Sunday, November 29, 2015 - Litany Lane Blog:
Advent, Jeremiah 33:14-16, Psalms 25:4-14, Luke 21:25-28.34-36, Pope Francis's Catchesis, Hymn of the Week - O Come, O Come, Emmanuel, Our Lady of Medjugorje's Monthly Message, History of Advent, Tradition of the Advent Wreath, Mystical City of God Book 7 Chapter 1 - Decent of the Holy Spirit, Catholic Catechism - Part Two - The Celebration of the Christian Mystery - Section One the Sacramental Economy - Chapter Two- The Sacramental Celebration of the Paschal Mystery - Article 2 Sacrament of Confirmation - Liturgical Diversity and Unity of the Mystery, 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: 1st Sunday in Advent
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Hymn of the Week
Contents
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Our Lady of Medjugorje Monthly Messages
November 25, 2015 message form our Lady of Medjugorje:
“Dear children! Today I am calling all of you: pray for my intentions. Peace is in danger, therefore, little children, pray and be carriers of peace and hope in this restless world where the evil one is attacking and tempting in every way. Little children, be firm in prayer and courageous in faith. I am with you and intercede before my Son Jesus for all of you. Thank you for having responded to my call.” ~ Blessed Mother Mary
November 2, 2015 message form our Lady of Medjugorje:
“Dear children, anew I desire to speak to you about love.
I have gathered you around me in the name of my Son according to His will. I desire that your faith be firm, flowing forth from love. Because, those of my children who understand the love of my Son and follow it, live in love and hope. They have come to know the love of God. Therefore, my children, pray, pray so as to be able to love all the more and to do works of love. Because, faith alone without love and works of love is not what I am asking of you: my children, this is an illusion of faith. It is a boasting of self. My Son seeks faith and works, love and goodness. I am praying, and I am also asking you to pray, and to live love; because I desire that my Son, when He looks at the hearts of all of my children, can see love and goodness in them and not hatred and indifference. My children, apostles of my love, do not lose hope, do not lose strength. You can do this. I am encouraging and blessing you. Because all that is of this world, which many of my children, unfortunately, put in the first place, will disappear; and only love and works of love will remain and open the door of the Kingdom of Heaven. I will wait for you at this door. At this door, I desire to welcome and embrace all of my children. Thank you!” ~ Blessed Mother Mary
“Dear children! Today I am calling all of you: pray for my intentions. Peace is in danger, therefore, little children, pray and be carriers of peace and hope in this restless world where the evil one is attacking and tempting in every way. Little children, be firm in prayer and courageous in faith. I am with you and intercede before my Son Jesus for all of you. Thank you for having responded to my call.” ~ Blessed Mother Mary
November 2, 2015 message form our Lady of Medjugorje:
“Dear children, anew I desire to speak to you about love.
I have gathered you around me in the name of my Son according to His will. I desire that your faith be firm, flowing forth from love. Because, those of my children who understand the love of my Son and follow it, live in love and hope. They have come to know the love of God. Therefore, my children, pray, pray so as to be able to love all the more and to do works of love. Because, faith alone without love and works of love is not what I am asking of you: my children, this is an illusion of faith. It is a boasting of self. My Son seeks faith and works, love and goodness. I am praying, and I am also asking you to pray, and to live love; because I desire that my Son, when He looks at the hearts of all of my children, can see love and goodness in them and not hatred and indifference. My children, apostles of my love, do not lose hope, do not lose strength. You can do this. I am encouraging and blessing you. Because all that is of this world, which many of my children, unfortunately, put in the first place, will disappear; and only love and works of love will remain and open the door of the Kingdom of Heaven. I will wait for you at this door. At this door, I desire to welcome and embrace all of my children. Thank you!” ~ Blessed Mother Mary
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Papam Franciscus
(Pope Francis)
Pope Francis Daily Catechesis:
November 29, 2015
(2015-11-29 Vatican Radio)
Pope Francis on Sunday met with representatives of the various evangelical communities in Africa, as he visited the Bangui Evangelical School of Theology. In his address to the gathering, the Pope stressed that "the lack of unity among Christians is a scandal, above all because it is contrary to God’s will. It is also a scandal, he said, "when we consider the hatred and violence which are tearing humanity apart."
Address of His Holiness Pope Francis
Meeting with Evangelical Communities Bangui, Faculty of Evangelical Theology
29 November 2015
Dear Brothers and Sisters,
I am happy to be able to meet you in this Faculty of Evangelical Theology. I thank the Dean of the Faculty and the President of the Evangelical Alliance of Central Africa for their kind words of welcome. With fraternal affection I greet each of you and, through you, all the members of your communities. All of us are here in the service of the risen Lord who assembles us today; and, by virtue of the common baptism we have received, we are sent to proclaim the joy of the Gospel to men and women of this beloved country of Central Africa.
For all too long, your people have experienced troubles and violence, resulting in great suffering. This makes the proclamation of the Gospel all the more necessary and urgent. For it is Christ’s own flesh which suffers in his dearest sons and daughters: the poorest of his people, the infirm, the elderly, the abandoned, children without parents or left to themselves without guidance and education. There are also those who have been scarred in soul or body by hatred and violence, those whom war has deprived of everything: work, home and loved ones.
God makes no distinctions between those who suffer. I have often called this the ecumenism of blood. All our communities suffer indiscriminately as a result of injustice and the blind hatred unleashed by the devil. Here I wish to express my closeness and solidarity to Pastor Nicholas, whose home was recently ransacked and set on fire, as was the meeting-place of his community. In these difficult circumstances, the Lord keeps asking us to demonstrate to everyone his tenderness, compassion, and mercy. This shared suffering and shared mission are a providential opportunity for us to advance together on the path of unity; they are also an indispensable spiritual aid. How could the Father refuse the grace of unity, albeit still imperfect, to his children who suffer together and, in different situations, join in serving their brothers and sisters?
Dear friends, the lack of unity among Christians is a scandal, above all because it is contrary to God’s will. It is also a scandal when we consider the hatred and violence which are tearing humanity apart, and the many forms of opposition which the Gospel of Christ encounters. I appreciate the spirit of mutual respect and cooperation existing between the Christians of your country, and I encourage you to continue on this path of common service in charity. It is a witness to Christ which builds up unity.
With increasing intensity and courage, may you add to perseverance and charity, a commitment to prayer and common reflection, as you seek to achieve greater mutual understanding, trust and friendship in view of that full communion for which we firmly hope.
I assure you of my prayerful support along the path of fraternal charity, reconciliation and mercy, a path which is long, yet full of joy and hope.
May God bless you! May he bless your communities!
Reference:
- Vatican News. From the Pope. © Copyright 2015 - Libreria Editrice Vaticana. Accessed - 11/29/2015
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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.
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 11/29/2015.
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Today's Word: Advent [ad-vent]
Origin: 1125-75; Middle English < Latin adventus arrival, approach, equivalent to ad- ad- + ven- (stem of venīre to come) + -tus suffix of verbal action
noun
1. a coming into place, view, or being; arrival:
the advent of the holiday season.
2. (usually initial capital letter) the coming of Christ into the world.
3. (initial capital letter) the period beginning four Sundays before Christmas, observed in commemoration of the coming of Christ into the world.
4. (usually initial capital letter) Second Coming.
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Today's Old Testament Reading - Psalms 25:4-5, 8-9, 10, 14
4 DIRECT me in your ways, Yahweh, and teach me your paths.
5 ENCOURAGE me to walk in your truth and teach me since you are the God who saves me. FOR my hope is in you all day long -- such is your generosity, Yahweh.
6 GOODNESS and faithful love have been yours for ever, Yahweh, do not forget them.
7 HOLD not my youthful sins against me, but remember me as your faithful love dictates.
8 INTEGRITY and generosity are marks of Yahweh for he brings sinners back to the path.
9 JUDICIOUSLY he guides the humble, instructing the poor in his way.
10 KINDNESS unfailing and constancy mark all Yahweh's paths, for those who keep his covenant and his decrees.
11 LET my sin, great though it is, be forgiven, Yahweh, for the sake of your name.
12 MEN who respect Yahweh, what of them? He teaches them the way they must choose.
13 NEIGHBOURS to happiness will they live, and their children inherit the land.
14 ONLY those who fear Yahweh have his secret and his covenant, for their understanding.
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Today's Epistle - Jeremiah 33:14-16
14 "Look, the days are coming, Yahweh declares, when I shall fulfil the promise of happiness I made to the House of Israel and the House of Judah:
15 In those days and at that time, I shall make an upright Branch grow for David, who will do what is just and upright in the country.
16 In those days Judah will triumph and Israel live in safety. And this is the name the city will be called: Yahweh-is-our-Saving-Justice."
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Today's Gospel Reading - Luke 21:25-28.34-36
The Manifestation of the Son of man:
Beginning of the new times
Beware! It can happen at any time!
Luke 21:25-28.34-36
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. A reading of Luke 21,25-28.34-36
a) A key to the reading:
The liturgical text of this Sunday leads us to meditate on the discourse of Jesus on the end of the world. Today, when we speak of the end of the world, the reactions are quite varied. Some are fearful. Others are indifferent. Others begin to take life more seriously. Others still, as soon as they hear some terrible news, say: “The end of the world is drawing near!” And you? What is your opinion on this matter? How is it at that at the beginning of the liturgical, the first Sunday of Advent, the Church confronts us with the end of history?
Keeping these questions in mind, let us now try to read the text in such a way that it may challenge and question us.
The liturgical text of this Sunday leads us to meditate on the discourse of Jesus on the end of the world. Today, when we speak of the end of the world, the reactions are quite varied. Some are fearful. Others are indifferent. Others begin to take life more seriously. Others still, as soon as they hear some terrible news, say: “The end of the world is drawing near!” And you? What is your opinion on this matter? How is it at that at the beginning of the liturgical, the first Sunday of Advent, the Church confronts us with the end of history?
Keeping these questions in mind, let us now try to read the text in such a way that it may challenge and question us.
In the course of our reading we shall try to concentrate not on the things that are fearful, but on those that give us hope.
b) A division of the text to facilitate our reading:
Luke 21:25-26: There will be signs in sun and moon and stars.
Luke 21:27: The Son of man will come on a cloud.
Luke 21:28: The rebirth of hope in our hearts.
(Luke 21:29-33: The lesson of the parable of the fig tree).
Luke 21:34-36: An exhortation to watchfulness.
Luke 21:25-26: There will be signs in sun and moon and stars.
Luke 21:27: The Son of man will come on a cloud.
Luke 21:28: The rebirth of hope in our hearts.
(Luke 21:29-33: The lesson of the parable of the fig tree).
Luke 21:34-36: An exhortation to watchfulness.
c) The Text:
25 "And there will be signs in sun and moon and stars, and upon the earth distress of nations in perplexity at the roaring of the sea and the waves, 26 men fainting with fear and with foreboding of what is coming on the world; for the powers of the heavens will be shaken. 27 And then they will see the Son of man coming in a cloud with power and great glory. 28 Now when these things begin to take place, look up and raise your heads, because your redemption is drawing near." 34 "But take heed to yourselves lest your hearts be weighed down with dissipation and drunkenness and cares of this life, and that day come upon you suddenly like a snare; 35 for it will come upon all who dwell upon the face of the whole earth. 36 But watch at all times, praying that you may have strength to escape all these things that will take place, and to stand before the Son of man."
25 "And there will be signs in sun and moon and stars, and upon the earth distress of nations in perplexity at the roaring of the sea and the waves, 26 men fainting with fear and with foreboding of what is coming on the world; for the powers of the heavens will be shaken. 27 And then they will see the Son of man coming in a cloud with power and great glory. 28 Now when these things begin to take place, look up and raise your heads, because your redemption is drawing near." 34 "But take heed to yourselves lest your hearts be weighed down with dissipation and drunkenness and cares of this life, and that day come upon you suddenly like a snare; 35 for it will come upon all who dwell upon the face of the whole earth. 36 But watch at all times, praying that you may have strength to escape all these things that will take place, and to stand before the Son of man."
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 did you feel during the reading? Did you feel fear or peace? Why?
b) Did you come across anything in the text that gave you hope and courage?
c) What is it today that urges people to have hope and to keep going?
d) Why is it that at the beginning of Advent, the Church confronts us with the end of the world?
e) What can we answer to those who say that the end of the world is drawing near?
f) How do we understand the image of the coming of the Son of man on a cloud?
b) Did you come across anything in the text that gave you hope and courage?
c) What is it today that urges people to have hope and to keep going?
d) Why is it that at the beginning of Advent, the Church confronts us with the end of the world?
e) What can we answer to those who say that the end of the world is drawing near?
f) How do we understand the image of the coming of the Son of man on a cloud?
5. A key to the reading for those who wish to delve deeper into the theme.
I. The context of Jesus’ discourse
The text of this Sunday’s Gospel (Lk 21:25-28.34-36) is part of the so-called “eschatological discourse”(Lk 21:8-36). In Luke’s Gospel, this discourse is presented as Jesus’ reply to a question put to him by the disciples. Looking at the beauty and greatness of the temple of Jerusalem, Jesus had said: “Not one stone will be left standing!” (Lk 21:5-6). The disciples were looking for more information from Jesus regarding the destruction of the temple, and they asked: “Master, when will this happen and what will be the signs to show that it is about to happen?” (Lk 21:7).
The aim of the discourse: to help discern events
In Jesus’ time (year 33), many people, when faced with disasters, wars and persecutions, said: “The end of the world is drawing near!” The communities of Luke’s time (year 85) thought the same. Besides, during the destruction of Jerusalem (year 70) and the persecution of Christians, which had now been going on for 40 years, there were those who said: “God is no longer in control of the events of life! We are lost!” Hence the main point of the discourse is that of helping the disciples to discern the signs of the times so as not to be deceived by such sayings concerning the end of the world: “Beware not to allow yourselves to be deceived!” (Lk 21:8). The discourse presents several signs that help us in our discernment.
In Jesus’ time (year 33), many people, when faced with disasters, wars and persecutions, said: “The end of the world is drawing near!” The communities of Luke’s time (year 85) thought the same. Besides, during the destruction of Jerusalem (year 70) and the persecution of Christians, which had now been going on for 40 years, there were those who said: “God is no longer in control of the events of life! We are lost!” Hence the main point of the discourse is that of helping the disciples to discern the signs of the times so as not to be deceived by such sayings concerning the end of the world: “Beware not to allow yourselves to be deceived!” (Lk 21:8). The discourse presents several signs that help us in our discernment.
Six signs to help us discern the events of life
After a short introduction (Lk 21:5) the discourse proper begins. Jesus enumerates, in an apocalyptic style, the events that can be seen as signs. It is important to remember that Jesus was living and speaking in the year 33, but that the readers of Luke were living and listening to the words of Jesus about the year 85. Many things had happened between the years 33 and 85, for instance: the destruction of Jerusalem (year 70), persecutions and wars everywhere, some natural disasters. Jesus’ discourse announces these events as taking place in the future. But the community sees these things as in the past, as already having taken place:
After a short introduction (Lk 21:5) the discourse proper begins. Jesus enumerates, in an apocalyptic style, the events that can be seen as signs. It is important to remember that Jesus was living and speaking in the year 33, but that the readers of Luke were living and listening to the words of Jesus about the year 85. Many things had happened between the years 33 and 85, for instance: the destruction of Jerusalem (year 70), persecutions and wars everywhere, some natural disasters. Jesus’ discourse announces these events as taking place in the future. But the community sees these things as in the past, as already having taken place:
First sign: the false messiahs who will say: “It is I! The time is at hand!” (Lk 21:8);
Second sign: war and rumours of war (Lk 21:9);
Third sign: nation will rise against nation (Lk 21:10)
Fourth sign: earthquakes, hunger and pestilence everywhere (Lk 21:11);
Fifth sign: persecution of those who proclaim the word of God (Lk 21:12-19);
Sixth sign: the siege and destruction of Jerusalem (Lk 21: 20-24).
When they heard Jesus’ proclamation, the Christian communities of the year 85 might have come to the conclusion: “All these things have come to pass or are in the process of happening! All this is happening according to a plan foreseen by Jesus! Thus history is not slipping from God’s hands”! Especially regarding the 5th and 6th signs they could say: “This is what we are experiencing today! We have already reached the 6th sign!” Then comes the question: How many sings are there left before the end comes?
In Mark’s Gospel, Jesus says about all the seemingly very negative things: “These are just the beginning of birth pangs!” (Mk 13:8) Although birth pangs are very painful for a mother, they are not signs of death but of life! They are no reason for fear, but for joy and hope! This way of reading the events brings calm to all. As we shall see, Luke expresses this same idea but in different words (Lk 21:28).
After this first part of the discourse (Lk 21:8-24) comes the Gospel text of the Mass of the first Sunday of Advent.
II. A commentary on the text
Luke 21:25-26: Signs in sun and moon and stars
These two verses describe three cosmic phenomena: (1) “There will be signs in sun and moon and stars”; (2) “The roaring of the sea and waves”; (3) “The powers of the heavens will be shaken”. In the eighties, when Luke was writing, these three phenomena had not taken place. The communities could say: “This is the seventh and last sign still to come before the end!” At first sight, this seventh sign seems more terrible than the preceding ones, especially that Luke says that men will be fainting with fear and with foreboding of what is coming on the world. In truth, in spite of their negative appearance, these cosmic images suggest something very positive, namely, the beginning of a new creation that will take the place of the old creation (cf Ap 21:1). It is the beginning of the new heaven and the new earth, proclaimed by Isaiah (Is 65:17). They usher in the manifestation of the Son of God, the beginning of the new times.
These two verses describe three cosmic phenomena: (1) “There will be signs in sun and moon and stars”; (2) “The roaring of the sea and waves”; (3) “The powers of the heavens will be shaken”. In the eighties, when Luke was writing, these three phenomena had not taken place. The communities could say: “This is the seventh and last sign still to come before the end!” At first sight, this seventh sign seems more terrible than the preceding ones, especially that Luke says that men will be fainting with fear and with foreboding of what is coming on the world. In truth, in spite of their negative appearance, these cosmic images suggest something very positive, namely, the beginning of a new creation that will take the place of the old creation (cf Ap 21:1). It is the beginning of the new heaven and the new earth, proclaimed by Isaiah (Is 65:17). They usher in the manifestation of the Son of God, the beginning of the new times.
Luke 21:27: The coming of the Kingdom of God and the manifestation of the Son of Man
This image comes from Daniel’s prophecy (Dn 7:1-14). Daniel says that after the disasters caused by the four kingdoms of this earth (Dn 7:1-8), the Kingdom of God will come (Dn 7:9-14). The four kingdoms, all have animal features: lion, bear, panther and wild beast (Dn 7:3-7). These are animal–like kingdoms. They take the life out of life (even to this day!). The Kingdom of God is represented by the figure of the Son of Man, that is, it has human features (Dn 7:13). It is a human kingdom. The task of the Christian communities is to build this kingdom that humanises. This is the new history, the new creation, in whose realisation we must collaborate.
This image comes from Daniel’s prophecy (Dn 7:1-14). Daniel says that after the disasters caused by the four kingdoms of this earth (Dn 7:1-8), the Kingdom of God will come (Dn 7:9-14). The four kingdoms, all have animal features: lion, bear, panther and wild beast (Dn 7:3-7). These are animal–like kingdoms. They take the life out of life (even to this day!). The Kingdom of God is represented by the figure of the Son of Man, that is, it has human features (Dn 7:13). It is a human kingdom. The task of the Christian communities is to build this kingdom that humanises. This is the new history, the new creation, in whose realisation we must collaborate.
Luke 21:28: A hope that grows in the heart
In Mark’s Gospel, Jesus says: “This is just the beginning of the birth pangs!” (Mk 13:8) Here, in Luke’s Gospel, Jesus says: “when these things begin to take place, look up and raise your heads, because your redemption is drawing near!” This affirmation shows that the aim of the discourse is not to cause fear but to raise hope and joy in a people suffering from persecution. Jesus’ words helped (and still help) the communities to read events from the point of view of hope. It is those who oppress and exploit the people who must fear. They, indeed, must know that their empire is finished.
In Mark’s Gospel, Jesus says: “This is just the beginning of the birth pangs!” (Mk 13:8) Here, in Luke’s Gospel, Jesus says: “when these things begin to take place, look up and raise your heads, because your redemption is drawing near!” This affirmation shows that the aim of the discourse is not to cause fear but to raise hope and joy in a people suffering from persecution. Jesus’ words helped (and still help) the communities to read events from the point of view of hope. It is those who oppress and exploit the people who must fear. They, indeed, must know that their empire is finished.
Luke 21:29-33: The lesson of the parable of the fig tree
When Jesus invites us to look at the fig tree, he is asking us to analyse the events taking place. It is as though he was saying: “Learn to read the signs of the times from the fig tree and so you may discover when and where God comes into your history!” Then he ends the lesson of the parable with these words: “Heaven and earth will pass away; but my words will not pass away!” By this very well known phrase, Jesus renews hope and once more alludes to the new creation, which was already in being.
When Jesus invites us to look at the fig tree, he is asking us to analyse the events taking place. It is as though he was saying: “Learn to read the signs of the times from the fig tree and so you may discover when and where God comes into your history!” Then he ends the lesson of the parable with these words: “Heaven and earth will pass away; but my words will not pass away!” By this very well known phrase, Jesus renews hope and once more alludes to the new creation, which was already in being.
Luca 21, 34-36: An exhortation to watchfulness
God is always coming! His coming takes place when least expected. It may happen that He comes and that people are not aware of the hour of his coming (cf Mt 24:37-39). Jesus advises people to be constantly watching: (1) avoid all things that may disturb or burden the heart (dissipations, drunkenness and worries of life); (2) pray always, asking for strength to go on and wait standing for the coming of the Son of man. In other words, the discourse asks for a double attitude: on the one hand, the watchfulness of one who is always aware, and on the other, the serene calmness of one who is at peace. These attitudes are signs of great maturity, because they bring together an awareness of the seriousness of the task and an awareness of the relativity of all things.
God is always coming! His coming takes place when least expected. It may happen that He comes and that people are not aware of the hour of his coming (cf Mt 24:37-39). Jesus advises people to be constantly watching: (1) avoid all things that may disturb or burden the heart (dissipations, drunkenness and worries of life); (2) pray always, asking for strength to go on and wait standing for the coming of the Son of man. In other words, the discourse asks for a double attitude: on the one hand, the watchfulness of one who is always aware, and on the other, the serene calmness of one who is at peace. These attitudes are signs of great maturity, because they bring together an awareness of the seriousness of the task and an awareness of the relativity of all things.
III. Further information for a better understanding of the text
a) When the end of the world will come
When we say “The end of the world”, what world are we talking about? Is it the end of the world of which the Bible speaks or the end of this world, where reigns the power of evil that drives away and oppresses life? This world of injustice will come to an end. No one knows what the new world will look like, because no one can imagine what God has prepared for those who love him (1 Cor 2:9). The new world of life without death (Apoc 21:4) surpasses all things just as the tree surpasses its seed (1 Cor 15:35-38). The early Christians were anxious and wanted to know the when of this end (2 Ts 2:2; Acts 1:11). But “it is not for you to know the times and the hour that the Father has set with his authority” (Acts 1:7). The only way to contribute to the end “and that God brings about the time of rest” (Acts 3:20), is to witness to the Gospel in every moment and action even to the ends of the earth (Acts 1:8).
When we say “The end of the world”, what world are we talking about? Is it the end of the world of which the Bible speaks or the end of this world, where reigns the power of evil that drives away and oppresses life? This world of injustice will come to an end. No one knows what the new world will look like, because no one can imagine what God has prepared for those who love him (1 Cor 2:9). The new world of life without death (Apoc 21:4) surpasses all things just as the tree surpasses its seed (1 Cor 15:35-38). The early Christians were anxious and wanted to know the when of this end (2 Ts 2:2; Acts 1:11). But “it is not for you to know the times and the hour that the Father has set with his authority” (Acts 1:7). The only way to contribute to the end “and that God brings about the time of rest” (Acts 3:20), is to witness to the Gospel in every moment and action even to the ends of the earth (Acts 1:8).
b) Our time! God’s time!
“For no one knows the day or the hour: not even the angels of heaven, nor the Son, but only the Father” (Mk 13:32; Mt 24:36). God sets the time for the end. God’s time cannot be measured by the clock or calendar. For God, one day is like a thousand years, and a thousand years like a day (Sl 90:4; Pt 3:8). God’s time runs independently of us. We cannot interfere with that, but we must be prepared for the moment when the hour of God comes into our time. Our security does not lie in knowing the hour of the end of the world, but in the Word of Jesus present in our lives. The world will pass away, but his word will not pass away (cf Is 40:7-8).
“For no one knows the day or the hour: not even the angels of heaven, nor the Son, but only the Father” (Mk 13:32; Mt 24:36). God sets the time for the end. God’s time cannot be measured by the clock or calendar. For God, one day is like a thousand years, and a thousand years like a day (Sl 90:4; Pt 3:8). God’s time runs independently of us. We cannot interfere with that, but we must be prepared for the moment when the hour of God comes into our time. Our security does not lie in knowing the hour of the end of the world, but in the Word of Jesus present in our lives. The world will pass away, but his word will not pass away (cf Is 40:7-8).
c) The context of our text in Luke’s Gospel
For us 21st century people, apocalyptic language seems strange, difficult and confused. But for the people of those times it was the common way of speaking and all understood. It expressed the strong certitude of the faith of the little ones. In spite of all and against all appearances, they continued to believe that God is the Lord of history. The main purpose of apocalyptic language is to foster the faith and hope of the poor. In Luke’s time, many of the people of the communities thought that the end of the world was close at hand and that Jesus would have come back. That is why there were those who stopped working: “Why work, if Jesus was returning?” (cf 2 Ts 3:11). Others stared at heaven, waiting for the return of Jesus on the clouds (cf Acts 1:11). Jesus’ discourse shows that no one knows the hour of the final coming. Today we have the same thing! Some await the coming of Jesus so much that they do not see his presence among us, in our daily concerns and events.
For us 21st century people, apocalyptic language seems strange, difficult and confused. But for the people of those times it was the common way of speaking and all understood. It expressed the strong certitude of the faith of the little ones. In spite of all and against all appearances, they continued to believe that God is the Lord of history. The main purpose of apocalyptic language is to foster the faith and hope of the poor. In Luke’s time, many of the people of the communities thought that the end of the world was close at hand and that Jesus would have come back. That is why there were those who stopped working: “Why work, if Jesus was returning?” (cf 2 Ts 3:11). Others stared at heaven, waiting for the return of Jesus on the clouds (cf Acts 1:11). Jesus’ discourse shows that no one knows the hour of the final coming. Today we have the same thing! Some await the coming of Jesus so much that they do not see his presence among us, in our daily concerns and events.
6. Psalm 46 (45)
God is our strength
God is our refuge and strength,
a very present help in trouble.
Therefore we will not fear though the earth should change,
though the mountains shake in the heart of the sea;
though its waters roar and foam,
though the mountains tremble with its tumult.
a very present help in trouble.
Therefore we will not fear though the earth should change,
though the mountains shake in the heart of the sea;
though its waters roar and foam,
though the mountains tremble with its tumult.
There is a river whose streams make glad the city of God,
the holy habitation of the Most High.
God is in the midst of her,
she shall not be moved;
God will help her right early.
The nations rage, the kingdoms totter;
he utters his voice, the earth melts.
the holy habitation of the Most High.
God is in the midst of her,
she shall not be moved;
God will help her right early.
The nations rage, the kingdoms totter;
he utters his voice, the earth melts.
The Lord of hosts is with us;
the God of Jacob is our refuge.
Come, behold the works of the Lord,
how he has wrought desolations in the earth.
the God of Jacob is our refuge.
Come, behold the works of the Lord,
how he has wrought desolations in the earth.
He makes wars cease to the end of the earth;
he breaks the bow, and shatters the spear,
he burns the chariots with fire!
"Be still, and know that I am God.
I am exalted among the nations,
I am exalted in the earth!"
he breaks the bow, and shatters the spear,
he burns the chariots with fire!
"Be still, and know that I am God.
I am exalted among the nations,
I am exalted in the earth!"
The Lord of hosts is with us;
the God of Jacob is our refuge.
the God of Jacob is our refuge.
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 of Christ the King
Feast Day: November 29 ( Either Last Sunday in November or First Sunday in December)
The Feast of Christ the King (in the Latin Rite of the Roman Catholic Church, properly the Solemnity of Christ the King)
is a relatively recent addition to the western liturgical calendar,
having been instituted in 1925 by Pope Pius XI. In 1970, its observance
was moved to the last Sunday of Ordinary Time and adopted by Anglicans,
Lutherans, and many other Protestants along with the new Revised Common
Lectionary, as well as by the Russian Orthodox Church Outside of Russia.[1]
Origin and history in the Catholic Church
Pope Pius XI instituted the Feast of Christ the King in his 1925 encyclical letter Quas Primas, in response to growing nationalism and secularism[2] and in the context of the unresolved Roman Question.
The title of the feast was "D. N. Jesu Christi Regis" (Our Lord Jesus
Christ the King), and the date was "the last Sunday of the month of
October - the Sunday, that is, which immediately precedes the Feast of All Saints".[3] In Pope John XXIII's 1960 revision
of the Calendar, the date and title remained the same and, in the new
simpler ranking of feasts, it was classified as a feast of the first
class.
In
his 1969 motu proprio Mysterii Paschalis, Pope Paul VI
gave the celebration a new title: "D. N. Iesu Christi universorum
Regis" (Our Lord Jesus Christ King of the Universe). He also gave it a
new date: the last Sunday in the liturgical year, before a new year
begins with the First Sunday in Advent, the earliest date for which is
24 November. Through this choice of date "the eschatological importance
of this Sunday is made clearer".[4] He assigned to it the highest rank, that of "Solemnity".[5]
As happens with all Sundays whose liturgies are replaced by those of important feasts,[6]
the prayers of the Sunday on which the celebration of Christ the King
falls are used on the ferias (weekdays) of the following week. The
Sunday liturgy is thus not totally omitted.
In 2015, this feast day falls on November 29.[7] The liturgical vestments for the day are colored white or gold, in keeping with other joyous feasts honoring Christ.
The name is found in various forms in scripture:
Origins of the Name
Christ the King is a title of Jesus based on several passages of Scripture. It is used by most Christians. The Catholic Church and many Protestant denominations, including Anglicans, Presbyterians, Lutherans and Methodists, celebrate the Feast of Christ the King on the Sunday before the first Sunday of Advent, the Sunday that falls between 20 and 26 November, inclusive. Some traditionalist Catholics, who use pre-1970 versions of the General Roman Calendar, and the Anglican Catholic Church celebrate it instead on the last Sunday of October, the Sunday before All Saints' Day, which is the day that was assigned to the feast when first established in 1925. The title "Christ the King" is also frequently used as a name for churches, schools, seminaries, hospitals and religious institutes.The name is found in various forms in scripture:
- "Where is the newborn king of the Jews? We saw his star at its rising and have come to do him homage." (Matt. 2:2),
- "Jesus answered, 'My kingdom does not belong to this world.'" (John 18),
- "He has a name written on his cloak and on his thigh, "King of kings and Lord of lords." (Rev.19:16),
Pope Pius XI's first encyclical was Ubi arcano Dei consilio
of December 1922. Writing in the aftermath of World War I, Pius noted
that while there had been a cessation of hostilities, there was no true
peace.
Since the close of the Great War individuals, the different classes of society, the nations of the earth have not as yet found true peace... the old rivalries between nations have not ceased to exert their influence... the nations of today live in a state of armed peace which is scarcely better than war itself, a condition which tends to exhaust national finances, to waste the flower of youth, to muddy and poison the very fountainheads of life, physical, intellectual, religious, and moral.He deplored the rise of class divisions and unbridled nationalism, and held that true peace can only be found under the Kingship of Christ as "Prince of Peace". "For Jesus Christ reigns over the minds of individuals by His teachings, in their hearts by His love, in each one's life by the living according to His law and the imitating of His example."
Quas primas
Christ's kingship was addressed again in the encyclical Quas primas of Pope Pius XI, published in 1925. Michael D. Greaney called it "possibly one of the most misunderstood and ignored encyclicals of all time." The pontiff's encyclical quotes with approval Cyril of Alexandria, noting that Jesus's kingship was given to him by the Father, and was not obtained by violence: "'Christ,' he says, 'has dominion over all creatures, a dominion not seized by violence nor usurped, but his by essence and by nature.'" He also referenced Leo XIII's 1899 Annum sacrum wherein Leo relates the Kingship of Christ to devotion to his Sacred Heart.Pope Pius XI instituted the feast of Christ the King in 1925 to remind Christians that their allegiance was to their spiritual ruler in heaven as opposed to earthly supremacy. Pope Benedict XVI remarked that Christ's kingship is not based on "human power" but on loving and serving others.
References
- Fraternity of St. Gregory the Great calendar
- Encyclical Quas Primas, 28
- Calendarium Romanum (Libreria Editrice Vaticana, 1969), p. 63
- motu proprio Mysterii Paschalis
- Examples are Pentecost and Trinity Sunday. Indeed before the reform of Pope Pius X most Sundays gave way to any feast that had the rank of Double, and these were the majority (Missale Romanum, published by Pustet, 1862)
- "Liturgical Calendar for the Dioceses of the United States of America". United States Conference of Catholic Bishops. 2013.
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Today's Snippet I: History of Advent
 |
| Advent Preparing for Christ's birth |
With Advent the ecclesiastical year begins in the Western churches. During this time the faithful are admonished
- to prepare themselves worthily to celebrate the anniversary of the Lord's coming into the world as the incarnate God of love,
- thus to make their souls fitting abodes for the Redeemer coming in Holy Communion and through grace, and
- thereby to make themselves ready for His final coming as judge, at death and at the end of the world.
Symbolism
To
attain this object the Church has arranged the Liturgy for this season.
In the official prayer, the Breviary, she calls upon her ministers, in
the Invitatory for Matins, to adore "the Lord the King that is to come",
"the Lord already near", "Him Whose glory will be seen on the morrow".
As Lessons for the first Nocturn she prescribes chapters from the
prophet Isaias, who speaks in scathing terms of the ingratitude of the
house of Israel, the chosen children who had forsaken and forgotten
their Father; who tells of the Man of Sorrows stricken for the sins of
His people; who describes accurately the passion and death of the coming
Saviour and His final glory; who announces the gathering of the
Gentiles to the Holy Hill. In the second Nocturn the Lessons on three
Sundays are taken from the eighth homily of Pope St. Leo (440-461) on
fasting and almsdeeds as a preparation for the advent of the Lord, and
on one Sunday (the second) from St. Jerome's commentary on Isaiah 11:1,
which text he interprets of the Blessed Virgin Mary as "the rod out of
the root of Jesse". In the hymns of the season we find praise for the
coming of Christ, the Creator of the universe, as Redeemer, combined
with prayer to the coming judge of the world to protect us from the
enemy. Similar ideas are expressed in the antiphons for the Magnificat
on the last seven days before the Vigil of the Nativity. In them, the
Church calls on the Divine Wisdom to teach us the way of prudence; on
the Key of David to free us from bondage; on the Rising Sun to
illuminate us sitting in darkness and the shadow of death, etc. In the
Masses the intention of the Church is shown in the choice of the
Epistles and Gospels. In the Epistle she exhorts the faithful that,
since the Redeemer
is nearer, they should cast aside the works of darkness and put on the
armour of light; should walk honestly, as in the day, and put on the
Lord Jesus Christ; she shows that the nations are called to praise the
name of the Lord; she asks them to rejoice in the nearness of the Lord,
so that the price of God, which surpasses all understanding, may keep
their hearts and minds in Christ Jesus; she admonishes them not to pass
judgment, for the Lord, when He comes, will manifest the secrets hidden
in hearts. In the Gospels the Church speaks of the Lord coming in glory;
of Him in, and through, Whom the prophecies are being fulfilled; of the
Eternal walking in the midst of the Jews; of the voice in the desert,
"Prepare ye the way of the Lord". The Church in her Liturgy takes us in
spirit back to the time before the incarnation of the Son of God, as
though it were really yet to take place. Cardinal Wiseman says:
We are not dryly exhorted to profit by that blessed event, but we are daily made to sigh with the Fathers of old, "Send down the dew, ye heavens, from above, and let the clouds rain the Just One: let the earth be opened, and bud forth the Redeemer." The Collects on three of the four Sundays of that season begin with the words, "Lord, raise up thy power and come" — as though we feared our iniquities would prevent His being born.
Duration and ritual
On
every day of Advent the Office and Mass of the Sunday or Feria must be
said, or at least a Commemoration must be made of them, no matter what
grade of feast occurs. In the Divine Office the Te Deum, the joyful hymn of praise and thanksgiving, is omitted; in the Mass the Gloria in excelsis is not said. The Alleluia,
however, is retained. During this time the solemnization of matrimony
(Nuptial Mass and Benediction) cannot take place; which prohibition
binds to the feast of Epiphany inclusively. The celebrant and sacred
ministers use violet vestments. The deacon and subdeacon at Mass, in
place of the dalmatics commonly used, wear folded chasubles. The
subdeacon removes his during the reading of the Epistle, and the deacon
exchanges his for another, or for a wider stole, worn over the left
shoulder during the time between the singing of the Gospel and the
Communion. An exception is made for the third Sunday (Gaudete
Sunday), on which the vestments may be rose-coloured, or richer violet
ones; the sacred ministers may on this Sunday wear dalmatics, which may
also be used on the Vigil of the Nativity, even if it be the fourth
Sunday of Advent. Pope Innocent III (1198-1216) states that black was
the colour to be used during Advent, but violet had already come into
use for this season at the end of the thirteenth century. Binterim says
that there was also a law that pictures should be covered during Advent.
Flowers and relics of Saints are not to be placed on the altars during
the Office and Masses of this time, except on the third Sunday; and the
same prohibition and exception exist in regard to the use of the organ.
The popular idea that the four weeks of Advent symbolize the four
thousand years of darkness in which the world was enveloped before the
coming of Christ finds no confirmation in the Liturgy.
Historical origin
It cannot be determined with any degree of certainty when the
celebration of Advent was first introduced into the Church. The
preparation for the feast of the Nativity of Our Lord was not held
before the feast itself existed,
and of this we find no evidence before the end of the fourth century,
when, according to Duchesne [Christian Worship (London, 1904), 260], it
was celebrated throughout the whole Church, by some on 25 December, by
others on 6 January. Of such a preparation we read in the Acts of a
synod held at Saragossa in 380, whose fourth canon prescribes that from
the seventeenth of December to the feast of the Epiphany no one should
be permitted to absent himself from church. We have two homilies of St.
Maximus, Bishop of Turin (415-466), entitled "In Adventu Domini", but he
makes no reference to a special time. The title may be the addition of a
copyist. There are some homilies extant, most likely of St. Caesarius,
Bishop of Arles (502-542), in which we find mention of a preparation
before the birthday of Christ; still, to judge from the context, no
general law on the matter seems then to have been in existence. A synod
held (581) at Mâcon, in Gaul, by its ninth canon orders that from the
eleventh of November to the Nativity the Sacrifice be offered according
to the Lenten rite on Monday, Wednesday, and Friday of the week. The
Gelasian Sacramentary notes five Sundays for the season; these five were
reduced to four by Pope St. Gregory VII (1073-85). The collection of
homilies of St. Gregory the Great (590-604) begins with a sermon for the
second Sunday of Advent. In 650 Advent was celebrated in Spain with
five Sundays. Several synods had made laws about fasting
to be observed during this time, some beginning with the eleventh of
November, others the fifteenth, and others as early as the autumnal
equinox. Other synods forbade the celebration of matrimony. In the Greek
Church we find no documents for the observance of Advent earlier than
the eighth century. St. Theodore the Studite (d. 826), who speaks of the
feasts and fasts commonly celebrated by the Greeks, makes no mention of
this season. In the eighth century we find it observed not as a
liturgical celebration, but as a time of fast and abstinence, from 15
November to the Nativity, which, according to Goar, was later reduced to
seven days. But a council of the Ruthenians (1720) ordered the fast
according to the old rule from the fifteenth of November. This is the
rule with at least some of the Greeks. Similarly, the Ambrosian and the
Mozarabic Riterites have no special liturgy for Advent, but only the
fast.
References
- "Advent." The Catholic Encyclopedia. Vol. 1. New York: Robert Appleton Company, 1907. 2 Dec. 2012 <http://www.newadvent.org/cathen/01165a.htm>.
- Miles, Clement A, Christmas customs and traditions, their history and significance, p. 112, ISBN 978-0-486-23354-3.
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Today's Snippet II: Tradition of the Advent Wreath
Advent Wreath as designed by Wichern
The Advent wreath, or Advent crown,
is a Christian tradition that symbolizes the passage of the four weeks
of Advent in the liturgical calendar of the Western church. The Advent
Wreath is traditionally a Lutheran practice, albeit it has spread to
many other Christian denominations.[1][2][3]
It is usually a horizontal evergreen wreath with four candles
and often, a fifth, white candle in the center. Beginning with the
First Sunday of Advent, the lighting of a candle can be accompanied by a
Bible reading and prayers. An additional candle is lit during each
subsequent week until, by the last Sunday before Christmas, all four
candles are lit. Many Advent wreaths include a fifth, Christ candle
which is lit at Christmas Eve or Christmas Day.[4] The custom is observed both in family settings and at public church services.
History
The ring or wheel of the Advent wreath of evergreens decorated with candles was a symbol in northern Europe long before the arrival of Christianity. The circle symbolized the eternal cycle of the seasons while the evergreens and lighted candles signified the persistence of life in the midst of winter. Some sources suggest the wreath—now reinterpreted as a Christian symbol—was in common use in the Middle Ages, others that it was established in Germany as a Christian custom only in the 16th century.Other evidence suggests that the Advent wreath was not invented until the 19th century. Research by Prof. Haemig of Luther Seminary, St. Paul, points to Johann Hinrich Wichern (1808–1881), a Protestant pastor in Germany and a pioneer in urban mission work among the poor as the inventor of the modern Advent wreath. During Advent, children at the mission school Rauhes Haus, founded by Wichern in Hamburg, would ask daily if Christmas had arrived. In 1839, he built a large wooden ring (made out of an old cartwheel) with 19 small red and 4 large white candles. A small candle was lit successively every weekday during Advent. On Sundays, a large white candle was lit. The custom gained ground among Protestant churches in Germany and evolved into the smaller wreath with four or five candles known today. Roman Catholics in Germany began to adopt the custom in the 1920s, and in the 1930s it spread to North America.[5] Professor Haemig's research also indicates that the custom did not reach the United States until the 1930s, even among German Lutheran immigrants.
In
Medieval times advent was a fast during which people's thoughts
were directed to the expected second coming of Christ; but in modern
times it has been seen as the lead up to Christmas, and in that context
Advent Wreath serves as a reminder of the approach of the feast. More
recently, some Eastern Orthodox families have adopted an Advent wreath
with six candles symbolizing the longer Christmas fast in Orthodox
tradition, which corresponds to Advent in Western Christianity.[6]
Forms of the Advent wreath
Advent wreath with purple and rose candles
In Catholic churches, the most popular colours for the Advent candles
are violet and rose, corresponding with the colors of the liturgical
vestments for the Sundays of Advent. In the Western church,
Violet is the historic liturgical color for three of the four Sundays
of Advent: Violet is the traditional color of penitential seasons. Rose
is the color for the Third Sunday of Advent, known as Gaudete Sunday
from the Latin word meaning "to rejoice"--also from the first line of
the traditional entrance prayer (called the Introit) for the Mass of the
third Sunday of Advent.[7] Rose-colored vestments are used on Gaudete Sunday, as a pause to the penitential spirit of Advent [8]
In
Protestant churches it is more common to use four red candles
(reflecting their traditional use in Christmas decorations) because rose
vestments and decorations are not commonly used in Protestant churches.
Blue is also a popular alternative color for both Advent vestments
and Advent candles, especially in some Anglican and Lutheran churches.
This is in keeping with the liturgical seasons; blue means hope and
waiting, which aligns with the seasonal meaning of Advent. Other
variations of the Advent wreath add a white candle in the center to
symbolize Christmas, sometimes known as the "Christ candle." It can be
lit on Christmas Eve or Christmas
Day. White is the traditional festal color in the Western church. Four
red candles with one white one is probably the most common arrangement
in Protestant churches in Britain.[9]
References
- Peter C. Bower. The Companion to the Book of Common Worship. Office of Theology and Worship, Presbyterian Church (U.S.A.). Retrieved 2010-12-02. "It apparently emanated from the Lutheran tradition, but it has been appropriated by almost all other traditions."
- John Trigilio, Kenneth Brighenti. The Catholicism Answer Book: The 300 Most Frequently Asked Questions. Sourcebooks. Retrieved 2010-12-02. "Historically, the Advent wreath is a Lutheran custom dating back three hundred years ago."
- Carl Seaburg. Celebrating Christmas: An Anthology. Unitarian Universalist Ministers Association. Retrieved 2010-12-02. "The use of an Advent Wreath originated a few hundred years ago among Lutherans in Germany."
- Dennis Bratcher. The Season of Advent: Anticipation and Hope. Christian Research Institute. Archived from the original on 2 January 2011. Retrieved 2010-12-02. "Finally, the light that has come into the world is plainly visible as the Christ candle is lighted at Christmas, and worshippers rejoice over the fact that the hope and promise of long ago have been realized."
- "Johann Hinrich Wichern biography (in German)". Medienwerkstatt-online.de. 2008-01-05. Retrieved 2011-12-20.
- Orthodoxy Today. 2010-02-02. Retrieved 2011-12-20.
- "Catholic Encyclopedia: Advent". Newadvent.org. 1907-03-01. Retrieved 2011-12-20.
- "What Color is Lent?". Adoremus.org. Retrieved 2011-12-20.
- BBC News, "Christian celebration of Advent" (BBC Mobile, 16 November 2010, accessed December 19, 2010).
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DESCENT OF THE HOLY GHOST; MARY’S INTUITIVE VISION OF HIM
How the divine Right Hand showered upon the Queen of Heaven highest Gifts, In order that She might labor in the holy Church; the Coming Of the Holy Ghost; the copious Fruit of the Redemption and the Preaching of the Apostles; the first Persecution of the Church, The Conversion of saint Paul and the arrival of saint James In Spain; the Apparition of the Mother of God in Saragossa, and the Founding of the Pilgrimage of Our Lady of the Pillar.
In the company of the great Queen of heaven, and encouraged by Her, the twelve Apostles and the rest of the disciples and faithful joyfully waited for the fulfillment of the promise of the Savior, that He would send them the Holy Ghost, the Consoler, who should instruct them and administer unto them all that they heard in the teaching of their Lord (John 14, 26). They were so unanimous and united in charity, that during all these days none of them had any thought, affection or inclination contrary to those of the rest. They were of one heart and soul in thought and action. Although the election of saint Mathias had occurred, the least movement or sign of discord arose among those first–born children of the Church; yet this was a transaction, which is otherwise apt to arouse differences of opinion in the most excellently disposed; since each is apt to follow his own insight and does not easily yield to the opinion of others. But into this holy congregation no discord found entrance, because they were united in prayer, in fasting and in the expectation of the Holy Ghost, who does not seek repose in discordant and unyielding hearts. In order that it may be inferred, how powerful was this union in charity, not only for disposing them toward the reception of the Holy Ghost, but for overcoming and dispersing the evil spirits, I will say; that the demons, who since the death of the Savior had lain prostrate in hell, felt in themselves a new kind of oppression and terror, resulting from the virtues of those assembled in the Cenacle. Although they could not explain it to themselves, they perceived a new terrifying force, emanating from that place, and when they perceived the effects of the doctrine and example of Christ in the behavior of the disciples, they feared the ruin of their dominion.
The Queen of the angels, most holy Mary, in the plenitude of her wisdom and grace, knew the time and predestined hour for the sending of the Holy Ghost upon the apostolic college. When the days of Pentecost were about to be fulfilled (Act 2, 1), (which happened fifty days after the Resurrection of the Lord our Redeemer), the most blessed Mother saw, how in heaven the humanity (John 14, 26) of the Word conferred with the eternal Father concerning the promised sending of the divine Paraclete to the Apostles, and that the time predetermined by his infinite wisdom for planting the faith and all his gifts in his holy Church, was at hand. The Lord also referred to the merits acquired by Him in the flesh through his most holy Life, Passion and Death, to the mysteries wrought by Him for the salvation of the human race and to the fact, that He was the Mediator, Advocate and Intercessor between the eternal Father and men, and that among them lived his sweetest Mother, in whom the divine Persons were so well pleased. He besought his Father also, that, besides bringing grace and the invisible gifts the Holy Ghost appear in the world in visible form, that so the evangelical law might be honored before all the world; that the Apostles and faithful, who were to spread the divine truth, might be encouraged, and that the enemies of the Lord, who had in this life persecuted despised and Him unto the death of the Cross, might be filled with terror.
This petition of our Redeemer in heaven was supported on earth by most holy Mary in a manner befitting the merciful Mother of the faithful. Prostrated upon the earth in the form of a cross and in profoundest humility, She saw, how in that consistory of the blessed Trinity, the request of the Savior was favorably accepted, and how, to fulfill and execute it, the persons of the Father and the Son, as the Principle from which the Holy Ghost proceeded, decreed the active mission of the Holy Spirit; for to these Two is attributed the sending of the third Person, because He proceeds from Both; and the third Person passively took upon Himself this mission and consented to come into the world.
On Pentecost morning the blessed Virgin Mary exhorted the Apostles, the disciples and the pious women, numbering about one hundred and twenty, to pray more fervently and renew their hopes, since the hour was at hand in which they were to be visited by the divine Spirit from on high. At the third hour (nine o’clock), when all of them were gathered around their heavenly Mistress and engaged in fervent prayer, the air resounded with a tremendous thunder and the blowing of a violent wind mixed with the brightness of fire or lightning, all centering upon the house of the Cenacle. The house was enveloped in light and the divine fire was poured out over all of that holy gathering (Acts 2, 2). Over the head of each of the hundred and twenty persons appeared a tongue of that same fire, in which the Holy Ghost had come, filling each one with divine influences and heavenly gifts and causing at one and the same time the most diverse and contrary effects in the Cenacle and in the whole of Jerusalem, according to the diversity of the persons affected.
In the most holy Mary these effects were altogether divine, and most wonderful in the sight of all the heavenly courtiers; for as regard us men, we are incapable of understanding and explaining them. The purest Lady was transformed and exalted in God; for She saw intuitively and clearly the Holy Ghost, and for a short time enjoyed the beatific vision of he Divinity. Of his gifts and divine influences She by Herself received more than all the rest of the saints. Her glory for that space of time, exceeded that of the angels and of the blessed. She alone gave to the Lord more glory, praise and thanksgiving than all the universe for the benefit of the descent of his Holy Spirit upon his Church and for his having pledged Himself so many times to send Him and through Him to govern it to the end of the world. The blessed Trinity was so pleased with the conduct of Mary on this occasion, that It considered Itself fully repaid and compensated for having created the world; and not only compensated, but God acted as if He were under a certain obligation for possessing such a peerless Creature, whom the Father could look upon as his Daughter, the Son as his Mother, and the Holy Ghost as his Spouse; and whom (according to our way of thinking) He was now obliged to visit and enrich after having conferred upon Her such high dignity. In this exalted and blessed Spouse were renewed all the gifts and graces of the Holy Spirit, creating new effects and operations altogether beyond our capacity to understand.
The Apostles, as saint Luke says (Acts 2, 11), were also replenished and filled with the holy Ghost; for they received a wonderful increase of justifying grace of a most exalted degree. The twelve Apostles were confirmed in this sanctifying grace and were never to lose it. In all of them, according to each one’s condition were infused the habits of the seven gifts: Wisdom, Understanding, Science, Piety, Counsel, Fortitude and Fear. In this magnificent blessing, as new as it was admirable in the world, the twelve Apostles were created fit ministers of the new Testament and founders of the evangelical Church for the whole world: for this new grace and blessing communicated to them a divine strength most efficacious and sweet, which inclined them to practice the most heroic virtue and the highest sanctity. Thus strengthened they prayed, they labored willingly and accomplished the most difficult and arduous tasks, engaging in their labors not with sorrow or from necessity, but with the greatest joy and alacrity.
In all the rest of the disciples and the faithful, who received the Holy Ghost in the Cenacle, the Most High wrought proportionally and respectively the same effects, except that they were not confirmed in grace like the Apostles. According to the disposition of each the gifts of grace were communicated in greater or less abundance in view of the ministry they were to hold in the holy Church. The same proportion was maintained in regard to the Apostles; yet saint Peter and saint John were more singularly favored on account of the high offices assigned to them: the one to govern the Church as its head, and the other to attend upon and serve the Queen and Mistress of heaven and of earth, most holy Mary. The sacred text of saint Luke says, that the Holy Ghost filled the whole house in which this happy congregation was gathered (Acts 2, 7), not only because all of them were filled with the Holy Ghost and his admirable gifts, but because the house itself was filled with wonderful light and splendor. This plenitude of wonders and prodigies overflowed and communicated itself also to others outside of the Cenacle; for it caused diverse and various effects of the Holy Spirit among the inhabitants of Jerusalem and its vicinity. All those, who with some piety had compassioned our Savior Jesus in his Passion and Death, deprecating his most bitter torments and reverencing his sacred Person, were interiorly visited with new light and grace, which disposed them afterwards to accept the doctrine of the Apostles. Those that were converted by the first sermon of saint Peter, were to a great extent of the number of those who, by their compassion and sorrow at the death of the Lord, had merited for themselves such a great blessing. Others of the just who were in Jerusalem outside of the Cenacle, also felt great interior consolations, by which they were moved and predisposed by new effects of grace wrought in each one proportionately by the Holy Ghost.
Not less wonderful, although more hidden, were some contrary effects produced on that day by the Holy Ghost in Jerusalem. By the dreadful thunders and violent commotion of the atmosphere and the lightnings accompanying his advent, He disturbed and terrified the enemies of the Lord in that city, each one according to his own malice and perfidy. This chastisement was particularly evident in those who had actively concurred in procuring the death of Christ, and who had signalized themselves in their rabid fury against Him. All these fell to the ground on their faces and remained thus for three hours. Those that had scourged the Lord were suddenly choked in their own blood, which shot forth from their veins in punishment for shedding that of the Master. The audacious servant, who had buffeted the Lord, not only suddenly died, but was hurled into hell body and soul. Others of the Jews, although they did not die, were chastised with intense pains and abominable sicknesses. These disorders, consequent upon shedding the blood of Christ, descended to their posterity and even to this day continue to afflict their children with most horrible impurities. This chastisement became notorious in Jerusalem, although the priests and pharisees diligently sought to cover it up, just as they had tried to conceal the Resurrection of the Savior. As these events, however, were not so important, neither the Apostles nor the Evangelists wrote about them, and in the confusion of the city the multitude soon forgot them.
WORDS OF THE QUEEN
The Virgin Mary speaks to Sister Mary of Agreda, Spain
My daughter, in small esteem and thankfulness do the children of the Church hold this blessing of the Most High, by which, in addition to sending of his Son their Master and Redeemer, He sent also the Holy Ghost into his Church. So great was the love, by which He sought to draw them to Himself, that, in order to make them sharers of his divine perfections, He sent them first the Son, who is wisdom (John 3, 16) and afterwards the holy Ghost, who is love, so that all might be enriched in the manner in which they were capable. The divine Spirit, in coming for the first time upon the Apostles and the others gathered with them, intended it as a pledge and testimony, that He would confer the same favor on the rest of the children of the Church, of light and of the Gospel, and that He was ready to communicate his gifts to all, if all will dispose themselves toward receiving them. In witness to this truth the Holy Ghost came upon many of the faithful in visible form and with visible effects (Act 8, 17; 10, 44; 11, 15), because they were truly faithful servants, humble and sincere, pure and ready of heart to receive Him. Also in our times He comes to many just souls, although not with such open manifestation because it is neither necessary nor proper. The interior effects and gifts are all of the same nature, acting according to the disposition and state of the one who receives them.
Blessed is the soul which sighs and aspires after this blessing and seeks to participate in this divine fire which enkindles, enlightens and consumes all that is terrestrial and carnal, which purifies and raises it up to new existence, union and participation with God himself.
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Catholic Catechism
PART TWO - THE CELEBRATION OF THE CHRISTIAN MYSTERY
SECTION TWO - THE SEVEN SACRAMENTS OF THE CHURCH
CHAPTER ONE - THE SACRAMENTS OF CHRISTIAN INITIATION
ARTICLE 2 - THE SACRAMENT OF CONFIRMATION
1285 Baptism, the Eucharist, and the sacrament of Confirmation together constitute the "sacraments of Christian initiation," whose unity must be safeguarded. It must be explained to the faithful that the reception of the sacrament of Confirmation is necessary for the completion of baptismal grace.89 For "by the sacrament of Confirmation, [the baptized] are more perfectly bound to the Church and are enriched with a special strength of the Holy Spirit. Hence they are, as true witnesses of Christ, more strictly obliged to spread and defend the faith by word and deed."90
I. CONFIRMATION IN THE ECONOMY OF SALVATION
1286 In the Old Testament the prophets announced that the Spirit of the Lord would rest on the hoped-for Messiah for his saving mission.91 The descent of the Holy Spirit on Jesus at his baptism by John was the sign that this was he who was to come, the Messiah, the Son of God.92 He was conceived of the Holy Spirit; his whole life and his whole mission are carried out in total communion with the Holy Spirit whom the Father gives him "without measure."93
1287 This fullness of the Spirit was not to remain uniquely the Messiah's, but was to be communicated to the whole messianic people.94 On several occasions Christ promised this outpouring of the Spirit,95 a promise which he fulfilled first on Easter Sunday and then more strikingly at Pentecost.96 Filled with the Holy Spirit the apostles began to proclaim "the mighty works of God," and Peter declared this outpouring of the Spirit to be the sign of the messianic age.97 Those who believed in the apostolic preaching and were baptized received the gift of the Holy Spirit in their turn.98
1288 "From that time on the apostles, in fulfillment of Christ's will, imparted to the newly baptized by the laying on of hands the gift of the Spirit that completes the grace of Baptism. For this reason in the Letter to the Hebrews the doctrine concerning Baptism and the laying on of hands is listed among the first elements of Christian instruction. The imposition of hands is rightly recognized by the Catholic tradition as the origin of the sacrament of Confirmation, which in a certain way perpetuates the grace of Pentecost in the Church."99
1289 Very early, the better to signify the gift of the Holy Spirit, an anointing with perfumed oil (chrism) was added to the laying on of hands. This anointing highlights the name "Christian," which means "anointed" and derives from that of Christ himself whom God "anointed with the Holy Spirit."100 This rite of anointing has continued ever since, in both East and West. For this reason the Eastern Churches call this sacrament Chrismation, anointing with chrism, or myron which means "chrism." In the West, the term Confirmation suggests that this sacrament both confirms and strengthens baptismal grace.
Two traditions: East and West
1290 In the first centuries Confirmation generally comprised one single celebration with Baptism, forming with it a "double sacrament," according to the expression of St. Cyprian. Among other reasons, the multiplication of infant baptisms all through the year, the increase of rural parishes, and the growth of dioceses often prevented the bishop from being present at all baptismal celebrations. In the West the desire to reserve the completion of Baptism to the bishop caused the temporal separation of the two sacraments. The East has kept them united, so that Confirmation is conferred by the priest who baptizes. But he can do so only with the "myron" consecrated by a bishop.101
1291 A custom of the Roman Church facilitated the development of the Western practice: a double anointing with sacred chrism after Baptism. The first anointing of the neophyte on coming out of the baptismal bath was performed by the priest; it was completed by a second anointing on the forehead of the newly baptized by the bishop.102 The first anointing with sacred chrism, by the priest, has remained attached to the baptismal rite; it signifies the participation of the one baptized in the prophetic, priestly, and kingly offices of Christ. If Baptism is conferred on an adult, there is only one post-baptismal anointing, that of Confirmation.
1292 The practice of the Eastern Churches gives greater emphasis to the unity of Christian initiation. That of the Latin Church more clearly expresses the communion of the new Christian with the bishop as guarantor and servant of the unity, catholicity and apostolicity of his Church, and hence the connection with the apostolic origins of Christ's Church.
II. THE SIGNS AND THE RITE OF CONFIRMATION
1293 In treating the rite of Confirmation, it is fitting to consider the sign of anointing and what it signifies and imprints: a spiritual seal.
Anointing, in Biblical and other ancient symbolism, is rich in meaning: oil is a sign of abundance and joy;103 it cleanses (anointing before and after a bath) and limbers (the anointing of athletes and wrestlers); oil is a sign of healing, since it is soothing to bruises and wounds;104 and it makes radiant with beauty, health, and strength.
1294 Anointing with oil has all these meanings in the sacramental life. The pre-baptismal anointing with the oil of catechumens signifies cleansing and strengthening; the anointing of the sick expresses healing and comfort. The post-baptismal anointing with sacred chrism in Confirmation and ordination is the sign of consecration. By Confirmation Christians, that is, those who are anointed, share more completely in the mission of Jesus Christ and the fullness of the Holy Spirit with which he is filled, so that their lives may give off "the aroma of Christ."105
1295 By this anointing the confirmand receives the "mark," the seal of the Holy Spirit. A seal is a symbol of a person, a sign of personal authority, or ownership of an object.106 Hence soldiers were marked with their leader's seal and slaves with their master's. A seal authenticates a juridical act or document and occasionally makes it secret.107
1296 Christ himself declared that he was marked with his Father's seal.108 Christians are also marked with a seal: "It is God who establishes us with you in Christ and has commissioned us; he has put his seal on us and given us his Spirit in our hearts as a guarantee."109 This seal of the Holy Spirit marks our total belonging to Christ, our enrollment in his service for ever, as well as the promise of divine protection in the great eschatological trial.110
The celebration of Confirmation
1297 The consecration of the sacred chrism is an important action that precedes the celebration of Confirmation, but is in a certain way a part of it. It is the bishop who, in the course of the Chrism Mass of Holy Thursday, consecrates the sacred chrism for his whole diocese. In some Eastern Churches this consecration is even reserved to the patriarch:
- The liturgy of Antioch expresses the epiclesis for the consecration of the sacred chrism (myron) in this way: "[Father . . . send your Holy Spirit] on us and on this oil which is before us and consecrate it, so that it may be for all who are anointed and marked with it holy myron, priestly myron, royal myron, anointing with gladness, clothing with light, a cloak of salvation, a spiritual gift, the sanctification of souls and bodies, imperishable happiness, the indelible seal, a buckler of faith, and a fearsome helmet against all the works of the adversary."
1298 When Confirmation is celebrated separately from Baptism, as is the case in the Roman Rite, the Liturgy of Confirmation begins with the renewal of baptismal promises and the profession of faith by the confirmands. This clearly shows that Confirmation follows Baptism.111 When adults are baptized, they immediately receive Confirmation and participate in the Eucharist.112
1299 In the Roman Rite the bishop extends his hands over the whole group of the confirmands. Since the time of the apostles this gesture has signified the gift of the Spirit. The bishop invokes the outpouring of the Spirit in these words:
- All-powerful God, Father of our Lord Jesus Christ, by water and the Holy Spirit you freed your sons and daughters from sin and gave them new life. Send your Holy Spirit upon them to be their helper and guide. Give them the spirit of wisdom and understanding, the spirit of right judgment and courage, the spirit of knowledge and reverence. Fill them with the spirit of wonder and awe in your presence. We ask this through Christ our Lord.113
1301 The sign of peace that concludes the rite of the sacrament signifies and demonstrates ecclesial communion with the bishop and with all the faithful.116
III. THE EFFECTS OF CONFIRMATION
1302 It is evident from its celebration that the effect of the sacrament of Confirmation is the special outpouring of the Holy Spirit as once granted to the apostles on the day of Pentecost.
1303 From this fact, Confirmation brings an increase and deepening of baptismal grace:
- it roots us more deeply in the divine filiation which makes us cry, "Abba! Father!";117
- it unites us more firmly to Christ;
- it increases the gifts of the Holy Spirit in us;
- it renders our bond with the Church more perfect;118
- it gives us a special strength of the Holy Spirit to spread and defend the faith by word and action as true witnesses of Christ, to confess the name of Christ boldly, and never to be ashamed of the Cross:119
- Recall then that you have received the spiritual seal, the spirit of wisdom and understanding, the spirit of right judgment and courage, the spirit of knowledge and reverence, the spirit of holy fear in God's presence. Guard what you have received. God the Father has marked you with his sign; Christ the Lord has confirmed you and has placed his pledge, the Spirit, in your hearts.120
1305 This "character" perfects the common priesthood of the faithful, received in Baptism, and "the confirmed person receives the power to profess faith in Christ publicly and as it were officially (quasi Ex officio)."122
IV. WHO CAN RECEIVE THIS SACRAMENT?
1306 Every baptized person not yet confirmed can and should receive the sacrament of Confirmation.123 Since Baptism, Confirmation, and Eucharist form a unity, it follows that "the faithful are obliged to receive this sacrament at the appropriate time,"124 for without Confirmation and Eucharist, Baptism is certainly valid and efficacious, but Christian initiation remains incomplete.
1307 For centuries, Latin custom has indicated "the age of discretion" as the reference point for receiving Confirmation. But in danger of death children should be confirmed even if they have not yet attained the age of discretion.125
1308 Although Confirmation is sometimes called the "sacrament of Christian maturity," we must not confuse adult faith with the adult age of natural growth, nor forget that the baptismal grace is a grace of free, unmerited election and does not need "ratification" to become effective. St. Thomas reminds us of this:
- Age of body does not determine age of soul. Even in childhood man can attain spiritual maturity: as the book of Wisdom says: "For old age is not honored for length of time, or measured by number of years. "Many children, through the strength of the Holy Spirit they have received, have bravely fought for Christ even to the shedding of their blood.126
1310 To receive Confirmation one must be in a state of grace. One should receive the sacrament of Penance in order to be cleansed for the gift of the Holy Spirit. More intense prayer should prepare one to receive the strength and graces of the Holy Spirit with docility and readiness to act.128
1311 Candidates for Confirmation, as for Baptism, fittingly seek the spiritual help of a sponsor. To emphasize the unity of the two sacraments, it is appropriate that this be one of the baptismal godparents.129
V. THE MINISTER OF CONFIRMATION
1312 The original minister of Confirmation is the bishop.130
In the East, ordinarily the priest who baptizes also immediately confers Confirmation in one and the same celebration. But he does so with sacred chrism consecrated by the patriarch or the bishop, thus expressing the apostolic unity of the Church whose bonds are strengthened by the sacrament of Confirmation. In the Latin Church, the same discipline applies to the Baptism of adults or to the reception into full communion with the Church of a person baptized in another Christian community that does not have valid Confirmation.131
1313 In the Latin Rite, the ordinary minister of Confirmation is the bishop.132 If the need arises, the bishop may grant the faculty of administering Confirmation to priests,133 although it is fitting that he confer it himself, mindful that the celebration of Confirmation has been temporally separated from Baptism for this reason. Bishops are the successors of the apostles. They have received the fullness of the sacrament of Holy Orders. The administration of this sacrament by them demonstrates clearly that its effect is to unite those who receive it more closely to the Church, to her apostolic origins, and to her mission of bearing witness to Christ.
1314 If a Christian is in danger of death, any priest can give him Confirmation.134 Indeed the Church desires that none of her children, even the youngest, should depart this world without having been perfected by the Holy Spirit with the gift of Christ's fullness.
IN BRIEF
1315 "Now when the apostles at Jerusalem heard that Samaria had received the word of God, they sent to them Peter and John, who came down and prayed for them that they might receive the Holy Spirit; for it had not yet fallen on any of them, but they had only been baptized in the name of the Lord Jesus. Then they laid their hands on them and they received the Holy Spirit" (Acts 8:14-17).
1316 Confirmation perfects Baptismal grace; it is the sacrament which gives the Holy Spirit in order to root us more deeply in the divine filiation, incorporate us more firmly into Christ, strengthen our bond with the Church, associate us more closely with her mission, and help us bear witness to the Christian faith in words accompanied by deeds.
1317 Confirmation, like Baptism, imprints a spiritual mark or indelible character on the Christian's soul; for this reason one can receive this sacrament only once in one's life.
1318 In the East this sacrament is administered immediately after Baptism and is followed by participation in the Eucharist; this tradition highlights the unity of the three sacraments of Christian initiation. In the Latin Church this sacrament is administered when the age of reason has been reached, and its celebration is ordinarily reserved to the bishop, thus signifying that this sacrament strengthens the ecclesial bond.
1319 A candidate for Confirmation who has attained the age of reason must profess the faith, be in the state of grace, have the intention of receiving the sacrament, and be prepared to assume the role of disciple and witness to Christ, both within the ecclesial community and in temporal affairs.
1320 The essential rite of Confirmation is anointing the forehead of the baptized with sacred chrism (in the East other sense-organs as well), together with the laying on of the minister's hand and the words: "Accipe signaculum doni Spiritus Sancti" (Be sealed with the Gift of the Holy Spirit.) in the Roman rite, or: Signaculum doni Spiritus Sancti [the seal of the gift of the Holy Spirit] in the Byzantine rite.
1321 When Confirmation is celebrated separately from Baptism, its connection with Baptism is expressed, among other ways, by the renewal of baptismal promises. The celebration of Confirmation during the Eucharist helps underline the unity of the sacraments of Christian initiation.
89 Cf. Roman Ritual, Rite of Confirmation (OC), Introduction 1.
90 LG 11; Cf. OC, Introduction 2.
91 Cf. Isa 11:2; 61:1; Lk 4:16-22.
92 Cf. Mt 3:13-17; Jn 1:33-34.
93 Jn 3:34.
94 Cf. Ezek 36:25-27; Joel 3:1-2.
95 Cf. Lk 12:12; Jn 3:5-8; 7:37-39; 16:7-15; Acts 1:8.
96 Cf. Jn 20:22; Acts 2:1-14.
97 Acts 2:11; Cf. 2:17-18.
98 Cf. Acts 2:38.
99 Paul VI, Divinae consortium naturae, 659; cf. Acts 8:15-17; 19:5-6; Heb 6:2.
100 Acts 10:38.
101 Cf. CCEO, Can. 695 § 1; 696 § 1.
102 Cf. St. Hippolytus, Trad. Ap. 21:SCh 11,80-95.
103 Cf. Deut 11:14; Pss 23:5; 104:15.
104 Cf. Isa 1:6; Lk 1034.
105 2 Cor 2:15.
106 Cf Gen 38:18; 41:42; Deut 32:34; CT 8:6.
107 Cf. 1 Kings 21:8; Jer 32:10; Isa 29:11.
108 Cf. Jn 6:27.
109 2 Cor 1:21-22; cf. Eph 1:13; 4,30.
110 Cf. Rev 7:2-3; 9:4; Ezek 9:4-6.
111 Cf. SC 71.
112 Cf. CIC, can. 866.
113 OC 25.
114 Paul VI, apostolic constitution, Divinae consortium naturae, 663.
115 Rituale per le Chiese orientali di rito bizantino in lingua greca, Pars Prima (Liberia Editrice Vaticana, 1954) 36. 116 Cf. St. Hippolytus, Trad. Ap. 21:SCh 11,80-95.
117 Rom 8:15.
118 Cf. LG 11.
119 Cf. Council Of Florence (1439): DS 1319; LG 11; 12.
120 St. Ambrose, De myst. 7,42:PL 16,402-403.
121 Cf. Council Of Trent (1547): DS 1609; Lk 24:48-49.
122 St. Thomas Aquinas, STh III,72,5, ad 2.
123 Cf. CIC, can. 889 § 1.
124 CIC, can. 890.
125 Cf. CIC, cann. 891; 883, 3o.
126 St. Thomas Aquinas, STh III,72,8, ad 2; Cf. Wis 4:8.
127 Cf. OC Introduction 3.
128 Cf. Acts 1:14.
129 Cf. OC Introduction 5; 6; CIC, Can. 893 §§ 1-2.
130 Cf. LG 26.
131 Cf. CIC, Can. 883 § 2.
132 Cf. CIC, Can. 882.
133 Cf. CIC, Can. 884 § 2.
134 Cf. CIC, Can. 883 § 3.
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RE-CHARGE: Heaven Speaks to Young Adults
To all tween, teens and young adults, A Message from Jesus: "Through you I will flow powerful conversion graces to draw other young souls from darkness. My plan for young men and women is immense. Truly, the renewal will leap forward with the assistance of these individuals. Am I calling you? Yes. I am calling you. You feel the stirring in your soul as you read these words. I am with you. I will never leave you. Join My band of young apostles and I will give you joy and peace that you have never known. All courage, all strength will be yours. Together, we will reclaim this world for the Father. I will bless your families and all of your relationships. I will lead you to your place in the Kingdom. Only you can complete the tasks I have set out for you. Do not reject Me. I am your Jesus. I love you...Read this book, upload to your phones/ipads.computers and read a few pages everyday...and then Pay It Forward...
Reference
- Recharge: Directions For Our Times. Heaven Speaks to Young Adults. recharge.cc.
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