Saint Cajetan co-founded the Theatines in 1524, a community of priests who were to lead an apostolic life. They were to look with disdain all earthly belongings, to accept no salaries from the faithful; only from that which was freely donated were they allowed to retain the means of livelihood. Prayer For Gambling Addiction “Dear Lord, please help (the person’s name) to beat his gambling addiction. Please Lord show him the path toward a better life. Help him, please, to rebuild his life and regain the trust of his family.

Prayer For Gambling Addiction – Gambling is a very destructive addiction. It affects 5% of the adult population. Even though not all of them show a high-risk gambling addiction. This addiction, as any other, has a huge negative effect. Not only on the person himself, but also on his family. Many people with gambling addiction face financial problems which lead to conflicts and many times tragedies. This Prayer For Gambling Addiction sends a signal to the healing angels of God. They will guide your loved one through this difficult situation. They bring emotional strength and courage to move forward toward a better life.

Prayer For Gambling Addiction

“Dear Lord, please help (the person’s name) to beat his gambling addiction.

Please Lord show him the path toward a better life.

Help him, please, to rebuild his life and regain the trust of his family.

Oh, Lord, please fill him with courage and strength to say no to this destructive habit.

Please send your holy angels into his life.

Let the angels guide him through his pain and agony.

Clean him of the evil forces that drove him to gambling.

Loving Lord, please give strength also to his family.

Help them to be truly faithful and to support him in his recovery.

Please Lord, touch him with your healing hands,

So he can take the first steps toward a better life next to his loved ones.

Help him to reach full recovery from this evil addiction.”

Amen

This Prayer For Gambling Addiction is an example. As I always say, a prayer must come from the heart. So if you want to say a prayer for your loved one, say it with him in your heart. And say what you feel in your heart that wants to come to the surface. The angels of God hear every word of your prayer. They will take your prayer to God.

Given at the Pseudo-Synod of Ferrara-Florence

In the third sitting of the Council, Julian, after mutual congratulations, showed that the principal points of dispute between the Greeks and Latins were in the doctrine (a) on the procession of the Holy Ghost, (b) on azymes in the Eucharist, (c) on purgatory, and (d) on the Papal supremacy; and then asked them which of these subjects was to be discussed first. The Greeks delayed discussing the first point till the opening of the Œcumenical Council, and promised to give a speedy answer about the others as soon as the Emperor's advice should be heard. The Emperor fixed upon one of the two last subjects to commence discussions upon. [1] The Latins agreed to discuss upon purgatory.

In the fifth sitting (June 4) Cardinal Julian gave the following definition of the Latin doctrine on purgatory: 'From the time of the Apostles,' he said, 'the Church of Rome has taught, that the souls departed from this world, pure and free from every taint,—namely, the souls of saints,—immediately enter the regions of bliss. The souls of those who after their baptism have sinned, but have afterwards sincerely repented and confessed their sins, though unable to perform the epitimia laid upon them by their spiritual father, or bring forth fruits of repentance sufficient to atone for their sins, these souls are purified by the fire of purgatory, some sooner, others slower, according, to their sins; and then, after their purification, depart for the land of eternal bliss. The prayers of the priest, liturgies, and deeds of charity conduce much to their purification. The souls of those dead in mortal sin, or in original sin, go straight to punishment. [2]

The Greeks demanded a written exposition of this doctrine. When they received it, Mark of Ephesus and Bessarion of Nice each wrote their remarks on it, which afterwards served as a general answer to the doctrine of the Latins. [3]

When giving in this answer (June 14th), Bessarion explained the difference of the Greek and Latin doctrine on this subject. The Latins, he said, allow that now, and until the day of the last judgment, departed souls are purified by fire, and are thus liberated from their sins; so that, he who has sinned the most will be a longer time undergoing purification, whereas he whose sins are less will be absolved the sooner, with the aid of the Church; but in the future life they allow the eternal, and not the purgatorial fire. Thus the Latins receive both the temporal and the eternal fire, and call the first the purgatorial fire. On the other hand, the Greeks teach of one eternal fire alone, understanding that the temporal punishment of sinful souls consists in that they for a time depart into a place of darkness and sorrow, are punished by being deprived of the Divine light, and are purified—that is, liberated from this place of darkness and woe—by means of prayers, the Holy Eucharist, and deeds of charity, and not by fire. The Greeks also believe, that until the union of the souls to the bodies, as the souls of sinners do not suffer full punishment, so also those of the saints do not enjoy entire bliss. But the Latins, agreeing with the Greeks in the first point, do not allow the last one, affirming that the souls of saints have already received their full heavenly reward. [4]

In the following sitting the Latins presented a defence of their doctrine on purgatory. As much as can be concluded from the answer given by the Greeks to it, they tried to prove their doctrine by the words of 2 Mac. xii. 42, 46, where it is said that Judas Maccabaeus 'sent to Jerusalem to offer a sin offering,' remarking at the same time 'that it was an holy and good thought. Whereupon he made a reconciliation for the dead, that they might be delivered from sin.' They also quoted the words of Jesus Christ, 'Whosoever speaketh against the Holy Ghost, it shall not be forgiven him, neither in this world, neither in the world to come.' (S. Matt. xii. 32.) But their especial defence was founded on the words of the Apostle S. Paul (I Cor. iii. 11, 15): 'For other foundation can no man lay than that which is laid, which is Jesus Christ. Now if any man build upon this foundation gold, silver, precious stones, wood, hay, stubble; every man's work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man's work, of what sort it is. If any man's work abide which he hath built thereupon, he shall receive a reward. If any man's work shall be burned, he shall suffer loss: but he himself shall be saved, yet so as by fire.' Different extracts were also made by the Latins from the works of the Eastern Fathers—Basil the Great, Epiphanius of Cyprus, John Damascene, Dionysius the Areopagite, Theodoret, Gregory of Nyssa; and the Western—Augustine, Ambrose, and Gregory the Great. They did not also forget to quote the authority of the Church of Rome in defence of their doctrine, and to make use of their usual sophistries.

To all this the Orthodox party gave a clear and satisfactory answer. [5] They remarked, that the words quoted from the book of Maccabees, and our Saviour's words, can only prove that some sins will be forgiven after death; but whether by means of punishment by fire, or by other means, nothing was known for certain. Besides, what has forgiveness of sins to do with punishment by fire and tortures? Only one of these two things can happen: either punishment or forgiveness, and not both at once.

In explanation of the Apostle's words, they quoted the commentary of S. John Chrysostom, who, using the word fire, gives it the meaning of an eternal, and not temporary, purgatorial fire; explains the words wood,hay, stubble, in the sense of bad deeds, as food for the eternal fire; the word day, as meaning the day of the last judgment; and the words saved yet so as by fire, as meaning the preservation and continuance of the sinner's existence while suffering punishment. Keeping to this explanation, they reject the other explanation given by S. Augustine, founded on the words shall be saved, which he understood in the sense of bliss, and consequently gave quite another meaning to all thi

Latin Prayer For Gambling