Here are several good prayers with a sound theological basis. Enjoy and share with friends and family.
The Apostles’ Creed
I believe in God, the Father almighty, creator of heaven and earth. I believe in Jesus Christ, his only Son, our Lord. He was conceived by the Holy Spirit and born of the Virgin Mary.
He suffered under Pontius Pilate, was crucified, died, and was buried.
He descended to the dead.
On the third day, he rose again.
He ascended into heaven and is seated at the right hand of the Father. He will come again to judge the living and the dead.
I believe in the Holy Spirit, the holy catholic Church,
the communion of saints, the forgiveness of sins,
the resurrection of the body, and the life everlasting. Amen.
A Collect for the Eve of Worship (Saturday)
O God, the source of eternal light: Shed forth your unending
day upon us who watch for you, that our lips may praise you,
our lives may bless you, and our worship on the morrow give
you glory; through Jesus Christ our Lord. Amen.
A Prayer of St. John Chrysostom
Almighty God, you have given us grace at this time, with one
accord to make our common supplications to you, and you have
promised through your well-beloved Son that when two or three
are gathered together in his Name you will grant their requests:
Fulfill now, O Lord, our desires and petitions as may be best for
us; granting us in this world knowledge of your truth, and in the
age to come life everlasting. Amen.
O worship the Lord in the beauty of holiness;
let the whole earth stand in awe of him. –Psalm 96:9
I will thank the Lord for giving me counsel;
my heart also chastens me in the night season. I have set the Lord always before me;
he is at my right hand; therefore I shall not fall. – Psalm 16:8-9
For the Universal Church
O God of unchangeable power and eternal light: Look favorably
on your whole Church, that wonderful and sacred mystery; by
the effectual working of your providence, carry out in tranquility
the plan of salvation; let the whole world see and know that
things which were cast down are being raised up, and things
which had grown old are being made new, and that all things
are being brought to their perfection by him through whom all
things were made, your Son Jesus Christ our Lord; who lives
and reigns with you, in the unity of the Holy Spirit, one God,
forever and ever. Amen.
R-Rated Religion 
Jesus cursing the Fig Tree …Another example of European and ICC legal corruption and efforts to curse the Jewish people.
The Fig Tree as a Metaphor for Israel Jeremiah 8:13 – “I will surely consume them, saith the Lord: there shall be no grapes on the vine, nor figs on the fig tree, and the leaf shall fade; and the things that I have given them shall pass away from them.” Hosea 9:10 – “I found Israel like grapes in the wilderness; I saw your fathers as the first-ripe in the fig tree at her first time: but they went to Baal-peor, and separated themselves unto that shame…” Micah 7:1 – “Woe is me! for I am as when they have gathered the summer fruits, as the grape gleanings of the vintage: there is no cluster to eat: my soul desired the first-ripe fruit.”
Second Temple Judaism, the rise of Pharisaic authority, and the Jewish origins of the Oral Torah tradition. The Hasmonean Revolt (c. 167–160 BCE), celebrated during Hanukkah, began as a revolt against Seleucid Greek oppression and the forced Hellenization of Judea. After driving out the Greeks, the Hasmoneans (Maccabees) established a priestly monarchy—but soon aligned with the Tzaddukim (Sadducees), the Temple priestly elite who rejected the Oral Torah and adhered strictly to written Torah (Torah shebikhtav).
The P’rushim (Pharisees) taught the Oral Torah (Torah she-be’al peh)—a living tradition of interpretation, application, and legal debate, rooted in Moshe at Sinai but unfolding through generations of sages. The Pharisees championed halakhic debate, legal flexibility, and ethics, and stood against the rigid, elitist, and Temple-centric Sadducees. After the destruction of the Second Temple in 70 CE, the Pharisaic tradition survived and became the foundation of Rabbinic Judaism—codified in the Mishnah, Talmud, and the entire halakhic tradition. Therefore the Jesus curse of the fig tree as fruitless – a direct condemnation of rabbinic Judaism.
To interpret this passage as a direct condemnation of rabbinic Judaism clearly reflects later church polemics and slanders made against the Talmud, like the infamous burning of the Talmud in 1242 Paris France and the 1306 destruction of the Rashi/Tosafot common law school on the Talmud. The gospels serve as the basis of later church war crimes and racism. Christian polemics have added to Gospel interpretations—especially in how they’ve been weaponized against rabbinic Judaism and the Talmudic tradition. Under the banner of a supersessionist Church, all manner of slander perversions and illegal ghetto imprisonments arbitrarily imposed upon the cursed wandering Jews.
The fig tree curse (Matt. 21:19); the “brood of vipers” language, and John’s “the Jews” rhetoric (esp. in passion narratives), the church fathers continuously employed them as their weapons to vilify Pharisaic Judaism, later generalized to all Jews. The church fathers sought to erase Jewish continuity through forced conversions and continuous acts of violent oppression. The church utterly detested the existence of the Talmud. Its revisionist history replacement theology continually declared the church as the ‘true Israel”. Supersessionist theology\replacement theology—represents the ideological backbone of the Church’s effort to erase Jewish identity and delegitimize the halakhic tradition. Church revisionist history proclaimed from the roof tops that – “The Church has replaced Israel as God’s chosen people.” The fig tree curse (Matt. 21:19) the church fathers interpreted as the symbolic destruction of the Jewish people. Which the church fathers promoted by referring to Israel as Christ killer Caine. “Brood of vipers”, used to paint all Pharisees (and later all Jews) as inherently deceitful or evil. John’s Gospel, “the Jews”, made Jewish exiled refugees as the collective villain—laying the groundwork for the deicide charge, a central justification for anti-Jewish violence.
John Chrysostom, in his Adversus Judaeos homilies, spewed hatred with phrases like: “The synagogue is worse than a brothel… it is the den of scoundrels and the repair of wild beasts… the temple of demons devoted to idolatrous cults…” The church fathers abhorred the Talmud, because it embodied Jewish autonomy—an ongoing, vibrant dialogue with God outside of Church control. It was the living heartbeat of rabbinic resistance.
Church biblical translations not only co-opted Jewish sacred texts while condemning their original interpreters, perverted BRIT unto covenant; and reduced the Jewish people to either tragic relics or enemies of God. This theft of narrative and identity allowed the Church to: cast Jews as “wandering witnesses” to Christian truth (see Augustine). And also blame all generations of Jews as Christ killers, which justified almost annual pogroms and forced expulsions of Jewish refugee populations scattered across both West and Eastern Europe.
The deep hypocrisies and historical amnesia baked into so many institutions of power, including European courts and the modern international legal framework, remain staggering. European courts and institutions have long been shaped by Christian hegemony, and that hegemony protected the Church from accountability, even as it presided over centuries of religious violence, forced conversions, inquisitions, pogroms, book burnings, ghettoization, and expulsions—all directed at Jewish communities. The idea of charging the Church itself as a war criminal would have been unthinkable in a Europe where the Church was the ideological and legal center of power.
For most of European history, Church and State were not separate. In many cases, the Church was the state—wielding direct power or deeply entwined with monarchies. The legal apparatus wasn’t neutral—it was Catholic or later Protestant. So, when Jews were expelled from Spain (1492), forced into ghettos in Venice (1516), or burned in the Crusades, these were actions sanctified, not judged, by the powers of the time.
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