Sunday, November 8, 2015 - Litany Lane Blog:
Antiphon, First Kings 17:10-16, Psalms 146:7-10, Mark 12: 38-44, Pope Francis's Catchesis, Hymn of the Week - Introit, Our Lady of Medjugorje's Monthly Message, Feast of Saint Martin de Porres , History of the Dominican Order, Congregation for Institutes of Consecrated Life and Societies of Apostolic Life, Mystical City of God Book 6 Chapter 8 and 9 The Crucifixion, 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 1 - Celebrating the Church's Liturgy, 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: 32nd Sunday in Ordinary Time
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Hymn of the Week
The Introit (from Latin: introitus, "entrance") is part of the opening of the liturgical celebration of the Eucharist for many Christian denominations. In its most complete version, it consists of an antiphon, psalm verse and Gloria Patri that is spoken or sung at the beginning of the celebration. It is part of the Proper of the liturgy; that is, the part that changes over the liturgical year.
In the Roman Rite of the Roman Catholic Church it is known as the antiphona ad introitum (Entrance antiphon), as in the text for each day's Mass, or as the cantus ad introitum (Entrance chant) as in the General Instruction of the Roman Missal, 47 and as in the First Roman Ordo (sixth to seventh century).[1] In pre-1970 editions of the Roman Missal, the word Introitus was used, distinguished from the normal meaning of the word (entrance) by being capitalized. In Ambrosian chant and Beneventan chant, the counterpart of the Introit is called the "ingressa".[2] In the Mozarabic, Carthusian, Dominican, and Carmelite Rites, it is called the "officium".[1]
References
- Fortescue, A. (1910), Introit, in The Catholic Encyclopedia. Retrieved 2 May 2009
- Apel, Willi (1990). Gregorian Chant. Bloomington, IN: Indiana University Press. ISBN 0-253-20601-4.
Contents
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Our Lady of Medjugorje Monthly Messages
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
October 25, 2015 message form our Lady of Medjugorje:
"Dear children!
Also today, my prayer is for all of you, especially for all those who have become hard of heart to my call. You are living in the days of grace and are not conscious of the gifts which God is giving to you through my presence. Little children, decide also today for holiness and take the example of the saints of this time and you will see that holiness is a reality for all of you. Rejoice in the love, little children, that in the eyes of God you are unrepeatable and irreplaceable, because you are God´s joy in this world. Witness peace, prayer and love. Thank you for having responded to my call." ~ Blessed Mother Mary
"Dear children!
Also today, my prayer is for all of you, especially for all those who have become hard of heart to my call. You are living in the days of grace and are not conscious of the gifts which God is giving to you through my presence. Little children, decide also today for holiness and take the example of the saints of this time and you will see that holiness is a reality for all of you. Rejoice in the love, little children, that in the eyes of God you are unrepeatable and irreplaceable, because you are God´s joy in this world. Witness peace, prayer and love. Thank you for having responded to my call." ~ Blessed Mother Mary
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Papam Franciscus
(Pope Francis)
Pope Francis Daily Catechesis:
November 8, 2015
(2015-11-08 Vatican Radio)
In his homily during Mass on Friday morning, Pope Francis said the Church is called to serve, not to be concerned solely with business affairs; and that Bishops and priests must overcome the temptation to live a “double life.” He warned, too, about “climbers,” those who are attached to money.
Pope Francis developed his homily based on two images of servants presented in the readings from the day’s liturgy. First, he presented the figure of Saint Paul “who gave himself completely to service, always” such that he ended up in Rome betrayed by those who were close to him, and “condemned.” Where did this greatness of the Apostles come from? the Pope asked. It came from Jesus Christ, and Saint Paul “boasts of serving Him, of being chosen, of having the strength of the Holy Spirit.”
The Christian is called to serve, not to be served.
He was the servant who served, the Pope said, “he ministered, laying the foundation, that is, announcing Jesus Christ” and “he never stopped to take advantage of his position, of his authority, of being served. He was a minister, a servant in order to serve, not to be served.”
“I tell you how much joy I have,” Pope Francis said, “what moves me, when in this Mass some priests come up and greet me: ‘O Father, I have come here to find my own people, because for forty years I have been a missionary in the Amazon.’ Or a sister who says, ‘No, I have worked for thirty years in a hospital in Africa.’ Or when I find a little sister who for thirty, forty years is working in the department of the hospital with the disabled, always smiling. This is called ‘serving,’ this is the joy of the Church: going out to others, always; going out to others and giving life. This is what Paul did: serving.”
“No to climbers, attached to money, in the Church”
In the Gospel, the Pope said, the Lord shows us the image of another servant, “who instead of serving others is served by them.” He continued, “We have read what this servant did, how he acted with shrewdness, in order to remain in his position.”
“In the Church, too, there are these kinds of people, who instead of serving, of thinking of others, of laying the foundations, are served by the Church: ‘climbers,’ those who are attached to money. And how many priests and Bishops like this have we seen? It’s sad to speak of it, isn’t it? The radical character of the Gospel, of the call of Jesus Christ: to serve, to be at the service [of others], of not stopping for oneself, going out to others always, being forgetful of oneself. And the comfort of the state: I have reached a certain state and I live comfortably, without integrity, like those Pharisees Jesus spoke about, who go out into the public square to be seen by others.”
A Church that does not serves becomes a business-like Church
The Pope described “two images of Christians, two images of priests, two images of sisters.” And Jesus, he said, “makes us see this model in Paul, this Church that never stops” that “always goes forward and shows us the path.”
“Instead, when the Church is tepid, closed in on itself, businesslike, it cannot be said to be a Church that serves, that is at the service [of others], but rather [it must be said] that it is using others. May the Lord give us the grace He gave to Paul, that point of pride of always going forward, always, renouncing, time and again, its own comfort; and may He save us from temptations, from those temptations which at their base are temptations to a double life: I see myself as a minister, that is, as one who serves, but at the base I am served by others.
Reference:
- Vatican News. From the Pope. © Copyright 2015 - Libreria Editrice Vaticana. Accessed - 11/08/2015
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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 11/08/2015.
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Today's Word: Antiphon [an-tuh-fon]
Origin: 1490-1500; < Medieval Latin antiphōna responsive singing < Greek (tà) antíphōna, neuter plural of antíphōnos sounding in answer, equivalent to anti- anti- + phōn (ḗ) sound + -os adj. suffix. Cf. anthem
noun
- a psalm, hymn, or prayer sung in alternate parts.
- a verse or a series of verses sung as a prelude or conclusion to some part of the service.
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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 forever, your God, Zion, from age to age.
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Today's Epistle - First Kings 17:10-16
10 So he went off to Sidon. And when he reached the city gate, there was a widow gathering sticks. Addressing her he said, 'Please bring a little water in a pitcher for me to drink.'
11 She was on her way to fetch it when he called after her. 'Please', he said, 'bring me a scrap of bread in your hand.'
12 'As Yahweh your God lives,' she replied, 'I have no baked bread, but only a handful of meal in a jar and a little oil in a jug; I am just gathering a stick or two to go and prepare this for myself and my son to eat, and then we shall die.'
13 But Elijah said to her, 'Do not be afraid, go and do as you have said; but first make a little scone of it for me and bring it to me, and then make some for yourself and for your son.
14 For Yahweh, God of Israel, says this: Jar of meal shall not be spent, jug of oil shall not be emptied, before the day when Yahweh sends rain on the face of the earth.'
15 The woman went and did as Elijah told her and they ate the food, she, himself and her son.
16 The jar of meal was not spent nor the jug of oil emptied, just as Yahweh had foretold through Elijah.
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Today's Gospel Reading - Mark 12: 38-44
Jesus, the Scribes and the widow
The different way of accounting in the Kingdom of God
The different way of accounting in the Kingdom of God
Mark 12: 38-44
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:
The Gospel text of this Sunday presents us with two opposing but connected facts: on the one hand we have Jesus criticizing the Scribes who used religion to exploit poor widows, and, on the other hand, we have the example of the poor widow who gave to the Temple even what she had to live on. These facts are relevant even today!
b) A division of the text to help with the reading:
Mark 12:38-40: Jesus criticizes the exploitation of the Scribes
Mark 12:41-42: Jesus watches people who place their alms in the treasury of the Temple
Mark 12:43-44: Jesus reveals the value of the poor widow’s action
Mark 12:41-42: Jesus watches people who place their alms in the treasury of the Temple
Mark 12:43-44: Jesus reveals the value of the poor widow’s action
c) The Gospel:
38 In his teaching he said, 'Beware of the scribes who like to walk about in long robes, to be greeted respectfully in the market squares, 39 to take the front seats in the synagogues and the places of honour at banquets; 40 these are the men who devour the property of widows and for show offer long prayers. The more severe will be the sentence they receive.' 41 He sat down opposite the treasury and watched the people putting money into the treasury, and many of the rich put in a great deal. 42 A poor widow came and put in two small coins, the equivalent of a penny. 43 Then he called his disciples and said to them, 'In truth I tell you, this poor widow has put more in than all who have contributed to the treasury; 44 for they have all put in money they could spare, but she in her poverty has put in everything she possessed, all she had to live on.'
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 pleased or struck you most in this text? Why?
b) What does Jesus criticize and what does he praise in the doctors of the Law?
c) What social and religious imbalances of that period do we find in the text?
d) How is it that the two coins of the widow are of more value than the great amount put in by the rich? Look carefully at the text and see what follows: “Why does Jesus praise the poor widow?”
e) What message does this text convey to us today?
b) What does Jesus criticize and what does he praise in the doctors of the Law?
c) What social and religious imbalances of that period do we find in the text?
d) How is it that the two coins of the widow are of more value than the great amount put in by the rich? Look carefully at the text and see what follows: “Why does Jesus praise the poor widow?”
e) What message does this text convey to us today?
5. For those who wish to go deeper into the theme
a) Yesterday’s and today’s context:
● The context in Jesus’ time.
Mark’s text 12:38-44 recounts the last part of Jesus’ activities in Jerusalem (Mk 11:1 to 12:44). Those were very intense days, full of conflicts: the driving out of the sellers in the Temple (Mk 11:12-26), and many discussions with the authorities: (Mk 11:27 to 12:12), with the Pharisees, with the Herodians and the Sadducees (Mk 12:13-27) and with the doctors of the Law (Mk 12:28-37). This Sunday’s text (Mk 12:38-44) reports a final word of criticism by Jesus concerning the bad behaviour of the doctors of the Law (Mk 12:38-40) and a word of praise for the good behaviour of the widow. Almost at the end of his activities in Jerusalem, Jesus sits in front of the treasury where people were putting their alms for the Temple. Jesus draws the disciples’ attention to the action of a poor widow and teaches them the value of sharing (Mk 12:41-44).
Mark’s text 12:38-44 recounts the last part of Jesus’ activities in Jerusalem (Mk 11:1 to 12:44). Those were very intense days, full of conflicts: the driving out of the sellers in the Temple (Mk 11:12-26), and many discussions with the authorities: (Mk 11:27 to 12:12), with the Pharisees, with the Herodians and the Sadducees (Mk 12:13-27) and with the doctors of the Law (Mk 12:28-37). This Sunday’s text (Mk 12:38-44) reports a final word of criticism by Jesus concerning the bad behaviour of the doctors of the Law (Mk 12:38-40) and a word of praise for the good behaviour of the widow. Almost at the end of his activities in Jerusalem, Jesus sits in front of the treasury where people were putting their alms for the Temple. Jesus draws the disciples’ attention to the action of a poor widow and teaches them the value of sharing (Mk 12:41-44).
● The context in Mark’s time.
During the first forty years of the Church’s history, from the 30’s to the 70’s, the Christian communities, for the most part, were made up of poor people (1Cor 1:26). Later some rich people or those who had various problems joined them. The social tensions that existed in the Roman Empire, began to be felt also in the life of the communities. For instance, divisions came to the fore when the communities came together to celebrate the supper (1Cor 11:20-22), or when they met together (James 2:1-4). Thus, the teaching concerning the action of the widow was very real for them. It was like looking into a mirror, because Jesus compares the behaviour of the rich with that of the poor.
During the first forty years of the Church’s history, from the 30’s to the 70’s, the Christian communities, for the most part, were made up of poor people (1Cor 1:26). Later some rich people or those who had various problems joined them. The social tensions that existed in the Roman Empire, began to be felt also in the life of the communities. For instance, divisions came to the fore when the communities came together to celebrate the supper (1Cor 11:20-22), or when they met together (James 2:1-4). Thus, the teaching concerning the action of the widow was very real for them. It was like looking into a mirror, because Jesus compares the behaviour of the rich with that of the poor.
● Today’s context.
Jesus praises the poor widow because she could share more than the rich people did. Many poor today do the same. People say: The poor never allow another poor person to die of hunger. But sometimes even this is not true. Donna Cícera, a poor lady who went from the country to the periphery of a great city used to say: “In the country, I was very poor, but I always had something to share with another poor person who knocked on my door. Now that I am in the city, when I see a poor person who knocks on my door, I hide for shame because I have nothing to share!” Thus we see on the one hand rich people who have everything, and on the other poor people who have almost nothing to share, and yet share the little they have.
Jesus praises the poor widow because she could share more than the rich people did. Many poor today do the same. People say: The poor never allow another poor person to die of hunger. But sometimes even this is not true. Donna Cícera, a poor lady who went from the country to the periphery of a great city used to say: “In the country, I was very poor, but I always had something to share with another poor person who knocked on my door. Now that I am in the city, when I see a poor person who knocks on my door, I hide for shame because I have nothing to share!” Thus we see on the one hand rich people who have everything, and on the other poor people who have almost nothing to share, and yet share the little they have.
b) A commentary on the text:
Mark 12:38-40: Jesus criticizes the doctors of the Law.
Jesus draws his disciples’ attention to the hypocritical and exploiting behaviour of some doctors of the Law. “Doctors” or Scribes were those who taught people the Law of God. But they taught it only by word, because their lives witnessed to the opposite. They liked going about the squares wearing long tunics, accepting the greetings of people, taking first places in the synagogues and places of honour at banquets. In other words, they were people who wished to appear important. They used their knowledge and their profession as a means for climbing the social ladder and of enriching themselves, and not for serving. They liked to visit widows and recite long prayers in exchange for money! Jesus ends by saying: “The more severe will be the sentence they receive!”
Jesus draws his disciples’ attention to the hypocritical and exploiting behaviour of some doctors of the Law. “Doctors” or Scribes were those who taught people the Law of God. But they taught it only by word, because their lives witnessed to the opposite. They liked going about the squares wearing long tunics, accepting the greetings of people, taking first places in the synagogues and places of honour at banquets. In other words, they were people who wished to appear important. They used their knowledge and their profession as a means for climbing the social ladder and of enriching themselves, and not for serving. They liked to visit widows and recite long prayers in exchange for money! Jesus ends by saying: “The more severe will be the sentence they receive!”
Mark 12:41-42: The almsgiving of the widow.
Jesus and the disciples were seated in front of the treasury of the Temple and watched people placing their alms in the treasury. The poor gave a few cents, the rich put in bills of great value. The treasury became full. All gave something for the upkeep of the cult, to support the priests and for the maintenance of the Temple. Some of the money was used to help the poor, since in those days there was no social security. The poor depended on public charity. The most needy among the poor were the orphans and widows. They had nothing. They completely depended on the charity of others. But, even though they had nothing, they made an effort to share with others the little they had. Thus, a very poor widow places her alms in the treasury, just a few cents!
Jesus and the disciples were seated in front of the treasury of the Temple and watched people placing their alms in the treasury. The poor gave a few cents, the rich put in bills of great value. The treasury became full. All gave something for the upkeep of the cult, to support the priests and for the maintenance of the Temple. Some of the money was used to help the poor, since in those days there was no social security. The poor depended on public charity. The most needy among the poor were the orphans and widows. They had nothing. They completely depended on the charity of others. But, even though they had nothing, they made an effort to share with others the little they had. Thus, a very poor widow places her alms in the treasury, just a few cents!
Mark 12:43-44: Jesus shows us where to find God’s will.
What is of greater value: the few cents of the widow or the thousand coins of the rich? For the disciples, the thousand coins of the rich were far more useful to perform acts of charity than the widow’s few cents. They thought that peoples’ problems could be solved by means of a lot of money. On the occasion of the multiplication of the loaves, they said to Jesus: “Are we to go and spend two hundred denarii on bread for them to eat?” (Mk 6:37) Indeed, for those who think this way, the two cents of the widow are of no use. But Jesus says: “This poor widow has put more in than all who have contributed to the treasury”. Jesus has different criteria. In calling the attention of the disciples to the action of the widow, he teaches them and us where we must look for the manifestation of God’s will, that is, in sharing. If today we shared the goods that God has placed in the universe for the whole of humanity, there would be neither poverty nor hunger. There would be enough for all and there would be some left over for others.
What is of greater value: the few cents of the widow or the thousand coins of the rich? For the disciples, the thousand coins of the rich were far more useful to perform acts of charity than the widow’s few cents. They thought that peoples’ problems could be solved by means of a lot of money. On the occasion of the multiplication of the loaves, they said to Jesus: “Are we to go and spend two hundred denarii on bread for them to eat?” (Mk 6:37) Indeed, for those who think this way, the two cents of the widow are of no use. But Jesus says: “This poor widow has put more in than all who have contributed to the treasury”. Jesus has different criteria. In calling the attention of the disciples to the action of the widow, he teaches them and us where we must look for the manifestation of God’s will, that is, in sharing. If today we shared the goods that God has placed in the universe for the whole of humanity, there would be neither poverty nor hunger. There would be enough for all and there would be some left over for others.
c) Further information: Almsgiving, sharing, wealth
The practice of almsgiving was very important for the Jews. It was considered a “good work” (Mt 6:1-4), because the law of the Old Testament said: “There will never cease to be poor people in the country, and that is why I am giving you this command: Always be open handed with your brother, and with anyone in your country who is in need and poor” (Dt 15:11). Alms placed in the treasury, whether for the cult or for the maintenance of the Temple or for those in need, orphans and widows, were considered an act pleasing to God. Almsgiving was a way of sharing with others, a way of recognizing that all goods and gifts belong to God and that we are but administrators of these gifts, so that there may be an abundance in this life for all.
It was from the book of Exodus that the people of Israel learnt the importance of almsgiving, of sharing. The forty years’ journey in the desert was necessary to overcome the desire for accumulation that came from the Pharaoh of Egypt and that was well implanted in the minds of the people. It is easy to leave Pharaoh’s country. It is difficult to free oneself of Pharaoh’s mentality. The ideology of the great is false and deceiving. It was necessary to experience hunger in the desert so as to learn that what is necessary for life is for all. This is what the Manna teaches: “No one who had collected more had too much, no one who had collected less had too little” (Ex 16:18).
But the tendency to accumulate was there all the time and was very strong. And it constantly reappears in the human heart. It is precisely because of this tendency to accumulate that the great empires in the history of humanity were formed. The desire to possess and to accumulate is at the very heart of the ideology of these human empires or kingdoms. Jesus points to the conversion required to enter the Kingdom of God. He says to the rich young man: “Go and sell what you own and give the money to the poor” (Mk 10:21). This same requirement is echoed in the other Gospels: “Sell your possessions and give to those in need. Get yourselves purses that do not wear out, treasure that will not fail you, in heaven where no thief can reach it and no moth destroy it” (Lk 12:33-34; Mt 6:9-20). Then Jesus adds the reason for this demand: “For wherever your treasure is, that is where your heart will be too”.
The practice of sharing, of almsgiving and of solidarity is one of the marks of the Spirit of Jesus, given to us on Pentecost (Acts 2:1-13), and that he wishes to make present in the communities. The result of the outpouring of the Spirit is precisely this: “None of the members was ever in want, as all those who owned land or houses would sell them, and bring the money from the sale of them, to present it to the apostles” (Acts 4:34-35ª; 2:44-45). These alms received by the apostles were not accumulated but were rather “then distributed to any who might be in need” (Acts 4:35b; 2:45).
On the one hand, the coming of rich people into the communities made it possible to expand Christianity, because these offered better conditions to the missionary movement. However, on the other hand, the accumulation of goods blocked the movement of solidarity and of sharing inspired by the force of the Spirit of Pentecost. James wishes to help such people to understand that they had gone the wrong way: “Well now you rich! Lament, weep for the miseries that are coming to you. Your wealth is rotting, your clothes are all moth-eaten.” (Jm 5:1-3). We all need to become students of that poor widow who shared what she had to live on, so as to learn the way to the Kingdom (Mk 12:41-44).
6. Praying a Psalm 62 (61)
God is strength and love
In God alone there is rest for my soul,
from him comes my safety;
he alone is my rock, my safety,
my stronghold so that I stand unshaken.
How much longer will you set on a victim,
all together, intent on murder,
like a rampart already leaning over,
a wall already damaged?
Trickery is their only plan,
deception their only pleasure,
with lies on their lips they pronounce a blessing,
with a curse in their hearts.
from him comes my safety;
he alone is my rock, my safety,
my stronghold so that I stand unshaken.
How much longer will you set on a victim,
all together, intent on murder,
like a rampart already leaning over,
a wall already damaged?
Trickery is their only plan,
deception their only pleasure,
with lies on their lips they pronounce a blessing,
with a curse in their hearts.
Rest in God alone, my soul!
He is the source of my hope.
He alone is my rock,
my safety, my stronghold,
so that I stand unwavering.
In God is my safety and my glory,
the rock of my strength.
In God is my refuge;
trust in him, you people, at all times.
Pour out your hearts to him,
God is a refuge for us.
He is the source of my hope.
He alone is my rock,
my safety, my stronghold,
so that I stand unwavering.
In God is my safety and my glory,
the rock of my strength.
In God is my refuge;
trust in him, you people, at all times.
Pour out your hearts to him,
God is a refuge for us.
Ordinary people are a mere puff of wind,
important people a delusion;
set both on the scales together,
and they are lighter than a puff of wind.
Put no trust in extortion,
no empty hopes in robbery;
however much wealth may multiply,
do not set your heart on it.
Once God has spoken,
twice have I heard this:
Strength belongs to God,
to you, Lord, faithful love;
and you repay everyone as their deeds deserve.
important people a delusion;
set both on the scales together,
and they are lighter than a puff of wind.
Put no trust in extortion,
no empty hopes in robbery;
however much wealth may multiply,
do not set your heart on it.
Once God has spoken,
twice have I heard this:
Strength belongs to God,
to you, Lord, faithful love;
and you repay everyone as their deeds deserve.
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 practice 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: Saint Martin de Porres
Feast Day: November 3
Patron Saint: Diocese of Biloxi, Vietnam, Mississippi, black people, hair stylists, innkeepers, lottery, lottery winners, mixed-race people, Peru, poor people, public education, public health, public schools, race relations, social justice, state schools, television, Mexico, Peruvian Naval Aviators
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| Saint Martin de Porres |
Saint Martin de Porres (December 9, 1579 – November 3, 1639) was a lay brother of the Dominican Order who was beatified in 1837 by Pope Gregory XVI and canonized in 1962 by Pope John XXIII. He is the patron saint of mixed-race people and all those seeking interracial harmony. He was noted for work on behalf of the poor, establishing an orphanage and a children's hospital. He maintained an austere lifestyle, which included fasting and abstaining from meat. Among the many miracles attributed to him were those of levitation, bilocation, miraculous knowledge, instantaneous cures, and an ability to communicate with animals
Juan Martin de Porres Velázquez was born in the city of Lima, in the Viceroyalty of Peru, on December 9, 1579. He was the illegitimate son of a Spanish nobleman, Don Juan de Porres, and Ana Velázquez, a freed slave from Panama, of African or possibly part Native American descent. He had a sister named Juana, born two years later in 1581. After the birth of his sister, the father abandoned the family. Ana Velázquez supported her children by taking in laundry. He grew up in poverty and, when his mother could not support him, Martin was confided to a primary school for two years, and then placed with a barber/surgeon to learn the medical arts. He spent hours of the night in prayer, a practice which increased as he grew older.
By law in Peru, descendants of Africans and Indians were barred from becoming full members of religious orders. The only route open to Martin was to ask the Dominicans of Holy Rosary Priory in Lima to accept him as a donado, a volunteer who performed menial tasks in the monastery in return for the privilege of wearing the habit and living with the religious community. At the age of 15 he asked for admission to the Dominican Convent of the Rosary in Lima and was received first as a servant boy, and as his duties grew he was promoted to almoner.
Martin continued to practice his old trades of barbering and healing and was said to have performed many miraculous cures. He also took on kitchen work, laundry, and cleaning. After eight years at Holy Rosary, the prior Juan de Lorenzana, decided to turn a blind eye to the law and permit Martin to take his vows as a member of the Third Order of Saint Dominic. Holy Rosary was home to 300 men, not all of whom were as open-minded as De Lorenzana; one of the novices called Martin a “mulatto dog,” while one of the priests mocked him for being illegitimate and descended from slaves.
When Martin was 24, he was allowed to profess religious vows as a Dominican lay brother in 1603. He is said to have several times refused this elevation in status, which may have come about due to his father's intervention, and he never became a priest. It is said that when his convent was in debt, he implored them: "I am only a poor mulatto, sell me." Martin was deeply attached to the Blessed Sacrament, and he was praying in front of it one night when the step of the altar he was kneeling on caught fire. Throughout all the confusion and chaos that followed, he remained where he was, unaware of what was happening around him.
When an epidemic struck Lima, there were in this single Convent of the Rosary 60 friars who were sick, many of them novices in a distant and locked section of the convent, separated from the professed. Martin is said to have passed through the locked doors to care for them, a phenomenon which was reported in the residence more than once. The professed, too, saw him suddenly beside them without the doors having been opened. Martin continued to transport the sick to the convent until the provincial superior, alarmed by the contagion threatening the friars, forbade him to continue to do so. His sister, who lived in the country, offered her house to lodge those whom the residence of the religious could not hold. One day he found on the street a poor Indian, bleeding to death from a dagger wound, and took him to his own room until he could transport him to his sister’s hospice. The prior, when he heard of this, reprimanded him for disobedience. He was extremely edified, however, by his reply: "Forgive my error, and please instruct me, for I did not know that the precept of obedience took precedence over that of charity." The prior gave him liberty thereafter to follow his inspirations in the exercise of mercy.
Martin did not eat meat. He begged for alms to procure necessities the convent could not provide. In normal times, Martin succeeded with his alms to feed 160 poor persons every day, and distributed a remarkable sum of money every week to the indigent. Side by side with his daily work in the kitchen, laundry and infirmary, Martin’s life is said to have reflected extraordinary gifts: ecstasies that lifted him into the air, light filling the room where he prayed, bilocation, miraculous knowledge, instantaneous cures and a remarkable rapport with animals. He founded a residence for orphans and abandoned children in the city of Lima.
Death and commemoration
Martin was a friend of both Saint John de Massias and Saint Rose of Lima. When he died in Lima on November 3, 1639, Martin was known to the entire city. Word of his miracles had made him known as a saint throughout the region. As his body was displayed to allow the people of the city to pay their respects, each person snipped a tiny piece of his habit to keep as a relic. It is said that three habits were taken from the body. His body was then interred in the grounds of the monastery.After he died, the miracles and graces received when he was invoked multiplied in such profusion that his body was exhumed after 25 years and said to be found intact, and exhaling a fine fragrance. Letters to Rome pleaded for his beatification; the decree affirming the heroism of his virtues was issued in 1763 by Pope Clement XIII.
Pope Gregory XVI beatified Martin de Porres in 1837. Nearly 125 years later, Blessed Martin was canonized in Rome by Pope John XXIII on May 6, 1962. His feast day is November 3. He is the patron saint of people of mixed race, and of innkeepers, barbers, public health workers and more. He is commemorated in the Calendar of Saints of the Church of England on 3 November.
He is recognised as Papa Candelo in the Afro-Caribbean-Catholic syncretist religion of Santería, which is practised in places where African diaspora culture thrives such as Puerto Rico, the Dominican Republic, Cuba, the United States, and his native Peru.
Legacy
In iconography, Martin de Porres is often depicted as a young mulatto friar (he was a Dominican brother, not a priest, as evidenced by the black scapular and capuce he wears, while priests of the Dominican order wear all white) with a broom, since he considered all work to be sacred no matter how menial. He is sometimes shown with a dog, a cat and a mouse eating in peace from the same dish.Today, De Porres is commemorated by, among other things, a school building that houses the medical, nursing, and rehabilitation science schools of the Dominican University of Santo Tomas in the Philippines. A programme of work is also named after him at the Las Casas Institute at Blackfriars Hall, University of Oxford He is also the titular saint of the St. Martin de Porres Marianist elementary school in Uniondale, New York.
He is also notably mentioned in popular culture. In the 1980 novel A Confederacy of Dunces, Ignatius Reilly contemplates praying to Porres for aid in bringing social justice to the black workers at the New Orleans factory where he works. In music, the first track of jazz pianist Mary Lou Williams's album Black Christ of the Andes is titled "St. Martin De Porres."
There are several Spanish and Mexican works regarding his life in cinema and television, starred by Cuban actor Rene Muñoz, the most of them referring to his mulatto origin, his miracles and his life of humilty. The most known movies are Fray Escoba (Friar Broom) (1963) and Un mulato llamado Martin (A mulatto called Martin) (1975).
References
- "St. Martin de Porres, the first black saint in the Americas". African American Registry.
- Biography in "The Saint Martin De Porres Prayer Book", p147-152
- Saint Martin de Porres Shrine http://www.stmartinshrine.org/
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Today's Snippet I: Dominican Order
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| Seal of the Dominican Order |
The Order of Preachers (Latin: Ordo Praedicatorum), after the 15th century more commonly known as the Dominican Order or Dominicans, is a Roman Catholic religious order founded by Saint Dominic and approved by Pope Honorius III (1216–27) on 22 December 1216 in France. Membership in the Order includes friars, nuns, congregations of active sisters, and lay persons affiliated with the order (formerly known as tertiaries, now Lay or Secular Dominicans). A number of other names have been used to refer to both the order and its members.
- In England and other countries the Dominicans are referred to as Black Friars because of the black cappa or cloak they wear over their white habits. Dominicans were Blackfriars, as opposed to Whitefriars (for example, the Carmelites) or Greyfriars (for example, Franciscans). They are also distinct from the Augustinian Friars (the Austin friars) who wear a similar habit.
- In France, the Dominicans are known as Jacobins, because their first convent in Paris was built near the church of Saint Jacques, (St. James) and Jacques (James) is Jacobus in Latin.
- Their identification as Dominicans gave rise to the pun that they were the Domini canes, or Hounds of the Lord.
Members of the order generally carry the letters O.P. standing for Ordinis Praedicatorum, meaning of the Order of Preachers, after their names. Founded to preach the Gospel and to combat heresy, the order is famed for its intellectual tradition, having produced many leading theologians and philosophers. The Dominican Order is headed by the Master of the Order, who is currently Father Bruno Cadoré.
Foundation
Like his contemporary, Francis of Assisi, Dominic saw the need for a new type of organization, and the quick growth of the Dominicans and Franciscans during their first century of existence confirms that the orders of mendicant friars met a need.
He had accompanied as canon Diego de Acebo, Bishop of Osma on a diplomatic mission to Denmark, to arrange the marriage between the son of King Alfonso VIII of Castile and a niece of King Valdemar II of Denmark. At that time the south of France was the stronghold of the Cathar or Albigensian heresy, named after the Duke of Albi, a Cathar sympathiser and opponent to the subsequent Albigensian Crusade (1209–1229).
The Albigensians, more commonly known as the Cathars, were a heretical gnostic sect, holding that matter was evil and only spirit was good; this was a fundamental challenge to the notion of incarnation, central to Roman Catholic theology. Dominic saw the need for a response that would attempt to sway members of the Albigensian movement back to mainstream Christian thought. The mendicant preacher emerged from this insight. Despite this particular mission, in winning the Albigensians over by persuasion Dominic met limited success, "for though in his ten years of preaching a large number of converts were made, it has to be said that the results were not such as had been hoped for."
Dominic nevertheless became the spiritual father to several Albigensian women he had reconciled to the faith, and in 1206 he established them in a convent in Prouille. This convent would become the foundation of the Dominican nuns, thus making the Dominican nuns older than the Dominican friars.
Dominic sought to establish a new kind of order, one that would bring the dedication and systematic education of the older monastic orders like the Benedictines to bear on the religious problems of the burgeoning population of cities, but with more organizational flexibility than either monastic orders or the secular clergy. Dominic's new order was to be a preaching order, trained to preach in the vernacular languages. Rather than earning their living on vast farms as the monasteries had done, the new friars would survive by begging, "selling" themselves through persuasive preaching.
Saint Dominic established a religious community in Toulouse in 1214, to be governed by the rule of St. Augustine and statutes to govern the life of the friars, including the Primitive Constitution. (The statutes borrowed somewhat from the Constitutions of Prémontré.) The founding documents establish that the Order was founded for two purposes: preaching and the salvation of souls. The organization of the Order of Preachers was approved in December 1216 by Pope Honorius III (see also Religiosam vitam; Nos attendentes).
The Order's origins in battling heterodoxy influenced its later development and reputation. Many later Dominicans battled heresy as part of their apostolate. Indeed, many years after St. Dominic reacted to the Cathars, the first Grand Inquistor of Spain, Tomás de Torquemada, would be drawn from the Dominican order.
History
The history of the Order may be divided into three periods:
- The Middle Ages (from their foundation to the beginning of the 16th century);
- The Modern Period up to the French Revolution;
- The Contemporary Period.
Middle Ages
The Dominican friars quickly spread, including to England, where they appeared in Oxford in 1221. In the 13th century the order reached all classes of Christian society, fought heresy, schism, and paganism by word and book, and by its missions to the north of Europe, to Africa, and Asia passed beyond the frontiers of Christendom. Its schools spread throughout the entire Church; its doctors wrote monumental works in all branches of knowledge, including the extremely important Albertus Magnus and Thomas Aquinas. Its members included popes, cardinals, bishops, legates, inquisitors, confessors of princes, ambassadors, and paciarii (enforcers of the peace decreed by popes or councils). The order was appointed by Pope Gregory IX the duty to carry out the Inquisition. In his Papal Bull Ad extirpanda of 1252, Pope Innocent IV authorised the Dominicans' use of torture under prescribed circumstances.
The expansion of the Order produced changes. A smaller emphasis on doctrinal activity favoured the development here and there of the ascetic and contemplative life and there sprang up, especially in Germany and Italy, the mystical movement with which the names of Meister Eckhart, Heinrich Suso, Johannes Tauler, and St. Catherine of Siena are associated. (See German mysticism, which has also been called "Dominican mysticism.") This movement was the prelude to the reforms undertaken, at the end of the century, by Raymond of Capua, and continued in the following century. It assumed remarkable proportions in the congregations of Lombardy and the Netherlands, and in the reforms of Savonarola at Florence.
At the same time the Order found itself face to face with the Renaissance. It struggled against pagan tendencies in Renaissance humanism, in Italy through Dominici and Savonarola, in Germany through the theologians of Cologne but it also furnished humanism with such advanced writers as Francesco Colonna (probably the writer of the Hypnerotomachia Poliphili) and Matteo Bandello. Many Dominicans took part in the artistic activity of the age, the most prominent being Fra Angelico and Fra Bartolomeo.
Reformation to French Revolution
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| Bartolomé de Las Casas |
Bartolomé de las Casas O.P. (c. 1484[1] – 18 July 1566) was a 16th-century Spanish historian, social reformer and Dominican friar. He became the first resident Bishop of Chiapas, and the first officially appointed "Protector of the Indians." His extensive writings, the most famous being A Short Account of the Destruction of the Indies and Historia de Las Indias, chronicle the first decades of colonization of the West Indies and focus particularly on the atrocities committed by the colonizers against the indigenous peoples
Arriving as one of the first settlers in the New World he participated in, and was eventually compelled to oppose, the atrocities committed against the Native Americans by the Spanish colonists. In 1515 he reformed his views, gave up his Indian slaves and encomienda, and advocated, before King Charles V, Holy Roman Emperor, on behalf of rights for the natives. In his early writings he advocated the use of African slaves instead of Natives in the West-Indian colonies, and consequently he has been criticized as being partly responsible for the beginning of the Transatlantic slave trade. Later in life he retracted those early views as he came to see all forms of slavery as equally wrong. In 1522 he attempted to launch a new kind of peaceful colonialism on the coast of Venezuela, but this venture failed causing Las Casas to enter the Dominican Order and become a friar, leaving the public scene for a decade. He then traveled to Central America undertaking peaceful evangelization among the Maya of Guatemala and participated in debates among the Mexican churchmen about how best to bring the natives to the Christian faith. Traveling back to Spain to recruit more missionaries, he continued lobbying for the abolition of the encomienda, gaining an important victory by the passing of the New Laws in 1542. He was appointed Bishop of Chiapas, but served only for a short time before he was forced to return to Spain because of resistance to the New Laws by the encomenderos, and conflicts with Spanish settlers because of his pro-Indian policies and activist religious stances. The remainder of his life was spent at the Spanish court where he held great influence over Indies-related issues. In 1550 he participated in the Valladolid debate; he argued against Juan Ginés de Sepúlveda that the Indians were fully human and that forcefully subjugating them was unjustifiable. Sepúlveda countered that they were less than human and required Spanish masters in order to become civilized.
Bartolomé de las Casas spent 50 years of his life actively fighting slavery and the violent colonial abuse of indigenous peoples, especially by trying to convince the Spanish court to adopt a more humane policy of colonization. And although he failed to save the indigenous peoples of the Western Indies, his efforts resulted in several improvements in the legal status of the natives, and in an increased colonial focus on the ethics of colonialism. Las Casas is often seen as one of the first advocates for universal Human Rights.
Gaspar da Cruz (c. 1520–1570), who worked all over the Portuguese colonial empire in Asia, was probably the first Christian missionary to preach (unsuccessfully) in Cambodia. After a (similarly unsuccessful) stint in Guangzhou, China, he eventually returned to Portugal and became the first European to publish a book on China in 1569/1570.
The modern period consists of the three centuries between the religious revolution at the beginning of the 16th century (the Protestant Reformation) and the French Revolution and its consequences. The beginning of the 16th century confronted the order with the upheavals of Revolution. The spread of Protestantism cost it six or seven provinces and several hundreds of convents, but the discovery of the New World opened up a fresh field of activity.
In the 18th century, there were numerous attempts at reform, accompanied by a reduction in the number of devotees. The French Revolution ruined the order in France, and crises that more or less rapidly followed considerably lessened or wholly destroyed numerous provinces.
19th century to present
The contemporary period of the history of the Preachers begins with restorations in provinces, undertaken after revolutions destroyed the Order in several countries of the Old and New World. This period begins more or less in the early 19th century.
During this critical period, the number of Preachers seems never to have sunk below 3,500. Statistics for 1876 show 3,748, but 500 of these had been expelled from their convents and were engaged in parochial work. Statistics for 1910 show a total of 4,472 nominally or actually engaged in proper activities of the Order. In the year 2000, there were 5,171 Dominican friars in solemn vows, 917 student brothers, and 237 novices. By the year 2010 there were 5,906 Dominican friars, including 4,456 priests. Their provinces cover the world, and include four provinces in the United States.
In the revival movement France held a foremost place, owing to the reputation and convincing power of the orator, Jean-Baptiste Henri Lacordaire (1802–1861). He took the habit of a Friar Preacher at Rome (1839), and the province of France was canonically erected in 1850. From this province were detached the province of Lyon, called Occitania (1862), that of Toulouse (1869), and that of Canada (1909). The French restoration likewise furnished many laborers to other provinces, to assist in their organization and progress. From it came the master general who remained longest at the head of the administration during the 19th century, Père Vincent Jandel (1850–1872). Here should be mentioned the province of St. Joseph in the United States. Founded in 1805 by Father Edward Fenwick, afterwards first Bishop of Cincinnati, Ohio (1821–1832), this province has developed slowly, but now ranks among the most flourishing and active provinces of the order. In 1910 it numbered seventeen convents or secondary houses. In 1905, it established a large house of studies at Washington, D.C., called the Dominican House of Studies. There are now four Dominican provinces in the United States.
The province of France has produced a large number of preachers. The conferences of Notre-Dame-de-Paris were inaugurated by Père Lacordaire. The Dominicans of the province of France furnished Lacordaire (1835–1836, 1843–1851), Jacques Monsabré (1869–1870, 1872–1890), Joseph Ollivier (1871, 1897), Thomas Etourneau (1898–1902). Since 1903 the pulpit of Notre Dame has been occupied by a succession of Dominicans. Père Henri Didon (d. 1900) was a Dominican. The house of studies of the province of France publishes L'Année Dominicaine (founded 1859), La Revue des Sciences Philosophiques et Theologiques (1907), and La Revue de la Jeunesse (1909). French Dominicans founded and administer the École Biblique et Archéologique française de Jérusalem founded in 1890 by Père Marie-Joseph Lagrange O.P. (1855–1938), one of the leading international centres for Biblical research. It is at the École Biblique that the famed Jerusalem Bible (both editions) was prepared.
Likewise Yves Cardinal Congar, O.P. was a product of the French province of the Order of Preachers. Doctrinal development has had an important place in the restoration of the Preachers. Several institutions, besides those already mentioned, played important parts. Such is the Biblical school at Jerusalem, open to the religious of the Order and to secular clerics, which publishes the Revue Biblique. The faculty of theology at the University of Fribourg, confided to the care of the Dominicans in 1890, is flourishing, and has about 250 students. The Collegium Angelicum, established at Rome (1911) by Master Hyacinth Cormier, is open to regulars and seculars for the study of the sacred sciences. In addition to the reviews above are the Revue Thomiste, founded by Père Thomas Coconnier (d. 1908), and the Analecta Ordinis Prædicatorum (1893). Among numerous writers of the order in this period are: Cardinals Thomas Zigliara (d. 1893) and Zephirin González (d. 1894), two esteemed philosophers; Father Alberto Guillelmotti (d. 1893), historian of the Pontifical Navy, and Father Heinrich Denifle, one of the most famous writers on medieval history (d. 1905).
Divisions
Nuns
The Dominican nuns were founded by St. Dominic even before he had established the friars. They are contemplatives in the cloistered life. The Friars and Nuns together form the Order of Preachers properly speaking. The nuns celebrated their 800th anniversary in 2006.
Sisters
Dominican sisters carry on a number of apostolates. They are distinct from the nuns. The sisters are a way of living the vocation of a Third Order Dominican. As well as the friars, Dominican sisters live their lives supported by four common values, often referred to as the Four Pillars of Dominican Life, they are: community life, common prayer, study and service. St. Dominic called this fourfold pattern of life the "holy preaching."Henri Matisse was so moved by the care that he received from the Dominican Sisters that he collaborated in the design and interior decoration of their Chapelle du Saint-Marie du Rosaire in Vence, France.
Laity
Dominican laity are governed by their own rule, the Rule of the Lay Fraternities of St. Dominic, promulgated by the Master in 1987. It is the fifth Rule of the Dominican Laity; the first was issued in 1285. The two greatest saints of among them are St. Catherine of Siena and St. Rose of Lima, who lived ascetic lives in their family homes, yet both had widespead influence in their societies.
Spirituality
Dominican spirituality
The spiritual tradition of Dominic's Order is punctuated not only by charity, study and preaching, but also by instances of mystical union. The Dominican emphasis on learning and on charity distinguishes it from other monastic and mendicant orders. As the Order first developed on the European continent, learning continued to be emphasized by these friars and their sisters in Christ. These religious also struggled for a deeply personal, intimate relationship with God. When the Order reached England, many of these attributes were kept, but the English gave the Order additional, specialized characteristics. This topic is discussed below.
Dominic's search for a close relationship with God was determined and unceasing. He rarely spoke, so little of his interior life is known. What is known about it comes from accounts written by people near to him. St. Cecilia remembered him as cheerful, charitable and full of unceasing vigor. From a number of accounts, singing was apparently one of Dominic's great delights. Dominic practiced self-scourging and would mortify himself as he prayed alone in the chapel at night for 'poor sinners.' He owned a single habit, refused to carry money, and would allow no one to serve him.
The spirituality evidenced throughout all of the branches of the Order reflects the spirit and intentions of its founder, though some of the elements of what later developed may have surprised the Castilian friar. Fundamentally, Dominic was "...a man of prayer who utilized the full resources of the learning available to him to preach, to teach, and even materially to assist those searching for the truth found in the gospel of Christ. It is that spirit which [Dominic] bequeathed to his followers".
Bl. Humbert
Humbert of Romans, the Master General of the Order from 1254 to 1263, was a great administrator, as well as preacher and writer. It was under his tenure as Master General that the sisters in the Order were given official membership. Humbert was a great lover of languages, and encouraged linguistic studies among the Dominicans, primarily Arabic, because of the missionary work friars were pursuing amongst those led astray or forced to convert by Mohammedans in the Middle East. He also wanted his friars to reach excellence in their preaching, and this was his most lasting contribution to the Order. The growth of the spirituality of young preachers was his first priority. He once cried to his students: ". . . consider how excellent this office [of preaching] is, because it is apostolic; how useful, because it is directly ordained for the salvation of souls; how perilous, because few have in them, or perform, what the office requires, for it is not without great danger. . . . Item, take note that this office calls for excellency of life, so that just as the preacher speaks from a raised position, so he may also preach the Gospel from the mountain of an excellent life"
Humbert is at the center of ascetic writers in the Dominican Order. In this role, he added significantly to its spirituality. His writings are permeated with "religious good sense," and he used uncomplicated language that could edify even the weakest member. Humbert advised his readers, "[Young Dominicans] are also to be instructed not to be eager to see visions or work miracles, since these avail little to salvation, and sometimes we are fooled by them; but rather they should be eager to do good in which salvation consists. Also, they should be taught not to be sad if they do not enjoy the divine consolations they hear others have; but they should know the loving Father for some reason sometimes withholds these. Again, they should learn that if they lack the grace of compunction or devotion they should not think they are not in the state of grace as long as they have good will, which is all that God regards". The English Dominicans took this to heart, and made it the focal point of their mysticism, as seen below.
Albertus Magnus
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| Albert Magnus |
Another who contributed significantly to the spirituality of the Order is Albertus Magnus, the only person of the period to be given the appellation "Great". His influence on the brotherhood permeated nearly every aspect of Dominican life. Albert was a scientist, philosopher, theologian, spiritual writer, ecumenist, and diplomat. Under the auspices of Humbert of Romans, Albert molded the curriculum of studies for all Dominican students, introduced Aristotle to the classroom and probed the work of Neoplatonists, such as Plotinus. Indeed, it was the thirty years of work done by Thomas Aquinas and himself (1245–1274) that allowed for the inclusion of Aristotelian study in the curriculum of Dominican schools.
One of Albert's greatest contributions was his study of Dionysus the Areopagite, a mystical theologian whose words left an indelible imprint in the medieval period. Magnus' writings made a significant contribution to German mysticism, which became vibrant in the minds of the Beguines and women such as Hildegard of Bingen and Mechthild of Magdeburg. Mysticism, for the purposes of this study, refers to the conviction that all believers have the capability to experience God's love. This love may manifest itself through brief ecstatic experiences, such that one may be engulfed by God and gain an immediate knowledge of Him, which is unknowable through the intellect alone.
Albertus Magnus championed the idea, drawn from Dionysus, that positive knowledge of God is possible, but obscure. Thus, it is easier to state what God is not, than to state what God is: ". . . we affirm things of God only relatively, that is, casually, whereas we deny things of God absolutely, that is, with reference to what He is in Himself. And there is no contradiction between a relative affirmation and an absolute negation. It is not contradictory to say that someone is white-toothed and not white".
Albert the Great wrote that wisdom and understanding enhance one's faith in God. According to him, these are the tools that God uses to commune with a contemplative. Love in the soul is both the cause and result of true understanding and judgement. It causes not only an intellectual knowledge of God, but a spiritual and emotional knowledge as well. Contemplation is the means whereby one can obtain this goal of understanding. Things that once seemed static and unchanging become full of possibility and perfection. The contemplative then knows that God is, but she does not know what God is. Thus, contemplation forever produces a mystified, imperfect knowledge of God. The soul is exalted beyond the rest of God's creation but it cannot see God Himself.
Charity and meekness
As the image of God grows within man, he learns to rely less on an intellectual pursuit of virtue and more on an affective pursuit of charity and meekness. Meekness and charity guide Christians to acknowledge that they are nothing without the One (God/Christ) who created them, sustains them, and guides them. Thus, man then directs his path to that One, and the love for, and of, Christ guides man's very nature to become centered on the One, and on his neighbor as well. Charity is the manifestation of the pure love of Christ, both for and by His follower.
Although the ultimate attainment for this type of mysticism is union with God, it is not necessarily visionary, nor does it hope only for ecstatic experiences; instead, mystical life is successful if it is imbued with charity. The goal is just as much to become like Christ as it is to become one with Him. Those who believe in Christ should first have faith in Him without becoming engaged in such overwhelming phenomena.
The Dominican Order was affected by a number of elemental influences. Its early members imbued the order with a mysticism and learning. The Europeans of the Order embraced ecstatic mysticism on a grand scale and looked to a union with the Creator. The English Dominicans looked for this complete unity as well, but were not so focused on ecstatic experiences. Instead, their goal was to emulate the moral life of Christ more completely. The Dartford nuns were surrounded by all of these legacies, and used them to create something unique. Though they are not called mystics, they are known for their piety toward God and their determination to live lives devoted to, and in emulation of, Him.
Dartford Priory was established long after the primary period of monastic foundation in England had ended. It emulated, then, the monasteries found in Europe—mainly France and German—as well as the monastic traditions of their English Dominican brothers. As already stated, the first nuns to inhabit Dartford were sent from Poissy Priory in France.
Evidence for the strength of the English Dominican nuns' vocation is strong itself. Even on the eve of the Dissolution, Prioress Jane Vane wrote to Cromwell on behalf of a postulant, saying that though she had not actually been professed, she was professed in her heart and in the eyes of God. This is only one such example of dedication. Profession in Dartford Priory seems, then, to have been made based on personal commitment, and one's personal association with God.
Rosary
Throughout the centuries, the Holy Rosary has been an important element among the Dominicans. Pope Pius XI stated that:
- The Rosary of Mary is the principle and foundation on which the very Order of Saint Dominic rests for making perfect the life of its members and obtaining the salvation of others.
Histories of the Holy Rosary often attribute its origin to Saint Dominic himself through the Blessed Virgin Mary. Our Lady of the Rosary is the title received by the Marian apparition to Saint Dominic in 1208 in the church of Prouille in which the Virgin Mary gave the Rosary to him. For centuries, Dominicans have been instrumental in spreading the rosary and emphasizing the Catholic belief in the power of the rosary.
On January 1, 2008, the Master of the Order declared a year of dedication to the Rosary.
Missionary activity of the Dominicans
The Dominican Order came into being in the Middle Ages at a time when religion began to be contemplated in a new way. Men who gave themselves and their souls completely into the keeping of God were no longer expected to stay behind the walls of a cloister. Instead, they traveled among the people, taking as their examples the apostles of the primitive Church. Out of this ideal emerged two orders of mendicant friars: one, the Friars Minor, was led by Francis of Assisi; the other, the Friars Preachers, by Dominic of Guzman.
The man who established the Dominican Order offered his followers a lofty and abiding cause. Dominic inspired his followers with loyalty to learning and virtue, a deep recognition of the spiritual power of worldly deprivation and the religious state, and a highly developed governmental structure. He also produced a group people who succeeded in converting Albigensians to the orthodox faith. At the same time, Dominic inspired the members of his Order to develop a "mixed" spirituality. They were both active in preaching, and contemplative in study, prayer and meditation. The brethren of the Dominican Order were urban and learned, as well as contemplative and mystical in their spirituality. While these traits had an impact on the women of the Order, the nuns especially absorbed the latter characteristics and made those characteristics their own. In England, the Dominican nuns blended these elements with the defining characteristics of English Dominican spirituality and created a spirituality and collective personality that set them apart.
St. Dominic
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| Saint Dominic |
Dominic was also noticed by important members of the religious community of Spain. After he completed his studies, Bishop Martin Bazan and Prior Diego d'Achebes appointed Dominic to the cathedral chapter and he became a regular canon under the Rule of St. Augustine and the Constitutions for the cathedral church of Osma. At the age of twenty-four or twenty-five, he was ordained to the priesthood.
In the spring of 1203, Dominic joined Prior Diego on an embassy to Denmark for the monarchy of Spain. Dominic was fired by a reforming zeal after they encountered Albigensian Christians at Toulouse. He set about reconverting the region to Roman Christianity. On the return trip to Spain, the two brethren met with a group of papal legates who were determined to triumph over the Manichean menace. Prior Diego saw immediately one of the paramount reasons for the spread of the unorthodox movement: the representatives of the Holy Church acted and moved with an offensive amount of pomp and ceremony. On the other hand, the Cathars lived in a state of apostolic self-sacrifice that was widely appealing. For these reasons, Prior Diego suggested that the papal legates begin to live a reformed apostolic life. The legates agreed to change if they could find a strong leader. The prior took up the challenge, and he and Dominic dedicated themselves to the conversion of the Albigensians.
Dominican convent established
As time passed, Prior Diego sanctioned the building of a monastery for girls whose parents had sent them to the care of the Albigensians because their families were too poor to fulfill their basic needs. The monastery was at Prouille and would later become Dominic's headquarters for his missionary effort there. Prior Diego died, after two years in the mission field, on his return trip to Spain. When his preaching companions heard of his death, all save Dominic and a very small number of others returned to their homes.
Founding of the Order of Preachers
In July 1215, with the approbation of Bishop Foulques of Toulouse, Dominic ordered his followers into an institutional life. Its purpose was revolutionary in the pastoral ministry of the Catholic Church. These priests were organized and well trained in religious studies. Many men influenced the shape and character of the Dominican Order, but it was Dominic himself who combined the available components into a vital and vigorous, whole existence. Dominic needed a framework—a rule—to organize these components. The Rule of St. Augustine was an obvious choice for the Dominican Order, according to Dominic's successor, Jordan of Saxony, because it lent itself to the "salvation of souls through preaching". By this choice, however, the Dominican brothers designated themselves not monks, but canons-regular. They could practice ministry and common life while existing in individual poverty.
Dominic's education at Palencia gave him the knowledge he needed to overcome the Manicheans. With charity, the other concept that most defines the work and spirituality of the Order, study became the method most used by the Dominicans in working to defend the Church against the perils that hounded it, and also of enlarging its authority over larger areas of the known world. In Dominic's thinking, it was impossible for men to preach what they did not or could not understand. When the brethren left Prouille, then, to begin their apostolic work, Dominic sent Matthew of Paris to establish a school near the University of Paris. This was the first of many Dominican schools established by the brethren, some near large universities throughout Europe.
Mysticism
By 1300, the enthusiasm for preaching and conversion within the Order lessened. Mysticism, full of the ideas Albertus Magnus expostulated, became the devotion of the greatest minds and hands within the organization. It became a "powerful instrument of personal and theological transformation both within the Order of Preachers and throughout the wider reaches of Christendom.
Although Albertus Magnus did much to instill mysticism in the Order of Preachers, it is a concept that reaches back to the Hebrew Bible. In the tradition of Holy Writ, the impossibility of coming face to face with God is a recurring motif, thus the commandment against graven images (Exodus 20.4-5). As time passed, Jewish and early Christian writings presented the idea of 'unknowing,' where God's presence was enveloped in a dark cloud. These images arose out of a confusing mass of ambiguous and ambivalent statements regarding the nature of God and man's relationship to Him.
Other passages attest to the opposite circumstance: that of seeing God and talking with Him. Obviously, the conflict between seeing and not-seeing exists in early texts as well as later ones. It also permeates the Law, the Prophets, and the Writings. The consequence is a paradox that emerges repeatedly throughout Christian Scripture and the mysticism found in the early foundations of the Church.[62]
All of these ideas associated with mysticism were at play in the spirituality of the Dominican community, and not only among the men. In Europe, in fact, it was often the female members of the Order, such as Catherine of Siena, Mechthild of Magdeburg, Christine of Stommeln, Margaret Ebner, and Elsbet Stagl, that gained reputations for having mystical experiences. Notable male members of the Order associated with mysticism include Meister Eckhart and Henry Suso.
Women
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| St Catherine of Sienna |
Although Dominic and the early brethren had instituted female Dominican houses at Prouille and other places by 1227, some of the brethren of the Order had misgivings about the necessity of female religious establishments in an Order whose major purpose was preaching, a duty in which women could not traditionally engage. In spite of these doubts, women's houses dotted the countryside throughout Europe. There were seventy-four Dominican female houses in Germany, forty-two in Italy, nine in France, eight in Spain, six in Bohemia, three in Hungary, and three in Poland. Many of the German religious houses that lodged women had been home to communities of women, such as Beguines, that became Dominican once they were taught by the traveling preachers and put under the jurisdiction of the Dominican authoritative structure. A number of these houses became centers of study and mystical spirituality in the 14th century. There were one hundred and fifty-seven nunneries in the Order by 1358. In that year, the number lessened due to disasters like the Black Death.
In places besides Germany, convents were founded as retreats from the world for women of the upper classes. These were original projects funded by wealthy patrons, including other women. Among these was Countess Margaret of Flanders who established the monastery of Lille, while Val-Duchesse at Oudergern near Brussels was built with the wealth of Adelaide of Burgundy, Duchess of Brabant (1262).
Female houses differed from male Dominican houses in a lack of apostolic work for the women. Instead, the sisters chanted the Divine Office and kept all the monastic observances. Their lives were often much more strict than their brothers' lives. The sisters had no government of their own, but lived under the authority of the general and provincial chapters of the Order. They were compelled to obey all the rules and shared in all the applicable privileges of the Order. Like the Priory of Dartford, all Dominican nunneries were under the jurisdiction of friars. The friars served as their confessors, priests, teachers and spiritual mentors.
Women could not be professed to the Dominican religious life before the age of thirteen. The formula for profession contained in the Constitutions of Montargis Priory (1250) demands that nuns pledge obedience to God, the Blessed Virgin, their prioress and her successors according to the Rule of St. Augustine and the institute of the Order, until death. The clothing of the sisters consisted of a white tunic and scapular, a leather belt, a black mantle, and a black veil. Candidates to profession were tested to reveal whether they were actually married women who had merely separated from their husbands. Their intellectual abilities were also tested. Nuns were to be silent in places of prayer, the cloister, the dormitory, and refectory. Silence was maintained unless the prioress granted an exception for a specific cause. Speaking was allowed in the common parlor, but it was subordinate to strict rules, and the prioress, subprioress or other senior nun had to be present.
Because the nuns of the Order did not preach among the people, the need to engage in study was not as immediate or intense as it was for men. They did participate, however, in a number of intellectual activities. Along with sewing and embroidery, nuns often engaged in reading and discussing correspondence from Church leaders. In the Strassburg monastery of St. Margaret, some of the nuns could converse fluently in Latin. Learning still had an elevated place in the lives of these religious. In fact, Margarette Reglerin, a daughter of a wealthy Nuremberg family, was dismissed from a convent because she did not have the ability or will to learn.
As heirs of the Dominican priory of Poissy in France, the Dartford sisters were also heirs to a tradition of profound learning and piety. Sections of translations of spiritual writings in Dartford's library, such as Suso's Little Book of Eternal Wisdom and Laurent du Bois' La Somme le Roi, show that the "ghoostli" link to Europe was not lost in the crossing of the Channel. It survived in the minds of the nuns. Also, the nuns shared a unique identity with Poissy as a religious house founded by a royal house. The English nuns were proud of this heritage, and aware that many of them shared in England's great history as members of the noble class, as seen in the next chapter.
Devotion to the Virgin Mary was another very important aspect of Dominican spirituality, especially for female members. As an Order, the Dominicans believed that they were established through the good graces of Christ's mother, and through prayers she sent missionaries to save the souls of nonbelievers. All Dominicans sang the Little Office of the Blessed Virgin each day and saluted her as their advocate.
English Province
In England, the Dominican Province began at the second general chapter of the Dominican Order in Bologna during the spring of 1221. Dominic dispatched twelve friars to England under the guidance of their English prior, Gilbert of Fresney. They landed in Dover on August 5, 1221. The province came officially into being at its first provincial chapter in 1230.
The English Province was a component of the international Order from which it obtained its laws, direction, and instructions. It was also, however, a group of Englishmen. Its direct supervisors were from England, and the members of the English Province dwelt and labored in English cities, towns, villages, and roadways. English and European ingredients constantly came in contact. The international side of the province's existence influenced the national, and the national responded to, adapted, and sometimes constrained the international.
The first Dominican site in England was at Oxford, in the parishes of St. Edward and St. Adelaide. The friars built an oratory to the Blessed Virgin Mary and by 1265, the brethren, in keeping with their devotion to study, began erecting a school. Actually, the Dominican brothers likely began a school immediately after their arrival, as priories were legally schools. Information about the schools of the English Province is limited, but a few facts are known. Much of the information available is taken from visitation records. The "visitation" was a section of the province through which visitors to each priory could describe the state of its religious life and its studies to the next chapter. There were four such visits in England and Wales—Oxford, London, Cambridge and York. All Dominican students were required to learn grammar, old and new logic, natural philosophy and theology. Of all of the curricular areas, however, theology was the most important. This is not surprising when one remembers Dominic's zeal for it.
English Dominican mysticism in the late medieval period differed from European strands of it in that, whereas European Dominican mysticism tended to concentrate on ecstatic experiences of union with the divine, English Dominican mysticism's ultimate focus was on a crucial dynamic in one's personal relationship with God. This was an essential moral imitation of the Savior as an ideal for religious change, and as the means for reformation of humanity's nature as an image of divinity. This type of mysticism carried with it four elements. First, spiritually it emulated the moral essence of Christ's life. Second, there was a connection linking moral emulation of Christ's life and humanity's disposition as images of the divine. Third, English Dominican mysticism focused on an embodied spirituality with a structured love of fellow men at its center. Finally, the supreme aspiration of this mysticism was either an ethical or an actual union with God.
For English Dominican mystics, the mystical experience was not expressed just in one moment of the full knowledge of God, but in the journey of, or process of, faith. This then led to an understanding that was directed toward an experiential knowledge of divinity. It is important to understand, however, that for these mystics it was possible to pursue mystical life without the visions and voices that are usually associated with such a relationship with God. They experienced a mystical process that allowed them, in the end, to experience what they had already gained knowledge of through their faith only.
The center of all mystical experience is, of course, Christ. English Dominicans sought to gain a full knowledge of Christ through an imitation of His life. English mystics of all types tended to focus on the moral values that the events in Christ's life exemplified. This led to a "progressive understanding of the meanings of Scripture--literal, moral, allegorical, and anagogical"--that was contained within the mystical journey itself. From these considerations of Scripture comes the simplest way to imitate Christ: an emulation of the moral actions and attitudes that Jesus demonstrated in His earthly ministry becomes the most significant way to feel and have knowledge of God.
The English concentrated on the spirit of the events of Christ's life, not the liberality of events. They neither expected nor sought the appearance of the stigmata or any other physical manifestation. They wanted to create in themselves that environment that allowed Jesus to fulfill His divine mission, insofar as they were able. At the center of this environment was love: the love that Christ showed for humanity in becoming human. Christ's love reveals the mercy of God and His care for His creation. English Dominican mystics sought through this love to become images of God. Love led to spiritual growth that, in turn, reflected an increase in love for God and humanity. This increase in universal love allowed men's wills to conform to God's will, just as Christ's will submitted to the Father's will.
Concerning humanity as the image of Christ, English Dominican spirituality concentrated on the moral implications of image-bearing rather than the philosophical foundations of the imago Dei. The process of Christ's life, and the process of image-bearing, amends humanity to God's image. The idea of the "image of God" demonstrates both the ability of man to move toward God (as partakers in Christ's redeeming sacrifice), and that, on some level, man is always an image of God. As their love and knowledge of God grows and is sanctified by faith and experience, the image of God within man becomes ever more bright and clear.
Reference:
This article incorporates text from a publication now in the public domain: Herbermann, Charles, ed. (1913). Catholic Encyclopedia. Robert Appleton Company.●▬▬ஜ۩۞۩ஜ▬♥▬●▬ஜ۩۞۩ஜ▬▬♥▬●▬▬ஜ۩۞۩ஜ▬▬●
Today's Snippet I: Congregation for Institutes of Consecrated Life and Societies of Apostolic Life
The Congregation for Institutes of Consecrated Life and Societies of Apostolic Life (Latin: Congregatio pro Institutis Vitae Consecratae et Societatibus Vitae Apostolicae) is the congregation of the Roman Curia responsible for everything which concerns Institutes of Consecrated Life (orders and religious congregations, both of men and of women, as well as secular institutes) and Societies of Apostolic Life regarding their government, discipline, studies, goods, rights, and privileges.
Description
On May 27, 1586, Pope Sixtus V founded the "Sacred Congregation for Consultations about Regulars." In 1908 Pope Pius X changed its name to the Congregation of the Affairs of Religious. In 1967 Pope Paul VI changed its name to the Congregation for Religious and Secular Institutes. Saint John Paul II gave the Congregation its current name.
The current Prefect is Cardinal João Braz de Aviz. The current Secretary is Archbishop José Rodríguez Carballo, O.F.M., who was the former superior-general of the Franciscans. There are two Undersecretaries of the Congregation, Father Sebastiano Paciolla, O.Cist. and Sister Nicoletta Vittoria Spezzati, A.S.C.
Institutes of consecrated life
Institutes of consecrated life are canonically erected institutes in the Roman Catholic Church whose members profess the evangelical counsels of chastity, poverty, and obedience by vows or other sacred bonds. They are defined in the Code of Canon Law under canons 573–730.
The more numerous form of these are religious institutes, which are characterized by the public profession of vows, life in common as brothers or sisters, and separation from the world They are defined in the Code of Canon Law under canons 607–709. The other form is that of secular institutes, in which the members live in the world, and work for the sanctification of the world from within.
Institutes of consecrated life need the written approval of a bishop to operate within his diocese, and a diocesan Bishop can erect an institute of consecrated life in his own territory, after consulting the Apostolic See.
The Congregation for Institutes of Consecrated Life and Societies of Apostolic Life has ecclesial oversight of institutes of consecrated life.
Canonical Terms
Some canonical terms associated with consecrated life are frequently misused in common speech.
- Institutes of consecrated life are canonically erected by competent church authority to enable men or women who publicly profess the evangelical counsels by religious vows or other sacred bonds, "through the charity to which these counsels lead to be joined to the Church and its mystery in a special way" (cf. canon 573 §2 of the Code of Canon Law), without this making them members of the Church hierarchy.
- Although the state of consecrated life is neither clerical nor lay, institutes of consecrated life are clerical if, with recognition from the Church, they are directed by clerics and exercise sacred orders, and they are lay if recognized by the Church as not exercising sacred orders. For instance, the Order of Friars Preachers (O.P.) is a clerical institute of consecrated life, and the Sisters of Charity a lay institute of consecrated life.
- A religious institute is an institute of consecrated life whose members take public vows, lead a life in common and are in some way separated from the world. A secular institute is an institute of consecrated life whose members living in the world, striving for the perfection of charity and seeking to help to sanctify the world, especially from within. The current Code of Canon Law has not maintained the distinction that the earlier Code (1917) made between orders (religious institutes in which the members took solemn vows) and congregations (those in which simple vows were taken).
- A monk (Greek: monachos, Latin: monachus) is a person that leads the "monastic life" in a "monastery". Nowadays it tends to be wrongly assumed that it signifies someone living in community. From early Church times there has been a lively discussion of the meaning of this term (Greek: monos alone), namely whether it denotes someone living alone/away from the rest of society, or someone celibate/focused on God alone. St Benedict understood it as meaning the latter, namely a celibate dedicated to God, as becomes clear from his consideration of a hermit to be a kind of monk (Rule of St Benedict, ch. 1).
- A monastery (Greek: monasterion) is a place where a monk lives and works, and may be home to any number of monks, one or many. Often a monastery of one is, however, called a "hermitage", and the person living there, a "hermit". "Convent" is the generic term for the community house of other religious, male or female. "Friary", "priory" and the like are other terms in use.
- The term "religious" (as in, "he/she is a religious") means a member of a religious institute, a person in religious vows.
- A friar is a male member of a mendicant order, principally, the religious families of Franciscans, Dominicans and Carmelites.
- Priests in vows retain their usual title of "Father", and "Reverend Father". With a few exceptions, all men in vows who are not priests and would therefore not be addressed as "Father" are addressed as "Brother". That is to say, all monks are brothers, but not all brothers are "fathers".
- Women religious are addressed as "Sister". The 1917 Code of Canon Law reserved the term "nun" (Latin: monialis) for women religious who took solemn vows or who, while being allowed in some places to take simple vows, belonged to institutes whose vows were normally solemn. It used the word "sister" (Latin: soror) exclusively for members of institutes for women that it classified as "congregations"; and for "nuns" and "sisters" jointly it used the Latin word religiosae (women religious). The current Code of Canon Law has dropped those distinctions. Some women superiors are properly addressed as "Mother" or "Reverend Mother". Benedictines have traditionally used the form of address "Dom" for men and "Dame" for solemnly professed nuns.
Historical-juridical list in the Annuario Pontificio
The Annuario Pontificio lists for both men and women the institutes of consecrated life and the like that are "of pontifical right" (those that the Holy See has erected or approved by formal decree). For the men, it gives what it now calls the Historical-Juridical List of Precedence. The arrangement of the institutes for men of Latin Rite in this list dates back many decades. It is found, for instance, in the 1964 edition of the Annuario Pontificio, pp. 807-870, where the heading is "States of Perfection (of pontifical right for men)". In the 1969 edition the heading has become "Religious and Secular Institutes of Pontifical Right for Men", a form it kept until 1975 inclusive. Since 1976, when work was already advanced on revising the Code of Canon Law, the list has been qualified as "historical-juridical" and still distinguishes "orders" from "congregations" in the case of Latin-Rite men, while not separating out "orders" and "congregations" in the case of the Eastern Catholic Churches and Latin-Rite women.
It arranges the institutes for men as follows:
- A. Institutes of consecrated life
- a. Religious institutes
- I. Orders
- 1. Canons regular
- 2. Monks
- 3. Mendicant orders
- 4. Clerks regular
- II. Clerical religious congregations
- III. Lay religious congregations
- IV. Eastern orders, religious congregations and societies of apostolic life
- I. Orders
- b. Secular institutes
- I. Clerical secular institutes
- II. Lay secular institutes
- a. Religious institutes
- B. Societies of apostolic life
The institutes for women are arranged alphabetically in the following categories:
- A. Institutes of consecrated life
- a. Religious institutes
- I. Orders and institutes with autonomous houses
- II. Centralized institutes
- a. Religious institutes
- B. Societies of apostolic life
These lists are followed by a list of 6 institutes under the heading "Other Institutes of Consecrated Life", a reference to new forms of consecrated life established in accordance with canons 604 §2 and 605 of the Code of Canon Law. Some of these have both male and female members, and one is open to married couples.
Code of Canon Law 573-606
SECTION I:
INSTITUTES OF CONSECRATED LIFE
TITLE I:
NORMS COMMON TO ALL INSTITUTES OF CONSECRATED LIFE (Cann. 573 - 606)
Can. 573
§1. The life consecrated through the profession of the evangelical counsels is a stable form of living by which the faithful, following Christ more closely under the action of the Holy Spirit, are totally dedicated to God who is loved most of all, so that, having been dedicated by a new and special title to His honor, to the building up of the Church, and to the salvation of the world, they strive for the perfection of charity in the service of the kingdom of God and, having been made an outstanding sign in the Church, foretell the heavenly glory.
§2. The Christian faithful freely assume this form of living in institutes of consecrated life canonically erected by competent authority of the Church. Through vows or other sacred bonds according to the proper laws of the institutes, they profess the evangelical counsels of chastity, poverty, and obedience and, through the charity to which the counsels lead, are joined in a special way to the Church and its mystery.
Can. 574
§1. The state of those who profess the evangelical counsels in institutes of this type belongs to the life and holiness of the Church and must be fostered and promoted by all in the Church.
§2. Certain Christian faithful are specially called by God to this state so that they possess a special gift in the life of the Church and contribute to its salvific mission, according to the purpose and spirit of the institute.
Can. 575 The evangelical counsels, based on the teaching and examples of Christ the Teacher, are a divine gift which the Church has received from the Lord and preserves always through His grace.
Can. 576 It is for the competent authority of the Church to interpret the evangelical counsels, to direct their practice by laws, and by canonical approbation to establish the stable forms of living deriving from them, and also, for its part, to take care that the institutes grow and flourish according to the spirit of the founders and sound traditions.
Can. 577 In the Church there are a great many institutes of consecrated life which have different gifts according to the grace which has been given them: they more closely follow Christ who prays, or announces the kingdom of God, or does good to people, or lives with people in the world, yet who always does the will of the Father.
Can. 578 All must observe faithfully the mind and designs of the founders regarding the nature, purpose, spirit, and character of an institute, which have been sanctioned by competent ecclesiastical authority, and its sound traditions, all of which constitute the patrimony of the same institute.
Can. 579 Diocesan bishops, each in his own territory, can erect institutes of consecrated life by formal decree, provided that the Apostolic See has been consulted.
Can. 580 The aggregation of one institute of consecrated life to another is reserved to the competent authority of the aggregating institute; the canonical autonomy of the aggregated institute is always to be preserved.
Can. 581 To divide an institute into parts, by whatever name they are called, to erect new parts, to join those erected, or to redefine their boundaries belongs to the competent authority of the institute, according to the norm of the constitutions.
Can. 582 Mergers and unions of institutes of consecrated life are reserved to the Apostolic See only; confederations and federations are also reserved to it.
Can. 583 Changes in institutes of consecrated life affecting those things which had been approved by the Apostolic See cannot be made without its permission.
Can. 584 The suppression of an institute pertains only to the Apostolic See; a decision regarding the temporal goods of the institute is also reserved to the Apostolic See.
Can. 585 It belongs to the competent authority of an institute to suppress its parts.
Can. 586 §1. A just autonomy of life, especially of governance, is acknowledged for individual institutes, by which they possess their own discipline in the Church and are able to preserve their own patrimony intact, as mentioned in ⇒ can. 578. §2. It is for local ordinaries to preserve and safeguard this autonomy.
Can. 587
§1. To protect more faithfully the proper vocation and identity of each institute, the fundamental code or constitutions of every institute must contain, besides those things which are to be observed as stated in ⇒ can. 578, fundamental norms regarding governance of the institute, the discipline of members, incorporation and formation of members, and the proper object of the sacred bonds.
§2. A code of this type is approved by competent authority of the Church and can be changed only with its consent.
§3. In this code spiritual and juridic elements are to be joined together suitably; nevertheless, norms are not to be multiplied without necessity.
§4. Other norms established by competent authority of an institute are to be collected suitably in other codes and, moreover, can be reviewed appropriately and adapted according to the needs of places and times.
Can. 588
§1. By its very nature, the state of consecrated life is neither clerical nor lay.
§2. That institute is called clerical which, by reason of the purpose or design intended by the founder or by virtue of legitimate tradition, is under the direction of clerics, assumes the exercise of sacred orders, and is recognized as such by the authority of the Church.
§3. That institute is called lay which, recognized as such by the authority of the Church, has by virtue of its nature, character, and purpose a proper function defined by the founder or by legitimate tradition, which does not include the exercise of sacred orders.
Can. 589 An institute of consecrated life is said to be of pontifical right if the Apostolic See has erected it or approved it through a formal decree. It is said to be of diocesan right, however, if it has been erected by a diocesan bishop but has not obtained a decree of approval from the Apostolic See.
Can. 590
§1. Inasmuch as institutes of consecrated life are dedicated in a special way to the service of God and of the whole Church, they are subject to the supreme authority of the Church in a special way.
§2. Individual members are also bound to obey the Supreme Pontiff as their highest superior by reason of the sacred bond of obedience.
Can. 591 In order to provide better for the good of institutes and the needs of the apostolate, the
Supreme Pontiff, by reason of his primacy in the universal Church and with a view to common advantage, can exempt institutes of consecrated life from the governance of local ordinaries and subject them to himself alone or to another ecclesiastical authority.
Can. 592
§1. In order better to foster the communion of institutes with the Apostolic See, each supreme moderator is to send a brief report of the state and life of the institute to the Apostolic See, in a manner and at a time established by the latter.
§2. The moderators of every institute are to promote knowledge of documents of the Holy See which regard the members entrusted to them and are to take care about their observance.
Can. 593 Without prejudice to the prescript of ⇒ can. 586, institutes of pontifical right are immediately and exclusively subject to the power of the Apostolic See in regards to internal governance and discipline.
Can. 594 Without prejudice to ⇒ can. 586, an institute of diocesan right remains under the special care of the diocesan bishop.
Can. 595
§1. It is for the bishop of the principal seat to approve the constitutions and confirm changes legitimately introduced into them, without prejudice to those things which the Apostolic See has taken in hand, and also to treat affairs of greater importance affecting the whole institute which exceed the power of internal authority, after he has consulted the other diocesan bishops, however, if the institute has spread to several dioceses.
§2. A diocesan bishop can grant dispensations from the constitutions in particular cases.
Can. 596
§1. Superiors and chapters of institutes possess that power over members which is defined in universal law and the constitutions.
§2. In clerical religious institutes of pontifical right, however, they also possess ecclesiastical power of governance for both the external and internal forum.
§3. The prescripts of cann. ⇒ 131, ⇒ 133, and ⇒ 137- 144 apply to the power mentioned in §1.
Can. 597
§1. Any Catholic endowed with a right intention who has the qualities required by universal and proper law and who is not prevented by any impediment can be admitted into an institute of consecrated life.
§2. No one can be admitted without suitable preparation.
Can. 598
§1. Each institute, attentive to its own character and purposes, is to define in its constitutions the manner in which the evangelical counsels of chastity, poverty, and obedience must be observed for its way of living.
§2. Moreover, all members must not only observe the evangelical counsels faithfully and fully but also arrange their life according to the proper law of the institute and thereby strive for the perfection of their state.
Can. 599 The evangelical counsel of chastity assumed for the sake of the kingdom of heaven, which is a sign of the world to come and a source of more abundant fruitfulness in an undivided heart, entails the obligation of perfect continence in celibacy.
Can. 600 The evangelical counsel of poverty in imitation of Christ who, although he was rich, was made poor for us, entails, besides a life which is poor in fact and in spirit and is to be led productively in moderation and foreign to earthly riches, a dependence and limitation in the use and disposition of goods according to the norm of the proper law of each institute.
Can. 601 The evangelical counsel of obedience, undertaken in a spirit of faith and love in the following of Christ obedient unto death, requires the submission of the will to legitimate superiors, who stand in the place of God, when they command according to the proper constitutions.
Can. 602 The life of brothers or sisters proper to each institute, by which all the members are united together as a special family in Christ, is to be defined in such a way that it becomes a mutual support for all in fulfilling the vocation of each. Moreover, by their communion as brothers or sisters rooted and founded in charity, members are to be an example of universal reconciliation in Christ.
Can. 603
§1. In addition to institutes of consecrated life, the Church recognizes the eremitic or anchoritic life by which the Christian faithful devote their life to the praise of God and the salvation of the world through a stricter withdrawal from the world, the silence of solitude, and assiduous prayer and penance.
§2. A hermit is recognized by law as one dedicated to God in consecrated life if he or she publicly professes in the hands of the diocesan bishop the three evangelical counsels, confirmed by vow or other sacred bond, and observes a proper program of living under his direction.
Can. 604
§1. Similar to these forms of consecrated life is the order of virgins who, expressing the holy resolution of following Christ more closely, are consecrated to God by the diocesan bishop according to the approved liturgical rite, are mystically betrothed to Christ, the Son of God, and are dedicated to the service of the Church.
§2. In order to observe their own resolution more faithfully and to perform by mutual assistance service to the Church in harmony with their proper state, virgins can be associated together.
Can. 605 The approval of new forms of consecrated life is reserved only to the Apostolic See. Diocesan bishops, however, are to strive to discern new gifts of consecrated life granted to the Church by the Holy Spirit and are to assist promoters so that these can express their proposals as well as possible and protect them by appropriate statutes; the general norms contained in this section are especially to be utilized.
Can. 606 Those things which are established for institutes of consecrated life and their members are equally valid in law for either sex, unless it is otherwise evident from the context of the wording or the nature of the matter.
References
- Code of Canon Law, canon 573 - 606
- Annuario Pontificio 2012 (Libreria Editrice Vaticana 2012 ISBN 978-88-209-8722-0), pp. 1411-1480
- Institutes of Consecrated Life - Catholic-Hierarchy.org
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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 6, Chapter 8
THE CRUCIFIXION
Our Savior then, the new and true Isaac, the Son of the eternal Father, reached the mountain of sacrifice, which is the same one to which his prototype and figure, Isaac, was brought by the patriarch Abraham (Gen. 22, 9). Upon the most innocent Lamb of God was to be executed the rigor of the sentence, which had been suspended in favor of the son of the Patriarch. Mount Calvary was held to be a place of defilement and ignominy, as being reserved for the chastisement of condemned criminals, whose cadavers spread around it their stench and attached to it a still more evil fame. Our most loving Jesus arrived at its summit so worn out, wounded, torn and disfigured, that He seemed altogether transformed into an object of pain and sorrows.
When the most prudent Mother perceived that now the mysteries of the Redemption were to be fulfilled and that the executioners were about to strip Jesus of his clothes for crucifixion, She turned in spirit to the eternal Father and prayed as follows: “My Lord and eternal God, Thou art the Father of thy onlybegotten Son. By eternal generation He is engendered, God of the true God, namely Thyself, and as man He was born of my womb and received from me this human nature, in which He now suffers. I have nursed and sustained Him at my own breast; and as the best sons that ever can be born of any creature, I love Him with maternal love. As his Mother I have a natural right in the Person of his most holy humanity and thy Providence will never infringe upon any rights held by thy creatures. This right of a Mother then, I now yield to Thee and once more place in thy hands thy and my Son as a sacrifice for the Redemption of man. Accept, my Lord, this pleasing offering, since this is more than I can ever offer by submitting my own self as a victim or to suffering. This sacrifice is greater, not only because my Son is the true God and of thy own substance but because this sacrifice costs me a much greater sorrow and pain. For if the lots were changed and I should be permitted to die in order to preserve his most life, I would consider it a great relief and the fulfillment of my dearest wishes.” The eternal Father this received prayer of the exalted Queen with ineffable pleasure and complacency. The patriarch Abraham was permitted to go no further than to prefigure and attempt the sacrifice of a son, because the real execution of such a sacrifice God reserved to Himself and to his Onlybegotten. Nor was Sara, the mother of Isaac, informed of the mystical ceremony, this being prevented not only by the promptitude of Abraham’s obedience, but also because he mistrusted, lest the maternal love of Sara, though she was a just and holy woman, should impel her to prevent the execution of the divine command. But not so was it with most holy Mary, to whom the eternal Father could fearlessly manifest his unchangeable will in order that She might, as far as her powers were concerned, unite with Him in the sacrifice of his Onlybegotten.
It was already the sixth hour, which corresponds to our noontime, and the executioners, intending to crucify the Savior naked, despoiled Him of the seamless tunic and of his garments. As the tunic was large and without opening in front, they pulled it over the head of Jesus without taking off the crown of thorns; but on account of the rudeness with which they proceeded, they inhumanly tore off the crown with the tunic. Thus they opened anew all the wounds of his head, and in some of them remained the thorns, which, in spite of their being so hard and sharp, were wrenched off by the violence with which the executioners despoiled Him of his tunic and, with it, of the crown. With heartless cruelty they again forced it down upon his sacred head, opening up wounds upon wounds. By the rude tearing off of the tunic were renewed also the wounds of his whole body, since the tunic had dried into the open places and its removal was, as David says, adding new pains to his wound (Ps. 68, 27). Four times during the Passion did they despoil Jesus of his garments and again vest Him. The first time in order to scourge him at the pillar; the second time in order to clothe Him in the mock purple; the third when they took this off in order to clothe Him in his tunic; the fourth, when they finally took away his clothes. This last was the most painful, because his wounds were more numerous, his holy humanity was much weakened, and there was less shelter against the sharp wind on mount Calvary; for also this element was permitted to increase the sufferings of his death–struggle by sending its cold blasts across the mount.
The holy Cross was lying on the ground and the executioners were busy making the necessary preparations for crucifying Him and the two thieves. In the meanwhile our Redeemer and Master prayed to the Father in the following terms:
“Eternal Father and my Lord God, to the incomprehensible Majesty of thy infinite goodness and justice I offer my entire humanity and all that according to thy will it has accomplished in descending from thy bosom to assume passible and mortal flesh for the Redemption of men, my brethren. I offer Thee, Lord, with Myself, also my most loving Mother, her love, her most perfect works, her sorrows, her sufferings, her anxious and prudent solicitude in serving Me, imitating Me and accompanying Me unto death. I offer Thee the little flock of my Apostles, the holy Church and congregation of the faithful, such as it is now and as it shall be to the end of the world; and with it I offer to Thee all the mortal children of Adam. All this I place in thy hands as the true and almighty Lord and God. As far as my wishes are concerned, I suffer and die for all, and I desire that all shall be saved, under the condition that all follow Me and profit of my Redemption. Thus may they pass from the slavery of the devil to be thy children, my brethren and co–heirs of the grace merited by Me. Especially, O my Lord, do I offer to Thee the poor, despised and afflicted, who are my friends and who follow Me on the way to the Cross. I desire that the just and the predestined be written in thy eternal memory. I beseech Thee, my Father, to withhold thy chastisement and not to raise the scourge of thy justice over men; let them not be punished as they merit for their sins. Be Thou from now on their Father as Thou art mine. I beseech Thee also, that they may be helped to ponder upon my Death in pious affection and be enlightened from above; and I pray for those who are persecuting Me, in order that they may be converted to the truth. Above all do I ask Thee for the exaltation of thy ineffable and most holy name.”
This prayer and supplication of our Savior were known to the most blessed Mother, and She imitated Him and made the same petitions to the Father in as far as She was concerned. The most prudent Virgin never forgot or disregarded the first word which She had heard from the mouth of her divine Son as an infant: “Become like unto Me, my Beloved.” His promise, that in return for the new human existence which She had given Him in her virginal womb, He would, by his almighty power, give Her a new existence of divine and eminent grace above all other creatures, was continually fulfilled.
In order to find the places for the auger–holes on the Cross, the executioners haughtily commanded the Creator of the universe (O dreadful temerity!), to stretch Himself out upon it. The Teacher of humility obeyed without hesitation. But they, following their inhuman instinct of cruelty, marked the places for the holes, not according to the size of his body, but larger, having in mind a new torture for their Victim. This inhuman intent was known to the Mother of light, and the knowledge of it was one of the greatest afflictions of her chastest heart during the whole Passion. She saw through the intentions of these ministers of sin and She anticipated the torments to be endured by her beloved Son when his limbs should be wrenched from their sockets in being nailed to the Cross. But She could not do anything to prevent it, as it was the will of the Lord to suffer these pains for men. When He rose from the Cross and they set about boring the holes, the great Lady approached and took hold of one of his hands, adoring Him and kissing it with greatest reverence. The executioners allowed this because they thought that the sight of his Mother would cause so much the greater affliction to the Lord; for they wished to spare Him no sorrow they could cause Him. But they were ignorant of the hidden mysteries; for the Lord during his Passion had no greater source of consolation and interior joy than to see in the soul of his most blessed Mother, the beautiful likeness of Himself and the full fruits of his Passion and Death. This joy, to a certain extent, comforted Christ our Lord also in that hour.
Presently one of the executioners seized the hand of Jesus our Savior and placed it upon the auger–hole while another hammered a large and rough nail through the palm. The veins and sinews were torn, and the bones of the sacred hand, which made the heavens and all that exists, were forced apart. When they stretched out the other hand, they found that it did not reach up to the auger–hole; for the sinews of the other arm had been shortened and the executioners had maliciously set the holes too far apart, as I have mentioned above. In order to overcome the difficulty, they took the chain with which the Savior had been bound in the garden, and looping one end through a ring around his wrist, they, with unheard of cruelty, pulled the hand over the hole and fastened it with another nail. Thereupon they seized his feet, and placing them one above the other, they tied the same chain around both and stretched them with barbarous ferocity down to the third hole. Then they drove through both feet a large nail into the Cross. Thus the sacred body, in which dwelled the Divinity, was nailed motionless to the holy Cross, and the handiwork of his deified members, formed by the Holy Ghost, was so stretched and torn asunder, that the bones of his body, dislocated and forced from their natural position, could all be counted. The bones of his breast, of his shoulders and arms, and of his whole body yielded to the cruel violence and were torn from their sinews.
Then they dragged the lower end of the Cross with the crucified God near to the hole, wherein it was to be planted. Some of them getting under the upper part of the Cross with their shoulders, others pushing upward with their halberds and lances, they raised the Savior on his Cross and fastened its foot in the hole they had drilled into the ground. Thus our true life and salvation now hung in the air upon the sacred wood in full view of the innumerable multitudes of different nations and countries. I must not omit mentioning another barbarity inflicted upon the Lord as they raised Him: for some of them placed the sharp points of their lances and halberds to his body and fearfully lacerating Him under the armpits in helping to push the Cross into position. At this spectacle new cries of protest arose with still more vehemence and confusion from the multitude of people. The Jews blasphemed, the kind–hearted lamented, the strangers were astounded, some of them called the attention of the bystanders to the proceedings, others turned away their heads in horror and pity; others took to themselves a warning from this spectacle of suffering, and still others proclaimed Him a just Man. All these different sentiments were like arrows piercing the heart of the afflicted Mother. The sacred body now shed much blood from the nail wounds, which, by its weight and the shock of the Cross falling into the hole, had widened. They were the fountains, now opened up, to which Isaias invites us to hasten with joy to quench our thirst and wash off the stains of our sins (Is. 12, 3). No one shall be excused who does not quickly approach to drink of them.
Then they crucified also the two thieves and planted their crosses to the right and the left of the Savior; for thereby they wished to indicate that He deserved the most conspicuous place as being the greatest malefactor. The pharisees and priests, forgetting the two thieves, turned all the venom of their fury against the sinless and holy One by nature. Wagging their heads in scorn and mockery (Matth. 27, 39) they threw stones and dirt at the Cross of the Lord and his royal Person, saying: “Ah Thou, who destroyest the temple and in three days rebuildest it, save now Thyself; others He has made whole, Himself He cannot save; if this be the Son of God let him descend from the Cross, and we will believe in Him,” (Matth. 27, 42). The two thieves in the beginning also mocked the Lord and said: “If Thou art the Son of God, save Thyself and us.” These blasphemies of the two thieves caused special sorrow to our Lord, since they were so near to death and losing the fruit of their death–pains, by which they could have satisfied in part for their justly punished crimes. Soon after, however, one of them availed himself of the greatest opportunity that a sinner ever had in this world, and was converted from his sins.
As the wood of the Cross was the throne of majesty and the chair of the doctrine of life, and as He was now raised upon it, confirming his doctrine by his example, Christ now uttered those words of highest charity and perfection: “Father, forgive them, for they know not what they do!” (Luke 23, 34.) This principle of charity and fraternal love the divine Teacher had appropriated to himself and proclaimed by his own lips (John 15, 12; Matth. 15, 44). He now confirmed and executed it upon the Cross, not only pardoning and loving his enemies, but excusing those under the plea of ignorance whose malice had reached the highest point possible to men in persecuting, blaspheming and crucifying their God and Redeemer. Such was the difference between the behavior of ungrateful men favored with so great enlightenment, instruction and blessing; and the behavior of Jesus in his most burning charity while suffering the crown of thorns, the nails, and the Cross and unheard of blasphemy at the hands of men. O incomprehensible love! O ineffable sweetness! O patience inconceivable to man, admirable to the angels and fearful to the devils! One of the two thieves, called Dismas, became aware of some of the mysteries. Being assisted at the same time by the prayers and intercession of most holy Mary, he was interiorly enlightened concerning his Rescuer and Master by the first word on the Cross. Moved by true sorrow and contrition for his sins, he turned to his companion and said: “Neither dost thou fear God, seeing that thou art under the same condemnation? And we indeed justly, for we receive the due reward of our deeds; but this Man hath done no evil.” And thereupon speaking to Jesus, he said: “Lord, remember me when Thou shalt come into thy kingdom!” (Luke 23, 40.).
In this happiest of thieves, in the centurion and in the others who confessed Jesus Christ on the Cross, began to appear the results of the Redemption. But the one most favored was this Dismas, who merited to hear the second word of the Savior on the Cross: “Amen, I say to thee, this day shalt thou be with Me in Paradise.” Having thus justified the good thief, Jesus turned his loving gaze upon his afflicted Mother, who with saint John was standing at the foot of the Cross. Speaking to both, he first addressed his Mother, saying: “Woman, behold thy son!’’ and then to the Apostle: “Beh01d thy Mother!” (John 19, 26.) The Lord called Her Woman and not Mother, because this name of Mother had in it something of sweetness and consolation, the very pronouncing of which would have been a sensible relief. During his Passion He would admit of no exterior consolation, having renounced for that time all exterior alleviation and easement, as I have mentioned above. By this word “woman’’ he tacitly and by implication wished to say: Woman blessed among all women, the most prudent among all the daughters of Adam, Woman, strong and constant, unconquered by any fault of thy own, unfailing in my service and most faithful in thy love toward Me, which even the mighty waters of my Passion could not extinguish or resist (Cant. 8, 7), I am going to my Father and cannot accompany Thee further; my beloved disciple will attend upon Thee and serve Thee as his Mother, and he will be thy son. All this the heavenly Queen understood. The holy Apostle on his part received Her as his own from that hour on; for he was enlightened anew in order to understand and appreciate the greatest treasure of the Divinity in the whole creation next to the humanity of Christ our Savior. In this light He reverenced and served Her for the rest of her life, as I will relate farther on. Our Lady also accepted him as her son in humble subjection and obedience.
Already the ninth hour of the day was approaching, although the darkness and confusion of nature made it appear to be rather a chaotic night. Our Savior spoke the fourth word from the Cross in a loud and strong voice, so that all the bystanders could hear it: “My God, my God, why hast thou forsaken Me?’’ (Matth 27, 46.) Although the Lord had uttered these words in his Hebrew language, they were not understood by all. Since they began with : “Eli, eli,” some of them thought He was calling upon Elias, and a number of them mocked Him saying: “Let us see whether Elias shall come to free Him from our hands?” He grieved that his copious and superabundant Redemption, offered for the whole human race, should not be efficacious in the reprobate and that He should find Himself deprived of them in the eternal happiness, for which He had created and redeemed them. As this was to happen in consequence of the decree of his Father’s eternal will, He lovingly and sorrowfully complained of it in the words: “My God, my God why hast Thou forsaken Me?” that is, in so God deprived Him of the salvation of the reprobate.
In confirmation of this sorrow the Lord added: “I thirst!” The sufferings of the Lord and his anguish could easily cause a natural thirst. But for Him this was not a time to complain of this thirst or to quench it; and therefore Jesus would not have spoken of it so near to its expiration, unless in order to give expression to a most exalted mystery. He was thirsting to see the captive children of Adam make use of the liberty, which He merited for them and offered to them, and which so many were abusing. He was athirst with the anxious desire that all should correspond with Him in the faith and love due to Him, that they profit by his merits and sufferings, accept his friendship and grace now acquired for them, and that they should not lose the eternal happiness which He was to leave as an inheritance to those that wished to merit and accept it. This was the thirst of our Savior and Master; and the most blessed Mary alone understood it perfectly and began, with ardent ion and charity, to invite and interiorly to call upon all the poor, the afflicted, the humble, the despised and downtrodden to approach their Savior and thus quench, at least in part, his thirst which they could not quench entirely. But the perfidious Jews and the executioners, evidencing their unhappy hard–heartedness, fastened a sponge soaked in gall and vinegar to a reed and mockingly raised it to his mouth, in order that He might drink of it. Thus was fulfilled the prophecy of David: “In my thirst they gave me vinegar to drink” (John 28; Ps. 68, 22).
In connection with this same mystery the Savior then pronounced the sixth word: “Consummatum est,” It is consummated” (John 19, 29). Now is consummated this work of my coming from heaven and I have obeyed the command of my eternal Father, who sent Me to suffer and die for the salvation of mankind. Now are fulfilled the holy Scriptures, the prophecies figures of the old Testament, and the course of my earthly and mortal life assumed in the womb of my Mother. Now are established on earth my example, my doctrines, my Sacraments and my remedies for the sickness of sin. Now is appeased the justice of my eternal Father in regard to the debt of the children of Adam. Now is my holy Church enriched with the remedies for the sins committed by men; the whole work of my coming into the world is perfected in so far as it concerns Me, its Restorer; the secure foundation of the triumphant Church is now laid in the Church militant, so that nothing can overthrow or change it. These are the mysteries contained in the few words “Consummatum est.”
Having finished and established the work of Redemption in all its perfection, it was becoming that the incarnate Word, just as He came forth from the Father to enter mortal life (John 16, 8), should enter into immortal life of the Father through death. Therefore Christ our Savior added the last words uttered by Him: ‘‘Father, into thy hands I commend my spirit.” The Lord spoke these words in a loud and strong voice, so that the bystanders heard them. In pronouncing them He raised his eyes to heaven, as one speaking with the eternal Father, and with the last accent He gave up his spirit and inclined his head. By the divine force of these words Lucifer with all his demons were hurled into the deepest caverns of hell, there they lay motionless, as I shall relate in the next chapter. The invincible Queen and Mistress of all virtues understood these mysteries beyond the understanding of all creatures, as She was the Mother of the Savior and the Coadjutrix of his Passion. In order that She might participate in it to the end, just as She had felt in her own body the other torments of her Son, She now, though remaining alive, felt and suffered the pangs and agony of his death. She did not die in reality; but this was because God miraculously preserved her life, when according to the natural course death should have followed. This miraculous aid was more wonderful than all the other favors She received during the Passion. For this last pain was more intense and penetrating; and all that the martyrs and the men sentenced to death have suffered from the beginning of the world cannot equal what the blessed Mary suffered during the Passion. The great Lady remained at the foot of the Cross until evening, when the sacred body (as I shall relate) was interred. But in return for this last anguish of death, all that was still of this mortal life in the virginal body of the purest Mother, was more than ever exalted and spiritualized.
WORDS OF THE QUEEN
The Virgin Mary speaks to Sister Mary of Agreda, Spain
My daughter, seek with all the powers of thy mind during thy whole life to remember the mysteries manifested to thee in this chapter. I, as thy Mother and thy Instructress, shall ask the Lord by his divine power to impress in thy heart the knowledge, which I have vouchsafed thee, in order that it may remain fixed and ever present to thee as long as thou livest. In virtue of this blessing keep in thy memory Christ crucified, who is my divine Son and thy Spouse, and never forget the sufferings of the Cross and the doctrine taught by Him upon it. This is the mirror by which thou must arrange all thy adornments and the source from which thou art to draw thy interior beauty, like a true daughter of the Prince (Ps 44, 14), in order that than mayest be prepared, proceed and reign as the spouse of the supreme King. As this honorable title obliges thee to seek with all thy power to imitate Him as far as is becoming thy station and possible to thee by his grace, and as this is to be the true fruit of my doctrine, I wish that from today on thou live crucified with Christ, entirely as assimilated to thy exemplar and model and dead to this earthly life (II Cor. 5,15).
Book 6, Chapter 9
MARY THE HEIRESS OF THE MERITS OF CHRIST
Of many of the sacraments and mysteries connected with the doings of Christ our Savior on the Cross the Evangelists make no mention; and we as Catholics can only form prudent conjectures founded upon the infallible certainty of our faith. But among those which have been manifested to me in this history, and concerning this part of the Passion, is a prayer, which Christ addressed to his eternal Father before speaking the seven words on the Cross recorded by the Evangelists. I call it a prayer because it was addressed to the Father; but in reality it was a last bequest or testament, which He made as a true and most wise Father in order to consign his possessions to his family, that is, to the whole human race. Even natural reason teaches us, that he who is the head of a family or the lord over many or few possessions, would not be a prudent dispenser of his goods, and inattentive to his office or dignity, if at the hour of his death he would not make known his will in regard to the disposition of his goods and his estate, in order that each one of his family may know what belongs to him and may possess it justly and peacefully without recourse to lawsuits. Although earthly things could not disturb our Savior, since He neither possessed them, nor, if He had possessed any, could He be embarrassed by them in his infinite power; yet it was fitting, that He should in that hour dispose of the spiritual riches and treasures which He had amassed for mankind in the course of his pilgrimage.
Of these eternal goods the Saviour made his last disposition on the Cross, distributing them and pointing out those who should be legitimate heirs and those who should be disinherited, and mentioning the reasons for the one as well as the other. All this He did in conference with his eternal Father, as the supreme Lord and most just Judge of all creatures; for in this testament are rehearsed the mysteries of the predestination of the saints and of the reprobation of the wicked. It was a testament hidden and sealed for mankind; the blessed Mary understood it, because, in addition to her being informed of the operations of the divine Soul of Christ, She was also to be the universal Heiress of all creation. As She was the Coadjutrix of salvation She was also to be the testamentary Executrix. For the Son placed all things in her hands, just as the Father had assigned the whole creation to Him. She was to execute his will and she was to distribute all the treasures acquired and due to her Son as God on account of his infinite merits. This understanding has been given me as part of this history for the exaltation of our Queen and in order that sinners might approach Her as Custodian of all the treasures gained by her Son our Redeemer in the sight of his eternal Father. All help and assistance is in the hands of most holy Mary and She is to distribute it according to her most sweet kindness and liberality.
When the holy wood of the Cross had been raised on mount Calvary, bearing aloft with it the incarnate Word crucified before speaking any of the seven words, Christ prayed interiorly to his heavenly Father and said: “My Father and eternal God, I confess and magnify Thee from this tree of the Cross, and I offer Thee a sacrifice of praise in my Passion and Death; for, by the hypostatic union with the divine nature, Thou hast raised my humanity to the highest dignity, that of Christ, the Godman, anointed with thy own Divinity. I confess thee on account of the plenitude of the highest possible graces and glory, which from the first instant of my Incarnation Thou hast communicated to my humanity, and because from all eternity up to this present hour Thou hast consigned to me full dominion of the universe both in the order of grace and of nature. Thou hast made Me the Lord of the heavens and of elements (Matth. 28, 18), of the sun, the moon and the stars; of fire and air, of the earth and the sea, of all the animate and inanimate creatures therein; Thou hast made Me the Disposer of the seasons, of the days and nights, with full lordship and possession according to my free will, and Thou hast set Me as the Head, the King and Lord of all angels and men (Ephes. 1, 21), to govern and command them, to punish the wicked and reward the good (John 5, 22); Thou hast given Me the dominion and power of disposing all things from highest heavens to deepest abysses of hell (Apoc. 20, 1). Thou hast placed in my hands the eternal justification of men, the empires, kingdoms and principalities, the great and the little, the rich and the poor; and of all that are capable of thy grace and glory, Thou hast Me made the Justifier, the Redeemer and Glorifier, the universal Lord of all the human race, of life and death, of the holy Church, its treasures, laws and blessings of grace: all hast Thou, my Father, consigned to my hands, subjected to my will and my decrees, and for this I confess, exalt and magnify thy holy name.”
“Now, at this moment, my Lord and eternal Father, when I am returning from this world to thy right hand through this death on the Cross, by which I completed the task of the Redemption of men assigned to Me, I desire that this same Cross shall be the tribunal of our justice and mercy. Nailed to it, I desire to judge those for whom I give my life. Having justified my cause, I wish to dispense the treasures of my coming into the world and of my Passion and Death to the just and the reprobate according as each one merits by his works of love or hatred. I have sought to gain all mortals and invited them to partake of my friendship and grace; from the first moment of my Incarnation I have ceaselessly labored for them; I have borne inconveniences, fatigues, insults, ignominies, reproaches, scourges, crown of thorns, and now suffer the bitter death of the Cross; I have implored thy vast kindness upon all of them; I have watched in prayer, fasted and wandered about teaching them the way of eternal life. As far as in Me lay I have sought to secure eternal happiness for all men, just as I merited it for all, without excluding any one. I have established and built up the law grace and have firmly and forever established the Church in which all human beings can be saved.”
“But in our knowledge and foresight We are aware, my God and Father, that on account of their malice and rebellious obstinacy not all men desire to accept our eternal salvation, nor avail themselves of our mercy and of the way I have opened to them by my labors, life and death; but that many will prefer to follow their sinful ways unto perdition. Thou art just my Lord and Father, and most equitable are thy judgments (Ps. 68, 137); and therefore it is right, since Thou hast made Me the Judge of the living and the dead, of the good and the bad (Act 10, 3), that I give to the good the reward of having served and followed Me, and to sinners the chastisement of their perverse obstinacy; that the just should share in my goods, and the wicked be deprived of the inheritance, which they refuse to accept. Now then, my eternal Father, in my and thy name and for thy glorification, I make my last bequest according to my human will, which is conformable to thy eternal and divine will. First shall be mentioned my most pure Mother, who gave Me human existence; Her I constitute my sole and universal Heiress of all the gifts of nature, of grace and of glory that are mine. She shall be Mistress and Possessor of them all. The gifts of grace, of which as a mere creature She is capable, She shall actually receive now, while those of glory I promise to confer upon Her in their time. I desire that She shall be Mistress of angels and men, claim over them full possession and dominion and command the service and obedience of all. The demons shall fear Her and be subject to Her. All the irrational creatures, the heavens, the stars, the planets, the elements with all the living beings, the birds, the fishes and the animals contained in them, shall likewise be subject to Her and acknowledge Her as Mistress, exalting and glorifying Her with Me. I wish also that She be the Treasurer and Dispenser of all the goods in heaven and on earth. Whatever She ordains and disposes in my Church for my children, the sons of men, shall be confirmed by the three divine Persons; and whatever She shall ask for mortals now, afterwards and forever, We shall concede according to her will and wishes.”
“To the holy angels, who have obeyed thy holy and just will, I assign as habitation the highest heavens as their proper and eternal abode, and with it the joys of eternal vision and fruition of our Divinity. I desire that they enjoy its everlasting possession together with our company and friendship. I decree, that they recognize my Mother as their legitimate Queen and Lady, that they serve Her, accompany and attend upon Her, bear Her up in their hands in all places and times, obeying Her in all that She wishes to ordain and command. The demons, rebellious to our perfect and holy will, I cast out and deprive of our vision and company; again do I condemn them to our abhorrence, to eternal loss our friendship and glory, to privation of the vision of my Mother, of the saints and of my friends, the just. I appoint and assign to them as their eternal dwelling place most remote from our royal throne, namely the infernal caverns, the centre of the earth, deprived of light and full of the horrors of sensible darkness (Jude 6). I decree this to be their portion and inheritance as chosen by them in their pride and obstinacy against the divine Being and decrees. In those eternal dungeons of darkness they shall be tormented by everlasting and inextinguishable fire.”
“From the multitudes of men, in the fullness of my good will, I call, select and separate all the just and the predestined, who through my grace save themselves by imitating Me, doing my will and obeying my holy law. These, next to my most pure Mother, I appoint as the inheritors of all my mysteries, my blessings, my sacramental treasures, of the mysteries concealed in the holy Scriptures; of my humility, meekness of heart; of the virtues of faith, hope, and charity of prudence, justice, fortitude and temperance; of my divine gifts and favors; of my Cross, labors, contempt, poverty and nakedness. This shall be their portion and inheritance in this present and mortal life. Since they must choose these in order to labor profitably, I assign to them the trials I have chosen for Myself in this life, as a pledge of my friendship, in order that they may undergo them with joy. I offer them my protection and, defense, my holy inspirations, my favors and powerful assistance, my blessings and my justification, according to each one’s disposition and degree of love. I promise to be to them a Father, a Brother and a Friend, and they shall be my chosen and beloved children, and as such I appoint them as the inheritors of all my merits and treasures without limitation. I desire that all who dispose themselves, shall partake of the goods of my holy Church and of the Sacraments; that, if they should lose my friendship, they shall be able to restore themselves and recover my graces and blessings through my cleansing blood. For all of them shall be open the intercession of my Mother and of the saints, and She shall recognize them as her children, shielding them and holding them as her own. My angels shall defend them, guide them, protect them and bear them up in their hands lest they stumble, and if they fall, they shall help them to rise” (Ps. 90, 11, 12).
“Likewise it is my will that my just and chosen ones shall stand high above the reprobate and the demons, that they shall be feared and obeyed by my enemies; that all the rational and irrational creatures shall serve them; that all the influences of the heavens, the planets and the stars shall favor them and give them life; that the earth, its elements and animals, shall sustain them; all the creatures, that are mine and serve Me shall be theirs, and shall serve also them as my children and friends (I Cor. 3, 22; Wis. 16, 24), and their blessing shall be in the dew of heaven and in the fruits of the earth (Genes. 27, 28). I wish to hold with them my delights (Pros. 8, 31), communicate to them my secrets, converse with them intimately and live with them in the militant Church in the species of bread and wine, as an earnest and an infallible pledge of the eternal happiness and glory promised to them; of it, I make them partakers and heirs, in order that they enjoy it with Me in heaven by perpetual right and in unfailing beatitude.”
“I consent that the foreknown and reprobate (though they were created for another and much higher end), shall be permitted to possess as their portion and inheritance the concupiscence of the flesh and the eyes (John 1, 2–16), pride in all its effects; that they eat and be satisfied with the dust of the earth, namely, riches; with the fumes and the corruption of the flesh and its delights, and with the vanity and presumption of the world. For such possessions have they labored and applied all the diligence of their mind and body; in such occupations have they consumed their powers, their gifts and blessings bestowed upon them by Us, and they have of their own free will chosen deceit, despising the truth I have taught them in the holy law ( Rom. 2, 8). They have rejected the law which I have written in their hearts and the one inspired by my grace; they have despised my teachings and my blessings, and listened to my and their own enemies; they have accepted their deceits, have loved vanity (Ps. 4, 3), wrought injustice, followed their ambitions, sought their delight in vengeance, persecuted the poor, humiliated the just, mocked the simple and the innocent, strove to exalt themselves and desired to be raised above all the cedars of Lebanon in following the laws of injustice” (Ps. 36, 35).
“Since they have done all this in opposition to our divine goodness and remained obstinate in their malice and since they have renounced the rights of sonship merited for them by Me, I disinherit them of my friendship and glory. Just as Abraham separated the children of the slave, setting aside some possessions for them and reserving the principal heritage for Isaac, the son of the freedwoman Sarah (Gen. 25, 5), thus I set aside their claims on my inheritance by giving them the transitory goods, which they themselves have chosen. Separating them from our company and from that of my Mother, of the angels and saints, I condemn them to the eternal dungeons and the fire of hell in the company of Lucifer and his demons, whom they have freely served. I deprive them forever of all hope of relief. This is, O my Father, the sentence which I pronounce as the Head and the Judge of men and angels (Eph. 4, 15; Col. 2, 10), and this is the testament made at my Death, this is the effect of my Redemption, whereby each one is rewarded with that which he has justly merited according to his works and according to thy incomprehensible wisdom in the equity of thy strictest justice” (II Tim. 4, 8). Such was the prayer of Christ our Savior on the Cross to his eternal Father. It was sealed and deposited in the heart of the most holy Mary as the mysterious and sacramental testament, in that through her intercession and solicitous care it might at its time, and even from that moment, be executed in the Church, just as it had before this time been prepared and perfected by the wise providence of God, in whom all the past and the future is always one with the present.
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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 - LITURGICAL DIVERSITY AND THE UNITY OF THE MYSTERY
1135 The catechesis of the liturgy entails first of all an understanding of the sacramental economy (Chapter One). In this light, the innovation of its celebration is revealed. This chapter will therefore treat of the celebration of the sacraments of the Church. It will consider that which, through the diversity of liturgical traditions, is common to the celebration of the seven sacraments. What is proper to each will be treated later. This fundamental catechesis on the sacramental celebrations responds to the first questions posed by the faithful regarding this subject:
- Who celebrates the liturgy?
- How is the liturgy celebrated?
- When is the liturgy celebrated?
- Where is the liturgy celebrated?
I. WHO CELEBRATES?
1136 Liturgy is an "action" of the whole Christ (Christus totus). Those who even now celebrate it without signs are already in the heavenly liturgy, where celebration is wholly communion and feast
1137 The book of Revelation of St. John, read in the Church's liturgy, first reveals to us, "A throne stood in heaven, with one seated on the throne": "the Lord God."1 It then shows the Lamb, "standing, as though it had been slain": Christ crucified and risen, the one high priest of the true sanctuary, the same one "who offers and is offered, who gives and is given."2 Finally it presents "the river of the water of life . . . flowing from the throne of God and of the Lamb," one of most beautiful symbols of the Holy Spirit.3
1138 "Recapitulated in Christ," these are the ones who take part in the service of the praise of God and the fulfillment of his plan: the heavenly powers, all creation (the four living beings), the servants of the Old and New Covenants (the twenty-four elders), the new People of God (the one hundred and forty-four thousand),4 especially the martyrs "slain for the word of God," and the all-holy Mother of God (the Woman), the Bride of the Lamb,5 and finally "a great multitude which no one could number, from every nation, from all tribes, and peoples and tongues."6
1139 It is in this eternal liturgy that the Spirit and the Church enable us to participate whenever we celebrate the mystery of salvation in the sacraments.
1140 It is the whole community, the Body of Christ united with its Head, that celebrates. "Liturgical services are not private functions but are celebrations of the Church which is 'the sacrament of unity,' namely, the holy people united and organized under the authority of the bishops. Therefore, liturgical services pertain to the whole Body of the Church. They manifest it, and have effects upon it. But they touch individual members of the Church in different ways, depending on their orders, their role in the liturgical services, and their actual participation in them."7 For this reason, "rites which are meant to be celebrated in common, with the faithful present and actively participating, should as far as possible be celebrated in that way rather than by an individual and quasi-privately."8
1141 The celebrating assembly is the community of the baptized who, "by regeneration and the anointing of the Holy Spirit, are consecrated to be a spiritual house and a holy priesthood, that through all the works of Christian men they may offer spiritual sacrifices."9 This "common priesthood" is that of Christ the sole priest, in which all his members participate:10
- Mother Church earnestly desires that all the faithful should be led to that full, conscious, and active participation in liturgical celebrations which is demanded by the very nature of the liturgy, and to which the Christian people, "a chosen race, a royal priesthood, a holy nation, a redeemed people," have a right and an obligation by reason of their Baptism.11
1142 But "the members do not all have the same function."12 Certain members are called by God, in and through the Church, to a special service of the community. These servants are chosen and consecrated by the sacrament of Holy Orders, by which the Holy Spirit enables them to act in the person of Christ the head, for the service of all the members of the Church.13 The ordained minister is, as it were, an "icon" of Christ the priest. Since it is in the Eucharist that the sacrament of the Church is made fully visible, it is in his presiding at the Eucharist that the bishop's ministry is most evident, as well as, in communion with him, the ministry of priests and deacons.
1143 For the purpose of assisting the work of the common priesthood of the faithful, other particular ministries also exist, not consecrated by the sacrament of Holy Orders; their functions are determined by the bishops, in accord with liturgical traditions and pastoral needs. "Servers, readers, commentators, and members of the choir also exercise a genuine liturgical function."14
1144 In the celebration of the sacraments it is thus the whole assembly that is leitourgos, each according to his function, but in the "unity of the Spirit" who acts in all. "In liturgical celebrations each person, minister or layman, who has an office to perform, should carry out all and only those parts which pertain to his office by the nature of the rite and the norms of the liturgy."15
II. HOW IS THE LITURGY CELEBRATED?
Signs and symbols
1145 A sacramental celebration is woven from signs and symbols. In keeping with the divine pedagogy of salvation, their meaning is rooted in the work of creation and in human culture, specified by the events of the Old Covenant and fully revealed in the person and work of Christ.
1146 Signs of the human world. In human life, signs and symbols occupy an important place. As a being at once body and spirit, man expresses and perceives spiritual realities through physical signs and symbols. As a social being, man needs signs and symbols to communicate with others, through language, gestures, and actions. The same holds true for his relationship with God.
1147 God speaks to man through the visible creation. The material cosmos is so presented to man's intelligence that he can read there traces of its Creator.16 Light and darkness, wind and fire, water and earth, the tree and its fruit speak of God and symbolize both his greatness and his nearness.
1148 Inasmuch as they are creatures, these perceptible realities can become means of expressing the action of God who sanctifies men, and the action of men who offer worship to God. The same is true of signs and symbols taken from the social life of man: washing and anointing, breaking bread and sharing the cup can express the sanctifying presence of God and man's gratitude toward his Creator.
1149 The great religions of mankind witness, often impressively, to this cosmic and symbolic meaning of religious rites. The liturgy of the Church presupposes, integrates and sanctifies elements from creation and human culture, conferring on them the dignity of signs of grace, of the new creation in Jesus Christ.
1150 Signs of the covenant. The Chosen People received from God distinctive signs and symbols that marked its liturgical life. These are no longer solely celebrations of cosmic cycles and social gestures, but signs of the covenant, symbols of God's mighty deeds for his people. Among these liturgical signs from the Old Covenant are circumcision, anointing and consecration of kings and priests, laying on of hands, sacrifices, and above all the Passover. The Church sees in these signs a prefiguring of the sacraments of the New Covenant.
1151 Signs taken up by Christ. In his preaching the Lord Jesus often makes use of the signs of creation to make known the mysteries of the Kingdom of God.17 He performs healings and illustrates his preaching with physical signs or symbolic gestures.18 He gives new meaning to the deeds and signs of the Old Covenant, above all to the Exodus and the Passover,19 for he himself is the meaning of all these signs.
1152 Sacramental signs. Since Pentecost, it is through the sacramental signs of his Church that the Holy Spirit carries on the work of sanctification. The sacraments of the Church do not abolish but purify and integrate all the richness of the signs and symbols of the cosmos and of social life. Further, they fulfill the types and figures of the Old Covenant, signify and make actively present the salvation wrought by Christ, and prefigure and anticipate the glory of heaven.
Words and actions
1153 A sacramental celebration is a meeting of God's children with their Father, in Christ and the Holy Spirit; this meeting takes the form of a dialogue, through actions and words. Admittedly, the symbolic actions are already a language, but the Word of God and the response of faith have to accompany and give life to them, so that the seed of the Kingdom can bear its fruit in good soil. The liturgical actions signify what the Word of God expresses: both his free initiative and his people's response of faith.
1154 The liturgy of the Word is an integral part of sacramental celebrations. To nourish the faith of believers, the signs which accompany the Word of God should be emphasized: the book of the Word (a lectionary or a book of the Gospels), its veneration (procession, incense, candles), the place of its proclamation (lectern or ambo), its audible and intelligible reading, the minister's homily which extends its proclamation, and the responses of the assembly (acclamations, meditation psalms, litanies, and profession of faith).
1155 The liturgical word and action are inseparable both insofar as they are signs and instruction and insofar as they accomplish what they signify. When the Holy Spirit awakens faith, he not only gives an understanding of the Word of God, but through the sacraments also makes present the "wonders" of God which it proclaims. The Spirit makes present and communicates the Father's work, fulfilled by the beloved Son.
Singing and music
1156 "The musical tradition of the universal Church is a treasure of inestimable value, greater even than that of any other art. The main reason for this pre-eminence is that, as a combination of sacred music and words, it forms a necessary or integral part of solemn liturgy."20 The composition and singing of inspired psalms, often accompanied by musical instruments, were already closely linked to the liturgical celebrations of the Old Covenant. The Church continues and develops this tradition: "Address . . . one another in psalms and hymns and spiritual songs, singing and making melody to the Lord with all your heart." "He who sings prays twice."21
1157 Song and music fulfill their function as signs in a manner all the more significant when they are "more closely connected . . . with the liturgical action,"22 according to three principal criteria: beauty expressive of prayer, the unanimous participation of the assembly at the designated moments, and the solemn character of the celebration. In this way they participate in the purpose of the liturgical words and actions: the glory of God and the sanctification of the faithful:23
1143 For the purpose of assisting the work of the common priesthood of the faithful, other particular ministries also exist, not consecrated by the sacrament of Holy Orders; their functions are determined by the bishops, in accord with liturgical traditions and pastoral needs. "Servers, readers, commentators, and members of the choir also exercise a genuine liturgical function."14
1144 In the celebration of the sacraments it is thus the whole assembly that is leitourgos, each according to his function, but in the "unity of the Spirit" who acts in all. "In liturgical celebrations each person, minister or layman, who has an office to perform, should carry out all and only those parts which pertain to his office by the nature of the rite and the norms of the liturgy."15
II. HOW IS THE LITURGY CELEBRATED?
Signs and symbols
1145 A sacramental celebration is woven from signs and symbols. In keeping with the divine pedagogy of salvation, their meaning is rooted in the work of creation and in human culture, specified by the events of the Old Covenant and fully revealed in the person and work of Christ.
1146 Signs of the human world. In human life, signs and symbols occupy an important place. As a being at once body and spirit, man expresses and perceives spiritual realities through physical signs and symbols. As a social being, man needs signs and symbols to communicate with others, through language, gestures, and actions. The same holds true for his relationship with God.
1147 God speaks to man through the visible creation. The material cosmos is so presented to man's intelligence that he can read there traces of its Creator.16 Light and darkness, wind and fire, water and earth, the tree and its fruit speak of God and symbolize both his greatness and his nearness.
1148 Inasmuch as they are creatures, these perceptible realities can become means of expressing the action of God who sanctifies men, and the action of men who offer worship to God. The same is true of signs and symbols taken from the social life of man: washing and anointing, breaking bread and sharing the cup can express the sanctifying presence of God and man's gratitude toward his Creator.
1149 The great religions of mankind witness, often impressively, to this cosmic and symbolic meaning of religious rites. The liturgy of the Church presupposes, integrates and sanctifies elements from creation and human culture, conferring on them the dignity of signs of grace, of the new creation in Jesus Christ.
1150 Signs of the covenant. The Chosen People received from God distinctive signs and symbols that marked its liturgical life. These are no longer solely celebrations of cosmic cycles and social gestures, but signs of the covenant, symbols of God's mighty deeds for his people. Among these liturgical signs from the Old Covenant are circumcision, anointing and consecration of kings and priests, laying on of hands, sacrifices, and above all the Passover. The Church sees in these signs a prefiguring of the sacraments of the New Covenant.
1151 Signs taken up by Christ. In his preaching the Lord Jesus often makes use of the signs of creation to make known the mysteries of the Kingdom of God.17 He performs healings and illustrates his preaching with physical signs or symbolic gestures.18 He gives new meaning to the deeds and signs of the Old Covenant, above all to the Exodus and the Passover,19 for he himself is the meaning of all these signs.
1152 Sacramental signs. Since Pentecost, it is through the sacramental signs of his Church that the Holy Spirit carries on the work of sanctification. The sacraments of the Church do not abolish but purify and integrate all the richness of the signs and symbols of the cosmos and of social life. Further, they fulfill the types and figures of the Old Covenant, signify and make actively present the salvation wrought by Christ, and prefigure and anticipate the glory of heaven.
Words and actions
1153 A sacramental celebration is a meeting of God's children with their Father, in Christ and the Holy Spirit; this meeting takes the form of a dialogue, through actions and words. Admittedly, the symbolic actions are already a language, but the Word of God and the response of faith have to accompany and give life to them, so that the seed of the Kingdom can bear its fruit in good soil. The liturgical actions signify what the Word of God expresses: both his free initiative and his people's response of faith.
1154 The liturgy of the Word is an integral part of sacramental celebrations. To nourish the faith of believers, the signs which accompany the Word of God should be emphasized: the book of the Word (a lectionary or a book of the Gospels), its veneration (procession, incense, candles), the place of its proclamation (lectern or ambo), its audible and intelligible reading, the minister's homily which extends its proclamation, and the responses of the assembly (acclamations, meditation psalms, litanies, and profession of faith).
1155 The liturgical word and action are inseparable both insofar as they are signs and instruction and insofar as they accomplish what they signify. When the Holy Spirit awakens faith, he not only gives an understanding of the Word of God, but through the sacraments also makes present the "wonders" of God which it proclaims. The Spirit makes present and communicates the Father's work, fulfilled by the beloved Son.
Singing and music
1156 "The musical tradition of the universal Church is a treasure of inestimable value, greater even than that of any other art. The main reason for this pre-eminence is that, as a combination of sacred music and words, it forms a necessary or integral part of solemn liturgy."20 The composition and singing of inspired psalms, often accompanied by musical instruments, were already closely linked to the liturgical celebrations of the Old Covenant. The Church continues and develops this tradition: "Address . . . one another in psalms and hymns and spiritual songs, singing and making melody to the Lord with all your heart." "He who sings prays twice."21
1157 Song and music fulfill their function as signs in a manner all the more significant when they are "more closely connected . . . with the liturgical action,"22 according to three principal criteria: beauty expressive of prayer, the unanimous participation of the assembly at the designated moments, and the solemn character of the celebration. In this way they participate in the purpose of the liturgical words and actions: the glory of God and the sanctification of the faithful:23
- How I wept, deeply moved by your hymns, songs, and the voices that echoed through your Church! What emotion I experienced in them! Those sounds flowed into my ears distilling the truth in my heart. A feeling of devotion surged within me, and tears streamed down my face - tears that did me good.24
1158 The harmony of signs (song, music, words, and actions) is all the more expressive and fruitful when expressed in the cultural richness of the People of God who celebrate.25 Hence "religious singing by the faithful is to be intelligently fostered so that in devotions and sacred exercises as well as in liturgical services," in conformity with the Church's norms, "the voices of the faithful may be heard." But "the texts intended to be sung must always be in conformity with Catholic doctrine. Indeed they should be drawn chiefly from the Sacred Scripture and from liturgical sources."26
Holy images
1159 The sacred image, the liturgical icon, principally represents Christ. It cannot represent the invisible and incomprehensible God, but the incarnation of the Son of God has ushered in a new "economy" of images:
Holy images
1159 The sacred image, the liturgical icon, principally represents Christ. It cannot represent the invisible and incomprehensible God, but the incarnation of the Son of God has ushered in a new "economy" of images:
- Previously God, who has neither a body nor a face, absolutely could not be represented by an image. But now that he has made himself visible in the flesh and has lived with men, I can make an image of what I have seen of God . . . and contemplate the glory of the Lord, his face unveiled.27
- We declare that we preserve intact all the written and unwritten traditions of the Church which have been entrusted to us. One of these traditions consists in the production of representational artwork, which accords with the history of the preaching of the Gospel. For it confirms that the incarnation of the Word of God was real and not imaginary, and to our benefit as well, for realities that illustrate each other undoubtedly reflect each other's meaning.28
- Following the divinely inspired teaching of our holy Fathers and the tradition of the Catholic Church (for we know that this tradition comes from the Holy Spirit who dwells in her) we rightly define with full certainty and correctness that, like the figure of the precious and life-giving cross, venerable and holy images of our Lord and God and Savior, Jesus Christ, our inviolate Lady, the holy Mother of God, and the venerated angels, all the saints and the just, whether painted or made of mosaic or another suitable material, are to be exhibited in the holy churches of God, on sacred vessels and vestments, walls and panels, in houses and on streets.31
III. WHEN IS THE LITURGY CELEBRATED?
Liturgical seasons
1163 "Holy Mother Church believes that she should celebrate the saving work of her divine Spouse in a sacred commemoration on certain days throughout the course of the year. Once each week, on the day which she has called the Lord's Day, she keeps the memory of the Lord's resurrection. She also celebrates it once every year, together with his blessed Passion, at Easter, that most solemn of all feasts. In the course of the year, moreover, she unfolds the whole mystery of Christ. . . . Thus recalling the mysteries of the redemption, she opens up to the faithful the riches of her Lord's powers and merits, so that these are in some way made present in every age; the faithful lay hold of them and are filled with saving grace."33
1164 From the time of the Mosaic law, the People of God have observed fixed feasts, beginning with Passover, to commemorate the astonishing actions of the Savior God, to give him thanks for them, to perpetuate their remembrance, and to teach new generations to conform their conduct to them. In the age of the Church, between the Passover of Christ already accomplished once for all, and its consummation in the kingdom of God, the liturgy celebrated on fixed days bears the imprint of the newness of the mystery of Christ.
1165 When the Church celebrates the mystery of Christ, there is a word that marks her prayer: "Today!" - a word echoing the prayer her Lord taught her and the call of the Holy Spirit.34 This "today" of the living God which man is called to enter is "the hour" of Jesus' Passover, which reaches across and underlies all history:
- Life extends over all beings and fills them with unlimited light; the Orient of orients pervades the universe, and he who was "before the daystar" and before the heavenly bodies, immortal and vast, the great Christ, shines over all beings more brightly than the sun. Therefore a day of long, eternal light is ushered in for us who believe in him, a day which is never blotted out: the mystical Passover.35
The Lord's Day
1166 "By a tradition handed down from the apostles which took its origin from the very day of Christ's Resurrection, the Church celebrates the Paschal mystery every seventh day, which day is appropriately called the Lord's Day or Sunday."36 The day of Christ's Resurrection is both the first day of the week, the memorial of the first day of creation, and the "eighth day," on which Christ after his "rest" on the great sabbath inaugurates the "day that the Lord has made," the "day that knows no evening."37 The Lord's Supper is its center, for there the whole community of the faithful encounters the risen Lord who invites them to his banquet:38
- The Lord's day, the day of Resurrection, the day of Christians, is our day. It is called the Lord's day because on it the Lord rose victorious to the Father. If pagans call it the "day of the sun," we willingly agree, for today the light of the world is raised, today is revealed the sun of justice with healing in His rays.39
1167 Sunday is the pre-eminent day for the liturgical assembly, when the faithful gather "to listen to the word of God and take part in the Eucharist, thus calling to mind the Passion, Resurrection, and glory of the Lord Jesus, and giving thanks to God who 'has begotten them again, by the resurrection of Jesus Christ from the dead' unto a living hope":40
- When we ponder, O Christ, the marvels accomplished on this day, the Sunday of your holy resurrection, we say: "Blessed is Sunday, for on it began creation . . . the world's salvation . . . the renewal of the human race. . . . On Sunday heaven and earth rejoiced and the whole universe was filled with light. Blessed is Sunday, for on it were opened the gates of paradise so that Adam and all the exiles might enter it without fear.41
1168 Beginning with the Easter Triduum as its source of light, the new age of the Resurrection fills the whole liturgical year with its brilliance. Gradually, on either side of this source, the year is transfigured by the liturgy. It really is a "year of the Lord's favor."42 The economy of salvation is at work within the framework of time, but since its fulfillment in the Passover of Jesus and the outpouring of the Holy Spirit, the culmination of history is anticipated "as a foretaste," and the kingdom of God enters into our time.
1169 Therefore Easter is not simply one feast among others, but the "Feast of feasts," the "Solemnity of solemnities," just as the Eucharist is the "Sacrament of sacraments" (the Great Sacrament). St. Athanasius calls Easter "the Great Sunday"43 and the Eastern Churches call Holy Week "the Great Week." The mystery of the Resurrection, in which Christ crushed death, permeates with its powerful energy our old time, until all is subjected to him.
1170 At the Council of Nicaea in 325, all the Churches agreed that Easter, the Christian Passover, should be celebrated on the Sunday following the first full moon (14 Nisan) after the vernal equinox. Because of the different methods of calculating the 14th day of the month of Nisan, the date of Easter in the Western and Eastern Churches is not always the same. For this reason, the Churches are currently seeking an agreement in order once again to celebrate the day of the Lord's Resurrection on a common date.
1171 In the liturgical year the various aspects of the one Paschal mystery unfold. This is also the case with the cycle of feasts surrounding the mystery of the incarnation (Annunciation, Christmas, Epiphany). They commemorate the beginning of our salvation and communicate to us the first fruits of the Paschal mystery.
1172 "In celebrating this annual cycle of the mysteries of Christ, Holy Church honors the Blessed Mary, Mother of God, with a special love. She is inseparably linked with the saving work of her Son. In her the Church admires and exalts the most excellent fruit of redemption and joyfully contemplates, as in a faultless image, that which she herself desires and hopes wholly to be."44
1173 When the Church keeps the memorials of martyrs and other saints during the annual cycle, she proclaims the Paschal mystery in those "who have suffered and have been glorified with Christ. She proposes them to the faithful as examples who draw all men to the Father through Christ, and through their merits she begs for God's favors."45
1174 The mystery of Christ, his Incarnation and Passover, which we celebrate in the Eucharist especially at the Sunday assembly, permeates and transfigures the time of each day, through the celebration of the Liturgy of the Hours, "the divine office."46 This celebration, faithful to the apostolic exhortations to "pray constantly," is "so devised that the whole course of the day and night is made holy by the praise of God."47 In this "public prayer of the Church,"48 the faithful (clergy, religious, and lay people) exercise the royal priesthood of the baptized. Celebrated in "the form approved" by the Church, the Liturgy of the Hours "is truly the voice of the Bride herself addressed to her Bridegroom. It is the very prayer which Christ himself together with his Body addresses to the Father.49
1175 The Liturgy of the Hours is intended to become the prayer of the whole People of God. In it Christ himself "continues his priestly work through his Church."50 His members participate according to their own place in the Church and the circumstances of their lives: priests devoted to the pastoral ministry, because they are called to remain diligent in prayer and the service of the word; religious, by the charism of their consecrated lives; all the faithful as much as possible: "Pastors of souls should see to it that the principal hours, especially Vespers, are celebrated in common in church on Sundays and on the more solemn feasts. The laity, too, are encouraged to recite the divine office, either with the priests, or among themselves, or even individually."51
1176 The celebration of the Liturgy of the Hours demands not only harmonizing the voice with the praying heart, but also a deeper "understanding of the liturgy and of the Bible, especially of the Psalms."52
1177 The hymns and litanies of the Liturgy of the Hours integrate the prayer of the psalms into the age of the Church, expressing the symbolism of the time of day, the liturgical season, or the feast being celebrated. Moreover, the reading from the Word of God at each Hour (with the subsequent responses or troparia) and readings from the Fathers and spiritual masters at certain Hours, reveal more deeply the meaning of the mystery being celebrated, assist in understanding the psalms, and prepare for silent prayer. The lectio divina, where the Word of God is so read and meditated that it becomes prayer, is thus rooted in the liturgical celebration.
1178 The Liturgy of the Hours, which is like an extension of the Eucharistic celebration, does not exclude but rather in a complementary way calls forth the various devotions of the People of God, especially adoration and worship of the Blessed Sacrament.
IV. WHERE IS THE LITURGY CELEBRATED?
1179 The worship "in Spirit and in truth"53 of the New Covenant is not tied exclusively to any one place. The whole earth is sacred and entrusted to the children of men. What matters above all is that, when the faithful assemble in the same place, they are the "living stones," gathered to be "built into a spiritual house."54 For the Body of the risen Christ is the spiritual temple from which the source of living water springs forth: incorporated into Christ by the Holy Spirit, "we are the temple of the living God."55
1180 When the exercise of religious liberty is not thwarted,56 Christians construct buildings for divine worship. These visible churches are not simply gathering places but signify and make visible the Church living in this place, the dwelling of God with men reconciled and united in Christ.
1181 A church, "a house of prayer in which the Eucharist is celebrated and reserved, where the faithful assemble, and where is worshiped the presence of the Son of God our Savior, offered for us on the sacrificial altar for the help and consolation of the faithful - this house ought to be in good taste and a worthy place for prayer and sacred ceremonial."57 In this "house of God" the truth and the harmony of the signs that make it up should show Christ to be present and active in this place.58
1182 The altar of the New Covenant is the Lord's Cross,59 from which the sacraments of the Paschal mystery flow. On the altar, which is the center of the church, the sacrifice of the Cross is made present under sacramental signs. The altar is also the table of the Lord, to which the People of God are invited.60 In certain Eastern liturgies, the altar is also the symbol of the tomb (Christ truly died and is truly risen).
1183 The tabernacle is to be situated "in churches in a most worthy place with the greatest honor."61 The dignity, placing, and security of the Eucharistic tabernacle should foster adoration before the Lord really present in the Blessed Sacrament of the altar.62
The sacred chrism (myron), used in anointings as the sacramental sign of the seal of the gift of the Holy Spirit, is traditionally reserved and venerated in a secure place in the sanctuary. The oil of catechumens and the oil of the sick may also be placed there.
1184 The chair of the bishop (cathedra) or that of the priest "should express his office of presiding over the assembly and of directing prayer."63
The lectern (ambo): "The dignity of the Word of God requires the church to have a suitable place for announcing his message so that the attention of the people may be easily directed to that place during the liturgy of the Word."64
1185 The gathering of the People of God begins with Baptism; a church must have a place for the celebration of Baptism (baptistry) and for fostering remembrance of the baptismal promises (holy water font).
The renewal of the baptismal life requires penance. A church, then, must lend itself to the expression of repentance and the reception of forgiveness, which requires an appropriate place to receive penitents.
A church must also be a space that invites us to the recollection and silent prayer that extend and internalize the great prayer of the Eucharist.
1186 Finally, the church has an eschatological significance. To enter into the house of God, we must cross a threshold, which symbolizes passing from the world wounded by sin to the world of the new Life to which all men are called. The visible church is a symbol of the Father's house toward which the People of God is journeying and where the Father "will wipe every tear from their eyes."65 Also for this reason, the Church is the house of all God's children, open and welcoming.
IN BRIEF
1187 The liturgy is the work of the whole Christ, head and body. Our high priest celebrates it unceasingly in the heavenly liturgy, with the holy Mother of God, the apostles, all the saints, and the multitude of those who have already entered the kingdom.
1188 In a liturgical celebration, the whole assembly is leitourgos, each member according to his own function. The baptismal priesthood is that of the whole Body of Christ. But some of the faithful are ordained through the sacrament of Holy Orders to represent Christ as head of the Body.
1189 The liturgical celebration involves signs and symbols relating to creation (candles, water, fire), human life (washing, anointing, breaking bread) and the history of salvation (the rites of the Passover). Integrated into the world of faith and taken up by the power of the Holy Spirit, these cosmic elements, human rituals, and gestures of remembrance of God become bearers of the saving and sanctifying action of Christ.
1190 The Liturgy of the Word is an integral part of the celebration. The meaning of the celebration is expressed by the Word of God which is proclaimed and by the response of faith to it.
1191 Song and music are closely connected with the liturgical action. The criteria for their proper use are the beauty expressive of prayer, the unanimous participation of the assembly, and the sacred character of the celebration.
1192 Sacred images in our churches and homes are intended to awaken and nourish our faith in the mystery of Christ. Through the icon of Christ and his works of salvation, it is he whom we adore. Through sacred images of the holy Mother of God, of the angels and of the saints, we venerate the persons represented.
1193 Sunday, the "Lord's Day," is the principal day for the celebration of the Eucharist because it is the day of the Resurrection. It is the pre-eminent day of the liturgical assembly, the day of the Christian family, and the day of joy and rest from work. Sunday is "the foundation and kernel of the whole liturgical year" (SC 106).
1194 The Church, "in the course of the year, . . . unfolds the whole mystery of Christ from his Incarnation and Nativity through his Ascension, to Pentecost and the expectation of the blessed hope of the coming of the Lord" (SC 102 § 2).
1195 By keeping the memorials of the saints - first of all the holy Mother of God, then the apostles, the martyrs, and other saints - on fixed days of the liturgical year, the Church on earth shows that she is united with the liturgy of heaven. She gives glory to Christ for having accomplished his salvation in his glorified members; their example encourages her on her way to the Father.
1196 The faithful who celebrate the Liturgy of the Hours are united to Christ our high priest, by the prayer of the Psalms, meditation on the Word of God, and canticles and blessings, in order to be joined with his unceasing and universal prayer that gives glory to the Father and implores the gift of the Holy Spirit on the whole world.
1197 Christ is the true temple of God, "the place where his glory dwells"; by the grace of God, Christians also become the temples of the Holy Spirit, living stones out of which the Church is built.
1198 In its earthly state the Church needs places where the community can gather together. Our visible churches, holy places, are images of the holy city, the heavenly Jerusalem, toward which we are making our way on pilgrimage.
1199 It is in these churches that the Church celebrates public worship to the glory of the Holy Trinity, hears the word of God and sings his praise, lifts up her prayer, and offers the sacrifice of Christ sacramentally present in the midst of the assembly. These churches are also places of recollection and personal prayer.
1 Rev 4:2, 8; Isa 6:1; cf. Ezek 1:26-28.
2 Rev 5:6; Liturgy of St. John Chrysostom, Anaphora; cf. Jn 1:29; Heb 4:14-15; 10:19-2.
3 Rev 22:1; cf. 21:6; Jn 4:10-14.
4 Cf. Rev 4-5; 7:1-8; 14:1; Isa 6:2-3.
5 Rev 6:9-11; Rev 21:9; cf. 12.
6 Rev 7:9.
7 SC 26.
8 SC 27.
9 LG 10; cf. 1 Pet 2:4-5.
10 Cf. LG 10; 34; PO 2.
11 SC 14; Cf. 1 Pet 2:9; 2:4-5.
12 Rom 12:4.
13 Cf. PO 2; 15.
14 SC 29.
15 SC 28.
16 Cf. Wis 13:1; Rom 1:19 f.; Acts 14:17.
17 Cf. Lk 8:10.
18 Cf. Jn 9:6; Mk 7:33 ff.; 8:22 ff.
19 Cf. Lk 9:31; 22:7-20.
20 SC 112.
21 Eph 5:19; St. Augustine, En. in Ps. 72,1:PL 36,914; cf. Col 3:16.
22 SC 112 § 3.
23 Cf. SC 112.
24 St. Augustine, Conf. 9,6,14:PL 32,769-770.
25 Cf. SC 119.
26 SC 118; 121.
27 St. John Damascene, De imag. 1,16:PG 96:1245-1248.
28 Council of Nicaea II (787): COD 111.
29 Heb 12:1.
30 Cf. Rom 8:29; 1 Jn 3:2.
31 Council of Nicaea II: DS 600.
32 St. John Damascene, De imag. 1,27:PG 94,1268A,B.
33 SC 102.
34 Cf. Mt 6:11; Heb 3:7-4:11; Ps 95:7.
35 St. Hippolytus, De pasch. 1-2 SCh 27,117.
36 SC 106.
37 Byzantine liturgy.
38 Cf. Jn 21:12; Lk 24:30.
39 St. Jerome, Pasch.: CCL 78,550.
40 SC 106.
41 Fanqith, The Syriac Office of Antioch, vol. VI, first part of Summer, 193 B.
42 Lk 4:19.
43 St. Athanasius (ad 329) ep. fest. 1:PG 24,1366.
44 SC 103.
45 SC 104; cf. SC 108,111.
46 Cf. SC, Ch. IV,83-101.
47 SC 84; 1 Thess 5:17; Eph 6:18.
48 SC 98.
49 SC 84.
50 SC 83.
51 SC 100; Cf. 86; 96; 98; PO 5.
52 SC 90.
53 Jn 4:24.
54 1 Pet 2:4-5.
55 2 Cor 6:16.
56 Cf. DH 4
57 PO 5; Cf. SC 122-127.
58 Cf. SC 7.
59 Cf. Heb 13:10.
60 Cf. GIRM 259.
61 Paul VI, Mysterium Fidei: AAS (1965) 771.
62 Cf. SC 128.
63 GIRM 271.
64 GIRM 272.
65 Rev 21:4.
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View more Inspirational Designs at Litany Lane.
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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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