639 OUR LADY OF SORROWS MEMORIAL
CCC Cross Reference:
Heb 5:1-10 1564; Heb 5:7-9 609, 2606; Heb 5:7-8 612, 1009; Heb 5:7 2741; Heb 5:8 2825; Heb 5:9 617
Jn 19:25-27 726, 2618; Jn 19:25 495; Jn 19:26-27 501, 964, 2605; Jn 19:27 2677, 2679
Lk 2:32 713; Lk 2:34 575, 587; Lk 2:35 149, 618
The Gospel for this memorial is proper.
FIRST READING
Hebrews 5:7-9
In the days when Christ was in the flesh,
he offered prayers and supplications with loud cries and tears
to the one who was able to save him from death,
and he was heard because of his reverence.
Son though he was, he learned obedience from what he suffered;
and when he was made perfect,
he became the source of eternal salvation for all who obey him.
RESPONSORIAL PSALM
Psalm 31:2 and 3b, 3cd-4, 5-6,15-16, 20
R. (17) Save me, O Lord, in your kindness.
In you, O LORD, I take refuge;
let me never be put to shame.
In your justice rescue me,
make haste to deliver me!
R. Save me, O Lord, in your kindness.
Be my rock of refuge,
a stronghold to give me safety.
You are my rock and my fortress;
for your name's sake you will lead and guide me.
R. Save me, O Lord, in your kindness.
You will free me from the snare they set for me,
for you are my refuge.
Into your hands I commend my spirit;
you will redeem me, O LORD, O faithful God.
R. Save me, O Lord, in your kindness.
But my trust is in you, O LORD,
I say, "You are my God."
In your hands is my destiny; rescue me
from the clutches of my enemies and my persecutors.
R. Save me, O Lord, in your kindness.
How great is your goodness, O LORD,
which you have in store for those who fear you,
And which, toward those who take refuge in you,
you show in the sight of the children of men.
R. Save me, O Lord, in your kindness.
The sequence Stabat Mater may follow.
SEQUENCE (OPTIONAL)
Stabat Mater
At the cross her station keeping,
Stood the mournful Mother weeping,
Close to Jesus to the last.
Through her heart, his sorrow sharing,
All his bitter anguish bearing,
Now at length the sword had passed.
Oh, how sad and sore distressed
Was that Mother highly blessed
Of the sole begotten One!
Christ above in torment hangs,
She beneath beholds the pangs
Of her dying, glorious Son.
Is there one who would not weep,
'Whelmed in miseries so deep,
Christ's dear Mother to behold?
Can the human heart refrain
From partaking in her pain,
In that mother's pain untold?
Bruised, derided, cursed, defiled,
She beheld her tender Child,
All with bloody scourges rent.
For the sins of his own nation
Saw him hang in desolation
Till his spirit forth he sent.
O sweet Mother! font of love,
Touch my spirit from above,
Make my heart with yours accord.
Make me feel as you have felt;
Make my soul to glow and melt
With the love of Christ, my Lord.
Holy Mother, pierce me through,
In my heart each wound renew
Of my Savior crucified.
Let me share with you his pain,
Who for all our sins was slain,
Who for me in torments died.
Let me mingle tears with you,
Mourning him who mourned for me,
All the days that I may live.
By the cross with you to stay,
There with you to weep and pray,
Is all I ask of you to give.
Virgin of all virgins blest!
Listen to my fond request:
Let me share your grief divine.
Let me to my latest breath,
In my body bear the death
Of that dying Son of yours.
Wounded with his every wound,
Steep my soul till it has swooned
In his very Blood away.
Be to me, O Virgin, nigh,
Lest in flames I burn and die,
In his awful judgment day.
Christ, when you shall call me hence,
Be your Mother my defense,
Be your cross my victory.
While my body here decays,
May my soul your goodness praise,
Safe in heaven eternally.
Amen. (Alleluia)
GOSPEL
First Option
John 19:25-27
Standing by the cross of Jesus were his mother
and his mother's sister, Mary the wife of Clopas,
and Mary Magdalene.
When Jesus saw his mother and the disciple there whom he loved
he said to his mother, "Woman, behold, your son."
Then he said to the disciple,
"Behold, your mother."
And from that hour the disciple took her into his home.
OR
Second Option
Luke 2:33-35
Jesus' father and mother were amazed at what was said about him;
and Simeon blessed them and said to Mary his mother,
"Behold, this child is destined
for the fall and rise of many in Israel,
and to be a sign that will be contradicted
and you yourself a sword will pierce
so that the thoughts of many hearts may be revealed."
Readings from the Jerusalem Bible
First reading: Hebrews 5:7-9
During his life on earth, Christ offered up prayer and entreaty, aloud and in silent tears, to the one who had the power to save him out of death, and he submitted so humbly that his prayer was heard. Although he was Son, he learnt to obey through suffering; but having been made perfect, he became for all who obey him the source of eternal salvation.
Responsorial Psalm: Psalm 30(31):2-6,15-16,20
Save me, O Lord, in your love.
In you, O Lord, I take refuge.
Let me never be put to shame.
In your justice, set me free,
hear me and speedily rescue me.
Save me, O Lord, in your love.
Be a rock of refuge for me,
a mighty stronghold to save me,
for you are my rock, my stronghold.
For your name’s sake, lead me and guide me.
Save me, O Lord, in your love.
Release me from the snares they have hidden
for you are my refuge, Lord.
Into your hands I commend my spirit.
It is you who will redeem me, Lord.
Save me, O Lord, in your love.
But as for me, I trust in you, Lord;
I say: ‘You are my God.
My life is in your hands, deliver me
from the hands of those who hate me.’
Save me, O Lord, in your love.
How great is the goodness, Lord,
that you keep for those who fear you,
that you show to those who trust you
in the sight of men.
Save me, O Lord, in your love.
Sequence
Stabat Mater
At the cross her station keeping
stood the mournful Mother weeping,
close to Jesus to the last;
through her heart, his sorrow sharing,
all his bitter anguish bearing,
now at length the sword had passed.
Oh, how sad and sore distressed
was that Mother highly blessed
of the sole begotten One!
Christ above in torment hangs;
she beneath beholds the pangs
of her dying glorious Son.
Is there one who would not weep,
whelmed in miseries so deep,
Christ’s dear Mother to behold?
Can the human heart refrain
from partaking in her pain,
in that Mother’s pain untold?
Bruised, derided, cursed, defiled,
she beheld her tender child
all with bloody scourges rent;
for the sins of his own nation
saw him hang in desolation,
till his spirit forth he sent.
O you Mother, fount of love!
Touch my spirit from above,
make my heart with yours accord:
make me feel as you have felt;
make my soul to glow and melt
with the love of Christ our Lord.
Holy Mother, pierce me through;
in my heart each wound renew
of my Saviour crucified.
Let me share with you his pain
who for all our sins was slain,
who for me in torments died.
Let me mingle tears with you,
mourning him who mourned for me
all the days that I may live:
by the cross with you to stay,
there with you to weep and pray,
is all I ask of you to give.
Virgin of all virgins best,
listen to my fond request:
let me share your grief divine;
let me to my latest breath,
in my body bear the death
of that dying Son of yours.
Wounded with his every wound,
steep my soul till it has swooned
in his very blood away;
be to me, O Virgin, nigh,
lest in flames I burn and die
in his awful judgement day.
Christ, when you shall call me hence,
be your Mother my defence,
be your cross my victory.
While my body here decays,
may my soul your goodness praise,
safe in paradise with you.
Gospel: John 19:25-27
Near the cross of Jesus stood his mother and his mother’s sister, Mary the wife of Clopas, and Mary of Magdala. Seeing his mother and the disciple he loved standing near her, Jesus said to his mother, ‘Woman, this is your son.’ Then to the disciple he said, ‘This is your mother.’ And from that moment the disciple made a place for her in his home.
Readings and Commentary from the Navarre Bible
Memorial: Our Lady of Sorrows
From: Hebrews 5:7-9
Christ Has Been Made High Priest by God the Father
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[7] In the days of the days of his flesh, Jesus offered up prayers and supplications, with loud cries and tears, to him who was able to save him from death, and he was heard for his godly fear. [8] Although he was a Son, he learned obedience through what he suffered; [9] and being made perfect he became the source of eternal salvation to all who obey him.
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Commentary:
7-9. This brief summary of Christ's life stresses his perfect obedience to the Father's will, his intense prayer and his sufferings and redemptive death. As in the hymn to Christ in Philippians 2:6-11, the point is made that Christ set his power aside and, despite his being the only-begotten Son of God, out of obedience chose to die on the cross. His death was a true self-offering expressed in that "loud voice" when he cried out to the Father just before he died, "into thy hands I commit my spirit" (Lk 23:46). But although Jesus' obedience was most obvious on Calvary, it was a constant feature of "the days of his flesh": he obeyed Mary and Joseph, seeing in them the authority of the heavenly Father; he was obedient to political and religious authorities; and he always obeyed the Father, identifying himself with him to such a degree that he could say, "I have glorified thee on earth, having accomplished the work which thou gavest me to do [...]. All mine are thine and thine are mine" (Jn 17:4, 10).
The passage also points to Jesus prayer, the high point of which occurred in Gethsemane on the eve of his passion. The reference to "loud cries and supplications" recalls the Gospel account of his suffering: "And being in an agony he prayed more earnestly; and his sweat became like great drops of blood falling down upon the ground" (Lk 22:44).
Hebrews 5:7-9 is probably referring not so much to his prayer in the Garden, still less to any prayer of Christ asking to be delivered from death, but to our Lord's constant prayer for the salvation of mankind. "When the Apostle speaks of these supplications and cries of Jesus," St John Chrysostom comments, "he does not mean prayers which he made on his own behalf but prayers for those who would later believe in him. And, due to the fact that the Jews did not yet have the elevated concept of Christ that they ought to have had, St Paul says that 'he was heard', just as the Lord himself told his disciples, to console them, 'If you loved me, you would have rejoiced, because I go to the Father; for the Father is greater than I' [...]. Such was the respect and reverence shown by the Son, that God the Father could not but take note and heed his Son and his prayers" ("Hom. on Heb", 11).
7. "In the days of his flesh", a reference to the Incarnation. "Flesh" is synonymous with mortal life; this is a reference to Christ's human nature--as in the prologue to St John's Gospel (elf. Jn 1:14) and many other places (Heb 2:14; Gal 2:20; Phil 1:22-24; 1 Pet 4:1-2) including where mention is made of Jesus being a servant and capable of suffering (cf. Phil 2:8; Mt 20:27-28). Jesus' human nature "in the days of his flesh" is quite different from his divine nature and also from his human nature after its glorification (cf. 1 Cor 15:50). "It must be said that the word 'flesh' is occasionally used to refer to the weakness of the flesh, as it says in 1 Cor 15:50: 'flesh and blood cannot inherit the kingdom of God'. Christ had a weak and mortal flesh. Therefore it says in the text, 'In the days of his flesh', referring to when he was living in a flesh which seemed to be like sinful flesh, but which was sinless" (St Thomas Aquinas, "Commentary on Heb", 5, 1). So, this text underlines our Lord's being both Victim and Priest.
"Prayers and supplications": very fitting in a priest. The two words mean much the same; together they are a form of words which used to be employed in petitions to the king or some important official. The plural tells us that there were lots of these petitions. The writer seems to have in mind the picture of the Redeemer who "going a little farther fell on his face and prayed, 'My Father, if it be possible, let this cup pass from me; nevertheless, not as I will, but as thou wilt" (Mt 26:39). St Thomas comments on this description of Christ's prayer as follows: "His action was indeed one of offering prayers and supplications, that is, a spiritual sacrifice: that was what Christ offered. It speaks of prayers in the sense of petitions because 'The prayer of a righteous man has great power' (Jas 5:16); and it speaks of supplications to emphasize the humility of the one who is praying, who falls on his knees, as we see happening in the case of him who 'fell on his face and prayed' (Mt 26:39)" ("Commentary on Heb", 5, 1).
To emphasize the force of Christ's prayer, the writer adds, "with loud cries and tears". According to rabbinical teaching, there were three degrees of prayer, each stronger than the last--supplications, cries and tears. Christian tradition has always been touched by the humanity of the Redeemer as revealed in the way he prays. "Everything that is being said here may be summed up in one word--humility: that stops the mouths of those who blaspheme against Christ's divinity saying that it is completely inappropriate for a God to act like this. For, on the contrary, the Godhead laid it down that [Christ's] human nature should suffer all this, in order to show us the extreme to which he truly became incarnate and assumed a human nature, and to show us that the mystery of salvation was accomplished in a real and not an apparent or fictitious manner" (Theodoret of Cyrus, "lnterpretatio Ep. ad Haebreos, ad loc."). Christ's prayer, moreover, teaches us that prayer must 1) be fervent and 2) involve interior pain. "Christ had both [fervor and pain], for the Apostle by mentioning 'tears' intends to show the interior groaning of him who weeps in this way [...]. But he did not weep on his own account: he wept for us, who receive the fruit of his passion" (St Thomas, "Commentary on Heb., ad loc.").
"He was heard for his godly fear." St John Chrysostom's commentary is very apposite: "'He gave himself up for our sins', he says in Gal 1:4; and elsewhere (cf. 1 Tim 2:6) he adds, 'He gave himself as a ransom for all'. What does he mean by this? Do you not see that he is speaking with humility of himself, because of his mortal flesh? And, nevertheless, because he is the Son, it says that he was heard for his godly fear" ("Hom. on Heb.", 8). It is like a loving contention between Father and Son. The Son wins the Father's admiration, so generous is his self-surrender.
And yet Christ's prayer did not seem to be heeded, for his Father God did not save him from ignominious death--the cup he had to drink--nor were all the Jews, for whom he prayed, converted. But it was only apparently so: in fact Christ's prayer was heard. It is true that, like every one, the idea of dying was repugnant to him, because he had a natural instinct to live; but, on the other hand, he wished to die through a deliberate and rational act of his will, hence in the course of the prayer, he said, "not my will, but thine, be done" (Lk 22:42). Similarly Christ wanted to save all mankind--but he wanted them to accept salvation freely (cf. "Commentary on Heb., ad loc.").
8. In Christ there are two perfect and complete natures and therefore two different levels of knowledge--divine knowledge and human knowledge. Christ's human knowledge includes 1) the knowledge that the blessed in heaven have, that is, the knowledge that comes from direct vision of the divine essence; 2) the knowledge with which God endowed man before original sin (infused knowledge); and 3) the knowledge which man acquires through experience. This last-mentioned knowledge could and in fact did increase (cf. Lk 2:52) in Christ's case. Christ's painful experience of the passion, for example, increased this last type of knowledge, which is why the verse says that Christ learned obedience through suffering. There was a Greek proverb which said, "Sufferings are lessons." Christ's teaching and example raise this positive view of suffering onto the supernatural level. "In 'suffering there is concealed' a particular 'power that draws a person interiorly close to Christ', a special grace [...]. A result of such a conversion is not only that the individual discovers the salvific meaning of suffering but above all that he becomes a completely new person. He discovers a new dimension, as it were, 'of his entire life and vocation'" (Bl. John Paul II, "Salvifici Doloris", 26).
In our Lord's case, his experience of suffering was connected with his generosity in obedience. He freely chose to obey even unto death (cf. Heb 10:5-9; Rom 5:19; Phil 2:8), consciously atoning for the first sin, a sin of disobedience. "In his suffering, sins are canceled out precisely because he alone as the only-begotten Son could take them upon himself, accept them 'with that love for the Father which overcomes' the evil of every sin; in a certain sense he annihilates this evil in the spiritual space of the relationship between God and humanity, and fills this space with good" ("Salvifici Doloris", 17). Christ "learned obedience" not in the sense that this virtue developed in him, for his human nature was perfect in its holiness, but in the sense that he put into operation the infused virtue his human soul already possessed. "Christ knew what obedience was from all eternity, but he learned obedience in practice through the severities he underwent particularly in his passion and death" (St Thomas Aquinas, "Commentary on Heb., ad loc.").
Christ's example of obedience is something we should copy. A Christian writer of the fifth century, Diadochus of Photike, wrote: "The Lord loved (obedience) because it was the way to bring about man's salvation and he obeyed his Father unto the cross and unto death; however, his obedience did not in any sense diminish his majesty. And so, having--by his obedience--dissolved man's disobedience, he chose to lead to blessed and immortal life those who followed the way of obedience" ("Chapters on Spiritual Perfection", 41).
9. Obviously Christ as God could not increase in perfection. Nor could his sacred humanity become any holier, for from the moment of his Incarnation he received the fullness of grace, that is, he had the maximum degree of holiness a man could have. In this connection Thomas Aquinas points out that Christ had union (that is, the personal union to the Son of God gratuitously bestowed on human nature): clearly this grace is infinite as the person of the Word is infinite. The other grace is habitual grace which, although it is received in a limited human nature, is yet infinite in its perfection because grace was conferred on Christ as the universal source of the justification of human nature (cf. "Summa Theologiae", III, q. 7, a. 11). In what sense, then, could Christ be "made perfect"? St Thomas provides the answer: Christ, through his passion, achieved a special glory--the impassibility and glorification of his body. Moreover, he attained the same perfections as we shall participate in when we are raised from the dead in glory, those of us who believe in him (cf. "Commentary on Heb., ad loc."). For this reason our Redeemer could exclaim before his death, "It is finished" (Jn 19:30)--referring not only to his own sacrifice but also to the fact that he had completely accomplished the redeeming atonement. Christ triumphed on the cross and attained perfection for himself and for others. In Hebrews the same verb is used for what is translated into English as "to be made perfect" and "to finish". Christ, moreover, by obeying and becoming a perfect victim, truly pleasing to the Father, is more perfectly positioned to perfect others. "Obedience" is essentially docility to what God asks of us and readiness to listen to him (cf. Rom 1:5; 16:26; 2 Cor 10:5; Heb 4:3). Christ's obedience is a source of salvation for us; if we imitate him we will truly form one body with him and he will be able to pass on to us the fullness of his grace.
"Now, when you find it hard to obey, remember your Lord: 'factus obediens usque ad mortem, mortem autem crucis": obedient even to accepting death, death on a cross!'" (St. J. Escriva, "The Way", 628).
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From: Luke 2:33-35
Simeon's Prophecy
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[33] And His father and His mother marvelled at what was said about Him; [34] and Simeon blessed them and said to Mary, His mother, "Behold this child is set for the fall the rising of many in Israel, and for a sign that is spoken against [35] (and a sword will pierce through your own soul also), that thoughts out of many hearts may be revealed."
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Commentary:
33. The Blessed Virgin and St. Joseph marvelled not because they did not know who Christ was; they were in awe at the way God was revealing Him. Once again they teach us to contemplate the mysteries involved in the birth of Christ.
34-35. After Simeon blesses them, the Holy Spirit moves him to further prophecy about the Child's future and His Mother's. His words become clearer in the light of our Lord's life and death.
Jesus came to bring salvation to all men, yet He will be a sign of contradiction because some people will obstinately reject Him--and for this reason He will be their ruin. But for those who accept Him with faith Jesus will be their salvation, freeing them from sin in this life and raising them up to eternal life.
The words Simeon addresses to Mary announce that she will be intimately linked with her Son's redemptive work. The sword indicates that Mary will have a share in her Son's sufferings; hers will be an unspeakable pain which pierces her soul. Our Lord suffered on the cross for our sins, and it is those sins which forge the sword of Mary's pain. Therefore, we have a duty to atone not only to God but also to His Mother, who is our Mother too.
The last words of the prophecy, "that out of many hearts thoughts may be revealed", link up with verse 34: uprightness or perversity will be demonstrated by whether one accepts or rejects Christ.
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From: John 19:25-27
The Crucifixion and Death of Jesus (Continuation)
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[25] So the soldiers did this. But standing by the cross of Jesus were His mother, and His mother's sister, Mary the wife of Clopas, and Mary Magdalene. [26] When Jesus saw His mother, and the disciple whom He loved standing near, He said to His mother, "Woman, behold your son!" [27] Then He said to the disciple, "Behold, your mother!" And from that hour the disciple took her to his own home.
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Commentary:
25. Whereas the Apostles, with the exception of St. John, abandon Jesus in the hour of His humiliation, these pious women, who had followed Him during His public life (cf. Lk 8:2-3) now stay with their Master as He dies on the cross (cf. note on Mt 27:55-56).
Bl. John Paul II explains that our Lady's faithfulness was shown in four ways: first, in her generous desire to do all that God wanted of her (cf. Lk 1:34); second, in her total acceptance of God's will (cf. Lk 1:38); third, in the consistency between her life and the commitment of faith which she made; and, finally, in her withstanding this test. "And only a consistency that lasts throughout the whole of life can be called faithfulness. Mary's 'fiat' in the Annunciation finds its fullness in the silent 'fiat' that she repeats at the foot of the Cross" ("Homily in Mexico Cathedral",
26 January 1979).
The Church has always recognized the dignity of women and their important role in salvation history. It is enough to recall the veneration which from the earliest times the Christian people have had for the Mother of Christ, the Woman "par excellence" and the most sublime and most privileged creature ever to come from the hands of God. Addressing a special message to women, the Second Vatican Council said, among other things: "Women in trial, who stand upright at the foot of the cross like Mary, you who so often in history have given to men the strength to battle unto the very end and to give witness to the point of martyrdom, aid them now still once more to retain courage in their great undertakings, while at the same time maintaining patience and an esteem for humble beginnings" (Va- tican II, "Message To Women", 8 December 1965).
26-27. "The spotless purity of John's whole life makes him strong before the Cross. The other apostles fly from Golgotha: he, with the Mother of Christ, remains. Don't forget that purity strengthens and invigorates the character" (St. J. Escriva, "The Way", 144).
Our Lord's gesture in entrusting His Blessed Mother to the disciple's care, has a dual meaning (see p. 19 above and pp. 35ff). For one thing it expresses His filial love for the Virgin Mary. St Augustine sees it as a lesson Jesus gives us on how to keep the fourth commandment: "Here is a lesson in morals. He is doing what He tells us to do and, like a good Teacher, He instructs His own by example, that it is the duty of good children to take care of their parents; as though the wood on which His dying members were fixed were also the chair of the teaching Master" (St Augustine, "In Ioann. Evang.", 119, 2).
Our Lord's words also declare that Mary is our Mother: "The Blessed Virgin also advanced in her pilgrimage of faith, and faithfully persevered in her union with her Son unto the cross, where she stood, in keeping with the divine plan, enduring with her only begotten Son the intensity of His suffering, associating herself with His sacrifice in her mother's heart, and lovingly consenting to the immolation of this victim who was born of her. Finally, she was given by the same Christ Jesus dying on the cross as a mother to His disciple" (Vatican II, "Lumen Gentium", 58).
All Christians, who are represented in the person of John, are children of Mary. By giving us His Mother to be our Mother, Christ demonstrates His love for His own to the end (cf. Jn 13:1). Our Lady's acceptance of John as her son show her motherly care for us: "the Son of God, and your Son, from the Cross indicated a man to you, Mary, and said: 'Behold, your son' (Jn 19:26). And in that man He entrusted to you every person, He entrusted everyone to you. And you, who at the moment of the Annunciation, concentrated the whole program of your life in those simple words: 'Behold, I am the handmaid of the Lord; let it be to me according to your word' (Lk 1:38): embrace everyone, draw close to everyone, seek everyone out with motherly care. Thus is accomplished what the last Council said about your presence in the mystery of Christ and the Church. In a wonderful way you are always found in the mystery of Christ, your only Son, because you are present wherever men and women, His brothers and sisters, are present, wherever the Church is present" (Bl. John Paul II, "Homily in the Basilica of Guadalupe", 27 January 1979).
"John, the disciple whom Jesus loved, brought Mary into his home, into his life. Spiritual writers have seen these words of the Gospel as an invitation to all Christians to bring Mary into their lives. Mary certainly wants us to invoke her, to approach her confidently, to appeal to her as our mother, asking her to 'show that you are our mother'" (St. J. Escriva, "Christ Is Passing By", 140).
Bl. John Paul II constantly treats our Lady as his Mother. In bidding farewell to the Virgin of Czestochowa he prayed in this way: "Our Lady of the Bright Mountain, Mother of the Church! Once more I consecrate myself to you 'in your maternal slavery of love'. 'Totus tuus!' I am yours! I consecrate to you the whole Church -- everyone to the ends of the earth! I consecrate to you humanity; I consecrate to you all men and women, my brothers and sisters. All peoples and all nations. I consecrate to you Europe and all the continents. I consecrate to you Rome and Poland, united, through your servant, by a fresh bond of love. Mother, accept us! Mother, do not abandon us! Mother, be our guide!" ("Farewell Address" at Jasna Gora Shrine, 6 June 1979).
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Source: "The Navarre Bible: Text and Commentaries". Biblical text from the Revised Standard Version and New Vulgate. Commentaries by members of the Faculty of Theology, University of Navarre, Spain.
Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and by Scepter Publishers in the United States. We encourage readers to purchase The Navarre Bible for personal study. See Scepter Publishers for details.
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