|
65 |
|
Compiled by: Michael Lewis & Friends (Angel Investors) with the Smart Singaporeans
Important note: Please print this if you need it for future reference, as what listed here will be archived (from 18 April 2026) to make room for Summaries of the Latest Saints’ Commentaries. Although we have done our best to summarise the Saints’ Commentaries (including comparison with AI), please refer to the original Saints’ commentaries listed after reading these. Thanks for following us.
We posted this late as the Hosting Supplier’s Server was down... 25 October 2026 (30th Sunday in Ordinary Time) Mass Readings https://bible.usccb.org/bible/readings/102526.cfm (English) Chinese Mass Readings below. Saints’ Commentaries: Summaries below. Exodus 22:20-26 (wallpaper) by Reverend George Leo Haydock. The Church Fathers have provided commentaries for Exodus. https://www.ecatholic2000.com/haydock/untitled-76.shtml The Book of Exodus [audiobook with text English, Chinese] 出谷紀 22: 20-26 20對外僑，不要苛待和壓迫，因為你們在埃及也曾僑居過。 21對任何寡婦和孤兒，不可苛待； 22若是苛待了一個，他若向我呼求，我必聽他的呼求， 23必要發怒，用刀殺死你們：這樣，你們的妻子也要成為寡婦，你們的兒子也要成為孤兒。 24如果你借錢給我的一個百姓，即你中間的一個窮人，你對他不可像放債的人，向他取利。 25若是你拿了人的外氅作抵押，日落以前，應歸還他， 26因為這是他惟一的鋪蓋，是他蓋身的外氅；如果沒有它，他怎樣睡覺呢？他若向我呼號，我必俯聽，因為我是仁慈的。
Summary of Reverend George Leo Haydock on Exodus 22:20-26 The passage explains that Exodus 22 teaches God’s justice, protection of vulnerable people, and prohibition of exploitation. Verse 20 – Idolatry: Worshipping other gods was punishable by death, understood in the commentary as complete destruction of the person and possessions. Verse 21 – Strangers: Foreigners must be treated justly. The commentary contrasts the Celtes’ severe punishment for killing a stranger with their treatment of someone who killed a fellow citizen. Verse 24 – Fatherless: God promises to punish those who oppress or exploit orphans and other vulnerable people. Verse 25 – Usury: Charging interest on loans is condemned, especially when lending to the poor who are already struggling. The commentary argues that lending should be an act of charity rather than a means of making money. It also emphasizes restitution for wrongdoing and cites Jesus’ teaching to lend without expecting a financial return (Luke 6:35). Main message: God demands justice, compassion, and generosity. His people must not exploit the vulnerable, mistreat strangers, or profit from the suffering of others. Instead, they should protect the needy, correct injustice, and give generously without selfish motives.
Summary of Saint John Chrysostom’s commentary on Exodus 22:20-26 While Saint John Chrysostom did not write a verse-by-verse, systemic commentary on the Book of Exodus, he frequently utilized Exodus 22:20-26 (which contains God's strict warnings against mistreating aliens, widows, orphans, and the poor) across his extensive corpus of homilies. As the premier preacher of Christian charity and economic justice in the early Church, Chrysostom routinely linked this Old Testament passage with the teachings of Christ to demand absolute mercy, hospitality, and economic fairness from his congregation. His insights on these specific verses focus on three core areas: 1. The Condemnation of Usury (Exodus 22:25) Exodus 22:25 explicitly forbids charging interest (usury) to a poor neighbor. Chrysostom targeted the practice of lending at interest with unparalleled fury, notably in his Homilies on Matthew (Homily 56). • A Violation of the Old and New Law: Chrysostom argued that charging interest was so detestable to God that it was explicitly outlawed even under the Old Covenant—a pedagogical period meant for less spiritually mature people. He points out that if the Old Law forbade usury, Christians under the New Covenant have absolutely no excuse to practice it. • The "Brood of Vipers" Metaphor: Chrysostom beautifully but sharply described usury as a predatory monster. He noted that money-lenders force money to give birth to "untimely and abortive broods of vipers" (compounding interest), which slowly chokes and strangles the life out of the desperate poor. • Rejecting "Charitable" Usury: He explicitly struck down the justification used by wealthy merchants who claimed they collected interest only to give a portion of it back to the poor. Saint John Chrysostom stated that God does not accept alms built upon extortion and the economic ruin of one's brother. 2. Radical Hospitality to Strangers and Aliens (Exodus 22:21) God commands Israel not to wrong an alien "for you were once aliens yourselves in the land of Egypt". In his Homilies on Acts (Homily 45) and Homilies on First Timothy, Chrysostom heavily expanded on the necessity of welcoming the traveller and stranger. • The Eucharistic Connection: Chrysostom continuously reminded his congregation that the poor, the stranger, and the migrant are the visible presence of Jesus Christ on earth. He famously argued that to honor the Table of the Lord in the Eucharist while ignoring a starving, displaced stranger outside the church doors is a supreme act of hypocrisy. • Making the Home a "Christ Room": He urged every Christian family to set aside a specific guest room in their house, designating it for the homeless, the traveling stranger, or the beggar. By remembering that the Church itself is ultimately a collection of "strangers and exiles" passing through this world, Christians must mirror the unconditional shelter of God. 3. The Divine Advocacy for Widows and Orphans (Exodus 22:22-24) Exodus records a terrifying warning: if you afflict widows or orphans and they cry out to God, His wrath will flare up and their oppressors will face the sword. Chrysostom referenced the weight of these threats in his treatises like On the Priesthood and Letter to a Young Widow. • The Lowliness of the Spirit: Chrysostom observed that even if a widow or orphan happens to have material wealth, the sudden loss of a husband or father causes their "soul to become very lowly and their spirit humble". Because they lack structural and societal protection, they are uniquely vulnerable to being preyed upon by aggressive litigants or corrupt officials. • God as Direct Avenger: Chrysostom emphasized the exact wording of Exodus: God bypasses human systems to act as the direct attorney and avenger of the helpless. He warned the wealthy elite that if a desperate orphan or grieving widow cries out in distress, their voice pierces the heavens and brings down immediate divine judgment upon their exploiters. Summary of Chrysostom’s View For Saint John Chrysostom, Exodus 22:20-26 is a testament to the fact that the true worship of God cannot be separated from the economic defense of the most vulnerable. He consistently used these verses to demonstrate that God’s justice is actively partial to those who have no earthly defender, and that a Christian's wealth is only justified if it is used to alleviate their suffering.
Psalm 18:2-3, 3-4, 47, 51 (wallpaper) by Saint Augustine. https://www.ecatholic2000.com/fathers/untitled-686.shtml#_Toc390303518 Psalms [audiobook with text English, Chinese Psalms 1-50, 51-100, 101-150] 答唱詠 聖詠 18 篇 2-3, 3-4, 47, 51 2說：上主，我的力量！我愛慕你。 3上主，你是我的磐石、我的保障，我的避難所；你是我的天主，我所一心依靠的磐石；你是我的護盾，我救恩的角，我的堡壘。 4我一呼求應受頌揚的上主，我便會從仇敵的手中得救。 47上主萬歲！願我的磐石備受讚頌！救我的天主備受尊崇！ 51因為是你使你的君王大獲勝利，對你的受傅者：達味和他的後裔，廣施了仁愛慈惠，至於無窮之世。 Saint Augustine’s commentary on Psalm 18:2-3, 3-4, 47, 51 3. “O Lord, My stay, and My refuge, and My deliverer” (ver. 2). O Lord, who hast stayed Me, because I sought refuge with Thee: and I sought refuge, because Thou hast delivered Me. “My God is My helper; and I will hope in Him.” My God, who hast first afforded me the help of Thy call, that I might be able to hope in Thee. “My defender, and the horn of My salvation, and My redeemer.” My defender, because I have not leant upon Myself, lifting up as it were the horn of pride against Thee; but have found Thee a horn indeed, that is, the sure height of salvation: and that I might find it, Thou redeemedst Me. 4. “With praise will I call upon the Lord, and I shall be safe from Mine enemies” (ver. 3). Seeking not My own but the Lord’s glory, I will call upon Him, and there shall be no means whereby the errors of ungodliness can hurt Me. 5. “The pains of death,” that is, of the flesh, have “compassed Me about. And the overflowings of ungodliness have troubled Me” (ver. 4). Ungodly troubles stirred up for a time, like torrents of rain which will soon subside, have come on to trouble Me. 48. “O God, who givest Me vengeance, and subduest the people under Me” (ver. 47). O God, who avengest Me by subduing the people under Me. “My Deliverer from My angry enemies:” the Jews crying out, “Crucify Him, Crucify Him.” 51. “Magnifying the salvation of His King” (ver. 50). God, who magnifieth, so as to make wonderful, the salvation, which His Son giveth to believers. “And showing mercy to His Christ:” God, who showeth mercy to His Christ: “To David and to His seed for evermore:” to the Deliverer Himself strong of hand, who hath overcome this world; and to them whom, as believers in the Gospel, He hath begotten for evermore. What things soever are spoken in this Psalm which cannot apply to the Lord Himself personally, that is to the Head of the Church, must be referred to the Church. For whole Christ speaks here, in whom are all His members.
1 Thessalonians 1:5c-10 (wallpaper) by Saint John Chrysostom https://www.ecatholic2000.com/fathers/untitled-730.shtml#_Toc390304124 https://www.ecatholic2000.com/fathers/untitled-730.shtml#_Toc390304125 1st Epistle to the Thessalonians [audiobook with text English[>4:08:01], Chinese, movie] 聖保祿宗徒致 得撒洛尼前書 1:5-10 5因為我們把福音傳到你們那裏，不僅在乎言語，而且也在乎德能和聖神，以及堅固的信心；正如你們也知道，我們為了你們，在你們中是怎樣為人。 6你們雖在許多苦難中，卻懷着聖神的喜樂接受了聖道，成了效法我們和效法主的人， 7甚至成了馬其頓和阿哈雅眾信者的模範。 8因為主的聖道由你們那裏，不僅聲聞於馬其頓和阿哈雅，而且你們對天主的信仰也傳遍了各地，以致不需要我們再說什麼。 9因為有他們傳述我們的事，說我們怎樣來到了你們那裏，你們怎樣離開偶像歸依了天主，為事奉永生的真天主， 10並期待他的聖子自天降下，就是他使之從死者中復活，為救我們脫免那要來的震怒的耶穌。
Summary of Saint John Chrysostom commentary on 1 Thessalonians 1:4–7 1. God’s elect are known by their faith and conduct (vv. 4–5) Saint Paul reminds the Thessalonians that they are beloved and chosen by God. The Gospel did not come to them merely as words, but with the power of the Holy Spirit and deep conviction. Paul also recalls how he and his companions lived among them, showing their willingness to endure hardship for their sake. Chrysostom explains that Paul gives credit not to himself alone, but to the Thessalonians, whose faith and spiritual worth made such sacrifices worthwhile. 2. True Christians rejoice even in suffering (v. 6) The Thessalonians became imitators of Paul and the Lord Jesus Christ because they received the Gospel amid severe persecution, yet remained joyful through the Holy Spirit. Chrysostom highlights an important distinction: Physical suffering brings pain and affliction. Spiritual joy comes from the Holy Spirit, who strengthens believers amid suffering. Suffering for Christ does not necessarily produce sorrow alone. Through the Spirit, believers can experience joy even in hardship, just as the apostles rejoiced that they were considered worthy to suffer for Christ. 3. A sincere faith becomes an example to others (v. 7) The Thessalonians became examples to believers throughout Macedonia and Achaia, even though they had only recently received the Gospel. Their enthusiasm and faithfulness allowed them to inspire others who had believed before them. Chrysostom teaches that spiritual growth does not depend solely on how long we have been Christians, but on the sincerity and zeal with which we live our faith. 4. It is never too late to grow spiritually Chrysostom encourages those who feel they have wasted much of their lives. Just as the Thessalonians made remarkable progress in a short time, we too can grow greatly through sincere repentance and renewed commitment. However, we must not become complacent by assuming there will always be time to change. The coming of the Day of the Lord is compared to a thief arriving unexpectedly. Therefore, Christians must remain watchful, spiritually alert, and active in virtue rather than living carelessly. 5. Prayer is powerful, but we must also do our part The greater part of Chrysostom’s homily focuses on the relationship between prayer and personal responsibility. He teaches three important principles: We need the prayers of others. Even the apostles Paul and Peter benefited from the prayers of fellow believers. No one should imagine that personal holiness makes intercessory prayer unnecessary. Prayer does not excuse spiritual laziness. We cannot expect the prayers of others to replace our own repentance, obedience, and efforts to live righteously. Persistent wickedness can prevent us from benefiting from prayer. Chrysostom refers to biblical examples in which even the prayers of righteous figures such as Moses, Samuel, Noah, Daniel, and Job could not avert judgment upon those who persisted in sin. Saint John Chrysostom also gives examples of prayer bringing help and deliverance, showing that prayer truly matters. Yet prayer works together with our own willingness to respond to God's grace. Chrysostom therefore warns against two extremes: despising the prayers of the saints, and relying on those prayers while neglecting our own spiritual lives. Main spiritual lessons 1. Live the Gospel, not merely hear it. Faith must be demonstrated through our conduct, conviction, and perseverance. 2. Rejoice in Christ even during trials. Christian joy does not mean the absence of suffering; it means receiving strength and consolation from the Holy Spirit amid suffering. 3. Be an example to others. A sincere Christian life can inspire and strengthen others, regardless of how recently one came to the faith. 4. Never despair over lost time. Begin again today with repentance, zeal, and commitment, but do not postpone spiritual change. 5. Remain watchful and active in virtue. Spiritual complacency leaves us vulnerable, whereas vigilance prepares us to meet the Lord. 6. Pray for one another and work out your own salvation. Seek the prayers of the saints and fellow believers, while personally striving to live faithfully before God. Central message True Christian faith combines the grace of God, the joy of the Holy Spirit, perseverance in suffering, active virtue, and the prayers of the faithful. We must neither rely on ourselves alone nor expect others' prayers to do what we refuse to do ourselves. Instead, we should pray, repent, persevere, and cooperate with God's grace. As Chrysostom's teaching makes clear, the Christian life requires both dependence on God and personal spiritual effort, so that we may receive the blessings promised through our Lord Jesus Christ.
Summary of Saint John Chrysostom commentary on 1 Thessalonians 1:8–10 The passage teaches that the Thessalonian believers’ faith became a powerful testimony to others. Their conversion was genuine, their lives were transformed, and their hope was fixed upon the return of Jesus Christ. 1. A faith that spreads to others (v. 8) Saint Paul compares their testimony to the fragrance of a sweet-smelling ointment that spreads far beyond itself. Their faith was so evident and active that its reputation spread throughout Macedonia, Achaia, and beyond. True faith cannot remain hidden. It influences others through godly conduct and faithful living. Their lives became examples to other believers, encouraging them to follow Christ. Their testimony was so well known that Paul did not need to explain it; others were already speaking about it. 2. A genuine conversion to God (v. 9) The people heard how the Thessalonians had welcomed Paul and his companions despite the dangers and persecution associated with their ministry. More importantly, they heard how the Thessalonians had turned from idols to serve the living and true God. This conversion involved three things: Turning from idols: Abandoning false gods and everything that takes God's rightful place. Serving the living and true God: Devoting their lives to God with eagerness, sincerity, and faithfulness. Demonstrating genuine commitment: Their willingness to receive the Gospel despite opposition showed that their faith was real. Their transformation was not merely an outward change of religion; it was a wholehearted turning towards God. 3. A hope fixed on Christ's return (v. 10) The Thessalonians were not only serving God in the present; they were also waiting for His Son from heaven. Their hope rested upon Jesus Christ, whom God raised from the dead. Saint Paul highlights three important truths: The resurrection: Jesus conquered death and is alive. The second coming: Jesus will return from heaven, bringing God's purposes to completion. Deliverance from coming wrath: Jesus is the Saviour who delivers His people from God's coming judgment. The expectation of Christ's return brought comfort and encouragement to believers facing suffering. It also challenged them to remain faithful, knowing that present trials would not have the final word. Main spiritual lessons Let your faith be seen. A life transformed by Christ becomes a testimony that can influence others. Turn wholeheartedly to God. Genuine conversion means leaving behind idols and serving the living and true God. Serve God faithfully in the present. Christian faith is active, expressed through obedience, perseverance, and godly living. Live in the hope of Christ's return. The resurrection assures us that Jesus is alive and will return as promised. Find comfort in God's deliverance. Though believers may face suffering now, they can look forward to the salvation and hope found in Christ. Conclusion The central message of this passage is that a genuine Christian life is marked by a changed direction, a faithful service, and a confident hope. The Thessalonians turned from idols to God, served Him in the present, and waited for His Son from heaven. Their faith became a testimony to the world because it was demonstrated in their lives. Just as the fragrance of ointment spreads through the air, so the fragrance of a life transformed by Christ should reach those around us. Our faith should not only be something we profess with our lips, but something others can recognise through our conduct, devotion to God, and hope in the Lord Jesus Christ.
Matthew 22:34-40 (wallpaper) from Catena Aurea (Saints’ Commentaries) https://www.ecatholic2000.com/catena/untitled-29.shtml The Gospel of Matthew [audiobook with text English, Chinese, movie] 聖瑪竇福音 22:34-40 34法利塞人聽說耶穌使撒杜塞人閉口無言，就聚集在一起； 35他們中有一個法學士試探他，發問說： 36「師傅，法律中那條誡命是最大的？」 37耶穌對他說：「『你應全心，全靈，全意，愛上主你的天主。』 38這是最大也是第一條誡命。 39第二條與此相似：『你應當愛近人，如你自己。』 40全部法律和先知，都繫於這兩條誡命。」 This commentary brings together Saint Jerome, Saint Origen of Alexandria, Saint Augustine, Pseudo-Chrysostom, Saint Hilary of Poitiers, Saint Rabanus Maurus, and the Gloss on Matthew 22:34–40. Their central theme is that love of God is the supreme commandment, love of neighbour is inseparably joined to it, and the whole of Scripture finds its goal in these two loves. 1. The Pharisee's question The Church Fathers generally see the Pharisee's question as arising from a mixture of testing, rivalry, and genuine intellectual inquiry. Saint Jerome emphasizes the Pharisees' hostility: having seen Jesus silence both themselves and the Sadducees, jealousy and hatred drive them to try again. Saint Origen of Alexandria warns against approaching Christ merely to test Him rather than to learn from Him. To call Christ "Master" while refusing to submit oneself to His teaching is a contradiction. Pseudo-Chrysostom pictures the Pharisees as joining forces because their arguments had failed. They send one spokesman to challenge Christ on behalf of the group. Saint Augustine, however, gives a more charitable possibility. Although Matthew says the lawyer came "tempting" Jesus, the man may nevertheless have been corrected by Christ's answer. His questioning could even have been a cautious attempt to test or understand a teacher rather than deliberate hostility. There is therefore an important spiritual lesson: the same question can be asked either in order to learn or in order to challenge and trap. 2. The first and greatest commandment: love God Jesus' answer is unequivocal: "Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind." The Church Fathers understand the threefold description as emphasizing total and undivided love. Pseudo-Chrysostom makes an especially important distinction between fear and love. Fear belongs to servants, whereas love belongs to sons. A person who serves God merely because he fears punishment may avoid evil, but he has not yet reached the fullness of righteousness. God desires to be loved as a Father, not merely obeyed as a master. He then interprets the three expressions: With all the heart — the heart must prefer God above every created thing. With all the soul — the soul must be firmly established in faith and recognize that all true good is found in God. With all the mind — the intellect, wisdom, thoughts, and memory should all be directed toward God. Thus nothing in us is to remain outside God's claim. Saint Augustine gives a similarly comprehensive interpretation: the heart represents our thoughts, the soul our whole life, the mind our understanding. Consequently, there is no part of human existence that should be withheld from God. Every other legitimate love must ultimately be gathered into the love of God. This is perhaps Augustine's most important point: God is not simply one good among many. He is the final Good toward which the whole of human life must be directed. 3. What does "with all" mean? The Gloss and Origen emphasize that "all" means precisely that: God must possess the whole person. The Gloss understands the terms as referring to: heart → understanding, soul → will, mind → memory. Thus one should think, will, and remember nothing contrary to God. Saint Origen of Alexandria expands this still further. Love of God involves our recollection, actions, thoughts, willingness to sacrifice ourselves for God, speech, intellectual activity, and everything that proceeds from us. The commandment is therefore not merely about emotion. It concerns the entire orientation of human existence. 4. Why is this commandment "first"? Saint Origen of Alexandria makes an important observation: Jesus calls it not merely a great commandment but the first. This does not mean first chronologically in the order in which the commandments appear in Scripture. Rather, it is first in rank and supreme in value. There are many commandments, but they are not independent of one another. Their proper order is established by the primacy of love for God. The Church Fathers therefore see Christian morality not primarily as a collection of isolated rules, but as an ordered life whose centre is love of God. 5. The second commandment: love your neighbour Jesus immediately adds: "Thou shalt love thy neighbour as thyself." The second commandment is "like" the first. Pseudo-Chrysostom explains that human beings are God's image. To love another person is therefore connected with loving God whose image that person bears. Saint Hilary of Poitiers gives the Christological dimension: the two commandments cannot ultimately be separated. Love of God and love of Christ belong together, and genuine Christian love cannot detach Christ from God. Saint Augustine goes further. We should love our neighbour either: because he is already righteous, or so that he may become righteous. The same principle applies to ourselves: we should desire our own good insofar as it means becoming righteous. Thus Christian love does not simply mean liking people or desiring their worldly happiness. It seeks their true good, ultimately their relationship with God. 6. Who is our neighbour? Saint Augustine gives the commandment an extremely broad scope. Every human being is our neighbour because we are forbidden to do evil to anyone. More positively, anyone to whom we owe mercy—or who owes mercy to us—is our neighbour. Saint Augustine even extends the principle to the holy angels, insofar as they minister to human beings. Most strikingly, Augustine says that Christ Himself is our neighbour, interpreting the Good Samaritan (short, from Billy Graham) as a representation of Christ coming to the aid of wounded humanity. So "neighbour" cannot be restricted to friends, relatives, members of one's own community, or people who are naturally attractive to us. 7. Love of neighbour is really love of God This is one of the most profound Augustinian themes in the passage. Saint Augustine says that we should not even love ourselves for our own sake, but for God's sake. Therefore it should not trouble anyone that we love our neighbour for God's sake. The proper love of neighbour actually seeks to bring the neighbour into the same love of God: we love our neighbour truly when we desire that our neighbour should love God with his whole heart. This explains why the second commandment is "like" the first. They are distinct loves, but they ultimately belong to one ordered love: God is loved for Himself. Ourselves and our neighbour are loved for God's sake. Saint Augustine therefore sees the two commandments as forming a single spiritual order. 8. The whole Law and the Prophets hang upon these two commandments The concluding statement is especially important: "On these two commandments hang all the Law and the Prophets." Augustine explains "hang" as meaning that all the commandments refer to these two as their end or goal. Saint Rabanus Maurus makes the connection with the Ten Commandments explicit: the commandments concerning our relationship with God belong to love of God; the commandments concerning our relationship with other people belong to love of neighbour. Thus the entire moral law can be understood as an expression and ordering of these two loves. Origen of Alexandria adds that when a person fulfils these commandments, he becomes capable of truly understanding the Law and the Prophets, because he has grasped the principle toward which they were directed. The Church Fathers' overall teaching The commentaries can be condensed into a single progression: Love God completely → order every other love toward God → love your neighbour as yourself → seek your neighbour's true good → thereby fulfil the purpose of the Law and the Prophets. The Church Fathers particularly emphasize five things: Love is greater than mere fear. God wants the obedience of sons rather than merely the compliance of servants. Love of God must be total. Heart, soul, mind, thoughts, will, memory, intellect, and life must ultimately be directed toward Him. Love of neighbour flows from love of God. We love other people because they are God's creatures and images, and because their true good is found in God. The neighbour has an extremely wide meaning. Christian love cannot be confined to those whom we naturally like or who belong to our circle. The two commandments summarize the whole Christian moral life. The Law and the Prophets are not abolished by these commandments; rather, their true purpose and unity are revealed through them. In one sentence For the Fathers, Matthew 22:34–40 teaches that the perfection of Christian life consists in an undivided love of God that embraces the whole person and necessarily expresses itself in self-giving love of every neighbour, with all the commandments of Scripture ultimately ordered toward these two loves.
Past Work https://emmanuel-maria.biz/index_files/Page3631.htm Sending Peace, Love & Joy to you from Singapore!
25 October 2026 Saints Feast Day Feast of Pope Saint Boniface I (videos, quotes), Saint Eustace White, Martyr (videos, quotes), Saint John Houghton, Martyr (videos, quotes), Saint John Roberts, Priest and Martyr (videos, quotes), Saint Cuthbert Mayne, Priest and Martyr (videos, quotes) & other Saints. Please pray for us & help us; especially the Sick & Needy. Many Thanks. See how God will turn the Good Things into Bad for the Wicked and vice versa! Does God treat an evil intention to harm/kill the SAME as MURDER? The Judgements for those who harm/kill Human Beings (including these in Singapore) especially the Righteous (without repentance and making reparation) as pronounced by Jesus Christ: 2 Esdras 7:1-35 [>51:40-1:02:14], 2 Esdras 7:36-105, Apocalypse of Peter & Book of Revelation (Saints’ commentaries with summaries). Thank You Lord Jesus. Click “Next” for continuation and earlier records.
Important News to note to Avoid Damage!
|