waiting for it to be over, times when we’re struggling to see the point. We can wonder if it will ever be over.

Our Lady can be the key to understanding these times. She trusted God so implicitly that, though she did not understand why her son had to die, she trusted God that everything was in His hands. That doesn’t mean that she felt any less the agony, but it gave her the strength to look into His eyes on the way to Calvary and in turn, give Him strength. It gave her the strength to stand at the foot of the Cross and watch Him die. It gave her the strength to accept His body in her arms. It gave her the strength to accept something she did not fully understand.

So on Holy Saturday, wait with Our Lady, who knew that the story could not end with the events of Good Friday. Holy Saturday did not last forever. After the tomb came the Resurrection. Let us not be too hasty to skip to the glory of the Easter celebration- that will be joyful enough in its own time. Find a moment to sit in a quiet place and accompany Our Lady through the day. In turn, she accompanies us in the Holy Saturdays of our own lives.

Author: Ruth Kennedy
Ruth Kennedy (nee Baker) is 30 and lives in England with her husband. She loves running, wild camping and writing, and thinks there is almost nothing better than the feeling of satisfaction after a day out in the mountains. She is a graduate of the University of Wales and holds a First-Class Honours Degree in Creative Writing. Her faith means everything to her.

Introductory Tribute for my Mother Irène

On this day, March 19th, the Church celebrates the feast of Saint Joseph, spouse of Mary and earthly father of Jesus. This year, this date holds an even deeper meaning for me: it is also my mother, Irène’s, 96th birthday. Like Saint Joseph—a discreet but essential figure in the Gospel—my mother has shaped my life with her quiet strength, unwavering love, and deep faith. Both, in their own way, embody devotion, humility, and perseverance—qualities that may not always appear in grand narratives, yet silently transform the world around them.

While we know little about Saint Joseph from the Scriptures, tradition and other sources enrich his portrait: protector, worker, a man of trust and faith. Today, in honour of Saint Joseph, I also give thanks for my mother, Irène, whose life is a living example of these virtues. May this dual tribute inspire us to recognize the strength of daily gestures and the hidden greatness found in silent fidelity.

En ce jour du 19 mars, l’Église célèbre la fête de saint Joseph, époux de Marie et père terrestre de Jésus. Cette année, cette date revêt pour moi une signification encore plus profonde : c’est aussi le 96e anniversaire de ma mère, Irène. Comme saint Joseph, figure discrète mais essentielle de l’Évangile, ma mère a façonné ma vie par sa force tranquille, son amour inébranlable et sa foi profonde. Tous deux, à leur manière, incarnent le dévouement, l’humilité et la persévérance—qualités qui n’apparaissent pas toujours dans les grands récits, mais qui transforment silencieusement le monde qui les entoure.

Alors que nous savons peu de choses sur saint Joseph à travers les Écritures, la tradition et d’autres sources viennent enrichir son portrait : celui d’un protecteur, d’un travailleur, d’un homme de confiance et de foi. Aujourd’hui, en honorant saint Joseph, je rends aussi grâce pour ma mère Irène, dont la vie est un exemple vivant de ces vertus. Puisse ce double hommage nous inspirer à reconnaître la force des gestes quotidiens et la grandeur cachée dans la fidélité silencieuse.

What Do We Know about St. Joseph?

Although the canonical Gospels offer only a few glimpses into the life of St. Joseph, tradition and other sources have sought to fill in the gaps about this remarkable figure.

From the Scriptures:

• St. Joseph is described as a “just” or “righteous” man (Matthew 1:19).
• He was a carpenter or skilled craftsman (Matthew 13:55), sometimes translated as “tekton,” which could mean builder or general contractor.
• He is presented as Mary’s spouse and the earthly guardian of Jesus.
• Joseph receives guidance in dreams (Matthew 1–2), showing his openness to God’s will.
• He protects his family by fleeing to Egypt to escape Herod’s wrath.

From the Apocrypha:

• Several apocryphal texts, such as the Protoevangelium of James (2nd century), the Gospel of the Infancy, and others, offer additional (though non-canonical) stories about Joseph’s life and relationship to Mary and Jesus.
• In these texts, Joseph is sometimes depicted as an older widower, chosen by divine sign to be Mary’s husband.
• They portray Joseph as humble, protective, and deeply reverent toward the mystery of Christ’s birth.

From Tradition and Documentaries:

• Over the centuries, devotion to St. Joseph has grown, especially as a model for fathers, workers, and those who serve quietly behind the scenes.
• Modern documentaries and Catholic scholarship often emphasize his role as a protector, provider, and man of faith, highlighting the dignity of ordinary work and family life.
• St. Joseph is also the patron of the universal Church, a title bestowed by Pope Pius IX in 1870.

THURSDAY, MARCH 19, 2026 | SOLEMNITY
JOSEPH, HUSBAND OF MARY
YEARS ABC | ROMAN MISSAL | LECTIONARY

          First Reading           2 Samuel 7:4–5a, 12–14a, 16
          Response                Psalm 89:37
          Psalm                   Psalm 89:2–5, 27, 29
          Second Reading          Romans 4:13, 16–18, 22
          Gospel Acclamation      Psalm 84:5
          Gospel                  Matthew 1:16, 18–21, 24a or Luke 2:41–51a

Anon. 2009. Catholic Daily Readings. Bellingham, WA: Faithlife.

.

“Unless you people see signs and wonders, you will not believe.” The royal official said to him, “Sir, come down before my child dies.” Jesus said to him, “You may go; your son will live.” The man believed what Jesus said to him and left.

Holy Bible, New International Version®, NIV® Copyright ©1973, 1978, 1984, 2011 by Biblica, Inc.® Used by permission. All rights reserved worldwide.

 Happy St Patrick’s Day!

Bonne Saint Patrick!

WEDNESDAY, MARCH 11, 2026 | LENT
WEDNESDAY OF THE THIRD WEEK OF LENT
YEARS 1 & 2 | ROMAN MISSAL | LECTIONARY

          First Reading       Deuteronomy 4:1, 5–9
          Response       Psalm 147:12a
          Psalm       Psalm 147:12–13, 15–16, 19–20
          Gospel Acclamation       John 6:63c, 68c
          Gospel       Matthew 5:17–19

Anon. 2009. Catholic Daily Readings. Bellingham, WA: Faithlife.