Sunday, September 6, 2015 - Litany Lane Blog:
Adoration, Isaiah 35:4-7, Psalms 146, Mark 7:31-37, Pope Francis's Angelus, Hymn of the Week - Adoro Te Devote, Our Lady of Medjugorje's Monthly Message, Feast of Birth of Mary, Church of Saint Anne Via Dolorosa Jerusalem, Missionaries of Our Lady of Africa of Algeria, Mystical City of God Book 4 Chapter 7 & 8 Flight into Eqypt, Catholic Catechism - The Profession of Faith Chapter 3 Article 9, Paragraph 4 Christ's Faithful - Hierarchy, Laity, Consecrated Life, RECHARGE: Heaven Speaks to Young Adults
"Where there is a Will, With God, There is a Way", "There is always a ray of sunshine amongst the darkest Clouds, the name of that ray is Jesus" ~ Zarya Parx 2014
The world begins and ends everyday for someone. We are all human. We all experience birth, life and death. We all have flaws but we also all have the gift of knowledge, reason and free will, make the most of these gifts. Life on earth is a stepping stone to our eternal home in Heaven. The Seven Gifts of the Holy Spirit: wisdom, understanding, wonder and awe (fear of the Lord) , counsel, knowledge, fortitude, and piety (reverence) and shun the seven Deadly sins: wrath, greed, sloth, pride, lust, envy, and gluttony...Its your choice whether to embrace the Gifts of the Holy Spirit rising towards eternal light or succumb to the Seven deadly sins and lost to eternal darkness. Material items, though needed for sustenance and survival on earth are of earthly value only. The only thing that passes from this earth to the Darkness, Purgatory or Heaven is our Soul...it's God's perpetual gift to us...Embrace it, treasure it, nurture it, protect it...~ Zarya Parx 2013
"Raise not a hand to another unless it is to offer in peace and goodwill." ~ Zarya Parx 2012
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Prayers for Today: 23rd Sunday in Ordinary Time
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Hymn of the Week
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Our Lady of Medjugorje Monthly Messages
September 2, 2015 message form our Lady of Medjugorje:
Dear children,
My dear apostles of love, my carriers of truth, again I am calling you and gathering you around me to help me, to help all of my children who thirst for love and truth—who thirst for my Son. I am a grace from the Heavenly Father, sent to help you to live the word of my Son. Love one another. I lived your earthly life. I know that it is not always easy, but if you will love each other, you will pray with the heart, you will reach spiritual heights and the way to heaven will be opened for you. I, your mother, am waiting for you there because I am there. Be faithful to my Son and teach others faithfulness. I am with you. I will help you. I will teach you faith that you may know how to transmit it to others in the right way. I will teach you truth that you may know how to discern. I will teach you love that you may come to know what real love is. My children, my Son will make it so as to speak through your words and your actions. Thank you. ~ Blessed Mother Mary
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Papam Franciscus
(Pope Francis)
Pope Francis Daily Angelus:
September 06, 2015
(2015-09-06 Vatican Radio)
Pope Francis celebrated Mass on Monday morning in the chapel of the Santa Marta residence, with the recently-elected Patriarch of Cilicia of the Armenians, His Beatitude Gregory Peter XX Ghabroyan, as well as with the Bishops of Synod of the Apostolic Armenian Catholic Church and the Prefect of the Congregation for Eastern Churches, Cardinal Leonardo Sandri.
In remarks following the readings of the day, the Holy Father spoke of the many Christians, who continue to be persecuted, and of the complicit silence of many powerful world leaders. Even today, “Perhaps more than in the early days,” said Pope Francis, [Christians] are persecuted, killed, driven out, despoiled, only because they are Christians”:
“Dear brothers and sisters, there is no Christianity without persecution. Remember the last of the Beatitudes: when they bring you into the synagogues, and persecute you, revile you, this is the fate of a Christian. Today too, this happens before the whole world, with the complicit silence of many powerful leaders who could stop it. We are facing this Christian fate: go on the same path of Jesus.”
The Pope recalled, “One of many great persecutions: that of the Armenian people”:
“The first nation to convert to Christianity: the first. They were persecuted just for being Christians,” he said. “The Armenian people were persecuted, chased away from their homeland, helpless, in the desert.” This story - he observed - began with Jesus: what people did, “to Jesus, has during the course of history been done to His body, which is the Church.”
“Today,” the Holy Father continued, “I would like, on this day of our first Eucharist, as brother Bishops, dear brother Bishops and Patriarch and all of you Armenian faithful and priests, to embrace you and remember this persecution that you have suffered, and to remember your holy ones, your many saints who died of hunger, in the cold, under torture, [cast] into the wilderness only for being Christians.”
The Holy Father also remembered the broader persecution of Christians in the present day. “We now, in the newspapers, hear the horror of what some terrorist groups do, who slit the throats of people just because [their victims] are Christians. We think of the Egyptian martyrs, recently, on the Libyan coast, who were slaughtered while pronouncing the name of Jesus.”
Pope Francis prayed that the Lord might, “give us a full understanding, to know the Mystery of God who is in Christ,” and who, “carries the Cross, the Cross of persecution, the Cross of hatred, the Cross of that, which comes from the anger,” of persecutors – an anger that is stirred up by “the Father of Evil”:
“May the Lord, today, make us feel within the body of the Church, the love for our martyrs and also our vocation to martyrdom. We do not know what will happen here: we do not know. Only Let the Lord give us the grace, should this persecution happen here one day, of the courage and the witness that all Christian martyrs have shown, and especially the Christians of the Armenian people.”
Reference:
- Vatican News. From the Pope. © Copyright 2015 - Libreria Editrice Vaticana. Accessed - 09/06/2015
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Liturgical Celebrations to be presided over by Pope: 2015
Vatican City, Spring 2015 (VIS)
The following is the English text of the intentions – both universal and for evangelization – that, as is customary, the Pope entrusted to the Apostleship of Prayer for 2015.
September
Universal: That opportunities for education and employment may increase for all young people.
Evangelization: That catechists may give witness by living in a way consistent with the faith they proclaim.
October
Universal: That human trafficking, the modern form of slavery, may be eradicated.
Evangelization: That with a missionary spirit the Christian communities of Asia may announce the Gospel to those who are still awaiting it.
November
Universal: That we may be open to personal encounter and dialogue with all, even those whose convictions differ from our own.
Evangelization: That pastors of the Church, with profound love for their flocks, may accompany them and enliven their hope.
December
Universal: That all may experience the mercy of God, who never tires of forgiving.
Evangelization: That families, especially those who suffer, may find in the birth of Jesus a sign of certain hope.
Reference:
- Vatican News. From the Pope. © Copyright 2015 - Libreria Editrice Vaticana. Accessed 09/06/2015.
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Today's Word: Adoration (æd əˈreɪ ʃən)
Origin: 1540s, from Middle French adoration, from Latin adorationem (nominative adoratio) "worship, adoration," noun of action from past participle stem of adorare ; see adore, the original sense of which is preserved in this word.noun
1. the act of paying honor, as to a divine being; worship.
2. reverent homage.
3. fervent and devoted love.
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Today's Old Testament Reading - Psalms 146:7, 8-9, 9-10
7 gives justice to the oppressed, gives food to the hungry; Yahweh sets prisoners free.
8 Yahweh gives sight to the blind, lifts up those who are bowed down.
9 Yahweh protects the stranger, he sustains the orphan and the widow. Yahweh loves the upright,but he frustrates the wicked.
10 Yahweh reigns for ever, your God, Zion, from age to age.
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Today's Epistle - Isaiah 35:4-7
4 and say to the faint-hearted, 'Be strong! Do not be afraid. Here is your God, vengeance is coming, divine retribution; he is coming to save you.'
5 Then the eyes of the blind will be opened, the ears of the deaf unsealed,
6 then the lame will leap like a deer and the tongue of the dumb sing for joy; for water will gush in the desert and streams in the wastelands,
7 the parched ground will become a marsh and the thirsty land springs of water; the lairs where the jackals used to live will become plots of reed and papyrus.
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Today's Gospel Reading - Mark 7:31-37
The healing of the deaf and dumb.
Jesus gives back to the people the gift of speech.
Jesus gives back to the people the gift of speech.
1. Opening prayer
Lord Jesus, send your Spirit to help us to read the Scriptures with the same mind that you read them to the disciples on the way to Emmaus. In the light of the Word, written in the Bible, you helped them to discover the presence of God in the disturbing events of your sentence and death. Thus, the cross that seemed to be the end of all hope became for them the source of life and of resurrection.
Lord Jesus, send your Spirit to help us to read the Scriptures with the same mind that you read them to the disciples on the way to Emmaus. In the light of the Word, written in the Bible, you helped them to discover the presence of God in the disturbing events of your sentence and death. Thus, the cross that seemed to be the end of all hope became for them the source of life and of resurrection.
Create in us silence so that we may listen to your voice in Creation and in the Scriptures, in events and in people, above all in the poor and suffering. May your word guide us so that we too, like the two disciples from Emmaus, may experience the force of your resurrection and witness to others that you are alive in our midst as source of fraternity, justice and peace. We ask this of you, Jesus, son of Mary, who revealed to us the Father and sent us your Spirit. Amen.
2. Reading
a) A key to the reading:
This Sunday’s liturgy shows us Jesus healing a deaf and dumb person in the land of Decapolis and praised by the people thus: «He has done all things well; he even makes the deaf hear and the dumb speak!» This praise is inspired by some passages in Isaiah (Is 29:8-19; 35:5-6; 42:7) and shows that the people saw in Jesus the coming of the messianic times. Jesus himself had used this same expression in reply to the disciples of John: «Go back and tell John what you hear and see: the blind see again, and … the deaf hear” (Mt 11,4-5).
The early Christians used the Bible to clarify and interpret the actions and attitudes of Jesus. They did this so as to express their faith that Jesus was the Messiah, the One who was to fulfil the promise, and so as to be able to understand better that which Jesus did and said during those few years that he spent in their midst in Palestine.
This Sunday’s liturgy shows us Jesus healing a deaf and dumb person in the land of Decapolis and praised by the people thus: «He has done all things well; he even makes the deaf hear and the dumb speak!» This praise is inspired by some passages in Isaiah (Is 29:8-19; 35:5-6; 42:7) and shows that the people saw in Jesus the coming of the messianic times. Jesus himself had used this same expression in reply to the disciples of John: «Go back and tell John what you hear and see: the blind see again, and … the deaf hear” (Mt 11,4-5).
The early Christians used the Bible to clarify and interpret the actions and attitudes of Jesus. They did this so as to express their faith that Jesus was the Messiah, the One who was to fulfil the promise, and so as to be able to understand better that which Jesus did and said during those few years that he spent in their midst in Palestine.
b) A division of the text as an aid to the reading:
Mark 7:31:
a geographical description: Jesus is somewhere outside Judea.
Mark 7:32:
the man’s condition: deaf and dumb.
Mark 7:33-34: Jesus’ movements in healing the man.
Mark 7:35: the result of the healing action of Jesus.
Mark 7:36: the recommendation of silence is not obeyed.
Mark 7:37: the praise of the people.
Mark 7:31:
a geographical description: Jesus is somewhere outside Judea.
Mark 7:32:
the man’s condition: deaf and dumb.
Mark 7:33-34: Jesus’ movements in healing the man.
Mark 7:35: the result of the healing action of Jesus.
Mark 7:36: the recommendation of silence is not obeyed.
Mark 7:37: the praise of the people.
c) The Gospel:
31 Then he returned from the region of Tyre, and went through Sidon to the Sea of Galilee, through the region of the Decapolis. 32 And they brought to him a man who was deaf and had an impediment in his speech; and they besought him to lay his hand upon him. 33 And taking him aside from the multitude privately, he put his fingers into his ears, and he spat and touched his tongue; 34 and looking up to heaven, he sighed, and said to him, "Ephphatha," that is, "Be opened." 35 And his ears were opened, his tongue was released, and he spoke plainly. 36 And he charged them to tell no one; but the more he charged them, the more zealously they proclaimed it. 37 And they were astonished beyond measure, saying, "He has done all things well; he even makes the deaf hear and the dumb speak."
31 Then he returned from the region of Tyre, and went through Sidon to the Sea of Galilee, through the region of the Decapolis. 32 And they brought to him a man who was deaf and had an impediment in his speech; and they besought him to lay his hand upon him. 33 And taking him aside from the multitude privately, he put his fingers into his ears, and he spat and touched his tongue; 34 and looking up to heaven, he sighed, and said to him, "Ephphatha," that is, "Be opened." 35 And his ears were opened, his tongue was released, and he spoke plainly. 36 And he charged them to tell no one; but the more he charged them, the more zealously they proclaimed it. 37 And they were astonished beyond measure, saying, "He has done all things well; he even makes the deaf hear and the dumb speak."
3. A moment of prayerful silence so that the Word of God may penetrate and enlighten our life.
4. Some questions to help us in our personal reflection.
a) What is the attitude of Jesus towards the deaf and dumb person and towards the people? How do you understand the actions of Jesus: he places his finger in the man’s ears and with his saliva touches the man’s tongue, then, looking up to heaven, he sighs and says: «Ephphatha»?
b) How can we understand Jesus’ concern for taking the man away from the crowd?
c) Why does Jesus forbid the spreading of the news? How do we understand the people’s disobedience of Jesus’ command?
d) What other New Testament and Old Testament texts are connoted or form the basis of this text?
b) How can we understand Jesus’ concern for taking the man away from the crowd?
c) Why does Jesus forbid the spreading of the news? How do we understand the people’s disobedience of Jesus’ command?
d) What other New Testament and Old Testament texts are connoted or form the basis of this text?
5. Further information on Mark’s Gospel
Mark 7:31: Jesus in the land of Decapolis
The episode of the healing of the deaf and dumb man is little known. Mark does not state clearly where Jesus is. It is understood that he is somewhere outside Palestine, in the land of the pagans, across a region called Decapolis. Decapolis literally means Ten Cities. This was, in fact, a region of ten cities, southeast of Galilee, where people were pagan and influenced by Greek culture.
Mark 7:32: They brought him a deaf man who had an impediment in his speech.
Even though he is not in his native land, Jesus is known as someone who heals the sick. Thus, the people bring him a deaf man who has difficulty with his speech. This is someone who cannot communicate with others. He reflects many who today live as a mass in large cities in complete solitude, without the possibility of any communication.
Mark 7:33-34: A different kind of healing
The manner of healing is different. The people thought that Jesus would simply place his hands on the sick person. But Jesus goes beyond their request and takes the man away from the crowd, places his finger in the man’s ears and with his spittle touches the man’s tongue, then looking up to heaven sighs deeply and says: «Ephphatha» which means “Be opened!” The finger in the ear recalls the magicians’ exclamation in Egypt: “This is the finger of God!”(Ex 8:15) and also the expression of the Psalmist: “You…opened my ear!” (Ps 40:7). The touching of the tongue with spittle gives back the faculty of speech. In those days, people thought that spittle had medicinal value. Looking up to heaven says that the healing is from God. The sigh is an attitude of supplication.
Mark 7:35: The result of the healing
All at once, the ears of the deaf man were opened, his tongue was loosed and the man began to speak correctly. Jesus desires that people might open their ears and loosen their tongues! Today too! In many places, because of an authoritarian attitude on the part of religious powers, people have been silenced and do not speak. It is very important that people regain the power of speech within the Church in order to express their experience of God and thus enrich all, including the clergy.
Mark 7:36: Jesus does not want any publicity
Jesus commands that no one tell of that which took place. However, there is an exaggerated importance attached to Mark’s Gospel’s prohibition to spread the news of the healing, as if Jesus had a secret that had to be kept. In fact, sometimes Jesus tells people not to spread news of a healing (Mk 1:44; 5:43; 7:36; 8:26). He asks for silence, but gets the opposite effect. The more he forbids, the more the Good News is spread (Mk 1:28.45; 3:7-8; 7:36-37). On the other hand, many times, in most cases, Jesus did not ask for silence concerning a miracle. Once he even asked for publicity (Mk 5:19).
Mark 7:37: The praise of the people
All were in admiration and said: «He has done all things well!» (Mk 7:37). This statement recalls the creation: “God saw all he had made, and indeed it was very good!” (Gen 1:31). In spite of the prohibition, those who had witnessed the healing began to proclaim that which they had seen, expressing the Good News in the brief form: “He has done all things well!” It is useless to prohibit them talking. The inner power of the Good News is such that it spreads itself! Whoever has experienced Jesus, has to tell others, whether s/he likes it or not!
The episode of the healing of the deaf and dumb man is little known. Mark does not state clearly where Jesus is. It is understood that he is somewhere outside Palestine, in the land of the pagans, across a region called Decapolis. Decapolis literally means Ten Cities. This was, in fact, a region of ten cities, southeast of Galilee, where people were pagan and influenced by Greek culture.
Mark 7:32: They brought him a deaf man who had an impediment in his speech.
Even though he is not in his native land, Jesus is known as someone who heals the sick. Thus, the people bring him a deaf man who has difficulty with his speech. This is someone who cannot communicate with others. He reflects many who today live as a mass in large cities in complete solitude, without the possibility of any communication.
Mark 7:33-34: A different kind of healing
The manner of healing is different. The people thought that Jesus would simply place his hands on the sick person. But Jesus goes beyond their request and takes the man away from the crowd, places his finger in the man’s ears and with his spittle touches the man’s tongue, then looking up to heaven sighs deeply and says: «Ephphatha» which means “Be opened!” The finger in the ear recalls the magicians’ exclamation in Egypt: “This is the finger of God!”(Ex 8:15) and also the expression of the Psalmist: “You…opened my ear!” (Ps 40:7). The touching of the tongue with spittle gives back the faculty of speech. In those days, people thought that spittle had medicinal value. Looking up to heaven says that the healing is from God. The sigh is an attitude of supplication.
Mark 7:35: The result of the healing
All at once, the ears of the deaf man were opened, his tongue was loosed and the man began to speak correctly. Jesus desires that people might open their ears and loosen their tongues! Today too! In many places, because of an authoritarian attitude on the part of religious powers, people have been silenced and do not speak. It is very important that people regain the power of speech within the Church in order to express their experience of God and thus enrich all, including the clergy.
Mark 7:36: Jesus does not want any publicity
Jesus commands that no one tell of that which took place. However, there is an exaggerated importance attached to Mark’s Gospel’s prohibition to spread the news of the healing, as if Jesus had a secret that had to be kept. In fact, sometimes Jesus tells people not to spread news of a healing (Mk 1:44; 5:43; 7:36; 8:26). He asks for silence, but gets the opposite effect. The more he forbids, the more the Good News is spread (Mk 1:28.45; 3:7-8; 7:36-37). On the other hand, many times, in most cases, Jesus did not ask for silence concerning a miracle. Once he even asked for publicity (Mk 5:19).
Mark 7:37: The praise of the people
All were in admiration and said: «He has done all things well!» (Mk 7:37). This statement recalls the creation: “God saw all he had made, and indeed it was very good!” (Gen 1:31). In spite of the prohibition, those who had witnessed the healing began to proclaim that which they had seen, expressing the Good News in the brief form: “He has done all things well!” It is useless to prohibit them talking. The inner power of the Good News is such that it spreads itself! Whoever has experienced Jesus, has to tell others, whether s/he likes it or not!
ii) Information on the internal divisions of Mark’s Gospel
1st Key: Mark’s Gospel was written to be read and listened to in community.
When one reads a book alone, one can always stop and go back so as to connect one thing with another. But when one is in community and someone else out in front is reading the Gospel, one cannot shout: “Stop! Read that again! I did not understand it well!” For a book to be listened to in community celebrations, it must be divided differently from other books meant for personal reading.
When one reads a book alone, one can always stop and go back so as to connect one thing with another. But when one is in community and someone else out in front is reading the Gospel, one cannot shout: “Stop! Read that again! I did not understand it well!” For a book to be listened to in community celebrations, it must be divided differently from other books meant for personal reading.
2nd Key: Mark’s Gospel is a narrative.
A narrative is like a river. Going down a river in a boat, one is not aware of divisions in the water. The river has no divisions. It is a single flow, from beginning to end. The divisions are made on the banks not in the river. For instance, one may say: “The beautiful part of the river that goes from that house on the bend up to the palm tree three bends down river”. But one does not see any division in the water itself. Mark’s narration flows like a river. Listeners come across divisions along its banks, that is, in the places where Jesus goes, in the people he meets, in the streets he walks down. These marginal indications help listeners not to get lost in the midst of so many words and actions of Jesus and concerning Jesus. The geographical setting helps the reader to walk along with Jesus, step by step, from Galilee to Jerusalem, from the lake to Calvary.
3rd Key: Mark’s Gospel was written in order to be read all in one go.
That is how the Jews read the small books of the Old Testament. For instance, on the eve of Easter, they read the complete Canticle of Canticles. Some scholars are of the opinion that Mark’s Gospel was written to be read in its entirety on the eve of Easter. Now, so that the listeners might not get tired, the reading had to have divisions, pauses. For, when a narrative is long, such as is Mark’s Gospel, the reading needs to be interrupted from time to time. There must be some pauses. Otherwise, the listeners get lost. The author of the narrative provided for these pauses. These were marked by summaries between one long reading and the next. These summaries were like hinges that gathered what was read before and opened the way to what was to come. They allow the narrator to stop and start again without interrupting the flow of the narrative. They help the listeners to take their bearing within the river of the flowing narrative. Mark’s Gospel has several of these pauses that allow us to discover and follow the course of the Good News of God that Jesus revealed and that Mark narrates. In all there are six longer blocks of readings, interspersed with summaries or hinges, where it is possible to take a small pause.
Base on these three keys, we now present a division of Mark’s Gospel. Others divide this Gospel in different ways. Each way has its distinctive character and its value. The value of any division is that it opens several ways of going into the text, of helping us to discover something about the Good News of God and to discern the how Jesus opens a way for us to God and the neighbour.
A narrative is like a river. Going down a river in a boat, one is not aware of divisions in the water. The river has no divisions. It is a single flow, from beginning to end. The divisions are made on the banks not in the river. For instance, one may say: “The beautiful part of the river that goes from that house on the bend up to the palm tree three bends down river”. But one does not see any division in the water itself. Mark’s narration flows like a river. Listeners come across divisions along its banks, that is, in the places where Jesus goes, in the people he meets, in the streets he walks down. These marginal indications help listeners not to get lost in the midst of so many words and actions of Jesus and concerning Jesus. The geographical setting helps the reader to walk along with Jesus, step by step, from Galilee to Jerusalem, from the lake to Calvary.
3rd Key: Mark’s Gospel was written in order to be read all in one go.
That is how the Jews read the small books of the Old Testament. For instance, on the eve of Easter, they read the complete Canticle of Canticles. Some scholars are of the opinion that Mark’s Gospel was written to be read in its entirety on the eve of Easter. Now, so that the listeners might not get tired, the reading had to have divisions, pauses. For, when a narrative is long, such as is Mark’s Gospel, the reading needs to be interrupted from time to time. There must be some pauses. Otherwise, the listeners get lost. The author of the narrative provided for these pauses. These were marked by summaries between one long reading and the next. These summaries were like hinges that gathered what was read before and opened the way to what was to come. They allow the narrator to stop and start again without interrupting the flow of the narrative. They help the listeners to take their bearing within the river of the flowing narrative. Mark’s Gospel has several of these pauses that allow us to discover and follow the course of the Good News of God that Jesus revealed and that Mark narrates. In all there are six longer blocks of readings, interspersed with summaries or hinges, where it is possible to take a small pause.
Base on these three keys, we now present a division of Mark’s Gospel. Others divide this Gospel in different ways. Each way has its distinctive character and its value. The value of any division is that it opens several ways of going into the text, of helping us to discover something about the Good News of God and to discern the how Jesus opens a way for us to God and the neighbour.
Introduction: Mk 1:1-13: Beginning of the Good News
Preparing the proclamation
Summary: 1,14-15
1st reading: Mk 1:16-3,16: Growth of the Good News
Conflict appears
Summary: 3:7-12
Conflict appears
Summary: 3:7-12
2nd reading: Mk 3:13-6,6: Growth of the conflict
The Mystery appears
Summary: 6:7-13
The Mystery appears
Summary: 6:7-13
3rd reading: Mk 6:14-8,21: Growth of the Mystery
Misunderstanding appears
Summary: 8:22-26
Misunderstanding appears
Summary: 8:22-26
4th reading: Mc 8:27-10:45: Growth of the misunderstanding
The dark light of the Cross appears
Summary: 10:46-52
The dark light of the Cross appears
Summary: 10:46-52
5th reading: Mk 11:1-13:32: Growth of the dark light of the Cross
Appearance of rupture and death
Summary: 13:33-37
Appearance of rupture and death
Summary: 13:33-37
6th reading: Mk 14:1-15:39: Growth of the rupture and death
Victory over death appears
Summary: 15:40-41
Victory over death appears
Summary: 15:40-41
Conclusion: Mk 15:42-16:20: Growth of the victory over death
Reappearance of the Good News.
Reappearance of the Good News.
In this division the headings are important. They point to where the Spirit is blowing, to the inspiration that runs through the whole Gospel. When an artist feels inspiredInspiration that moved Mark to write his text remains present in the thread of the words of his Gospel. By our attentive and prayerful reading of his Gospel, this Spirit begins to act and operate within us. Thus, gradually, we discover the face of God revealed in Jesus and that Mark communicates to us in his book.
6. Psalm 131
Filial surrender
O Lord, my heart is not lifted up,
my eyes are not raised too high;
I do not occupy myself with things too
great and too marvellous for me.
But I have calmed and quieted my soul,
like a child quieted at its mother's breast;
like a child that is quieted is my soul.
O Israel, hope in the Lord from this
time forth and for evermore.
my eyes are not raised too high;
I do not occupy myself with things too
great and too marvellous for me.
But I have calmed and quieted my soul,
like a child quieted at its mother's breast;
like a child that is quieted is my soul.
O Israel, hope in the Lord from this
time forth and for evermore.
7. Final Prayer
Lord Jesus, we thank for the word that has enabled us to understand better the will of the Father. May your Spirit enlighten our actions and grant us the strength to practice that which your Word has revealed to us. May we, like Mary, your mother, not only listen to but also practise the Word. You who live and reign with the Father in the unity of the Holy Spirit forever and ever. Amen.
Reference: Courtesy of Order of Carmelites, www.ocarm.org.
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Saint of the Day: Feast Day of Birth of Mary
Feast Day: September 8
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| Nativity of Mary, 1509 Borgona |
Tradition celebrates the event as a liturgical feast in the Roman Catholic calendar of saints and in most Anglican liturgical calendars on 8 September, nine months after the solemnity of her Immaculate Conception, celebrated on 8 December. The Eastern Orthodox equivalent, the Nativity of the Theotokos pertains to the birth of the Virgin Mary in the Orthodox perspective.
This feast, like that of the Assumption of Mary, originated in Jerusalem. It began in the fifth century as the feast of the Basilica Sanctae Mariae ubi nata est, now called the Basilica of Saint Anne. In the seventh century, the feast was celebrated by the Byzantines and at Rome as the feast of the Birth of the Blessed Virgin Mary. The feast is also celebrated by Syrian Christians on 8 September and by Coptic Christians on 9 May (1 Bashans). The feast is also included in the Tridentine Calendar for 8 September.
The scene was frequently depicted in art, as part of cycles of the Life of the Virgin. Late medieval depictions are often valuable records of domestic interiors and their fittings - at this period the setting was often in a wealthy household.
Apostolic tradition places Mary's birthplace either in the Church of Saint Anne in Jerusalem, or in Tzippori, Israel, where Saint Anne once lived
Feast day
Tradition celebrates the event as a liturgical feast in the General Roman Calendar and in most Anglican liturgical calendars on 8 September, nine months after the solemnity of her Immaculate Conception, celebrated on 8 December. The Eastern Orthodox likewise celebrate the Nativity of the Theotokos on 8 September.This feast, like that of the Assumption of Mary, originated in Jerusalem. It began in the fifth century as the feast of the Basilica Sanctae Mariae ubi nata est, now called the Basilica of Saint Anne. The original church built, in the fifth century, was a Marian basilica erected on the spot known as the shepherd's pool and thought to have been the home of Mary's parents. In the seventh century, the feast was celebrated by the Byzantines as the feast of the Birth of the Blessed Virgin Mary.
The feast is also celebrated by Syrian Christians on 8 September and by Coptic and Ethiopian Orthodox Christians on 9 May (1 Bashans, EC 1 Ginbot). At Rome the Feast began to be kept toward the end of the 7th century, brought there by Eastern monks. The feast is also included in the Tridentine Calendar for 8 September.
The winegrowers in France called this feast "Our Lady of the Grape Harvest". The best grapes are brought to the local church to be blessed and then some bunches are attached to hands of the statue of Mary. A festive meal which includes the new grapes is part of this day.
The scene was frequently depicted in art, as part of cycles of the Life of the Virgin. Late medieval depictions are often valuable records of domestic interiors and their fittings - at this period the setting was often in a wealthy household.
Reference
- Roten S.M., Johann G., The History of the Liturgical Celebration of Mary's Birth
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Snippet I: Church of St Anne, Via Dolorasa, Jerusalem
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| Birthplace of Saint Anne, Mother of Mary, Jerusalem |
During the Roman Period a pagan shrine to either the Egyptian god Serapis or the Greek god Asclepius, both gods of healing, stood on the grounds next to the two Pools of Bethesda.
A Byzantine basilica was built over the remains of the shrine in the 5th century. Baldwin I, the first titled Crusader king of Jerusalem, banished his wife Arda to the old convent which still existed here in 1104. A small Crusader church, the so-called Moustier, was then erected over an extension of the northern Pool of Bethesda.
The actual Church of St Anne followed sometime between 1131 and 1138, during the reign of Queen Melisende. It was erected near the remains of the Byzantine basilica, over the site of a grotto believed by the Crusaders to be the birthplace of the Virgin Mary, mother of Jesus. It is dedicated to Anna and Joachim, the parents of Saint Mary, who according to tradition lived here.
Unlike many other Crusader churches, St. Anne's was not destroyed after Ṣalāḥ ad-Dīn's 1187 conquest of Jerusalem. In 1192 Ṣalāḥ ad-Dīn, known in the West as Saladin, converted the building into an Islamic seminary or madrasa, known as al-Madrasa as-Salahiyya (of Saladin), as is still written in the Arabic inscription above the entrance. In the 15th century it was considered as the most prestigious college in the city, counting among its more prominent students the Islamic jurist and city historian Mujir al-Din (1456–1522).
During the renewed Muslim rule of Palestine, Christian pilgrims were only permitted inside the grotto after paying a fee. Eventually the madrasa was abandoned and the former church building fell into disrepair. In 1856, in gratitude for French support during the Crimean War, the Ottoman Sultan Abdülmecid I presented it to Napoleon III. It was subsequently restored, but the majority of what remains today is original. Currently St. Anne's belongs to the French government and is administered by the White Fathers, an order of the Catholic Church named for the colour of their robes.
Design and construction
Built between 1131 and 1138 to replace a previous Byzantine church, and shortly thereafter enlarged by several meters, the church is an excellent example of Romanesque architecture. The three-aisled basilica incorporates cross-vaulted ceilings and pillars, clear clean lines and a somewhat unadorned interior. The nave is separated from the lower lateral aisles by arcades of pointed arches. The high altar, designed by the French sculptor Philippe Kaeppelin incorporates many different scenes. On the front of the altar are depicted the Nativity (left), the Descent from the Cross (center) and the Annunciation (right); on the left-hand end is the teaching of Mary by her mother, on the right-hand end her presentation in the Temple. In the south aisle is a flight of steps leading down to the crypt, in a grotto believed by the Crusaders to be Mary's birthplace. An altar dedicated to Mary is located there. The Byzantine basilica was partly stretched over two water basins, collectively known as the Pools of Bethesda, and built upon a series of piers, one of which still stands today in its entirety.Acoustics
The church possesses amazing acoustics perfect for Gregorian chant, with sounds moving across the open space and up from the grotto. This makes the church a pilgrimage site for soloists and choirs, especially sopranos and tenorsReferences
- Roten S.M., Johann G., The History of the Liturgical Celebration of Mary's Birth
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Snippet II: Missionaries of Our Lady of Africa of Algeria
The missionary society known as "White Fathers" (Pères Blancs in French), after their habit, is a Roman Catholic Society of Apostolic Life founded in 1868 by the first Archbishop of Algiers, later Cardinal Lavigerie, as the Missionaries of Our Lady of Africa of Algeria, and is also now known as the Society of the Missionaries of Africa. Members of the society use the post-nominal initials M. Afr.
Origins
The famine of 1867 left a large number of Arab orphans, and the education and Christian instruction of these children was the occasion of the founding of the society; but from its inception the founder had in mind the conversion of the Arabs and the peoples of Central Africa. Missionary posts were established in Kabylie and in the Sahara. In 1876 and in 1881 two caravans from South Algeria and R'dames, intending to open missions in Sudan, were massacred by their guides. In 1878 ten missionaries left Algiers to establish posts at Lakes Victoria, Nyanza and Tanganyika. These now form the present Lakes Archdioceses of Kampala, Gitega, Tabora, and the dioceses of Kigoma, Lilongwe, and Kalemie-Kirungu. In 1894 the mission of French Sudan (now Mali) was founded, now the Archdiocese of Bamako.The missions of the Sahara are grouped in a prefecture Apostolic. In 1880, at the request of the Holy See, the White Fathers established at Jerusalem a Greek-Melkite seminary for the formation of clergy of the Melkite Catholic Church. The society is composed of missionary priests and coadjutor brothers. The members are bound by an oath engaging them to labour for the conversion of Africa according to the constitutions of their society. The missionaries are not, strictly speaking, a religious institute, whether "order" or "congregation". Instead, they are a society of apostolic life. They may retain their own property; but they may expend it in the society only at the direction of the superiors. One of the chief points in the rule is in regard to community life in the missions, each house being obliged to contain no fewer than three members. At the head of the society is a General-Superior, elected every six years by the chapter. He resides in Rome at the Generalate house on Via Aurelia. Those desiring to become priests or brothers are admitted to the novitiate after their philosophical studies. After the noviciate they spent two years of missionary training on the field and four years of theology. This training can be slightly different for brother candidates. The theological studies are spent in scholasticate presently located in Abidjan Ivory coast, Nairobi Kenya, Merrivale South Africa, Jerusalem. The society admits persons of all nationalities.
Dress and membership
The habit of the missionaries resembles the white robes of the Algerian Arabs and consists of a cassock or gandoura, and a mantle or burnous. A rosary and cross are worn around the neck in imitation of the mesbaha of the marabouts.The society depends directly on the Congregation for the Evangelization of Peoples. The White Fathers succeeded in establishing small missions among the Kabyle Berbers, there being at present nine hundred and sixty-two Christians; but the regions bordering on the Great Lakes and Sudan show the best results. The number of neophytes in all the vicariates (as of June 1909) was 135,000; the number preparing for baptism 151,480. A test of four years is imposed on those desiring to be baptized. To religious instruction the missionaries add lessons in reading and writing, and teach also, in special classes, the tongue of the European nation governing the country, which was mostly French in these aerias. The brothers train the young people for trades and agriculture. The number of boys in the schools (June, 1909) was 22,281.
In January 2006, the society numbered; 9 bishops, 1,498 priests, 156 brothers; 16 clerics with perpetual oath, and 5 associates. There were 354 students preparing to enter the society.
Missionaries of Africa
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| Lavigerie memorial in Algiers |
Building the Church
It has been noted by several authors (e.g. Philip Jenkins' The Future of Christendom) that the growth of the Church in Africa is so dynamic that it may represent the future of Catholicism. In contrast to the United States and Western Europe, vocations to the priestshood and the religious life are on the increase, moreover the average age of priests and religious declines each year, the number of religious communities, parishes and dioceses is increasing each year.Evangelization
The Missionaries of Africa are turning over to the African clergy the care of those Churches where the Gospel has been heard and are devoting themselves to those who have not heard the Gospel message.Christian development of the laity
Notwithstanding the increase in African vocations, a very large percentage of African Christians cannot celebrate the Eucharist every Sunday and feast day. In these areas the Church is led by lay leaders who gather the people to pray. They effectively run the Church in their villages. The education and support of these lay leaders is a priority for the Missionaries of Africa and the entire Church in Africa. Also a priority is the deepening of the faith among the educated and elite classes in Africa.References
- White Fathers". Catholic Encyclopedia. New York: Robert Appleton Company. 1913.
- "Missionaries of Africa M. Afr.". GCatholic. Retrieved 2015-09-06.
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St Anne and St Joachim Education of Mary Notebooks
by LitanyLane
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FEATURED BOOK
THE MYSTICAL CITY OF GOD
Mystical City of God, the miracle of His omnipotence and the abyss of His grace the divine history and life of the Virgin Mother of God our Queen and our Lady, most holy Mary expiatrix of the fault of eve and mediatrix of grace. Manifested to Sister Mary of Jesus, Prioress of the convent of the Immaculate Conception in Agreda, Spain. For new enlightenment of the world, for rejoicing of the Catholic Church, and encouragement of men. Completed in 1665.
THE DIVINE HISTORY AND LIFE OF THE VIRGIN MOTHER OF GOD
Venerable Mary of Agreda
Translated from the Spanish by Reverend George J. Blatter
1914, So. Chicago, Ill., The Theopolitan; Hammond, Ind., W.B. Conkey Co., US..
IMPRIMATUR: +H.J. Alerding Bishop of Fort Wayne
Translation from the Original Authorized Spanish Edition by Fiscar Marison (George J. Blatter). Begun on the Feast of the Assumption 1902, completed 1912.
This work is published for the greater Glory of Jesus Christ through His most Holy Mother Mary and for the sanctification of the Church and her members.
Book 4, Chapter 7
THE PRESENTATION OF THE INFANT JESUS IN THE TEMPLE
The sacred humanity of Christ belonged to the eternal Father not only because it was created like other beings, but it was his special property by virtue of the hypostatic union with the person of the Word, for this person of the Word, being his Onlybegotten Son, was engendered of his substance, true God of true God. Nevertheless the eternal Father had decreed, that his Son should be presented to Him in the temple in mysterious compliance with the law, of which Christ our Lord was the end (Rom. 10, 4). It was established for no other purpose than that the just men of the old Testament should perpetually sanctify and offer to the Lord their first–born sons, in the hope that one thus presented might prove to be the Son of God and a Child of the Mother of the expected Messias (Exod. 13, 2). According to our way of thinking his Majesty acted like men, who are apt to repeat and enjoy over and over again a thing which has caused them enjoyment. For although the Father understood and knew all things in his infinite wisdom, He sought pleasure in the offering of the incarnate Word, which by so many titles already belonged to Him.
This will of the eternal Father, which was conformable to that of his Son in so far as He was God, was known to the Mother of life and of the human nature of the Word; for She saw that all his interior actions were in unison with the will of his eternal Father. Full of this holy science the great Princess passed the night before his presentation in the temple in divine colloquies. Speaking to the Father She said: “My Lord and God most high, Father of my Lord, a festive day for heaven and earth will be that, in which I shall bring and offer to Thee in thy holy temple the living Host, which is at the same time the Treasure of thy Divinity. Rich, O my Lord and God, is this oblation; and Thou canst well pour forth, in return for it, thy mercies upon the human race: pardoning the sinners, that have turned from the straight path, consoling the afflicted, helping the needy, enriching the poor, succoring the weak, enlightening the blind, and meeting those who have strayed away. This is, my Lord, what I ask of thee in offering to Thee thy Onlybegotten, who, by thy merciful condescension is also my Son. If Thou hast given Him to me as a God, I return Him to Thee as God and man; his value is infinite, and what I ask of Thee is much less. In opulence do I return to thy holy temple, from which I departed poor; and my soul shall magnify Thee forever, because thy divine right hand has shown itself toward me so liberal and powerful.”
On the next morning, the Sun of heaven being now ready to issue from its purest dawning, the Virgin Mary, on whose arms He reclined, and being about to rise up in full view of the world, the heavenly Lady, having provided the turtle–dove and two candles, wrapped Him in swaddling–clothes and betook Herself with saint Joseph from their lodging to the temple. The holy angels, who had come with them from Bethlehem, again formed in procession in corporeal and most beautiful forms, just as has been said concerning the journey of the preceding day. On this occasion however the holy spirits added many other hymns of the sweetest and most entrancing harmony in honor of the infant God, which were heard only by the most pure Mary. Besides the ten thousand, who had formed the procession on the previous day, innumerable others descended from heaven, who, accompanied by those that bore the shields of the holy name Jesus, formed the guard of honor of the incarnate Word on the occasion of his presentation. These however were not in corporeal shapes and only the heavenly Princess perceived their presence. Having arrived at the temple–gate, the most blessed Mother was filled with new exalted sentiments of devotion. Joining the other women, She bowed and knelt to adore the Lord in spirit and in truth in his holy temple and She presented Herself before the exalted Majesty of God with his Son upon her arms (John 4, 23). Immediately She was immersed in an intellectual vision of the most holy Trinity and She heard a voice issuing from the eternal Father, saying: “This is my beloved Son, in whom I well pleased” (Matth. 27, 20). Saint Joseph, the most fortunate of men, felt at the same time a new sweetness of the Holy Ghost, which filled him with joy and divine light.
The holy high–priest Simeon, moved by the Holy Ghost as explained in the preceding chapter, also entered temple at that time (Luke 2, 7). Approaching the place where the Queen stood with the infant Jesus in her arms, he saw both Mother and Child enveloped in splendor and glory. The prophetess Anne, who, as the Evangelist says, had come at the same hour, also saw Mary and her Infant surrounded by this wonderful light. In the joy of their spirit both of them approached the Queen of heaven, and the priest received the Infant Jesus from her arms upon his hands. Raising up his eyes to heaven he offered Him up to the eternal Father, pronouncing at the same time these words so full of mysteries: “Now dost thou dismiss thy servant, O Lord, according to thy Word in peace. Because my eyes have seen thy salvation, which thou hast prepared before the face of all peoples: a light for the revelation of the gentiles, and the glory of thy people Israel” (Luke 2, 29). It was as if He had said: “Now, Lord, thou wilt release me from the bondage of this mortal body and let me go free and in peace; for until now have I been detained in it by the hope of seeing thy promises fulfilled and by the desire of seeing thy Onlybegotten made man. Now that my eyes have seen thy salvation, the Onlybegotten made man, joined to our nature in order to give it eternal welfare according to the intention and eternal decree of thy infinite wisdom and mercy, I shall enjoy true and secure peace. Now, O Lord, Thou hast prepared and placed before all mortals thy divine light that it may shine upon the world and that all who wish may enjoy it throughout the universe and derive therefrom guidance and salvation. For this is the light which is revealed to the gentiles for the glory of thy chosen people of Israel” (John I, 9, 32).
Most holy Mary and saint Joseph heard this canticle of Simeon, wondering at the exalted revelation it contained. The Evangelist calls them in this place the parents of the divine Infant, for such they were in the estimation of the people who were present at this event. Simeon, addressing himself to the most holy Mother of the Infant Jesus, then added: “Behold this Child is set for the fall and for the resurrection of many in Israel, and for a sign which shall be contradicted. And thy own soul a sword shall pierce, that out of many hearts thoughts may be revealed.” Thus saint Simeon; and being a priest he gave his blessing to the happy parents of the Child. Then also the prophetess Anne acknowledged the incarnate Word, and full of the Holy Ghost, she spoke of the mysteries of the Messias to many, who were expecting the redemption of Israel. By these two holy old people public testimony of the coming of the Redeemer was given to the world.
At the moment when the priest Simeon mentioned the sword and the sign of contradiction, which were prophetical of the passion and death of the Lord, the Child bowed its head. Thereby, and by many interior acts of obedience, Jesus ratified the prophecy of the priest and accepted it as the sentence of the eternal Father pronounced by his minister. All this the loving Mother noticed and understood; She presently began to feel the sorrow predicted by Simeon and thus in advance was She wounded by the sword, of which She had thus been warned. As in a mirror her spirit was made to see all the mysteries included in this prophecy; how her most holy Son was to be the stone of stumbling, the perdition of the unbelievers, and the salvation of the faithful; the fall of the synagogue and the establishment the Church among the heathens; She foresaw the triumph to be gained over the devils and over death, but also that a great price was to be paid for it, namely the frightful agony and death of the Cross (Colos. 2, 15). She foresaw the boundless opposition and contradiction, which the Lord Jesus was to sustain both personally and in his Church (John 15, 20). At the same time She also saw the glory and excellence of the predestined souls. Most holy Mary knew it all and in the joy and sorrow of her most pure soul, excited by the prophecies of Simeon and these hidden mysteries, She performed heroic acts of virtue. All these sayings and happenings were indelibly impressed upon her memory, and, of all that She understood and experienced, She forgot not the least iota. At all times She looked upon her most holy Son with such a living sorrow, as we, mere human creatures with hearts so full of ingratitude, shall never be able to feel. The holy spouse saint Joseph was by these prophecies also made to see many of the mysteries of the Redemption and of the labors and sufferings of Jesus. But the Lord did not reveal them to him so copiously and openly as they were perceived and understood by his heavenly spouse; for in him these revelations were to serve a different purpose, and besides, saint Joseph was not to be an eyewitness of them during his mortal life.
The ceremony of the presentation thus being over, the great Lady kissed the hand of the priest and again asked his blessing. The same She did also to Anne, her former teacher; for her dignity as Mother of God, the highest possible to angels or men, did not prevent Her from these acts of deepest humility. Then, in the company of saint Joseph, her spouse, and of the fourteen thousand angels in procession, She returned with the divine Infant to her lodging. They remained, as I shall relate farther on, for some days in Jerusalem, in order to satisfy their devotion and during that time She spoke a few times with the priest about the mysteries of the Redemption and of the prophecies above mentioned.
When the most holy Mary and glorious saint Joseph returned from the presentation of the Infant Jesus in the temple, they concluded to stay in Jerusalem for nine days in order to be able each day to visit the temple and repeat the offering of the sacred Victim, their divine Son, thus rendering fitting thanks for the immense blessing for which they had been singled out from among all men. The heavenly Lady had a special veneration for this number in memory of the nine days, during which She had been prepared and adorned by God for the incarnation of the Word, as I have related in the first ten chapters of this second part; also in memory of the nine months, during which She had borne Jesus in her virginal womb. In honor of these events She wished make this novena with her divine Child, presenting Him that many times to the eternal Father as an acceptable offering for her lofty purposes. They began the devotions of the novena every day before the third hour, praying in the temple until nightfall. They chose the most obscure and retired place, meriting thereby the invitation of the master of the banquet in the Gospel: “Friend, go up higher.”
As an answer to her petitions He conceded to Her new and great privileges, among which was also this one, that, as long as the world should last, She should obtain all that She would ever ask for her clients; that the greatest sinners, if they availed themselves of her intercession, should find salvation; that in the new Church and law of the Gospel She should be the Cooperatrix and Teacher of salvation with Christ her most holy Son. This was to be her privilege especially after his Ascension into heaven, when She should remain, as Queen of the universe, as the representative and instrument of the divine power on earth. This I will show more particularly in the third part of this history. Many other favors and mysteries the Most High confirmed upon the heavenly Mother in answer to her prayers. They, however, are beyond the reach of spoken language, and cannot be described by my short and limited terms.
In the course of these manifestations, on the fifth day of the novena after the presentation and purification, while the heavenly Lady was in the temple with the Infant on her arms, the Deity revealed Itself to Her, although not intuitively, and She was wholly raised and filled by the Spirit. It is true, that this had been done to Her before; but as God’s power and treasures are infinite, He never gives so much as not to be able to give still more to the creatures. In this abstractive vision the Most High visited anew his only Spouse, wishing to prepare Her for the labors, that were awaiting Her. Speaking to Her, He comforted Her saying: “My Spouse and my Dove, thy wishes and intentions are pleasing in my eyes and I delight in them always. But Thou canst not finish the nine days’ devotion, which Thou hast begun, for I have in store for Thee other exercises of Thy love. In order to save the life of thy Son and raise Him up, Thou must leave thy home and thy country, fly with Him and thy spouse Joseph into Egypt, where Thou art to remain until I shall ordain otherwise: for Herod is seeking the life of the Child. The journey is long, most laborious and most fatiguing; do thou suffer it all for my sake; for I am, and always will be, with Thee.”
Any other faith and virtue might have been disturbed (as the incredulous really have been) to see the powerful God flying from a miserable earthly being, and that He should do so in order to save his life, as if He, being both God and man, could be affected by the fear of death. But the most prudent and obedient Mother advanced no objection or doubt: She was not in the least disturbed or moved by this unlooked for order. Answering, She said: “My Lord and Master, behold thy servant with a heart prepared to die for thy love if necessary. Dispose of me according to thy will. This only do I ask of thy immense goodness, that, overlooking my want of merit and gratitude, Thou permit not my Son and Lord to suffer, and that Thou turn all pains and labor upon me, who am obliged to suffer them.” The Lord referred Her to saint Joseph, bidding Her to follow his directions in all things concerning the journey. Therewith She issued from her vision, which She had enjoyed without losing the use of her exterior senses and while holding in her arms the Infant Jesus. She had been raised up in this vision only as to the superior part of her soul; but from it flowed other gifts, which spiritualized her senses and testified to Her that her soul was living more in its love than in the earthly habitation of her body.
On account of the incomparable love, which the Queen bore toward her most holy Son, her maternal and compassionate heart was somewhat harrowed at the thought of the labors which She foresaw in the vision impending upon the infant God. Shedding many tears, She left the temple to go to her lodging–place, without manifesting to her spouse the cause of her sorrow. Saint Joseph therefore thought that She grieved on account of the prophecy of Simeon. As the most faithful Joseph loved Her so much, and as he was of a kind and solicitous disposition, he was troubled to see his Spouse so tearful and afflicted, and that She should not manifest to him the cause of this new affliction. This disturbance of his soul was one of the reasons why the holy angels spoke to him in sleep, as I have related above, when speaking of the pregnancy of the Queen. For in the same night, while saint Joseph was asleep, the angel of the Lord appeared to him, and spoke to him as recorded by saint Matthew: “Arise, take the Child and its Mother and fly into Egypt ; there shalt thou remain until I shall return to give thee other advice; for Herod is seeking after the Child in order to take away its life.” Immediately the holy spouse arose full of solicitude and sorrow, foreseeing also that of his most loving Spouse. Entering upon her retirement, he said: “My Lady, God wills that we should be afflicted; for his holy angel has announced to me the pleasure and the decree of the Almighty, that we arise and fly with the Child into Egypt, because Herod is seeking to take away its life. Encourage thyself, my Lady, to bear the labors of this journey and tell me what I can do for thy comfort, since I hold my life and being at the service of thy Child and of Thee.”
“My husband and my master,” answered the Queen, “if we have received from the hands of the Most High such great blessings of grace, it is meet that we joyfully accept temporal afflictions (Job 2, 13). We bear with us the Creator of heaven and earth; if He has placed us so near to Him, what arms shall be able to harm us, even if it be the arm of Herod? Wherever we carry with us all our Good, the highest treasure of heaven, our Lord, our guide and true light, there can be no desert; but He is our rest, our portion, and our country. All these goods we possess in having his company; let us proceed to fulfill his will.” Then most holy Mary and Joseph approached the crib where the Infant Jesus lay; and where He, not by chance, slept at that time. The heavenly Mother uncovered Him without awakening Him; then the heavenly Mother, falling upon her knees, awakened the sweetest Infant, and took Him in her arms. Jesus, in order to move Her to greater tenderness and in order to show Himself as true man, wept a little (O wonders of the Most High in things according to our judgments so small)! Yet He was soon again quieted; and when the most holy Mother and saint Joseph asked his blessing He gave it them in visible manner. Gathering their poor clothing into the casket and loading it on the beast of burden which they had brought from Nazareth, departed shortly after midnight, and hastened without delay on their journey to Egypt.
WORDS OF THE QUEEN
The Virgin Mary speaks to Sister Mary of Agreda, Spain
My daughter, what thou must especially learn from this chapter is, that thou accustom thyself to humble thanksgiving for the benefits which thou receivest, since thou, among many generations, art so specially signalized by the riches of grace with which my Son and I visit thee without any merit of thine. I was wont to repeat many times this verse of David: “What shall I render the Lord for all the things that he hath rendered to me?” (Ps. 15, 12). In such sentiments I humiliated myself to the dust, esteeming myself altogether useless among creatures. Therefore, if thou knowest what I did as Mother of God, consider what then is thy obligation, since thou must with so much truth confess thyself unworthy and undeserving of all thou receivest, and so poorly furnished for giving thanks and for making payment. Thou must supply thy insufficiency and thy misery by offering up to the eternal Father the living host of his onlybegotten Son, especially when thou receivest Him in the holy Sacrament and possessest Him within thee: for in this thou shouldst also imitate David, who, after asking the Lord what return he should make for all his benefits, answers: “I will take the chalice of salvation; and I will call upon the name of the Lord” (Ps. 115, 13). Thou must accept the salvation offered thee and bring forth its fruits by the perfection of thy works, calling upon the name of the Lord, offering up his Onlybegotten. For He it is who gave the virtue of salvation, who merited it, who alone can be an adequate return for the blessings conferred upon the human race and upon thee especially. I have given Him human form in order that He might converse with men and become the property of each one. He conceals Himself under the appearances of bread and wine in order to accommodate himself to the needs of each one, and that each one might consider Him as his personal property fit to offer to the eternal Father. In this way He furnishes to each one an oblation which no one could otherwise offer, and the Most High rests satisfied with it, since there is not anything more acceptable nor anything more precious in the possession of creatures.
In addition to this offering is the resignation with which souls embrace and bear with equanimity and patience the labors and difficulties of mortal life. My most holy Son and I were eminent Masters in the practice of this doctrine. My Son began to teach it from the moment in which He was conceived in my womb. For already then He began to suffer, and as soon as He was born into the world He and I were banished by Herod into a desert, and his sufferings continued until He died on the Cross. I also labored to the end of my life, as thou wilt be informed more and more in the writing of this history. Since, therefore, We suffered so much for creatures and for their salvation, I desire thee to imitate Us in this conformity to the divine will as being his spouse and my daughter. Suffer with a magnanimous heart, and labor to increase the possessions of thy Lord and Master, namely, souls, which are so precious in his sight and which He has purchased with his life–blood. Never shouldst thou fly from labors, difficulties, bitterness and sorrows, if by any of them thou canst gain a soul for the Lord, or if thou canst thereby induce it to leave the path of sin and enter the path of life. Let not the thought that thou art so useless and or that thy desires and labor avail but little, discourage thee; since thou canst not know how the Lord will accept of them and in how far He shall consider Himself served thereby. At least thou shouldst wish to labor assiduously and eat no unearned bread in his house (Prov. 31, 27).
Book 4, Chapter 8
THE FLIGHT TO EGYPT
Our heavenly Pilgrims left Jerusalem and entered upon their banishment while yet the silence and obscurity of night held sway. They were full of solicitude for the Pledge of heaven, which they carried with them into a strange and unknown land. Although faith and hope strengthened them (for in no other beings could these virtues be more firmly and securely established than in our Queen and her most faithful spouse), nevertheless the Lord afforded them occasion for anxiety. Their love for the Infant Jesus would naturally excite in them anxiety and suffering on an occasion like this. They knew not what would happen during such a long journey, nor when it should end, nor how they would fare in Egypt, where they would be entire strangers, nor what comfort or convenience they would find there for raising the Child, nor even how they would be able to ward off great sufferings from Him on the way to Egypt. Therefore the hearts of these holy Parents were filled with many misgivings and anxious thoughts when they parted with so much haste from their lodging–place; but their sorrow was much relieved when the ten thousand heavenly courtiers above mentioned again appeared to them in human forms and in their former splendor and beauty, and when they again changed the night into the brightest day for the holy Pilgrims. As they set forth from the portals of the city the holy angels humiliated themselves and adored the incarnate Word in the arms of the Virgin Mother. They also encouraged Her by again offering their homage and service, stating that it was the will of the Lord that they guide and accompany Her on the journey.
In this town of Gaza they remained two days, for saint Joseph and the beast of burden which carried the Queen were worn out by the fatigue of the journey. From that place they sent back the servant of saint Elisabeth, taking care to caution him not to tell any one of their whereabouts. But God provided still more effectually against this danger; for He took away from this man all remembrance of what saint Joseph had charged him to conceal, so that he retained only his message to saint Elisabeth. Most holy Mary expended the presents sent by Elisabeth in entertaining the poor; for She, who was Mother of the poor, could not bear to pass them by unassisted. Of the clothes sent to Her She made a cloak for the divine Infant, and one for saint Joseph, to shelter Them from the discomforts of the season and of the journey. She also used other things in their possession for the comfort of her Child and of saint Joseph. The most prudent Virgin would not rely on miraculous assistance whenever She could provide for the daily needs by her own diligence and labor; for in these matters She desired to subject Herself to the natural order and depend upon her own efforts. During the two days which they spent in that city the most pure Mary, in order to enrich it with great blessings, performed some wonderful deeds. She freed two sick persons from the danger of death and cured their ailments. She restored to another person, a crippled woman, the use of her limbs. In the souls of many, who met Her and conversed with Her, She caused divine effects of the knowledge of God and of a change of life. All of them felt themselves moved to praise their Creator. But neither Mary nor Joseph spoke a word about their native country, nor of the destination or object of their journey; for if this information had been added to the public notice caused by their wonderful actions, the attention of Herod’s agents might have been drawn toward them, and they might have found sufficient inducement to follow them after their departure.
On the third day after our Pilgrims had touched Gaza, they departed from that city for Egypt. Soon leaving the inhabited parts of Palestine, they entered the sandy deserts of Bersabe, which they were obliged to traverse for sixty leagues in order to arrive and take their abode in Heliopolis, the present Cairo in Egypt. This journey through the desert consumed a number of days, for the distance they could travel each day was but short, not only on account of the laborious progress over the deep sand, but also on account of the hardships occasioned by the want of shelter. There were many incidents on their way through this solitude; I will mention some of them, from which others can be conjectured; for it is not necessary to relate all of them. In order to understand how much Mary and Joseph and also the Infant Jesus suffered on their pilgrimage, it must be remembered that the Almighty permitted his Onlybegotten, with his most holy Mother and saint Joseph, to suffer the inconveniences and hardships naturally connected with travel through this desert. And although the heavenly Lady made no complaints, yet She was much afflicted, which was also true of her most faithful husband. For both of them suffered many personal inconveniences and discomforts, while the Mother, in addition thereto, was afflicted still more on account of the sufferings of her Son and of saint Joseph; and the latter was deeply grieved not to be able by his diligence and care to ease the hardships of the Child and his Spouse.
During all this journey of sixty leagues through desert they had no other night–shelter than the sky and open air; moreover, it was in the time of winter, for journey took place in the month of February, only six days after the Purification, as was indicated in the last chapter. In the first night on these sandy plains they rested at the foot of a small hill, this being the only protection they could find. The Queen of heaven with the Child in her arms seated Herself on the earth, and with her husband She ate of the victuals brought with them from Gaza. The Empress of heaven also nursed the Infant Jesus at her breast and He on his part rejoiced his Mother and her husband by his contentment. In order to furnish them with some kind of shelter against the open air; however narrow and humble it might be, saint Joseph formed a sort of tent for the divine Word and most holy Mary by means of his cloak and some sticks. During that night the ten thousand angels who, full of marvel, assisted these earthly Pilgrims in visible human shapes, formed a guard around their King and Queen. The great Lady perceived that her divine Son offered up to the eternal Father the hardships and labors both of Himself and of Mary and Joseph. In these prayers and in the other acts of his deified Soul, the Queen joined him for the greater part of the night. The divine Infant slept for a short time in her arms, while She continued wakeful and engaged in heavenly colloquies with the Most High and his angels. Saint Joseph slept upon the ground, resting his head upon the chest, which contained the clothing and other articles of their baggage.
On the next day they pursued their journey and their little store of fruit and bread was soon exhausted, that they began to suffer great want and to feel the hunger. Although Joseph was more deeply concerned, yet both of them felt this privation very much. On one of the first days of their journey they partook of no sustenance until nine o’clock at night, not having any more even of the coarse and poor food which until then had sustained them in their hardships and labor. As nature demanded some refreshment after the exertion and weariness of travel, and as there was no way of supplying their want by natural means, the heavenly Lady addressed Herself to the Most High in these words: “Eternal, great and powerful God, I give Thee thanks and bless Thee for thy magnificent bounty; and also that, without my merits, only on account of thy merciful condescension, Thou gavest me life and being and preservest me in it, though I am but dust and a useless creature. I have not made a proper return for all these benefits; therefore how can I ask for myself what I cannot repay? But, my Lord and Father; look upon thy Onlybegotten and grant me what is necessary to sustain my natural life and also that of my spouse, so that I may serve thy Majesty and thy Word made flesh for the salvation of men.”
In order that the clamors of the sweetest Mother might proceed from yet greater tribulation, the Most High permitted the elements to afflict them more than at other times and in addition to the sufferings caused by their fatigue, destitution and hunger. For there arose a storm of wind and rain, which harassed and blinded them by its fury. This hardship grieved still more the tender–hearted and loving Mother on account of the delicate Child, which was not yet fifty days old. Although She tried to cover and protect Him as much as possible, yet She could not prevent Him from feeling the inclemency of the weather, so that He shed tears and shivered from the cold in the same manner as other children are wont to do. Then the anxious Mother, making use of her power as Queen and Mistress of creatures, commanded the elements not to afflict their Creator, but to afford Him shelter and refreshment, and wreak their vengeance upon Her alone. And, as related once before, at the occasion of the birth of Christ and of the journey to Jerusalem, again the wind immediately moderated and the storm abated, not daring to approach Mother and Child. In return for this loving forethought, the Infant Jesus commanded his angels to assist his kindest Mother and to serve Her as a shield against the inclemency of the weather. They immediately complied and constructed a resplendent and beautiful globe round about and over their incarnate God, his Mother and her spouse. In this they were protected and defended more effectually than all the wealthy and powerful of the world in their palaces and rich garments. The same they did several times during the journey through the desert.
Nevertheless, they were in want of food, and they were destitute of other things unprovidable by their own mere human effort. But the Lord allowed them to fall into this need in order that, listening to the acceptable prayers of his Spouse, He might make provision also for this by the hands of the angels. They brought them delicious bread and well–seasoned fruits, and moreover a most delicious drink; all of which they administered and served with their own hands. Then all of them together sang hymns of praise and thanksgiving to the Lord, who gives food to all creatures at opportune times, in order that the poor may eat and be filled (Ps. 135, 25) whose eyes and hopes are fixed upon his kingly Providence and bounty. Of such a kind was the delicate feast, with which the Lord regaled his three exiled Wanderers in the desert of Bersabe (III Ivings 19, 3), for it was the same desert in which Elias, fleeing from Jezabel, was comforted by the hearth cake, brought to him by the angel in order that he might travel to Horeb mount.
So then the Infant Jesus, with his Mother and saint Joseph, reached the inhabited country of Egypt. On entering the towns the divine Infant, in the arms of his Mother, raised his eyes and his hands to the Father asking for the salvation of these inhabitants held captive by satan. And immediately He made use of his sovereign and divine power and drove the demons from the idols and hurled them to the infernal abyss. Like lightning flashed from the clouds they darted forth and descended to the lowermost caverns of hell and darkness (Luke 10, 4). At the same instant the idols crashed to the ground, the altars fell to pieces, and the temples crumbled to ruins. The cause of these marvelous effects were known to the heavenly Lady, for She united her prayers with those of her most holy Son as Co–operatrix of his salvation. Saint Joseph also knew this to be the work of the incarnate Word; and He praised and extolled Him in holy admiration. But the demons, although they felt the divine power, knew not whence this power proceeded.
The Egyptian people were astounded at these inexplicable happenings; although among the more learned, ever since the sojourn of Jeremias in Egypt, an ancient tradition was current that a King of the Jews would come and that the temples of the idols would be destroyed. Yet of this prophecy the common people had no knowledge, nor did the learned know how it was to be fulfilled: and therefore the terror and confusion was spread among all of them, as was prophesied by Isaias (Is. 9, 1). In this disturbance and fear, some, reflecting on these events, came to our great Lady and saint Joseph; and, in their curiosity at seeing these strangers in their midst, they also spoke to them about the ruin of their temples and their idols. Making use of this occasion the Mother of wisdom began to undeceive these people, speaking to them of the true God and teaching them that He is the one and only Creator of heaven and earth, who is alone to be adored, and acknowledged as God; that all others are but false and deceitful gods, nothing more than the wood, or clay, or metal of which they are made, having neither eyes, nor ears, nor any power; that the same artisans that made them, and any other man, could destroy them at pleasure; since any man is more noble and powerful than they; that the oracles which they gave forth were answers of the lying and deceitful demons within them; and that the latter had no power, since there is but one true God.
The heavenly Lady was so sweet and kind in her words, and at the same time so full of life and force; her appearance was so charming, and all her interaction was accompanied by such salutary effects, that the rumor of the arrival of these strange Pilgrims quickly spread about in the different towns, and many people gathered to see and hear Them. Moreover, the powerful prayers of the incarnate Word wrought a change of hearts, and the crumbling of the idols caused an incredible commotion among these people, instilling into their minds knowledge of the true God and sorrow for their sins without their knowing whence or through whom these blessings came to them. Jesus, Mary and Joseph pursued their way through many towns of Egypt, performing these and many other miracles driving out the demons not only from the idols, but out of many bodies possessed by them, curing many that were grievously and dangerously ill, enlightening the hearts by the doctrines of truth and eternal life. By these temporal benefits and others, so effectual in moving the ignorant, earthly–minded people, many were drawn to listen to the instructions of Mary and Joseph concerning a good and salutary life.
The traditions, which in many parts of Egypt kept alive the remembrance of wonders wrought by the incarnate Word, gave rise to differences of opinion among the sacred and other writers in regard to the city, in which our Exiles lived during their stay in Egypt. Some of them assert that they dwelt in this city, some in another. But all of them may be right and in accordance with facts, since each one may be speaking of a different period of the sojourn of our Pilgrims in Memphis, or Babylon of Egypt, or in Matarieh; for they visited not only these cities, but many others. I for my part have been informed that they passed through these and then reached Heliopolis, where they took up their abode. Their holy guardian angels instructed the heavenly Queen and saint Joseph, that They were to settle in this city. For, besides the ruin of the temples and idols, which, just as in other places, took place at their arrival here, the Lord had resolved to perform still other miracles for his glory and for the rescue of souls; and the inhabitants of this city, (according to the good fortune already prognosticated in its name as “City of the Sun”), were to see the Sun of justice and grace arise over them and shine upon them. Following these orders, saint Joseph sought to purchase for a suitable price some dwelling in the neighborhood; and the Lord ordained that he should find a poor and humble, yet serviceable house, at small distance from the city, just such as the Queen of heaven desired.
The most prudent Lady and her spouse, forsaken and destitute of all temporal help, accommodated themselves joyfully to the poverty of their little dwelling. Of the three rooms, which it contained, they assigned one to be the sanctuary or temple of the Infant Jesus under the tender care of the most pure Mother; there they placed the cradle and her bare couch, until, after some days, by the labor of the holy spouse, and through the kindness of some pious women, they could obtain wherewith to cover it. Another room was set aside for the sleeping place and oratory of saint Joseph. The third served as a workshop for plying his trade. In view of their great poverty, and of the great difficulty of sufficient employment as a carpenter, the great Lady resolved to assist him by the work of her hands to earn a livelihood. She immediately executed her resolve by seeking to obtain needlework through the intervention of the pious women, who, attracted by her modesty and sweetness, were beginning to have interactions with Her. As all that She attended to or busied Herself with was so perfect, the reputation of her skill soon spread about, so that She never was in want of employment whereby to eke out the slender means of livelihood for her Son, the true God and man.
In order to obtain the indispensable victuals and clothing, furnish the house ever so moderately, and pay the necessary expenses, it seemed to our Queen that She must employ all day in work and consume the night in attending to her spiritual exercises. This She resolved upon, not for any motives of gain, or because She did not continue in her contemplations during the day; for this was her incessant occupation in the presence of the infant God, as I have so often said and shall repeat hereafter. But some of the hours, which She was wont to spend in special exercises, She wished to transfer to the night–time in order to be able to extend the hours of manual labor, not being minded to ask or expect God’s miraculous assistance for anything which She could attain by greater diligence and additional labor on her own part. In all such cases we ask for miraculous help more for our own convenience than on account of necessity. The most prudent Queen asked the eternal Father to provide sustenance for her divine Son; but at the same time She continued to labor. Like one who does not trust in herself, or in her own efforts, She united prayer with her labors, in order to obtain the necessities of life like other men.
On account of the excessive heat prevailing in Egypt, and on account of many disorders rampant among the people, the distempers of the Egyptians were wide–spread and grievous. During the years of the stay of the Infant Jesus and his most holy Mother, pestilence devastated Heliopolis and other places. On this account, and on account of the report of their wonderful deeds, multitudes of people came to them from all parts of the country and returned home cured in body and soul. In order that the grace of the Lord might flow more abundantly, and in order that his kindest Mother might have assistance in her works of mercy, God, at the instance of the heavenly Mistress, ordained saint Joseph as her helper in the teaching and healing of the infirm. For this purpose He was endowed with new light and power of healing. The holy Mary began to make use of his assistance in the third year of their stay in Egypt; so that now he ordinarily taught and cured the men, while the blessed Lady attended to the women. Incredible was the fruit resulting from their labors in the souls of men for her uninterrupted beneficence and the gracious efficacy of her words drew all toward our Queen, and her modesty and holiness filled them with devoted love. They offered her many presents and large possessions, anxious to see Her make use of them: but never did She receive anything for Herself, or reserve it for her own use; for they continued to provide for their wants by the labor of her hands and the earnings of saint Joseph. When at time the blessed Lady was offered some gift that seemed serviceable and proper for helping the needy and the poor, She would accept it for that purpose. Only with this understanding would She ever yield to the pious and affectionate importunities of devout persons; and even then She often made them a present in return of things made by her own hands. From what I have related we can form some idea how great and how numerous were the miracles wrought by the holy Family during their seven years’ stay in Egypt and Heliopolis; for it would be impossible to enumerate and describe all of them.
Neither the tongue of creatures can describe nor intellect comprehend, the vast merits and increase of sanctity accumulating in the most holy Mary through these continued and wonderful works; for in all things She acted with a prudence more than angelic. What moved Her to the greatest admiration, love and praise of the Almighty was to see how, at the intercession of Herself and her Son for the holy Innocents, his providence showed itself so liberal toward them. She knew as if She were present the great number of children that were killed and that all of them, though some were only eight days, two or six months old, and none of them over two years, had the use of their reason; that they all received a high knowledge of the being of God, perfect love, faith and hope, with which they performed heroic acts of faith, worship, and love of God, reverence and compassion for their parents. They prayed for their parents and, in reward for their sufferings, obtained for them light and grace for advance in spiritual things. They willingly submitted to martyrdom, in spite of the tenderness of their age, which made their sufferings so much the greater and consequently augmented their merits. A multitude of angels assisted them and bore them to limbo or to the bosom of Abraham. By their arrival they rejoiced the holy ancients and confirmed them in the hope of speedy liberation. All these were effects of the prayers of the divine Child and his Mother. Aware of all these wonders, She was inflamed with ardor and exclaimed: “Praise the Lord, ye children”; and joined with them in the praise of the Author of these magnificent works, so worthy of his Goodness and Omnipotence. Mary alone knew of them and appreciated them properly.
WORDS OF THE QUEEN
The Virgin Mary speaks to Sister Mary of Agreda, Spain
My daughter, in what thou hast written I wish that thou learn a lesson from the very sorrow and apprehension with which thou hast performed this task. Well–founded is thy sorrow to see how such a noble creature as man, made according to the likeness and image of the Lord, endowed with such divine qualities, and gifted with the power of knowing, loving, seeing, and enjoying God eternally, should allow himself to be degraded and defiled by such brutal and abominable passions as to shed the innocent blood of those who can do no harm to any one. This should induce thee to weep over the ruin of so many souls; especially in the times in which thou livest, when that same ambition which incited Herod has kindled such great hatred and enmity among the children of the Church, occasioning the ruin of countless souls and causing the waste and loss of the blood of my most holy Son, poured out for the salvation of men. Do thou bitterly deplore this loss.
But likewise be warned by what thou hast seen in others; ponder the effects of passions admitted into the heart; for if once they have mastered the heart, they will either smother it in lust when it finds success, or consume it with wrath at meeting any opposition. Fear thou, my daughter, this danger, not only on account of the results thou seest of ambition in Herod, but also on account of what thou seest going on every hour in other persons. Be very careful not to allow thyself to be mastered by anything, be it ever so small; for in order to start a great conflagration the smallest spark is sufficient. I have often repeated to thee this same warning, and I shall continue to do so more often in the future; for the greatest difficulty in practicing virtue consists in dying to all that is pleasurable to the senses. Thou canst not be a fit instrument in the hands of the Lord, such as He desires thee to be, if thou dost not cleanse thy faculties even of the images of all creatures, so that they do not find entrance into thy desires. I wish it to be to thee an inexorable law that all things, except God, his angels and saints, be to thee as if they did not exist. These should be thy sole possession; on this account the Lord has opened to thee his secrets, honors thee with his familiarity and intimacy, and for this purpose also do I honor thee with mine, that thou neither live nor wish to live without the Lord.
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Catholic Catechism
PART ONE - THE PROFESSION OF FAITH
SECTION TWO -THE PROFESSION OF THE CHRISTIAN FAITH
CHAPTER THREE - I BELIEVE IN HOLY SPIRIT
ARTICLE 9 - "I BELIEVE IN THE HOLY CATHOLIC CHURCH"
Paragraph 4. Christ's Faithful - Hierarchy, Laity, Consecrated Life
871 "The Christian faithful are those who, inasmuch as they have been incorporated in Christ through Baptism, have been constituted as the people of God; for this reason, since they have become sharers in Christ's priestly, prophetic, and royal office in their own manner, they are called to exercise the mission which God has entrusted to the Church to fulfill in the world, in accord with the condition proper to each one."385
872 "In virtue of their rebirth in Christ there exists among all the Christian faithful a true equality with regard to dignity and the activity whereby all cooperate in the building up of the Body of Christ in accord with each one's own condition and function."386
873 The very differences which the Lord has willed to put between the members of his body serve its unity and mission. For "in the Church there is diversity of ministry but unity of mission. To the apostles and their successors Christ has entrusted the office of teaching, sanctifying and governing in his name and by his power. But the laity are made to share in the priestly, prophetical, and kingly office of Christ; they have therefore, in the Church and in the world, their own assignment in the mission of the whole People of God."387 Finally, "from both groups [hierarchy and laity] there exist Christian faithful who are consecrated to God in their own special manner and serve the salvific mission of the Church through the profession of the evangelical counsels."388
I. THE HIERARCHICAL CONSTITUTION OF THE CHURCH
Why the ecclesial ministry?
874 Christ is himself the source of ministry in the Church. He instituted the Church. He gave her authority and mission, orientation and goal:
- In order to shepherd the People of God and to increase its numbers without cease, Christ the Lord set up in his Church a variety of offices which aim at the good of the whole body. The holders of office, who are invested with a sacred power, are, in fact, dedicated to promoting the interests of their brethren, so that all who belong to the People of God . . . may attain to salvation.389
876 Intrinsically linked to the sacramental nature of ecclesial ministry is its character as service. Entirely dependent on Christ who gives mission and authority, ministers are truly "slaves of Christ,"392 in the image of him who freely took "the form of a slave" for us.393 Because the word and grace of which they are ministers are not their own, but are given to them by Christ for the sake of others, they must freely become the slaves of all.394
877 Likewise, it belongs to the sacramental nature of ecclesial ministry that it have a collegial character. In fact, from the beginning of his ministry, the Lord Jesus instituted the Twelve as "the seeds of the new Israel and the beginning of the sacred hierarchy."395 Chosen together, they were also sent out together, and their fraternal unity would be at the service of the fraternal communion of all the faithful: they would reflect and witness to the communion of the divine persons.396 For this reason every bishop exercises his ministry from within the episcopal college, in communion with the bishop of Rome, the successor of St. Peter and head of the college. So also priests exercise their ministry from within the presbyterium of the diocese, under the direction of their bishop.
878 Finally, it belongs to the sacramental nature of ecclesial ministry that it have a personal character. Although Christ's ministers act in communion with one another, they also always act in a personal way. Each one is called personally: "You, follow me"397 in order to be a personal witness within the common mission, to bear personal responsibility before him who gives the mission, acting "in his person" and for other persons: "I baptize you in the name of the Father and of the Son and of the Holy Spirit . . ."; "I absolve you . . . ."
879 Sacramental ministry in the Church, then, is a service exercised in the name of Christ. It has a personal character and a collegial form. This is evidenced by the bonds between the episcopal college and its head, the successor of St. Peter, and in the relationship between the bishop's pastoral responsibility for his particular church and the common solicitude of the episcopal college for the universal Church.
The episcopal college and its head, the Pope
880 When Christ instituted the Twelve, "he constituted [them] in the form of a college or permanent assembly, at the head of which he placed Peter, chosen from among them."398 Just as "by the Lord's institution, St. Peter and the rest of the apostles constitute a single apostolic college, so in like fashion the Roman Pontiff, Peter's successor, and the bishops, the successors of the apostles, are related with and united to one another."399
881 The Lord made Simon alone, whom he named Peter, the "rock" of his Church. He gave him the keys of his Church and instituted him shepherd of the whole flock.400 "The office of binding and loosing which was given to Peter was also assigned to the college of apostles united to its head."401 This pastoral office of Peter and the other apostles belongs to the Church's very foundation and is continued by the bishops under the primacy of the Pope.
882 The Pope, Bishop of Rome and Peter's successor, "is the perpetual and visible source and foundation of the unity both of the bishops and of the whole company of the faithful."402 "For the Roman Pontiff, by reason of his office as Vicar of Christ, and as pastor of the entire Church has full, supreme, and universal power over the whole Church, a power which he can always exercise unhindered."403
883 "The college or body of bishops has no authority unless united with the Roman Pontiff, Peter's successor, as its head." As such, this college has "supreme and full authority over the universal Church; but this power cannot be exercised without the agreement of the Roman Pontiff."404
884 "The college of bishops exercises power over the universal Church in a solemn manner in an ecumenical council."405 But "there never is an ecumenical council which is not confirmed or at least recognized as such by Peter's successor."406
885 "This college, in so far as it is composed of many members, is the expression of the variety and universality of the People of God; and of the unity of the flock of Christ, in so far as it is assembled under one head."407
886 "The individual bishops are the visible source and foundation of unity in their own particular Churches."408 As such, they "exercise their pastoral office over the portion of the People of God assigned to them,"409 assisted by priests and deacons. But, as a member of the episcopal college, each bishop shares in the concern for all the Churches.410 The bishops exercise this care first "by ruling well their own Churches as portions of the universal Church," and so contributing "to the welfare of the whole Mystical Body, which, from another point of view, is a corporate body of Churches."411 They extend it especially to the poor,412 to those persecuted for the faith, as well as to missionaries who are working throughout the world.
887 Neighboring particular Churches who share the same culture form ecclesiastical provinces or larger groupings called patriarchates or regions.413 The bishops of these groupings can meet in synods or provincial councils. "In a like fashion, the episcopal conferences at the present time are in a position to contribute in many and fruitful ways to the concrete realization of the collegiate spirit."414
The teaching office
888 Bishops, with priests as co-workers, have as their first task "to preach the Gospel of God to all men," in keeping with the Lord's command.415 They are "heralds of faith, who draw new disciples to Christ; they are authentic teachers" of the apostolic faith "endowed with the authority of Christ."416
889 In order to preserve the Church in the purity of the faith handed on by the apostles, Christ who is the Truth willed to confer on her a share in his own infallibility. By a "supernatural sense of faith" the People of God, under the guidance of the Church's living Magisterium, "unfailingly adheres to this faith."417
890 The mission of the Magisterium is linked to the definitive nature of the covenant established by God with his people in Christ. It is this Magisterium's task to preserve God's people from deviations and defections and to guarantee them the objective possibility of professing the true faith without error. Thus, the pastoral duty of the Magisterium is aimed at seeing to it that the People of God abides in the truth that liberates. To fulfill this service, Christ endowed the Church's shepherds with the charism of infallibility in matters of faith and morals. The exercise of this charism takes several forms:
891 "The Roman Pontiff, head of the college of bishops, enjoys this infallibility in virtue of his office, when, as supreme pastor and teacher of all the faithful - who confirms his brethren in the faith he proclaims by a definitive act a doctrine pertaining to faith or morals. . . . The infallibility promised to the Church is also present in the body of bishops when, together with Peter's successor, they exercise the supreme Magisterium," above all in an Ecumenical Council.418 When the Church through its supreme Magisterium proposes a doctrine "for belief as being divinely revealed,"419 and as the teaching of Christ, the definitions "must be adhered to with the obedience of faith."420 This infallibility extends as far as the deposit of divine Revelation itself.421
892 Divine assistance is also given to the successors of the apostles, teaching in communion with the successor of Peter, and, in a particular way, to the bishop of Rome, pastor of the whole Church, when, without arriving at an infallible definition and without pronouncing in a "definitive manner," they propose in the exercise of the ordinary Magisterium a teaching that leads to better understanding of Revelation in matters of faith and morals. To this ordinary teaching the faithful "are to adhere to it with religious assent"422 which, though distinct from the assent of faith, is nonetheless an extension of it.
The sanctifying office
893 The bishop is "the steward of the grace of the supreme priesthood,"423 especially in the Eucharist which he offers personally or whose offering he assures through the priests, his co-workers. The Eucharist is the center of the life of the particular Church. The bishop and priests sanctify the Church by their prayer and work, by their ministry of the word and of the sacraments. They sanctify her by their example, "not as domineering over those in your charge but being examples to the flock."424 Thus, "together with the flock entrusted to them, they may attain to eternal life."425
The governing office
894 "The bishops, as vicars and legates of Christ, govern the particular Churches assigned to them by their counsels, exhortations, and example, but over and above that also by the authority and sacred power" which indeed they ought to exercise so as to edify, in the spirit of service which is that of their Master.426
895 "The power which they exercise personally in the name of Christ, is proper, ordinary, and immediate, although its exercise is ultimately controlled by the supreme authority of the Church."427 But the bishops should not be thought of as vicars of the Pope. His ordinary and immediate authority over the whole Church does not annul, but on the contrary confirms and defends that of the bishops. Their authority must be exercised in communion with the whole Church under the guidance of the Pope.
896 The Good Shepherd ought to be the model and "form" of the bishop's pastoral office. Conscious of his own weaknesses, "the bishop . . . can have compassion for those who are ignorant and erring. He should not refuse to listen to his subjects whose welfare he promotes as of his very own children. . . . The faithful . . . should be closely attached to the bishop as the Church is to Jesus Christ, and as Jesus Christ is to the Father":428
- Let all follow the bishop, as Jesus Christ follows his Father, and the college of presbyters as the apostles; respect the deacons as you do God's law. Let no one do anything concerning the Church in separation from the bishop.429
II. THE LAY FAITHFUL
897 "The term 'laity' is here understood to mean all the faithful except those in Holy Orders and those who belong to a religious state approved by the Church. That is, the faithful, who by Baptism are incorporated into Christ and integrated into the People of God, are made sharers in their particular way in the priestly, prophetic, and kingly office of Christ, and have their own part to play in the mission of the whole Christian people in the Church and in the World."430
The vocation of lay people
898 "By reason of their special vocation it belongs to the laity to seek the kingdom of God by engaging in temporal affairs and directing them according to God's will. . . . It pertains to them in a special way so to illuminate and order all temporal things with which they are closely associated that these may always be effected and grow according to Christ and maybe to the glory of the Creator and Redeemer."431
899 The initiative of lay Christians is necessary especially when the matter involves discovering or inventing the means for permeating social, political, and economic realities with the demands of Christian doctrine and life. This initiative is a normal element of the life of the Church:
- Lay believers are in the front line of Church life; for them the Church is the animating principle of human society. Therefore, they in particular ought to have an ever-clearer consciousness not only of belonging to the Church, but of being the Church, that is to say, the community of the faithful on earth under the leadership of the Pope, the common Head, and of the bishops in communion with him. They are the Church.432
The participation of lay people in Christ's priestly office
901 "Hence the laity, dedicated as they are to Christ and anointed by the Holy Spirit, are marvelously called and prepared so that even richer fruits of the Spirit maybe produced in them. For all their works, prayers, and apostolic undertakings, family and married life, daily work, relaxation of mind and body, if they are accomplished in the Spirit - indeed even the hardships of life if patiently born - all these become spiritual sacrifices acceptable to God through Jesus Christ. In the celebration of the Eucharist these may most fittingly be offered to the Father along with the body of the Lord. And so, worshipping everywhere by their holy actions, the laity consecrate the world itself to God, everywhere offering worship by the holiness of their lives."434
902 In a very special way, parents share in the office of sanctifying "by leading a conjugal life in the Christian spirit and by seeing to the Christian education of their children."435
903 Lay people who possess the required qualities can be admitted permanently to the ministries of lector and acolyte.436 When the necessity of the Church warrants it and when ministers are lacking, lay persons, even if they are not lectors or acolytes, can also supply for certain of their offices, namely, to exercise the ministry of the word, to preside over liturgical prayers, to confer Baptism, and to distribute Holy Communion in accord with the prescriptions of law."437
Participation in Christ's prophetic office
904 "Christ . . . fulfills this prophetic office, not only by the hierarchy . . . but also by the laity. He accordingly both establishes them as witnesses and provides them with the sense of the faith [sensus fidei] and the grace of the word"438
- To teach in order to lead others to faith is the task of every preacher and of each believer.439
- This witness of life, however, is not the sole element in the apostolate; the true apostle is on the lookout for occasions of announcing Christ by word, either to unbelievers . . . or to the faithful.441
907 "In accord with the knowledge, competence, and preeminence which they possess, [lay people] have the right and even at times a duty to manifest to the sacred pastors their opinion on matters which pertain to the good of the Church, and they have a right to make their opinion known to the other Christian faithful, with due regard to the integrity of faith and morals and reverence toward their pastors, and with consideration for the common good and the dignity of persons."443
Participation in Christ's kingly office
908 By his obedience unto death,444 Christ communicated to his disciples the gift of royal freedom, so that they might "by the self-abnegation of a holy life, overcome the reign of sin in themselves":445
- That man is rightly called a king who makes his own body an obedient subject and, by governing himself with suitable rigor, refuses to let his passions breed rebellion in his soul, for he exercises a kind of royal power over himself. And because he knows how to rule his own person as king, so too does he sit as its judge. He will not let himself be imprisoned by sin, or thrown headlong into wickedness.446
910 "The laity can also feel called, or be in fact called, to cooperate with their pastors in the service of the ecclesial community, for the sake of its growth and life. This can be done through the exercise of different kinds of ministries according to the grace and charisms which the Lord has been pleased to bestow on them."448
911 In the Church, "lay members of the Christian faithful can cooperate in the exercise of this power [of governance] in accord with the norm of law."449 And so the Church provides for their presence at particular councils, diocesan synods, pastoral councils; the exercise of the pastoral care of a parish, collaboration in finance committees, and participation in ecclesiastical tribunals, etc.450
912 The faithful should "distinguish carefully between the rights and the duties which they have as belonging to the Church and those which fall to them as members of the human society. They will strive to unite the two harmoniously, remembering that in every temporal affair they are to be guided by a Christian conscience, since no human activity, even of the temporal order, can be withdrawn from God's dominion."451
913 "Thus, every person, through these gifts given to him, is at once the witness and the living instrument of the mission of the Church itself 'according to the measure of Christ's bestowal."'452
III. THE CONSECRATED LIFE
914 "The state of life which is constituted by the profession of the evangelical counsels, while not entering into the hierarchical structure of the Church, belongs undeniably to her life and holiness."453
Evangelical counsels, consecrated life
915 Christ proposes the evangelical counsels, in their great variety, to every disciple. The perfection of charity, to which all the faithful are called, entails for those who freely follow the call to consecrated life the obligation of practicing chastity in celibacy for the sake of the Kingdom, poverty and obedience. It is the profession of these counsels, within a permanent state of life recognized by the Church, that characterizes the life consecrated to God.454
916 The state of consecrated life is thus one way of experiencing a "more intimate" consecration, rooted in Baptism and dedicated totally to God.455 In the consecrated life, Christ's faithful, moved by the Holy Spirit, propose to follow Christ more nearly, to give themselves to God who is loved above all and, pursuing the perfection of charity in the service of the Kingdom, to signify and proclaim in the Church the glory of the world to come.456
One great tree, with many branches
917 "From the God-given seed of the counsels a wonderful and wide-spreading tree has grown up in the field of the Lord, branching out into various forms of the religious life lived in solitude or in community. Different religious families have come into existence in which spiritual resources are multiplied for the progress in holiness of their members and for the good of the entire Body of Christ."457
918 From the very beginning of the Church there were men and women who set out to follow Christ with greater liberty, and to imitate him more closely, by practicing the evangelical counsels. They led lives dedicated to God, each in his own way. Many of them, under the inspiration of the Holy Spirit, became hermits or founded religious families. These the Church, by virtue of her authority, gladly accepted and approved.458
919 Bishops will always strive to discern new gifts of consecrated life granted to the Church by the Holy Spirit; the approval of new forms of consecrated life is reserved to the Apostolic See.459
The eremitic life
920 Without always professing the three evangelical counsels publicly, hermits "devote their life to the praise of God and salvation of the world through a stricter separation from the world, the silence of solitude and assiduous prayer and penance."460
921 They manifest to everyone the interior aspect of the mystery of the Church, that is, personal intimacy with Christ. Hidden from the eyes of men, the life of the hermit is a silent preaching of the Lord, to whom he has surrendered his life simply because he is everything to him. Here is a particular call to find in the desert, in the thick of spiritual battle, the glory of the Crucified One.
Consecrated virgins and widows
922 From apostolic times Christian virgins461 and widows,462 called by the Lord to cling only to him with greater freedom of heart, body, and spirit, have decided with the Church's approval to live in the respective status of virginity or perpetual chastity "for the sake of the Kingdom of heaven."463
923 "Virgins who, committed to the holy plan of following Christ more closely, are consecrated to God by the diocesan bishop according to the approved liturgical rite, are betrothed mystically to Christ, the Son of God, and are dedicated to the service of the Church."464 By this solemn rite (Consecratio virginum), the virgin is "constituted . . . a sacred person, a transcendent sign of the Church's love for Christ, and an eschatological image of this heavenly Bride of Christ and of the life to come."465
924 "As with other forms of consecrated life," the order of virgins establishes the woman living in the world (or the nun) in prayer, penance, service of her brethren, and apostolic activity, according to the state of life and spiritual gifts given to her.466 Consecrated virgins can form themselves into associations to observe their commitment more faithfully.467
Religious life
925 Religious life was born in the East during the first centuries of Christianity. Lived within institutes canonically erected by the Church, it is distinguished from other forms of consecrated life by its liturgical character, public profession of the evangelical counsels, fraternal life led in common, and witness given to the union of Christ with the Church.468
926 Religious life derives from the mystery of the Church. It is a gift she has received from her Lord, a gift she offers as a stable way of life to the faithful called by God to profess the counsels. Thus, the Church can both show forth Christ and acknowledge herself to be the Savior's bride. Religious life in its various forms is called to signify the very charity of God in the language of our time.
927 All religious, whether exempt or not, take their place among the collaborators of the diocesan bishop in his pastoral duty.469 From the outset of the work of evangelization, the missionary "planting" and expansion of the Church require the presence of the religious life in all its forms.470 "History witnesses to the outstanding service rendered by religious families in the propagation of the faith and in the formation of new Churches: from the ancient monastic institutions to the medieval orders, all the way to the more recent congregations."471
Secular institutes
928 "A secular institute is an institute of consecrated life in which the Christian faithful living in the world strive for the perfection of charity and work for the sanctification of the world especially from within."472
929 By a "life perfectly and entirely consecrated to [such] sanctification," the members of these institutes share in the Church's task of evangelization, "in the world and from within the world," where their presence acts as "leaven in the world."473 "Their witness of a Christian life" aims "to order temporal things according to God and inform the world with the power of the gospel." They commit themselves to the evangelical counsels by sacred bonds and observe among themselves the communion and fellowship appropriate to their "particular secular way of life."474
Societies of apostolic life
930 Alongside the different forms of consecrated life are "societies of apostolic life whose members without religious vows pursue the particular apostolic purpose of their society, and lead a life as brothers or sisters in common according to a particular manner of life, strive for the perfection of charity through the observance of the constitutions. Among these there are societies in which the members embrace the evangelical counsels" according to their constitutions.475
Consecration and mission: proclaiming the King who is coming
931 Already dedicated to him through Baptism, the person who surrenders himself to the God he loves above all else thereby consecrates himself more intimately to God's service and to the good of the Church. By this state of life consecrated to God, the Church manifests Christ and shows us how the Holy Spirit acts so wonderfully in her. And so the first mission of those who profess the evangelical counsels is to live out their consecration. Moreover, "since members of institutes of consecrated life dedicate themselves through their consecration to the service of the Church they are obliged in a special manner to engage in missionary work, in accord with the character of the institute."476
932 In the Church, which is like the sacrament- the sign and instrument - of God's own life, the consecrated life is seen as a special sign of the mystery of redemption. To follow and imitate Christ more nearly and to manifest more clearly his self- emptying is to be more deeply present to one's contemporaries, in the heart of Christ. For those who are on this "narrower" path encourage their brethren by their example, and bear striking witness "that the world cannot be transfigured and offered to God without the spirit of the beatitudes."477
933 Whether their witness is public, as in the religious state, or less public, or even secret, Christ's coming remains for all those consecrated both the origin and rising sun of their life:
- For the People of God has here no lasting city, . . . [and this state] reveals more clearly to all believers the heavenly goods which are already present in this age, witnessing to the new and eternal life which we have acquired through the redemptive work of Christ and preluding our future resurrection and the glory of the heavenly kingdom.478
934 "Among the Christian faithful by divine institution there exist in the Church sacred ministers, who are also called clerics in law, and other Christian faithful who are also called laity." In both groups there are those Christian faithful who, professing the evangelical counsels, are consecrated to God and so serve the Church's saving mission (cf. CIC, can. 207 § 1, 2).
935 To proclaim the faith and to plant his reign, Christ sends his apostles and their successors. He gives them a share in his own mission. From him they receive the power to act in his person.
936 The Lord made St. Peter the visible foundation of his Church. He entrusted the keys of the Church to him. The bishop of the Church of Rome, successor to St. Peter, is "head of the college of bishops, the Vicar of Christ and Pastor of the universal Church on earth" (CIC, can. 331).
937 The Pope enjoys, by divine institution, "supreme, full, immediate, and universal power in the care of souls" (CD 2).
938 The Bishops, established by the Holy Spirit, succeed the apostles. They are "the visible source and foundation of unity in their own particular Churches" (LG 23).
939 Helped by the priests, their co-workers, and by the deacons, the bishops have the duty of authentically teaching the faith, celebrating divine worship, above all the Eucharist, and guiding their Churches as true pastors. Their responsibility also includes concern for all the Churches, with and under the Pope.
940 "The characteristic of the lay state being a life led in the midst of the world and of secular affairs, lay people are called by God to make of their apostolate, through the vigor of their Christian spirit, a leaven in the world" (AA 2 § 2).
941 Lay people share in Christ's priesthood: ever more united with him, they exhibit the grace of Baptism and Confirmation in all dimensions of their personal family, social and ecclesial lives, and so fulfill the call to holiness addressed to all the baptized.
942 By virtue of their prophetic mission, lay people "are called . . . to be witnesses to Christ in all circumstances and at the very heart of the community of mankind" (GS 43 § 4).
943 By virtue of their kingly mission, lay people have the power to uproot the rule of sin within themselves and in the world, by their self-denial and holiness of life (cf. LG 36).
944 The life consecrated to God is characterized by the public profession of the evangelical counsels of poverty, chastity, and obedience, in a stable state of life recognized by the Church.
945 Already destined for him through Baptism, the person who surrenders himself to the God he loves above all else thereby consecrates himself more intimately to God's service and to the good of the whole Church.
385 CIC, Can. 204 para 1; Cf. LG 31.
386 CIC, Can. 208; Cf. LG 32.
387 AA 2.
388 CIC, Can. 207 § 2.
389 LG 18.
390 Rom 10:14:15.
391 Rom 10:17.
392 Cf. Rom 1:1.
393 Phil 2:7.
394 Cf. 1 Cor 9:19.
395 AG 5.
396 Cf. Jn 17:21-23.
397 Jn 21:22; Cf. Mt 4:19-21; Jn 1:4.
398 LG 19; cf. Lk 6:13; Jn 21:15-17.
399 LG 22; cf. CIC, can. 330.
400 Cf. Mt 16:18-19; Jn 21:15-17.
401 LG 22 § 2.
402 LG 23.
403 LG 22; cf. CD 2,9.
404 LG 22; cf. CIC, can 336.
405 CIC, can. 337 § 1.
406 LG 22.
407 LG 22.
408 LG 23.
409 LG 23.
410 Cf. CD 3.
411 LG 23.
412 Cf. Gal 2:10.
413 Cf. Apostolic Constitutions 34.
414 LG 23 § 3.
415 PO 4; cf. Mk 16:15.
416 LG 25.
417 LG 12; cf. DV 10.
418 LG 25; cf. Vatican Council I:DS 3074.
419 DV 10 § 2.
420 LG 25 § 2.
421 Cf. LG 25.
422 LG 25.
423 LG 26.
424 1 Pet 5:3.
425 LG 26 § 3.
426 LG 27; cf. Lk 22:26-27.
427 LG 27.
428 LG 27 § 2.
429 St. Ignatius of Antioch, Ad Smyrn. 8,1:Apostolic Fathers,II/2,309.
430 LG 31.
431 LG 31 § 2.
432 Pius XII, Discourse, February 20, 1946:AAS 38 (1946) 149; quoted by John Paul II, CL 9.
433 Cf. LG 33.
434 LG 34; cf. LG 10, 1 Pet 2:5.
435 CIC, can. 835 § 4.
436 Cf. CIC, can. 230 § 1.
437 CIC, can. 230 § 3.
438 LG 35.
439 St. Thomas Aquinas, STh. III,71,4 ad 3.
440 LG 35 § 1, § 2.
441 AA 6 § 3; cf. AG 15.
442 Cf. CIC, cann. 229; 774; 776; 780; 823 § 1.
443 CIC, can. 212 § 3.
444 Cf. Phil 2:8-9.
445 LG 36.
446 St. Ambrose, Psal. 118:14:30:PL 15:1476.
447 LG 36 § 3.
448 Paul VI, EN 73.
449 CIC, can. 129 § 2.
450 Cf. CIC, cann. 443 § 4; 463 §§ 1 and 2; 492 § 1; 511; 517 § 2; 536; 1421 § 2.
451 LG 36 § 4.
452 LG 33 § 2; cf. Eph 4:7.
453 LG 44 § 4.
454 Cf. LG 42-43; PC 1.
455 Cf. PC 5.
456 Cf. CIC, can. 573.
457 LG 43.
458 PC 1.
459 Cf. CIC, can. 605.
460 CIC, can. 603 § 1.
461 Cf. 1 Cor 7:34-36.
462 Cf. John Paul II, Vita consecrata 7. 463 Mt 19:12
464 CIC, can. 604 § 1.
465 Ordo Consecrationis Virginum, Praenotanda 1.
466 Cf. CIC, can. 604 § 1; OCV Praenotanda 2.
467 Cf. CIC, can. 604 § 2.
468 Cf. CIC, cann. 607; 573; UR 15.
469 Cf. CD 33-35; CIC, can. 591.
470 Cf. AG 18; 40.
471 John Paul II, RMiss 69.
472 CIC, can. 710.
473 Pius XII, Provida Mater; cf. PC 11.
474 Cf. CIC, can. 713 § 2.
475 Cf. CIC, can. 731 §§ 1 and 2.
476 CIC, can. 783; cf. RM 69.
477 LG 31 § 2.
478 LG 44 § 3.
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Reference
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