Paraclete; Reading 1, Acts 2:1-11; Responsorial Psalm, Psalms 104:1, 24, 29-30, 31, 34; Reading 2, First Corinthians 12:3-7, 12-13; Gospel - John15:26-27, 16:12-15; Pope Francis Regina Coeli; Inspirational Hymns - Gregorian Chants; Our Lady of Medjugorje Message; Jesus 2018 Locutions; Direction For Our Times Features; Feast Day of Pentecost : Snippet I - New Feast Day of Mary Mother of the Church; Snippet II - The Cenacle ; Devotion to the Sacred Heart of Jesus and Immaculate Heart of Mary; Acts of Reparation (Morning Offering, First Friday and First Saturday Devotions); Mystical City of God - Book 7 Chapter 1 The Descent of the Holy Spirit and Mary's intuitive vision of Him; Catholic Catechism - Part One - Profession of Faith, Section One - I Believe, We Believe, Chapter Two - God comes To Meet Man Article Three - The Sacred Scripture; RECHARGE: Heaven Speaks to Young Adults
Consecrated to the Sacred Heart of Jesus and Immaculate Heart of Mary ~ Zarya Parx 2018
JESUS I TRUST IN YOU (Year of Mercy). "Always Trust in Jesus, He the beacon of light amongst the darkest clouds" ~ Zarya Parx 2016
"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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Liturgical Cycle: B - Gospel of Mark - Pentecost Sunday
Morning Offering
O Jesus, through the Immaculate Heart of Mary, I
offer You the prayers, works, joys and sufferings of
this day, for all the intentions of Your Sacred Heart,
in union with the Holy Sacrifice of the Mass
throughout the world, in reparation for my sins, and
for the intentions of the Holy Father. Amen.
Morning Offering
O Jesus, through the Immaculate Heart of Mary, I
offer You the prayers, works, joys and sufferings of
this day, for all the intentions of Your Sacred Heart,
in union with the Holy Sacrifice of the Mass
throughout the world, in reparation for my sins, and
for the intentions of the Holy Father. Amen.
Daily Rosary
(MON, SAT) - Joyful Mysteries
(TUES, FRI) - Sorrowful Mysteries
(WED,SUN) - Glorious Mysteries
(THURS) - Luminous Mysteries
(MON, SAT) - Joyful Mysteries
(TUES, FRI) - Sorrowful Mysteries
(WED,SUN) - Glorious Mysteries
(THURS) - Luminous Mysteries
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Inspirational Hymns
Illumination: Peaceful Gregorian Chants
**Copyright Disclaimer - Under Section 107 of the Copyright Act of 1976, allowance is made for purposes such as criticism, comment, news reporting, teaching, scholarship, and research under the term "fair use", which is a use permitted by copyright statute that might otherwise be infringing. Non-profit, educational, and personal use also tips the balance in favor of fair use.
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Our Lady of Medjugorje Monthly Messages
May 2, 2018 message from Our Lady of Medjugorje:
Dear children,
All that my Son, who is the light of love, has done and does, He has done out of love. Also you, my children, when you live in love and love your neighbors, you are doing the will of my Son. Apostles of my love, make yourselves little; open your pure hearts to my Son so that He can work through you. With the help of faith, be filled with love. But, my children, do not forget that the Eucharist is the heart of faith. This is my Son who feeds you with His Body and strengthens you with His Blood. This is a miracle of love: my Son who always comes anew, alive, to bring life back to souls. My children, by living in love you are doing the will of my Son and He lives in you. My children, my motherly desire is for you to always love Him more, because He is calling you with His love. He is giving you love so that you may spread it to all those around you. As a mother, through His love, I am with you to speak the words of love and hope to you—to speak to you the eternal words that are victorious over time and death—so as to call you to be my apostles of love. Thank you. ~ Blessed Mother Mary, Mother of Jesus, Queen of Peace
April 25, 2018 message from Our Lady of Medjugorje:
“Dear children! Today I am calling you to live your new life with Jesus. May the Risen One give you strength to always be strong in the trials of life and to be faithful and persevering in prayer; because Jesus saved you by His wounds and by His Resurrection gave you new life. Pray, little children, and do not lose hope. May joy and peace be in your hearts and witness the joy that you are mine. I am with you and love you all with my motherly love. Thank you for having responded to my call.” ~ Blessed Mother Mary, Mother of Jesus, Queen Of Peace, Our Lady of Medjugorje, Mount Carmel, Fatima, Lourdes, and Guadalupe.
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Jesus's 2018 Messages to the World through locution apparition
to Lay Apostle Anne of Ireland. Imprimatur. 2018
"My blessings rain down on our Church on earth. Always, I send blessings of the most sublime and powerful nature. The graces sent through the Sacraments possess the power to heal and to sanctify in a way that is absolutely unique to the person receiving the graces. Only through the Sacraments can a person receive the power of Heaven directly in this way.
Direction For Our Times
2018 Locutions From Jesus
Jesus's 2018 Messages to the World through locution apparition
to Lay Apostle Anne of Ireland. Imprimatur. 2018
May 14, 2018 message from Jesus:
"My blessings rain down on our Church on earth. Always, I send blessings of the most sublime and powerful nature. The graces sent through the Sacraments possess the power to heal and to sanctify in a way that is absolutely unique to the person receiving the graces. Only through the Sacraments can a person receive the power of Heaven directly in this way.
Can it be true that people do not want these graces? Is it possible that any person would reject what is available to them in the Sacraments? No. It is not the case that people understand what Heaven offers and refuse it. It is more accurate to say that people have become distracted from the power of the Sacraments and that they have been prompted to believe that some are more worthy of these graces than others. No one can be worthy of what God sends freely. Man is the recipient of the Father’s exceptional benevolence. Man is the recipient of the Father’s hope, not for one man but for all men created by Him. Do you understand?
Each person must receive Sacramental graces and grow in confidence. The Father loves each person. Accepting this reality is paramount to growth, for the individual and also the Universal Church. Do you receive these Sacramental graces with confidence? Are you certain of your Father’s love for you? Do you accept that the Father wishes to communicate this same love to every person you encounter?
Beloved children of the one Father, if the graces in the Sacraments are leading you to serve others, then I know that you are accepting them with a disposition of humility. If you believe the graces in the Sacraments are leading you to create division, then I know that you are in error. You, too, must accept that you are in error. If you refuse to accept that My goal is unity in the Church, as well as constant development in the Church, then you must withdraw yourself from conversations about the Church, as opposed to offending me personally by furthering efforts aimed at disunity. Efforts at division are not sanctioned by Me.
Read these words carefully. I am with you as you read them. I wish you joy and peace and love throughout every day of your life on earth. I want you to trust Me, Jesus Christ, to guide you. I am guiding you to humility and service and I am guiding My Church to humility and service. I am guiding you to trust that My overall goals for the Church are in sight and that if we work together, in harmony, these crucial and timely goals will be achieved.
Turn back from conversations or actions which lead away from My goals. I am asking you directly to work for harmony and unity in My Church on earth. I am asking you to work with Me." ~Jesus
April 5, 2018 message from Jesus:
Each person must receive Sacramental graces and grow in confidence. The Father loves each person. Accepting this reality is paramount to growth, for the individual and also the Universal Church. Do you receive these Sacramental graces with confidence? Are you certain of your Father’s love for you? Do you accept that the Father wishes to communicate this same love to every person you encounter?
Beloved children of the one Father, if the graces in the Sacraments are leading you to serve others, then I know that you are accepting them with a disposition of humility. If you believe the graces in the Sacraments are leading you to create division, then I know that you are in error. You, too, must accept that you are in error. If you refuse to accept that My goal is unity in the Church, as well as constant development in the Church, then you must withdraw yourself from conversations about the Church, as opposed to offending me personally by furthering efforts aimed at disunity. Efforts at division are not sanctioned by Me.
Read these words carefully. I am with you as you read them. I wish you joy and peace and love throughout every day of your life on earth. I want you to trust Me, Jesus Christ, to guide you. I am guiding you to humility and service and I am guiding My Church to humility and service. I am guiding you to trust that My overall goals for the Church are in sight and that if we work together, in harmony, these crucial and timely goals will be achieved.
Turn back from conversations or actions which lead away from My goals. I am asking you directly to work for harmony and unity in My Church on earth. I am asking you to work with Me." ~Jesus
April 5, 2018 message from Jesus:
"I am looking at mankind with eyes of hope. Who will help me? That is the question that I ask in every time. I search tirelessly for people who recognize My call to holiness. There are those who serve the Church, but they forget that the call to holiness comes before the call to preach the Gospel message. Who will help me? I ask that question and look for those who are working to become holier each day. Without a commitment to personal holiness, a person’s ability to impact others decreases. The Gospel message is compelling. It is timeless. It is full of love and hope. But, my beloved friends, when people relax their efforts to become holier, they lose the force needed to convict others. You may believe that My call is unfair, given its requirement of personal sacrifice. You may believe that the cost is too high for you to pay. To remain faithful to Me, you must sometimes put yourself and your personal plans in the second place and My plan in the first place. You are no different than any other follower in any other time. On earth, I put My father’s plan before My own desires. Would I have asked for a different experience for My mother? Can you imagine that I wanted her to suffer? I did not want her to suffer, anything, ever. She was the greatest joy of My life. But I subordinated my human wishes for her to the eternal plan of the Father and she wanted this for Me. She wanted the Father’s will for her life and for mine, too. Do you understand? We were both willing to sacrifice what was temporary for what was eternal. You must be willing to do, so, too. I did not suffer alone in the sense that she accompanied Me to My death. You do not suffer alone, either, in the sense that we are with you. Our mother, Mary, wishes to assert her feminine strength in this time. She looks at mankind with eyes of hope, too. Who will help her? Who will help Me? This is the question we ask of you. Do not count personal cost, My friends, because you will be rewarded far beyond your ability to give. We reward you in sublime ways. I have great hope for mankind and part of that hope must be realized through My Church. Will you help me to establish and maintain unity in the Church? Will you be a person who follows in My footsteps? With humility? Will you trust Me to protect the Church and her earthly mission? I am asking you directly. Will you help Me?" ~ Jesus Christ
February 26, 2018 message from Jesus:
"How does My Passion speak to people of every age, in every time? People can be confused by the events of their time. People can become distracted by the events of their time. People, however, recognize love. Love is a universal language, a constant communication of God. Who, around you, loves? That person represents Me in that when you see love you will know that I am near. Who speaks of love? Who offers actions that communicate love? Who stands for love and remains aloof to distraction and despair? Love, sometimes only love, changes hearts, prompts repentance and frees a person from defensiveness enough to acknowledge his or her guilt in relation to the failure to love. Do you see what I am telling you? We will not bring people to the Father through anything but love. And so, my friends, are you studying love? Are you trying to become more perfect in love? Do you love yourself in the sense that you understand that your wounds are important to Me. Your suffering is visible to Me. Just as you gaze at My Passion and feel determination to remain faithful to Me, I gaze at your sufferings and I remain determined to comfort you. There are times when I spare you suffering, supernaturally, because it will not benefit you or others. If you are not spared suffering, and you are carrying a cross, remember that I allow it for your growth and for the salvation of those who need help. Your suffering, like Mine, is allowed by the Father in a temporary way so that we can offer sacrifice for others. These crosses we carry with determination are proof of our commitment to our Creator, who never pauses in pulsing love into the world. Our Father was able to send pulsations of love through Me. Is He able to send them through you? Do not ask yourself if the person you are thinking of is worthy of love. That person IS loved. And that is all you must know. The Father loves all of His children and so must we. Today, ask yourself if you are actively loving people. ‘Am I active in my obligation to love?’ That is your question. Every day I spent on earth, I loved actively. So must you. We must love as a decision, with such force that the world changes. Love does change people. You know this because you have already changed because of My love for you. Focus on offering My love to others and you will live a life truly following Me, Jesus Christ." ~Jesus Christ
March 10, 2018 message from Jesus:
"What do I need from the people of My Church? I need fidelity. Many claim they are faithful but they make war on the Church. When an enemy comes directly to one’s door, from the outside, one is prepared. When an enemy emerges from within one’s home, one is more vulnerable. My children, I do not wish you to become an enemy in My earthly home, the Church. Follow the leadership I have arranged for you, in a manner that is humble and determined, and you will see My Spirit blossoming in a way that is both fresh and compelling. Where are My beloved children? Why do they flee from our assembly? Is it I? Have I changed or demanded that they leave our Church? No. It is not I. I have watched in pain as many people have been made to believe that they are somehow less worthy than the unworthy, that they are not welcome or not received by Me. The truth is that sinners do not cause Me to fret. You are all sinners and you are all welcome. Who is driving God’s children from our Church? Ask yourself that question and do not point to the man I have chosen to lead My Church. He is in My care and I am pleased that he is following My direction. Do you wish to argue with the Holy Spirit in him? Then you must look to Me, and do so silently in prayer. Perhaps I can help you to see that the people in every assembly are unworthy. God did not create you to be perfectly worthy on earth but to be loved and to grow and grow in holiness and happiness. Would you say that every person starts at the same point? Do you believe you can judge? You are attempting to usurp My role if you believe this and you are also damaging My Church. Stop. I am asking you to stop pretending that you are Me. I am the judge. You are the ones who will be judged. I am looking deeply into your heart. If you are dissuading people from belief and total trust in My mercy, then I am asking you to stop." ~Jesus Christ
"How does My Passion speak to people of every age, in every time? People can be confused by the events of their time. People can become distracted by the events of their time. People, however, recognize love. Love is a universal language, a constant communication of God. Who, around you, loves? That person represents Me in that when you see love you will know that I am near. Who speaks of love? Who offers actions that communicate love? Who stands for love and remains aloof to distraction and despair? Love, sometimes only love, changes hearts, prompts repentance and frees a person from defensiveness enough to acknowledge his or her guilt in relation to the failure to love. Do you see what I am telling you? We will not bring people to the Father through anything but love. And so, my friends, are you studying love? Are you trying to become more perfect in love? Do you love yourself in the sense that you understand that your wounds are important to Me. Your suffering is visible to Me. Just as you gaze at My Passion and feel determination to remain faithful to Me, I gaze at your sufferings and I remain determined to comfort you. There are times when I spare you suffering, supernaturally, because it will not benefit you or others. If you are not spared suffering, and you are carrying a cross, remember that I allow it for your growth and for the salvation of those who need help. Your suffering, like Mine, is allowed by the Father in a temporary way so that we can offer sacrifice for others. These crosses we carry with determination are proof of our commitment to our Creator, who never pauses in pulsing love into the world. Our Father was able to send pulsations of love through Me. Is He able to send them through you? Do not ask yourself if the person you are thinking of is worthy of love. That person IS loved. And that is all you must know. The Father loves all of His children and so must we. Today, ask yourself if you are actively loving people. ‘Am I active in my obligation to love?’ That is your question. Every day I spent on earth, I loved actively. So must you. We must love as a decision, with such force that the world changes. Love does change people. You know this because you have already changed because of My love for you. Focus on offering My love to others and you will live a life truly following Me, Jesus Christ." ~Jesus Christ
Reference : Direction For Our Times, New Locutions.
https://www.directionforourtimes.com/new-locutions-jesus/#.Wt-CLZdOnIW
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Reference :
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Papam Franciscus
(Pope Francis)
Pope Francis's Regina Coeli
(Vatican Radio)
Pope Francis on Pentecost: The Holy Spirit changes hearts
“The rush of violent wind” (Acts 2:2) that accompanies the Holy Spirit’s descent on the Apostles is an image suggesting change and force, Pope Francis said in his Pentecost Sunday homily. (With photo gallery.)
By Sr Bernadette Mary Reis, fsp
In his homily on Pentecost Sunday delivered before thousands of the faithful gathered in St Peter's Basilica, Pope Francis focused on the action of the Holy Spirit expressed in the Scripture readings from the Acts of the Apostles, St Paul's letter to the Galatians, and St John’s Gospel.
Concluding his homily, Pope Francis said that the Spirit acts on the Church with “centripetal and centrifugal” forces. We are centered deep within with His centripetal force which brings unity, peace and strength amid affliction and temptation, he said. The Holy Spirit pushes us outward toward the peripheries with a centrifugal force. Thus, in the Pope’s words, “those who live by the Spirit…find themselves pulled both towards God and towards the world".
In his homily on Pentecost Sunday delivered before thousands of the faithful gathered in St Peter's Basilica, Pope Francis focused on the action of the Holy Spirit expressed in the Scripture readings from the Acts of the Apostles, St Paul's letter to the Galatians, and St John’s Gospel.
The Holy Spirit changes hearts
The Spirit transforms the hearts of the timid disciples from fearful men, “huddled behind closed doors”, to bold men who “bear witness to [Jesus]” (Jn 15:27), the Pope said. His action frees hearts, impels service, guides people in new directions, and makes “the lukewarm thrill to new dreams. That is what it means to change hearts”, Pope Francis said.The Holy Spirit gives life
Pope Francis suggests that since the Holy Spirit provokes change that we turn to Him for a “powerful ‘jolt’ ” when “we are in need of real change”. He is “the power of God” and the “giver of life”. “How good it would be for us each day to feel this jolt of life! To say when we wake up each morning: ‘Come, Holy Spirit, come into my heart, come into my day’ ”, the Pope said.The Holy Spirit changes situations
The Holy Spirit “penetrates the most unimaginable situations”, Pope Francis continued. He does so today just as he did in the Acts of the Apostles, in which He is the “main character”. He drives Philip from Jerusalem to Gaza, then to Azotus, then to Caesarea (Acts 8:26-40), “in constantly new situations to spread God’s newness”. Paul is “compelled by the Spirit” (Acts 20:22), traveling “far and wide” to bring the Gospel, the Pope said.The Holy Spirit is the soul of the Church
Pope Francis recalled that as the soul of the Church, the Holy Spirit renews her with hope, fills her with joy, and causes her to blossom with new life. Even after 2000 years, “the Spirit reminds the Church that…she is always the youthful bride with whom the Lord is madly in love”.Concluding his homily, Pope Francis said that the Spirit acts on the Church with “centripetal and centrifugal” forces. We are centered deep within with His centripetal force which brings unity, peace and strength amid affliction and temptation, he said. The Holy Spirit pushes us outward toward the peripheries with a centrifugal force. Thus, in the Pope’s words, “those who live by the Spirit…find themselves pulled both towards God and towards the world".
Reference:
- Vatican News. From the Pope. © Copyright 2018 Libreria Editrice Vaticana. Accessed - 05/20/2018
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Today's Word - paraclete [pah-rah-kleet]
Dictionary Definition:
1400-50; < Medieval Latin, Late Latin Paraclētus < Late Greek Paráklētos comforter, literally, (person) called in (to help), verbid of parakaleîn (equivalent to para- para-1 + kaleîn to call); replacing late Middle English paraclit < Medieval Latin Paraclītus, representing Medieval Greek Paráklētosnoun
1. advocate, intercessor.
2. initial the Holy Spirit; the Comforter.
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Today's Reading 1 - Acts 2:1-11
1 When Pentecost day came round, they had all met together,2 when suddenly there came from heaven a sound as of a violent wind which filled the entire house in which they were sitting;
3 and there appeared to them tongues as of fire; these separated and came to rest on the head of each of them.
4 They were all filled with the Holy Spirit and began to speak different languages as the Spirit gave them power to express themselves.
5 Now there were devout men living in Jerusalem from every nation under heaven,
6 and at this sound they all assembled, and each one was bewildered to hear these men speaking his own language.
7 They were amazed and astonished. 'Surely,' they said, 'all these men speaking are Galileans?
8 How does it happen that each of us hears them in his own native language?
9 Parthians, Medes and Elamites; people from Mesopotamia, Judaea and Cappadocia, Pontus and Asia,
10 Phrygia and Pamphylia, Egypt and the parts of Libya round Cyrene; residents of Rome-
11 Jews and proselytes alike -- Cretans and Arabs, we hear them preaching in our own language about the marvels of God.
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Today's Psalms - Psalms 104:1, 24, 29-30, 31, 34
1 Bless Yahweh, my soul, Yahweh, my God, how great you are! Clothed in majesty and splendour,24 How countless are your works, Yahweh, all of them made so wisely! The earth is full of your creatures.
29 Turn away your face and they panic; take back their breath and they die and revert to dust.
30 Send out your breath and life begins; you renew the face of the earth.
31 Glory to Yahweh for ever! May Yahweh find joy in his creatures!
34 May my musings be pleasing to him, for Yahweh gives me joy.'
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Today's Reading 2 - First Corinthians 12:3-7, 12-13
3 Because of that, I want to make it quite clear to you that no one who says 'A curse on Jesus' can be speaking in the Spirit of God, and nobody is able to say, 'Jesus is Lord' except in the Holy Spirit.4 There are many different gifts, but it is always the same Spirit;
5 there are many different ways of serving, but it is always the same Lord.
6 There are many different forms of activity, but in everybody it is the same God who is at work in them all.
7 The particular manifestation of the Spirit granted to each one is to be used for the general good.
12 For as with the human body which is a unity although it has many parts -- all the parts of the body, though many, still making up one single body -- so it is with Christ.
13 We were baptised into one body in a single Spirit, Jews as well as Greeks, slaves as well as free men, and we were all given the same Spirit to drink.
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Today's Gospel Reading - John 15:26-27, 16:12-15
The witness of the Holy Spirit
and the witness of the disciples
John15:26-27, 16:12-15
and the witness of the disciples
John15:26-27, 16:12-15
1. Opening prayer
Oh, My Father, when will the Consoler come? When will your Spirit of Truth reach me? The Lord Jesus has promised Him, He has said that He would have sent Him from Your womb down to us. Father, then, open wide Your heart and send Him from your holy Heavens, from Your high dwelling! Do not delay any more, but fulfill the ancient promise; save us today, for ever! Open and free Your Love for us, in order that I too can be open and freed by You, in You. May this Word of Yours today be the holy place of our encounter, be the nuptial room to be immersed in You, Oh Trinity who are Love! Come in me and I in You; dwell in me and I in You. Remain, Father! Remain Oh Son Jesus Christ! Remain for ever, Consoler Spirit, do not leave me ever! Amen.
2. Reading
a) In order to insert this passage in its context:
b) To help in the reading of the passage:
15, 26-27: Jesus announces the coming of the Holy Spirit, as Consoler, as the defending Advocate. He will be the one to act in the process of accusation which the world has against the disciples of Christ. He will be the one to make them strong in persecution. The Spirit renders witness to the world regarding the Lord Jesus; He defends Christ, who is contested, accused, and rejected. But the witness of the disciples is also necessary. The Spirit has to use them to proclaim with strength, in this world, the Lord Jesus. It is the beauty of our life transformed into a witness of love and fidelity to Christ.
16, 12: Jesus places His disciples – and therefore us too – ahead of their condition of poverty and incapacity, by which they do not understand well neither the words of Jesus, nor the words of Scripture. His truth is still a burden, which they cannot receive, lift up, and carry.
16, 13 –15: In these last verses, the Word of Jesus reveals to the disciples what will be the action of His Spirit in them. He will be the one to guide them in the whole truth. He will make them understand the mystery of Jesus in all its importance or significance, and in the totality of His truth. He will guide, reveal, proclaim, and illuminate, bringing to us, His disciples, the words of the Father. In this way we will be led to the encounter with God. By His grace we will be rendered capable of understanding the depth of the Father and of the Son.
c) The Gospel - John15:26-27, 16:12-15:
Jesus said to his disciples: "When the Advocate comes whom I will send you from the Father, the Spirit of truth that proceeds from the Father, he will testify to me. And you also testify, because you have been with me from the beginning.” "I have much more to tell you, but you cannot bear it now. But when he comes, the Spirit of truth, he will guide you to all truth. He will not speak on his own, but he will speak what he hears, and will declare to you the things that are coming. He will glorify me, because he will take from what is mine and declare it to you. Everything that the Father has is mine; for this reason I told you that he will take from what is mine and declare it to you."
3. A moment of prayerful silence
I keep silence, from time to time I repeat in a low voice: “Come Holy Spirit”.
4. Some questions
a) “When the Paraclete will come”. Jesus immediately places me in front of a very concrete reality; He opens before me a new time and tells me that this is a time of waiting in my life. The Paraclete is about to come, the Holy Spirit. Why Lord, have I waited for you for such a short time, and has my attention toward you been so weak, so hypocritical? You send someone to look for me and I am not even aware, do I not even show any interest?
b) “And you too will be witnesses”. Jesus affirms this, addressing Himself to His disciples of that time and of today. He speaks precisely to me and tells me: “You too will be a witness”. I am afraid. Why lose my importance before others: my companions in school, in the university, in my team, my friends, who invite me to go out with them? Why this great difficulty? Can I not be a Christian just the same? You are my beginning and my end: You are my whole existence! How could I not be Your witness, Lord? How can I continue to keep silence in this way?.
c) “He will lead you to the complete truth”. I have always planned my decisions to change. I have always been able to do everything alone. And now, Lord, You tell me that another One will guide me. This is not an easy choice, I confess it. But I want to try, I want to accept You, oh You who are Love. I allow myself to be taken hold of by Your Spirit. Will He lead me to the desert, as He did with You (cf. Lk4:1)? Will He open my life, as He opened the womb of the Virgin Mary (Lk1:35)? Will He invest me as He did with Peter, with the others, with all who believed in the preaching, as it is narrated in the Acts of the Apostles? I do not know what will happen to me, but I want to say yes to You.
5. A key for the Reading
* The Holy Spirit Paraclete
At first sight this term may seem a bit strange. It is a Greek word which is quite vague, from ancient times. Saint John referred to it when he said: “I shall ask the Father, and He will give you another Advocate, to be with you forever” (Jn 14:16) and revealing that the Spirit comes to console, to remain with them, to defend and to protect. Here, though, in this verse, there seems to emerge a nuance: the Spirit presents Himself to us as the Advocate, that is, the One who is at our side in the judgment, in the accusation, in the tribunal of persecution. We know the whole story that bears in its heart the accusation, the contempt, the condemnation of the Lord Jesus and for all those who love Him. This is the daily story of all. At the bench of the accused, at the side of Jesus, we also sit, but not alone. We have an Advocate. The Spirit of the Lord comes and acts in the judgment in our behalf: He has discourses, renders witness, tries to convince and to prove. His work is immense in our midst, and for us. Before the Father, our Advocate is Jesus, as John writes in his first Letter (1 Jn2:1); but before the world, our Advocate is the Spirit, whom he sends to us from the Father. We should not prepare our defense beforehand (Lk 21:14), thinking that we can excuse ourselves alone, but we have to make space, within us, for the breath of the Holy Spirit, and allow Him to be the one who speaks, says, proves. Paul also had to have this hard experience. He writes this in his second Letter to Timothy: “The first time I had to present my defense, no one came in to court to support me. Every one of them deserted me” (2 Tim4:16). It is truly like that. There is no defense for us, no innocence, liberation, true freedom from jail, except in the intimate relationship with the Spirit of the Lord. He comes to us, in order that we may allow ourselves to be taken up by His presence, as in an embrace, as in an intimate and intense relationship of friendship, trust, abandonment and love.
* The Witness
I begin to understand, continuing to accept, in my heart, the words of this Gospel, that the relationship of us, disciples with the Holy Spirit, has as its purpose to render us capable of giving our witness to Jesus. We are united unconditionally with the Holy Spirit. We are grasped by Him, taken up in His fire, which is the reciprocal Love of the Father and of the Son, so that we too may become luminous, that we also may be sources of love in this world.
To render witness means to affirm clearly, giving proofs. The first one to do this, continually, is the Spirit. In every place and at all times He acts with power, in us and around us. He is the one who moves the hearts, who changes our distorted and hardened thoughts, who brings us closer, reconciles, impels to pardon, and brings us to union. He is also the One who heals the soul, the sick body and heart. He is the One who teaches, trains and makes one docile. He gives witness to the Lord Jesus, the Savior, through all His actions, soft touches of love, and of communion on our desolate and dry earth. He calls out the Risen One, who has conquered and stepped on death for ever. He gives witness to the Living One, the Glorified One from the One who is with us until the end of time. Behold, this is the witness. The Spirit introduces this in our world, brings it to us. We cannot remain indifferent or choose a bit here and there. He is the truth. And there is only one truth: that of God, His Son Jesus Christ. We are called to give witness to all of this. That is to commit our life, out of love, to this truth. To give witness is to become martyrs, out of love. Not alone, not by our own strength or by our own wisdom. “You will also be my witnesses”, says Jesus. But our wisdom can only exist within the witness of the Holy Spirit. They are not parallel witnesses, but lives fused together: that of the Spirit and ours. This takes place before the infinite tribunals of the world, every day of our life. It becomes a sacred place, almost a sanctuary, of the witness to the Lord Jesus. It is not important to carry out great enterprises, to show wisdom and intelligence, or attract crowds of people. No, one thing alone suffices: to tell the world that the Lord is alive, that He is here, in our midst and to proclaim His mercy, His infinite love.
* The Father
The contact with the Holy Spirit, allowing ourselves to be embraced and invaded by Him, leads us to the Lord Jesus. It leads us to His Heart, to the source of His love. And from there we go to the Father. We had nothing. We were not able to bring anything with us coming into this world and now, behold, we are loaded with gifts! It’s impossible to contain them all. It is necessary to allow them to overflow, to flow outside, toward the brothers and sisters whom we meet.
The Spirit speaks of Jesus and uses the words of the Father. He repeats to us what He hears from the Father. His dwelling is the Father, and coming to us, the Spirit brings with Him the seal of that dwelling, of that place of infinite communion, which is the womb of the Father. We understand well that this is our house. We recognize the place of our origin and our end. Receiving the Spirit of Jesus we rediscover that we also come from the Father, that we are born in Him and we live in Him. If we seek ourselves, if we want to find the way, the sense of our life here, all this is written in the words which the Spirit pronounces for us, within us, concerning us. It is truly necessary to have a great silence in order to be able to listen to understand Him. It is necessary to go back to the house. To finally rethink in the Father and to say, within ourselves: “Yes, it is now enough! I have wandered far away from You for a long time, I have been lost… I will go back to my Father”. I see how many wonders the Spirit of truth can act, that my Lord Jesus Christ sends me from the Father. It will not be Pentecost if I do not allow myself to be taken up by Him, to be led by Him to the womb of the Father, where Christ is already waiting for me, where the fire of the Holy Spirit is already burning for me.
6. A moment of prayer
Psalm 68
(The tenderness of the Father is the dwelling of the poor)
Response: Abbà Father, I am your son!
I pray to You, Yahweh,
at the time of Your favor;
in Your faithful love answer me,
in the constancy of Your saving power.
at the time of Your favor;
in Your faithful love answer me,
in the constancy of Your saving power.
Answer me, Yahweh, for Your faithful love is generous;
in Your tenderness turn towards me;
do not turn away from Your servant,
be quick to answer me, for I am in trouble.
in Your tenderness turn towards me;
do not turn away from Your servant,
be quick to answer me, for I am in trouble.
Come to my side, redeem me,
ransom me because of my enemies.
ransom me because of my enemies.
The humble have seen and are glad.
Let your courage revive,
you who seek God.
For God listens to the poor,
He has never scorned His captive people.
Let your courage revive,
you who seek God.
For God listens to the poor,
He has never scorned His captive people.
Let heaven and earth and seas,
and all that stirs in them, acclaim Him!
For God will save Zion,
and rebuild the cities of Judah,
and people will live there on their own land;
the descendants of His servants will inherit it,
and those who love His name will dwell there.
and all that stirs in them, acclaim Him!
For God will save Zion,
and rebuild the cities of Judah,
and people will live there on their own land;
the descendants of His servants will inherit it,
and those who love His name will dwell there.
7. Final Prayer
Thank You, Father, for the coming of the Consoler, the Advocate. Thank You for His witness of Jesus in the world in me and in my life. Thank You because it is He who makes me capable of receiving and bearing the glorious weight of your Son and my Lord. Thank you, because He guides me in truth, He hands me over to the whole truth and reveals to me the Word which You Yourself pronounce. Thank You, my Father, because in Your goodness and tenderness You have joined me today and You have attracted me to You. You have made me enter in the house of your heart. You have immersed me in the fire of the Trinitarian love, where You and Your Son Jesus are only one in the infinite kiss of the Holy Spirit. I am also here and because of this my joy is overflowing. I pray You, Father, make me give this joy to all, in the loving witness of Jesus, the Savior, every day of my life. Amen.
Reference:
Courtesy of Order of Carmelites, www.ocarm.org.
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Today's Snippet I: New Feast Day - Mary Mother of the Church
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| Mater Ecclesae Offical Portrait |
The title "Mother of the Church" was used by Pope Benedict XIV in 1748[3] and then by Pope Leo XIII in 1885.[4] The title was also used by Pope John Paul II[5] and is also found in the Catechism of the Catholic Church.[6]
Pope John Paul II stated that overall the title indicates the Blessed Virgin Mary's maternity of Christ's faithful, as deriving from her maternity of Christ in that "Mary is present in the Church as the Mother of Christ, and at the same time as that Mother whom Christ, in the mystery of the Redemption, gave to humanity in the person of the Apostle John [cf. John 19:27]. Thus, in her new motherhood in the Spirit, Mary embraces each and every one in the Church, and embraces each and every one through the Church."[7]
St. Ambrose and Hugo Rahner
The Church has traditionally portrayed the Blessed Virgin Mary together with the apostles and disciples gathered at that first Pentecost, joined in prayer with the first members of the Church. The title, Mater Ecclesiae is found in the writings of Berengaud, bishop of Treves (d. 1125).[8] In the 1895 encyclical Adjutricem populi (Helper of the People) Pope Leo XIII wrote, "She is invoked as Mother of the Church and the teacher and Queen of the Apostles". Following the title's usage by Leo XIII, it was later used many times in the teachings of John XXIII and Paul VI,[9] John Paul II and Benedict XVI.
The use of the Mater Ecclesiae title to the Virgin Mary goes back to Ambrose of Milan in the 4th century, but this was not known until its 1944 rediscovery by Hugo Rahner.[1][2] Rahner's Mariology, following Ambrose, sees Mary in her role within the Church. His interpretation, based solely on Ambrose and the early Fathers,[2] greatly influenced Vatican II[10] and Pope Paul VI,[11] who, quoting Ambrose, declared Mary the "mother of the Church".
Pope Paul VI
The Mother of the Church, carries on in heaven her maternal role with regard to the members of Christ, cooperating in the birth and development of divine life in the souls of the redeemed. - Pope Paul VI's "Credo of the People of God".[12][13]
Pope Paul VI pronounced the title at the closing of the third phase of the council.[14] A former archbishop of Milan, Paul VI used similar language to that of Saint Ambrose of Milan, calling Mary Model of the Church in light of her faith, love and complete unity with Christ and Mother of the Church because she gave birth to Christ.[15]
Paul VI made the pronouncement of the title Mother of the Church during his speech upon the closing of the third session of the Second Vatican Council on November 21, 1964: "For the glory of the Virgin and our consolation, we proclaim Mary the Most Holy Mother of the Church, that is, the Mother of the whole People of God, both the faithful and the pastors."[11]
In Redemptoris Mater Pope John Paul II referred to Paul VI's "Credo of the People of God" as a reaffirmation of the statement that Mary is the "mother of the entire Christian people, both faithful and pastors" and wrote that the Credo "restated this truth in an even more forceful way":[12]
Pope Benedict XVI also referred to the Credo of Paul VI and stated that it sums up all of the scriptural texts that relate to the matter.[13]
Pope John Paul II
In 1980, during the UNIV Forum[16], an annual gathering of university students from all over the world held in Rome during Holy Week and born by inspiration of Saint Josemaría Escrivá, founder of Opus Dei, a young man tooking part in the gathering told Pope John Paul II that he was not able to find an image of Our Lady in St. Peter's Square, heart of Christendom. In fact, although there are 162 statues of saints, none of them depict the Mother of God. The Pope answered immediately: "then we should finish the square". When Msgr. Álvaro del Portillo, successor of Saint Josemaría Escrivá, heard this story, he asked the Spanish architect Javier Cotelo to find a good solution for the image. In July 1980 and January 1981, Cotelo submitted to the Pope a proposal of using one of the windows of the building located between St. Peter's Square and the Cortile di San Damaso, since from there the image could be seen from any part of the square. The Pope accepted the suggestion and on December 7th 1981 a mosaic of Maria Mater Ecclesiae -Our Lady, Mother of the Church- was installed following Cotelo's proposal. On the following day, feast of the Immaculate Conception, the Pope blessed the mosaic from his window, and therefore this mosaic is considered to be last stone of St. Peter's Square.[17] Moreover, this mosaic overlooking the square follows the 1981 assassination attempt on Pope John Paul II's life. It's also a tribute to the intercession of Our Lady in saving his life.
In 1987, he repeated this title Mother of the Church in his encyclical Redemptoris Mater and at a general audience on September 17, 1997.[18]
With regard to the title "Mother of the Church", John Paul used Redemptoris Mater as an opportunity to explain how the Blessed Virgin Mary's maternity of Christ's faithful derives from her maternity of Christ, as well as how Mary serves as a "type", or model, of the Church as a whole.
- Mary is present in the Church as the Mother of Christ, and at the same time as that Mother whom Christ, in the mystery of the Redemption, gave to humanity in the person of the Apostle John. Thus, in her new motherhood in the Spirit, Mary embraces each and every one in the Church, and embraces each and every one through the Church. In this sense Mary, Mother of the Church, is also the Church's model. Indeed, as Paul VI hopes and asks, the Church must draw "from the Virgin Mother of God the most authentic form of perfect imitation of Christ."[19]
On September 17, 1997, Pope John Paul II devoted a Wednesday general audience to the title "Mother of the Church" with regard to its application to the Blessed Virgin Mary.
- The faithful first called upon Mary with the title "Mother of God", "Mother of the faithful" or "our Mother", to emphasize her personal relationship with each of her children. Later, because of the greater attention paid to the mystery of the Church and to Mary’s relationship to her, the Blessed Virgin began more frequently to be invoked as "Mother of the Church"."[20]
- The title "Mother of the Church" thus reflects the deep conviction of the Christian faithful, who see in Mary not only the mother of the person of Christ, but also of the faithful.[21]
Pope Benedict XVI
Pope Benedict XVI addresses the issue, why Roman Catholic Mariology is related to ecclesiology, the teaching about the Church. On first sight, he argues, it may seem accidental, that the Council moved Mariology into ecclesiology. This relation helps to understand what "Church" really is. The theologian Hugo Rahner showed that Mariology was originally ecclesiology. The Church is like Mary.[22]
The Church is virgin and mother, she is immaculate and carries the burdens of history. She suffers and she is assumed into heaven. Slowly she learns, that Mary is her mirror, that she is a person in Mary. Mary on the other hand is not an isolated individual, who rests in herself. She is carrying the mystery of the Church.[22]
Pope Francis
In 2018, Pope Francis decreed that the Memorial of the Blessed Virgin Mary, Mother of the Church be inserted into the Roman Calendar on the Monday after Pentecost (also known as Whit Monday) and to be celebrated every year. [23] The decree was signed on 11 February 2018, the memorial of Our Lady of Lourdes, at the 160th anniversary of the Lourdes apparitions. It was issued on 3 March 2018.
References
- International Theological Commission, Vol II: 1986-2007 edited by Michael Sharkey and Thomas Weinandy (Aug 21, 2009) ISBN 1586172263 page 208
- Hugo Rahner, "Mater Ecclesia - Lobpreis der Kirche aus dem ersten Jahrtausend", Einsiedeln/Köln 1944
- Bullarium Romanum,series 2, t. 2, n. 61, p. 428
- Acta Leonis XIII, 15, 302
- Redemptoris Mater Redemptoris Mather item 47 at the Vatican website
- "Mary, Mother of Christ, Mother of the Church." Catechism item 963 at the Vatican web site
- Pope John Paul II, Encyclical Redemptoris Mater Redemeptoris Mater item 47 at the Vatican web site
- Mauriello, Matthew R., "Mary, Mother of the Church", Fairfield County Catholic, January 1996
- Pope John Paul II General Audience. September 17, 1997. "The Blessed Virgin is Mother of the Church", no. 2
- Lumen Gentium Chapter eight,
- CONCLUSIONE DELLA III SESSIONE DEL CONCILIO VATICANO II ALLOCUZIONE DEL SANTO PADRE PAOLO VI, paragraph no. 30 John Paul II, Redemptoris Mater, no. 47, citing Pope Paul VI, Solemn Profession of Faith (30 June 1968), 15: Acta Apostolicae Sedis 60 (1968) 438f.
- Mary: The Church at the Source by Benedict XVI, Adrian Walker and Hans Urs Von Balthasar (Oct 1, 2005) ISBN 158617018X pages 58-59
- Leo Cardinal Scheffczyk, Vaticanum II, in Remigius Bäumer, Leo Scheffczyk (Hrsg.) Marienlexikon Gesamtausgabe, Institutum Marianum Regensburg, 1994, page 568
- Ambrose of Milan, De inst. Virg 98, PL 16, 328 and IV, 3,4,PL17,876
- "History | Univforum". univforum.org. Retrieved 2018-05-20.
- Javier Martinez (2011-07-14), La historia del mosaico de la Virgen María "Mater Ecclesia" de la plaza de San Pedro, retrieved 2018-05-20
- Blessed Virgin Is Mother Of The Church
- Redemptoris Mater, no. 47, citing Pope Paul VI, Discourse of 21 November 1964: AAS 56 (1964) 1016
- John Paul II. General Audience. September 17, 1997. "Blessed Virgin is Mother of the Church," no. 2
- John Paul II. General Audience. September 17, 1997. "The Blessed Virgin is Mother of the Church," no. 5
- Joseph Kardinal Ratzinger: Weggemeinschaft des Glaubens. Kirche als Communio. Festgabe zum 75. Geburtstag, hg. vom Schülerkreis, Augsburg 2002) "Decreto della Congregazione per il Culto Divino e la Disciplina dei Sacramenti sulla celebrazione della beata Vergine Maria Madre della Chiesa nel Calendario Romano Generale"
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Today's Snippet II: The Cenacle
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| The Cenacle - The Last Supper room |
The Cenacle is considered the site where many other events described in the New Testament took place,[3][4] such as:
- preparation for the celebration of Jesus' final Passover meal [5]
- the washing of his disciples' feet [6]
- certain resurrection appearances of Jesus [7][8][9]
- the gathering of the disciples after the Ascension of Jesus[10]
- the election of Saint Matthias as apostle[11]
- the descent of the Holy Spirit upon the disciples on the day of Pentecost.[12]
The upper room is a focus or reference in several Christian hymns, for example in An upper room did our Lord prepare, written by Fred Pratt Green in 1973,[14] and in Come, risen Lord, and deign to be our guest ('We meet, as in that upper room they met...'),[15] written by George Wallace Briggs.
While the term “Cenacle” refers only to the “Upper Room,” the building contains another site of interest. A niche located on the lower level of the same building is associated by tradition with the burial site of King David, marked by a large cenotaph-sarcophagus set up by 12th century Crusaders. However, this tradition is attested only as far back as the time of the Crusaders (12th century AD) and most scholars consider this attribution to be incorrect; 1 Kings 2:10[16] says that David was buried “in the City of David”, identified as the eastern hill of ancient Jerusalem, as opposed to what is today called Mount Sion, which is the western hill of the ancient city. The Cenacle is also connected to the house where the Virgin Mary lived among the Apostles until her death or dormition, an event celebrated in the nearby Church of the Dormition.
History
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| The Cenacle another view |
The original building was a synagogue later probably used by Jewish Christians. According to the Catholic Encyclopedia, the building was spared during the destruction of Jerusalem under Titus (AD 70),[18] though Pixner thinks it was likely rebuilt right after the war, and claims three walls of that structure are still extant: the North, East and South walls of the present King David's Tomb. Roman emperor Theodosius I built an octagonal church (the "Theodosian Church" or "Holy Zion Church") aside the synagogue (that was named "Church of the Apostles").
The Theodosian Church, probably started in AD 382, was consecrated by John II, Bishop of Jerusalem in AD 394. Some years later, c. AD 415, Bishop John II enlarged the Holy Zion Church transforming it in a large rectangular basilica with five naves, always aside the Church of the Apostles. This building was later destroyed by Persian invaders in 614 AD and shortly after partially rebuilt by patriarch Modestus. In AD 1009 the church was razed to the ground by the Muslim caliph Al-Hakim and shortly after replaced by the Crusaders with a five-aisled basilica named for "Saint Mary". Today part of the site is taken by the smaller church of the Dormition Abbey. It is thought that the Cenacle occupied a portion of two aisles on the right (southern) side of the altar.[19] While the church was destroyed in 1219, the section containing the former synagogue including its upper-floor room (the Cenacle) were spared.[19]
In the 1330s, it passed into the custody of the Franciscan Order of Friars, who maintained the structure until 1552, when the Ottoman authorities took possession of it. After the Franciscan friars' eviction, this room was transformed into a mosque, as evidenced by the mihrab in the direction of Mecca and an Arabic inscription prohibiting public prayer at the site. Christians were not officially allowed to return until the establishment of the State of Israel in 1948. The historical building is currently owned by the State of Israel. The Franciscan Custody of the Holy Land, which had previously owned the building and sought its return, will have administrative control over the Cenacle itself after the Vatican-Israeli accord which is reported to be near completion as of May 2013.
Architecture
Scholars offer wide-ranging dates and builders for the surviving Gothic-style Cenacle. Some believe that it was constructed by Crusaders just before Saladin’s conquest of Jerusalem in 1187, while others attribute it to Holy Roman Emperor Frederick II, after he arrived in the city in 1229. Still others hold that it was not built in this form until the Franciscans acquired the site in the 1330s.[20] Scarce documentation and disturbed structural features offer little strong support for any of these dates.[21]In its current state, the Cenacle is divided into six rib-vaulted bays. The bays are supported by three freestanding columns which bilaterally divide the space, as well as six pillars flanking the side walls. While the capital of the westernmost freestanding column is flush with the Cenacle’s interior wall, the column shaft itself is completely independent of the wall, leading scholars to consider the possibility that this wall was not original to the building.[22]
An analysis of the column and pillar capitals offers clues, but not a solution, to the mystery of the current building’s origin. The Corinthianesque capital between the second and third bays of the Cenacle is stylistically indicative of multiple geographical regions and chronological periods. This capital’s spiky leaves, which tightly adhere to the volume of the column before erupting into scrolls, are in congruence with common outputs of the 12th century sculpture workshop at the Temple site in Jerusalem in the last years before Saladin’s conquest in 1187.[23] The workshop also frequently utilized drilling as an ornamental device. The Jerusalem workshop included artists from diverse regions in the West, who brought stylistic traits with them from their native countries. The workshop produced sculpture for many Crusader projects and other structures, such as the al-Aqsa mosque.
This comparison allows for the support of the 12th century date of the Cenacle. There are also, however, similar capitals which originated in workshops in southern Italy, a draw for scholars who wish to associate the building with Holy Roman Emperor Frederick II and the Sixth Crusade in 1229. Examples can be seen in the Romanesque cathedral in Bitonto, a small city near Bari, in southern Italy, and on column supports of the pulpit in the Pisa Baptistery, carved by Apulian-born sculptor Nicola Pisano around 1260.
The capitals of the freestanding columns are not identical. The capital between the first and second bays seems either severely weathered or shallowly carved, and its volume is a marked contrast from the others. It rises from the shaft in a straight cylinder, rather than in an inverted pyramid, and then flares only just before it intersects with the abacus. The third capital, which now flanks the Cenacle’s western wall, is also unique among the three. It is not decorated with a floral motif, rather, scrolling crockets spring from the base of the volume. Enlart has proposed a comparison to buildings constructed by Frederick II in Apulia.[24]
Analysis of these column capitals does not yield significant evidence to link them to the 14th century and a potential Franciscan construction, nor does it definitively date them to the 12th or 13th century. The building remains a frustrating, but intriguing, mystery.
References:
- 1:13
- Catholic Encyclopedia: Jerusalem (A.D. 71–1099): "During the first Christian centuries the church at this place was the centre of Christianity in Jerusalem, "Holy and glorious Sion, mother of all churches" (Intercession in "St. James' Liturgy", ed. Brightman, p. 54). Certainly no spot in Christendom can be more venerable than the place of the Last Supper, which became the first Christian church."
- "The Cenacle". Franciscan Custody of the Holy Land. Retrieved 20 June 2009.
- "The Coenaculum". www.goisrael.com. Israel Ministry of Tourism. Retrieved 20 June 2009.
- 22:13
- 13:4–11
- 16:14
- 24:33
- John 20:19
- Acts 1:13
- Acts 1:15
- Acts 2:1–4
- Denys Pringle, The Churches of the Crusader Kingdom of Jerusalem. Vol. 3. The City of Jerusalem (Cambridge and New York: Cambridge University Press, 2007).
- http://www.hymnary.org/text/an_upper_room_did_our_lord_prepare
- http://www.hymnary.org/text/come_risen_lord_and_deign_to_be_our_gues
- 1 Kings 2:10
- Bargil Pixner, The Church of the Apostles found on Mount Zion, Biblical Archaeology Review 16.3 May/June 1990 [1]
- Catholic Encyclopedia: Jerusalem (A.D. 71–1099): "Epiphanius (d. 403) says that when the Emperor Hadrian came to Jerusalem in 130 he found the Temple and the whole city destroyed save for a few houses, among them the one where the Apostles had received the Holy Ghost. This house, says Epiphanius, is "in that part of Sion which was spared when the city was destroyed" — therefore in the "upper part ("De mens.et pond.", cap. xiv). From the time of Cyril of Jerusalem, who speaks of "the upper Church of the Apostles, where the Holy Ghost came down upon them" (Catech., ii, 6; P.G., XXXIII), there are abundant witnesses of the place. A great basilica was built over the spot in the fourth century; the crusaders built another church when the older one had been destroyed by Hakim in 1010. It is the famous Coenaculum or Cenacle — now a Moslem shrine — near the Gate of David, and supposed to be David's tomb (Nebi Daud)."; Epiphanius' Weights and Measures at tertullian.org.14: "For this Hadrian..."
- Pringle 262
- Hugh Plommer has written in favor of a date prior to 1187. See “The Cenacle on Mount Sion,.” in Crusader Art in the Twelfth Century, edited by Jaroslav Folda (Oxford: B.A.R., 1982) pp. 139–166. Camille Enlart supports a date after 1229. See Les monuments des croisés dans le royaume de Jérusalem; architecture religieuse et civile (Paris: P. Geuthner, 1925). Peter Fergusson believes that the structure dates from the 12th century but was heavily modified by the Franciscans in the 14th century. See “The Refectory at Easby Abbey: Form and Iconography.” In The Art Bulletin, Vol. 71, No. 3 (Sep., 1989), pp. 334–351. The Franciscans themselves take credit for the building. See Fr. Eugene Hoade, Guide to the Holy Land (Jerusalem: Franciscan Printing Press, 1971).
- Pilgrimage accounts are vague. See the accounts of Daniel the Abbot and John of Wuerzburg in Jerusalem Pilgrimage 1099–1185, edited by John Wilkinson, Joyce Hill, and William H. Ryan (London: Hakluyt Society, 1988). Each describes the Cenacle simply as an “upper room” with no precise architectural consideration.
- Plommer 169 See Zehava Jacoby, “The Workshop of the Temple Area in Jerusalem in the Twelfth Century: its Origin, Evolution, and Impact,”
- Zeitschrift für Kunstgeschichte, 45 Bd., H. 4 (1982), 325–394. Drilling is discussed on 362.
- Enlart 258.
- "Saint Mark's Syrian Orthodox Church". www.goisrael.com. Israel Ministry of Tourism. Retrieved 20 June 2009.
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Snippet III: Devotion to The Most Sacred Heart of Jesus
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| Most Sacred Heart of Jesus Scapular |
The Sacred Heart (also known as Most Sacred Heart of Jesus) is one of the most famous religious devotions to Jesus' physical heart as the representation of his divine love for humanity.
This devotion is predominantly used in the Catholic Church and among some high-church Anglicans and Lutherans. The devotion especially emphasizes the unmitigated love, compassion, and long-suffering of the heart of Christ towards humanity. The origin of this devotion in its modern form is derived from a French Roman Catholic nun, Marguerite Marie Alacoque, who said she learned the devotion from Jesus during a mystical experience. Predecessors to the modern devotion arose unmistakably in the Middle Ages in various facets of Catholic mysticism.
In the Roman Catholic tradition, the Sacred Heart has been closely associated with Acts of Reparation to Jesus Christ. In his encyclical Miserentissimus Redemptor, Pope Pius XI stated: "the spirit of expiation or reparation has always had the first and foremost place in the worship given to the Most Sacred Heart of Jesus". The Golden Arrow Prayer directly refers to the Sacred Heart. Devotion to the Sacred Heart is sometimes seen in the Eastern Catholic Churches, where it remains a point of controversy and is seen as an example of Liturgical Latinisation.
The Sacred Heart is often depicted in Christian art as a flaming heart shining with divine light, pierced by the lance-wound, encircled by the crown of thorns, surmounted by a cross and bleeding. Sometimes the image shown shining within the bosom of Christ with his wounded hands pointing at the heart. The wounds and crown of thorns allude to the manner of Jesus' death, while the fire represents the transformative power of divine love.
The Feast of the Sacred Heart has been in the Roman Catholic liturgical calendar since 1856, and is celebrated 19 days after Pentecost. As Pentecost is always celebrated on Sunday, the Feast of the Sacred Heart always falls on a Friday.
History of Devotion
Early devotion
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| Sacred Heart of Jesus Ibarrará, 1896 |
From the time of John the Evangelist and Paul of Tarsus there has always been in the Church something like devotion to the love of God, but there is nothing to indicate that, during the first ten centuries of Christianity, any worship was rendered to the wounded Heart of Jesus. It is in the eleventh and twelfth centuries that the first indications of devotion to the Sacred Heart are found. It was in the fervent atmosphere of the Benedictine or Cistercian monasteries, in the world of Anselmian or Bernardine thought, that the devotion arose, although it is impossible to say positively what were its first texts or who were its first devotees. It was already well known to St. Gertrude, St. Mechtilde, and the author of the Vitis mystica (previously ascribed to St. Bernard, now attributed to St. Bonaventure).
From the thirteenth to the sixteenth centuries, the devotion was propagated but it did not seem to have developed in itself. It was everywhere practised by individuals and by different religious congregations, such as the Franciscans, Dominicans, Carthusians, etc. It was, nevertheless, a private, individual devotion of the mystical order. Nothing of a general movement had been inaugurated, except for similarities found in the devotion to the Five Wounds by the Franciscans, in which the wound in Jesus's heart figured most prominently.
In the sixteenth century, the devotion passed from the domain of mysticism into that of Christian asceticism. It was established as a devotion with prayers already formulated and special exercises, found in the writings of Lanspergius (d. 1539) of the Carthusians of Cologne, the Louis of Blois (Blosius; 1566), a Benedictine and Abbot of Liessies in Hainaut, John of Avila (d. 1569) and St. Francis de Sales, the latter belonging to the seventeenth century.
The historical record from that time shows an early bringing to light of the devotion. Ascetic writers spoke of it, especially those of the Society of Jesus. The image of the Sacred Heart of Jesus was everywhere in evidence, largely due to the Franciscan devotion to the Five Wounds and to the habit formed by the Jesuits of placing the image on their title-page of their books and the walls of their churches.
Nevertheless, the devotion remained an individual, or at least a private, devotion. Jean Eudes (1602–1680) made it public, gave it an Office, and established a feast for it. Père Eudes was the apostle of the Heart of Mary; but in his devotion to the Immaculate Heart there was a share for the Heart of Jesus. Little by little, the devotion to the Sacred Heart became a separate one, and on August 31, 1670, the first feast of the Sacred Heart was celebrated in the Grand Seminary of Rennes. Coutances followed suit on October 20, a day with which the Eudist feast was from then on to be connected. The feast soon spread to other dioceses, and the devotion was likewise adopted in various religious communities. It gradually came into contact with the devotion begun at Paray, and resulting in a fusion of the two.
Visions of Saint Margaret Mary Alacoque
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| St Margaret Mary Alacoque, Giaquinto 1765 |
The most significant source for the devotion to the Sacred Heart in the form it is known today was Visitandine Saint Margaret Mary Alacoque (1647–1690), who claimed to have received visions of Jesus Christ. There is nothing to indicate that she had known the devotion prior to the revelations, or at least that she had paid any attention to it. The revelations were numerous, and the following apparitions are especially remarkable:
- On December 27, probably 1673, the feast of St. John, Margaret Mary reported that Jesus permitted her, as he had formerly allowed St. Gertrude, to rest her head upon his heart, and then disclosed to her the wonders of his love, telling her that he desired to make them known to all mankind and to diffuse the treasures of his goodness, and that he had chosen her for this work.
- In probably June or July, 1674, Margaret Mary claimed that Jesus requested to be honored under the figure of his heart, also claiming that, when he appeared radiant with love, he asked for a devotion of expiatory love: frequent reception of Communion, especially Communion on the First Friday of the month, and the observance of the Holy Hour.
- During the octave of Corpus Christi, 1675, probably on June 16, the vision known as the "great apparition" reportedly took place, where Jesus said, "Behold the Heart that has so loved men ... instead of gratitude I receive from the greater part (of mankind) only ingratitude ...", and asked Margaret Mary for a feast of reparation of the Friday after the octave of Corpus Christi, bidding her consult her confessor Father Claude de la Colombière, then superior of the small Jesuit house at Paray. Solemn homage was asked on the part of the king, and the mission of propagating the new devotion was especially confided to the religious of the Visitation and to the priests of the Society of Jesus.
A few days after the "great apparition", Margaret Mary reported everything she saw to Father de la Colombière, and he, acknowledging the vision as an action of the Spirit of God, consecrated himself to the Sacred Heart and directed her to write an account of the apparition. He also made use of every available opportunity to circulate this account, discreetly, through France and England. Upon his death on February 15, 1682, there was found in his journal of spiritual retreats a copy in his own handwriting of the account that he had requested of Margaret Mary, together with a few reflections on the usefulness of the devotion. This journal, including the account and an "offering" to the Sacred Heart, in which the devotion was well explained, was published at Lyons in 1684. The little book was widely read, especially at Paray. Margaret Mary reported feeling "dreadful confusion" over the book's contents, but resolved to make the best of it, approving of the book for the spreading of her cherished devotion. Outside of the Visitandines, priests, religious, and laymen espoused the devotion, particularly the Capuchins, Margaret Mary's two brothers, and some Jesuits. The Jesuit Father Croiset wrote a book called The Devotion to the Sacred Heart of Jesus, a book which Jesus is said to have told Margaret to tell Fr. Croiset to write, and Fr. Joseph de Gallifet, also a Jesuit, promoted the devotion.
Papal Approvals
The Blessed Mary of the Divine Heart was a nun from Sisters of the Good Shepherd Congregation who requested, in the name of Christ Himself, to Pope Leo XIII that he consecrate the entire World to the Sacred Heart of Jesus.
The death of Margaret Mary Alacoque on October 17, 1690, did not dampen the zeal of those interested; on the contrary, a short account of her life published by Father Croiset in 1691, as an appendix to his book "De la Dévotion au Sacré Cœur", served only to increase it. In spite of all sorts of obstacles, and of the slowness of the Holy See, which in 1693 imparted indulgences to the Confraternities of the Sacred Heart and, in 1697, granted the feast to the Visitandines with the Mass of the Five Wounds, but refused a feast common to all, with special Mass and Office. The devotion spread, particularly in religious communities. The Marseilles plague, 1720, furnished perhaps the first occasion for a solemn consecration and public worship outside of religious communities. Other cities of the South followed the example of Marseilles, and thus the devotion became a popular one. In 1726 it was deemed advisable once more to importune Rome for a feast with a Mass and Office of its own, but, in 1729, Rome again refused. However, in 1765, it finally yielded and that same year, at the request of the queen, the feast was received quasi-officially by the episcopate of France. On all sides it was asked for and obtained, and finally, in 1856, at the urgent entreaties of the French bishops, Pope Pius IX extended the feast to the Roman Catholic Church under the rite of double major. In 1889 it was raised by the Roman Catholic Church to the double rite of first class.
After the letters of Mother Mary of the Divine Heart (1863–1899) requesting, in the name of Christ Himself, to Pope Leo XIII consecrate the entire World to the Sacred Heart of Jesus, the Holy Father commissions a group of theologians to examine the petition on the basis of revelation and sacred tradition. This investigation was positive. And so in the encyclical letter Annum Sacrum (on May 25, 1899) this same pope decreed that the consecration of the entire human race to the Sacred Heart of Jesus should take place on June 11, 1899. In this encyclical letter the Pope attached Later Pope Leo XIII encouraged the entire Roman Catholic episcopate to promote the devotion of the Nine First Fridays and he established June as the Month of the Sacred Heart. Leo XIII also composed the Prayer of Consecration to the Sacred Heart and included it in Annum Sacrum.
Pope Pius X decreed that the consecration of the human race, performed by Pope Leo XIII be renewed each year. Pope Pius XI in his encyclical letter Miserentissimus Redemptor (on May 8, 1928) affirmed the Church's position with respect to Saint Margaret Mary's visions of Jesus Christ by stating that Jesus had "manifested Himself" to Saint Margaret and had "promised her that all those who rendered this honor to His Heart would be endowed with an abundance of heavenly graces." The encyclical refers to the conversation between Jesus and Saint Margaret several times[2] and reaffirmed the importance of consecration and reparation to the Sacred Heart of Jesus.
Finally, Venerable Pope Pius XII, on the occasion of the 100th anniversary of Pope Pius IX's institution of the Feast, instructed the entire Roman Catholic Church at length on the devotion to the Sacred Heart in his encyclical letter Haurietis aquas (on May 15, 1956). On May 15, 2006, also Pope Benedict XVI sent a letter to Father Peter Hans Kolvenbach, the Superior General of the Society of Jesus, on the 50th Anniversary of the encyclical Haurietis Aquas, about the Sacred Heart, by Pope Pius XII. In his letter to Father Kolvenbach, Pope Benedict XVI reaffirmed the importance of the devotion to the Sacred Heart of Jesus.
Worship and Devotion
The Roman Catholic acts of consecration, reparation and devotion were introduced when the feast of the Sacred Heart was declared. In his Papal Bull Auctorem Fidei, Pope Pius VI praised devotion to the Sacred Heart. Finally, by order of Leo XIII, in his encyclical Annum Sacrum (May 25, 1899), as well as on June 11, he consecrated every human to the Sacred Heart. The idea of this act, which Leo XIII called "the great act" of his pontificate, had been proposed to him by a religious woman of the Good Shepherd from Oporto (Portugal) who said that she had supernaturally received it from Jesus. Since c. 1850, groups, congregations, and States have consecrated themselves to the Sacred Heart. In 1873, by petition of president Gabriel García Moreno, Ecuador was the first country in the world to be consecrated to the Sacred Heart, fulfilling God's petition to Saint Margaret Mary over two hundred years later.
Peter Coudrin of France founded the Congregation of the Sacred Hearts of Jesus and Mary on December 24, 1800. A religious order of the Roman Catholic Church, the order is best known for its missionary work in Hawaii. Mother Clelia Merloni from Forlì (Italy) founded the Congregation of the Apostles of the Sacred Heart of Jesus in Viareggio, Italy, May 30, 1894. Worship of the Sacred Heart mainly consists of several hymns, the Salutation of the Sacred Heart, and the Litany of the Sacred Heart. It is common in Roman Catholic services and occasionally is to be found in Anglican services. The Feast of the Sacred Heart is a solemnity in the Roman Catholic liturgical calendar, and is celebrated 19 days after Pentecost. As Pentecost is always celebrated on Sunday, the Feast of the Sacred Heart always falls on a Friday.
The Enthronement of the Sacred Heart is a Roman Catholic ceremony in which a priest or head of a household consecrates the members of the household to the Sacred Heart. A blessed image of the Sacred Heart, either a statue or a picture, is then "enthroned" in the home to serve as a constant reminder to those who dwell in the house of their consecration to the Sacred Heart. The practice of the Enthronement is based upon Pope Pius XII's declaration that devotion to the Sacred of Jesus is "the foundation on which to build the kingdom of God in the hearts of individuals, families, and nations..."
Alliance with the Immaculate Heart of Mary
The Alliance of the Hearts of Jesus and Mary is based on the historical, theological and spiritual links in Catholic devotions to the Sacred Heart of Jesus and the Immaculate Heart of Mary. The joint devotion to the hearts was first formalized in the 17th century by Saint Jean Eudes who organized the scriptural, theological and liturgical sources relating to the devotions and obtained the approbation of the Church, prior to the visions of Saint Marguerite Marie Alacoque.
In the 18th and 19th centuries the devotions grew, both jointly and individually through the efforts of figures such as Saint Louis de Montfort who promoted Catholic Mariology and Saint Catherine Labouré's Miraculous Medal depicting the Heart of Jesus thorn-crowned and the Heart of Mary pierced with a sword. The devotions, and the associated prayers, continued into the 20th century, e.g. in the Immaculata prayer of Saint Maximillian Kolbe and in the reported messages of Our Lady of Fatima which stated that the Heart of Jesus wishes to be honored together with the Heart of Mary.
Popes supported the individual and joint devotions to the hearts through the centuries. In the 1956 encyclical Haurietis Aquas, Pope Pius XII encouraged the joint devotion to the hearts. In the 1979 encyclical Redemptor Hominis Pope John Paul II explained the theme of unity of Mary's Immaculate Heart with the Sacred Heart. In his Angelus address on September 15, 1985 Pope John Paul II coined the term The Alliance of the Hearts of Jesus and Mary, and in 1986 addressed the international conference on that topic held at Fátima, Portugal.
The Miraculous Medal
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| The Miraculous Medal |
The Sacred Heart has also been involved in (and been depicted) in saintly apparitions such as those to Saint Catherine Labouré in 1830 and appears on the Miraculous Medal.
On the Miraculous Medal, the Sacred Heart is crowned with thorns. The Immaculate Heart of Mary also appears on the medal, next to the Sacred Heart, but is pierced by a sword, rather than being crowned with thorns. The M on the medal signifies the Blessed Virgin at the foot of the Cross when Jesus was being crucified.
Religious imagery depicting the Sacred Heart is frequently featured in Roman Catholic, and sometimes Anglican and Lutheran homes. Sometimes images display beneath them a list of family members, indicating that the entire family is entrusted to the protection of Jesus in the Sacred Heart, from whom blessings on the home and the family members are sought. The prayer "O Sacred Heart of Jesus, I place all my trust in Thee" is often used. One particular image has been used as part of a set, along with an image of the Blessed Virgin Mary. In that image, Mary too was shown pointing to her Immaculate Heart, expressing her love for the human race and for her Son, Jesus Christ. The mirror images reflect an eternal binding of the two hearts.
The Scapular of the Sacred Heart and the Scapular of the Sacred Hearts of Jesus and Mary are worn by Roman Catholics.
In Eastern Catholicism
Devotion to the Sacred Heart may be found in some Eastern Catholic Churches, but is a contentious issue. Those who favour purity of rite are opposed to the devotion, while those who are in favour of the devotion cite it as a point of commonality with their Latin Catholic brethren.
Promises of the Sacred Heart of Jesus
Jesus Christ, in his appearances to Saint Margaret Mary Alacoque, promised these blessings to those who practice devotion to his Sacred Heart. This tabular form of promises was not made by Saint Margaret Mary or her contemporaries. It first appeared at 1863. In 1882, an American businessman spread the tabular form of the promises profusely throughout the world, the twelve promises appearing in 238 languages. In 1890, Cardinal Adolph Perraud deplored this circulation of the promises in the tabular form which were different from the words and even from the meaning of the expressions used by St. Margaret Mary, and wanted the promises to be published in the full, authentic texts as found in the writings of St. Margaret Mary Alacoque:
- I will give them all the graces necessary for their state of life.
- I will give peace in their families.
- I will console them in all their troubles.
- I will be their refuge in life and especially in death.
- I will abundantly bless all their undertakings.
- Sinners shall find in my Heart the source and infinite ocean of mercy.
- Tepid souls shall become fervent.
- Fervent souls shall rise speedily to great perfection.
- I will bless those places wherein the image of My Sacred Heart shall be exposed and venerated.
- I will give to priests the power to touch the most hardened hearts.
- Persons who propagate this devotion shall have their names eternally written in my Heart.
- In the excess of the mercy of my Heart, I promise you that my all powerful love will grant to all those who will receive Communion on the First Fridays, for nine consecutive months, the grace of final repentance: they will not die in my displeasure, nor without receiving the sacraments; and my Heart will be their secure refuge in that last hour.
The last promise has given rise to the pious Roman Catholic practice of making an effort to attend Mass and receive Communion on the first Friday of each month.
Great efficacy of converting people has been attached to the use of the image of the Sacred Heart.
"Even at the hour of death, incredulous, indifferent, hardened souls have been converted by simply showing them a picture of the Sacred Heart, which sufficed to restore these sinners to the life of hope and love, in a word, to touch the most hardened. It would, indeed, be a great misfortune to any apostolic man to neglect so powerful a means of conversion, and in proof of this I will mention a single fact which will need no comment. A religious of the Company of Jesus had been requested by the Blessed Margaret Mary to make a careful engraving of the Sacred Heart. Being often hindered by other occupations, there was much delay in preparing this plate. ' This good father,' writes the saint, 'is so much occupied by Mon- signor d'Autun in the conversion of heretics, that he has neither time nor leisure to give to the work so ardently desired by the Heart of our Divine Master. You cannot imagine, my much-loved mother, how greatly this delay afflicts and pains me. I must avow confidently to you my belief that it is the cause of his converting so few infidels in this town. I seem constantly to hear these words : ' That if this good father had acquitted himself at once of his promise to the Sacred Heart, Jesus would have changed and converted the hearts of these infidels, on account of the joy He would have felt at seeing Himself honoured in the picture He so much wishes for. As, however, he prefers other work, even though to the glory of God, to that of giving Him this satisfaction, He will harden the hearts of these infidels, and the labours of this mission will not be crowned with much fruit.'
Scapular of the Sacred Heart
The devotions to the Sacred Heart of Jesus also involve the Scapular of the Sacred Heart. It is a Roman Catholic devotional scapular that can be traced back to Saint Margaret Marie Alacoque who herself made and distributed badges similar to it. In 1872 Pope Pius IX granted an indulgence for the badge and the actual scapular was approved by the Congregation of Rites in 1900. It bears the representation of the Sacred Heart of Jesus on one side, and that of the Blessed Virgin Mary under the title of Mother of Mercy on the other side. Prayer, Almighty and everlasting God, look upon the Heart of Thy well-beloved Son and upon the acts of praise and satisfaction which He renders unto Thee in the name of sinners; and do Thou, in Thy great goodness, grant pardon to them who seek Thy mercy, in the name of the same Thy Son, Jesus Christ, who liveth and reigneth with Thee, world without end.
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Snippet IV: Devotion to the Immaculate Heart of Mary
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| Immaculate heart of Mary Scapular |
The Immaculate Heart of Mary (also known as The Sacred Heart of Mary) is a devotional name used to refer to the interior life of the Blessed Virgin Mary, her joys and sorrows, her virtues and hidden perfections, and, above all, her virginal love for God the Father, her maternal love for her son Jesus, and her compassionate love for all persons. The consideration of Mary's interior life and the beauties of her soul, without any thought of her physical heart, does not constitute the traditional devotion; still less does it consist in the consideration of the heart of Mary merely as a part of her pure body. In 1855 the Mass of the Most Pure Heart formally became a part of Catholic practice. The two elements are essential to the devotion, just as, according to Roman Catholic theology, soul and body are necessary to the constitution of man.
Eastern Catholic Churches occasionally utilize the image, devotion, and theology associated with the Immaculate Heart of Mary. However, this is a cause of some controversy, some seeing it as a form of liturgical instillation. The Roman Catholic view is based on Mariology, as exemplified by Pope John Paul II's Apostolic Letter Rosarium Virginis Mariae which builds on the total Marian devotion pioneered by Louis de Montfort.
Traditionally, the heart is pierced with seven wounds or swords, in homage to the seven dolors of Mary. Consequently, seven Hail Marys are said daily in honor of the devotion. Also, roses or another type of flower may be wrapped around the heart
Veneration and devotion
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| Immaculate Heart Mary, Seven Dolors |
Veneration of the Heart of Mary is analogous to worship of the Sacred Heart of Jesus. It is, however, necessary to indicate a few differences in this analogy, the better to explain the character of Roman Catholic devotion to the Heart of Mary. Some of these differences are very marked, whereas others are barely perceptible. The Devotion to the Heart of Jesus is especially directed to the "Divine Heart" as overflowing with love for humanity, presented as "despised and outraged". In the devotion to the Mary, on the other hand, the attraction is the love of this Heart for Jesus and for God. Its love for humans is not overlooked, but it is not so much in evidence nor so dominant.
A second difference is the nature of the devotion itself. In devotion to the Sacred Heart of Jesus, the Roman Catholic venerates in a sense of love responding to love. In devotion to the Heart of Mary, study and imitation hold as important a place as love. Love is more the result than the object of the devotion, the object being rather to love God and Jesus better by uniting one's self to Mary for this purpose and by imitating her virtues. It would also seem that, although in the devotion to the Heart of Mary the heart has an essential part as symbol and sensible object, it does not stand out as prominently as in the devotion to the Heart of Jesus; devotion focuses rather on the thing symbolized, the love, virtues, and sentiments of Mary's interior life.
The Immaculate Heart has also been involved in (and been depicted) in saintly Marian apparitions such as those to Saint Catherine Labouré in 1830 and appears on the Miraculous Medal. On the Miraculous Medal, the Immaculate Heart is pierced by a sword. The Sacred Heart of Jesus also appears on the medal, next to the Immaculate Heart, but is crowned with thorns, rather than being pierced by a sword. The M on the medal signifies the Blessed Virgin at the foot of the Cross when Jesus was being crucified.
Our Lady of Fatima asked that, in reparation for sins committed against her Immaculate Heart, on the first Saturday of five consecutive months the Catholic:
- Go to Confession (within 8 days before or after the first Saturday)
- Receive Holy Communion
- Recite five decades of the Rosary
- Keep me company for fifteen minutes while meditating on the fifteen mysteries of the Rosary
She promised that, whoever would ever do this, would be given at the hour of his death, the graces necessary for salvation.
History of devotion
The history of the devotion to the Heart of Mary is connected on many points with that to the Heart of Jesus. The attention of Christians was early attracted by the love and virtues of the Heart of Mary. The gospels recount the prophecy delivered to her at Jesus' presentation at the temple: that her heart would be pierced with a sword. This image (the pierced heart) is the most popular representation of the Immaculate Heart. The St. John's Gospel further invited attention to Mary's heart with its depiction of Mary at the foot of the cross at Jesus' crucifixion. St. Augustine said of this that Mary was not merely passive at the foot of the cross; "she cooperated through charity in the work of our redemption".
Statue depicting the Immaculate Heart of Mary as described by Sister Lucia of Fátima.
Another Scriptural passage to help in bringing out the devotion was the twice-repeated saying of Saint Luke, that Mary kept all the sayings and doings of Jesus in her heart, that there she might ponder over them and live by them. A few of Mary's sayings, also recorded in the Gospel, particularly the Magnificat (the words Mary is reported to have said to describe the experience of being pregnant with Jesus), disclose new features in Marian psychology. Some of the Church Fathers also throw light upon the psychology of Mary, for instance, Saint Ambrose, when in his commentary on The Gospel of Luke he holds Mary up as the ideal of virginity, and Saint Ephrem, when he poetically sings of the coming of the Magi and the welcome accorded them by the humble mother. Some passages from other books in the Bible are interpreted as referring to Mary, in whom they personify wisdom and her gentle charms. Such are the texts in which wisdom is presented as the mother of lofty love, of fear, of knowledge, and of holy hope. In the New Testament Elizabeth proclaims Mary blessed because she has believed the words of the angel who announced that she would become pregnant with Jesus, although she was still a virgin; the Magnificat is an expression of her humility. In answering the woman of the people, who in order to exalt the son proclaimed the mother blessed, Jesus himself said: "Blessed rather are they that hear the word of God and keep it." The Church Fathers understood this as an invitation to seek in Mary that which had so endeared her to God and caused her to be selected as the mother of Jesus, and found in these words a new reason for praising Mary. St. Leo said that through faith and love she conceived her son spiritually, even before receiving him into her womb, and St. Augustine tells us that she was more blessed in having borne Christ in her heart than in having conceived him in the flesh.
It is only in the twelfth, or towards the end of the eleventh century, that slight indications of a regular devotion are perceived in a sermon by St. Bernard (De duodecim stellis), from which an extract has been taken by the Church and used in the Offices of the Compassion and of the Seven Dolours. Stronger evidences are discernible in the pious meditations on the Ave Maria and the Salve Regina, usually attributed either to St. Anselm of Lucca (d. 1080) or St. Bernard; and also in the large book "De laudibus B. Mariae Virginis" (Douai, 1625) by Richard de Saint-Laurent, Penitentiary of Rouen in the thirteenth century. In St. Mechtilde (d. 1298) and St. Gertrude (d. 1301) the devotion had two earnest adherents. A little earlier it had been included by St. Thomas Becket in the devotion to the joys and sorrows of Mary, by Blessed Hermann (d.1245), one of the first spiritual children of Saint Dominic, in his other devotions to Mary, and somewhat later it appeared in St. Bridget's "Book of Revelations". Johannes Tauler (d. 1361) beholds in Mary the model of a mystical soul, just as St. Ambrose perceived in her the model of a virginal soul. St. Bernardine of Siena (d.1444) was more absorbed in the contemplation of the virginal heart, and it is from him that the Church has borrowed the lessons of the second nocturn for the feast of the Heart of Mary. St. Francis de Sales speaks of the perfections of this heart, the model of love for God, and dedicated to it his "Theotimus."
During this same period one finds occasional mention of devotional practices to the Heart of Mary, e.g., in the "Antidotarium" of Nicolas du Saussay (d. 1488), in Julius II, and in the "Pharetra" of Lanspergius. In the second half of the sixteenth century and the first half of the seventeenth, ascetic authors dwelt upon this devotion at greater length. It was, however, reserved to Saint Jean Eudes (d. 1681) to propagate the devotion, to make it public, and to have a feast celebrated in honor of the Heart of Mary, first at Autun in 1648 and afterwards in a number of French dioceses. He established several religious societies interested in upholding and promoting the devotion, of which his large book on the Coeur Admirable (Admirable Heart), published in 1681, resembles a summary. Jean Eudes' efforts to secure the approval of an office and feast failed at Rome, but, notwithstanding this disappointment, the devotion to the Heart of Mary progressed. In 1699 Father Pinamonti (d. 1703) published in Italian a short work on the Holy Heart of Mary, and in 1725, Joseph de Gallifet combined the cause of the Heart of Mary with that of the Heart of Jesus in order to obtain Rome's approbation of the two devotions and the institution of the two feasts. In 1729, his project was defeated, and in 1765, the two causes were separated, to assure the success of the principal one.
Alliance with the Sacred Heart
The Alliance of the Hearts of Jesus and Mary is based on the historical, theological and spiritual links in Catholic devotions to the Sacred Heart of Jesus and the Immaculate Heart of Mary. The joint devotion to the hearts was first formalized in the 17th century by Saint Jean Eudes who organized the scriptural, theological and liturgical sources relating to the devotions and obtained the approbation of the Church, prior to the visions of Saint Marguerite Marie Alacoque.
In the 18th and 19th centuries the devotions grew, both jointly and individually through the efforts of figures such as Saint Louis de Montfort who promoted Catholic Mariology and Saint Catherine Labouré's Miraculous Medal depicting the Heart of Jesus thorn-crowned and the Heart of Mary pierced with a sword. The devotions, and the associated prayers, continued into the 20th century, e.g. in the Immaculata prayer of Saint Maximillian Kolbe and in the reported messages of Our Lady of Fatima which stated that the Heart of Jesus wishes to be honored together with the Heart of Mary.
Popes supported the individual and joint devotions to the hearts through the centuries. In the 1956 encyclical Haurietis Aquas, Pope Pius XII encouraged the joint devotion to the hearts. In the 1979 encyclical Redemptor Hominis Pope John Paul II explained the theme of unity of Mary's Immaculate Heart with the Sacred Heart. In his Angelus address on September 15, 1985 Pope John Paul II coined the term The Alliance of the Hearts of Jesus and Mary, and in 1986 addressed the international conference on that topic held at Fátima, Portugal.
Feast days
Fatima Statue of Pope Pius XII, who consecrated Russia and the World: Just as a few years ago We consecrated the entire human race to the Immaculate Heart of the Virgin Mary, Mother of God, so today We consecrate and in a most special manner We entrust all the peoples of Russia to this Immaculate Heart...
In 1799 Pius VI, then in captivity at Florence, granted the Bishop of Palermo the feast of the Most Pure Heart of Mary for some of the churches in his diocese. In 1805 Pius VII made a new concession, thanks to which the feast was soon widely observed. Such was the existing condition when a twofold movement, started in Paris, gave fresh impetus to the devotion. The two factors of this movement were, first of all, the revelation of the "miraculous medal" in 1830 and all the prodigies that followed, and then the establishment at Notre-Dame-des-Victoires of the Archconfraternity of the Immaculate Heart of Mary, Refuge of Sinners, which spread rapidly throughout the world and was the source of numberless alleged graces. On 21 July 1855, the Congregation of Rites finally approved the Office and Mass of the Most Pure Heart of Mary without, however, imposing them upon the Universal Church.
During the third apparition at Fátima, Portugal on 13 July 1917, the Virgin Mary allegedly said that "God wishes to establish in the world devotion to her Immaculate Heart" in order to save souls from going into the fires of hell and to bring about world peace, and also asked for the consecration of Russia to her Immaculate Heart. Pope Pius XII, in his Apostolic Letter of 7 July 1952, Sacro Vergente consecrated Russia to the Most Blessed Virgin Mary.
On 25 March 1984, Pope John Paul II fulfilled this request again, when he made the solemn act of consecration of the world, and implicitly Russia, to the Immaculate Heart of Mary before the miraculous statue of the Virgin Mary of Fatima brought to Saint Peter's Square in the Vatican for the momentous occasion. Sister Lucia, OCD, then the only surviving visionary of Fatima, confirmed that the request of Mary for the consecration of Russia to the Immaculate Heart of Mary was accepted by Heaven and therefore, was fulfilled. Again on 8 October 2000, Pope John Paul II made an act of entrustment of the world to the Immaculate Heart of Mary for the new millennium.
Roman Catholic feast days
Pope Pius XII instituted the feast of the Immaculate Heart of Mary in 1944 to be celebrated on 22 August, coinciding with the traditional octave day of the Assumption. In 1969, Pope Paul VI moved the celebration of the Immaculate Heart of Mary to the day, Saturday, immediately after the Solemnity of the Sacred Heart of Jesus. This means in practice that it is now held on the day before the third Sunday after Pentecost.
At the same time as he closely associated the celebrations of the Immaculate Heart of Mary and the Sacred Heart of Jesus, Pope Paul VI moved the celebration of the Queenship of Mary from 31 May to 22 August, bringing it into association with the feast of her Assumption.
Those who use the 1962 edition of the Roman Missal or an earlier one (but not more than 17 years before 1962) observe the day established by Pius XII.
References:
- This article incorporates text from a publication now in the public domain: Herbermann, Charles, ed. (1913). Catholic Encyclopedia. Robert Appleton Company.
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Today's Snippet V: Acts of Reparation
(Morning offering First Friday and First Saturday Devotions)
In the Roman Catholic tradition, an Act of Reparation is a prayer or devotion with the intent to repair the "sins of others", e.g. for the repair of the sin of blasphemy, the sufferings of Jesus Christ or as Acts of Reparation to the Virgin Mary.[1] These prayers do not usually involve a petition for a living or deceased beneficiary, but aim to repair sins.
In his encyclical Miserentissimus Redemptor Pope Pius XI defined reparation as follows:
The creature's love should be given in return for the love of the Creator, another thing follows from this at once, namely that to the same uncreated Love, if so be it has been neglected by forgetfulness or violated by offense, some sort of compensation must be rendered for the injury, and this debt is commonly called by the name of reparation.[2]
Pope John Paul II referred to reparation as the "unceasing effort to stand beside the endless crosses on which the Son of God continues to be crucified".[3]
Theological basis and history
The Catechism of the Catholic Church 2157 states:
- The Christian begins his day, his prayers, and his activities with the Sign of the Cross: "in the name of the Father and of the Son and of the Holy Spirit. Amen." The baptized person dedicates the day to the glory of God and calls on the Savior's grace which lets him act in the Spirit as a child of the Father.
"All that we do without offering it to God is wasted," Saint John Mary Vianney preached. According to Catholic theology, the worth of an action in the eyes of God is found in the intention, i.e. what takes place in the heart of each person, on whether the person lives based on the love for God (the greatest commandment) or love for self. Thus, Catholic spirituality encourages the practice of fixing one's intention towards loving God at the very beginning of the day, through the morning offering. Catholic authors also encourage repeating this offering throughout the day, especially at the start of one's professional work which takes a large part of each day.
The morning offering is an essential part of the theology of sanctification of work, or the use of work, secular or otherwise, as a means of arriving at personal sanctity. The other element in this theology is the actual work done with spirit of excellence in consonance with the intention of offering something "worthy" to the sanctity, majesty and the goodness of the Father God.
"All that we do without offering it to God is wasted." - Saint John Mary Vianney
This theology is also supported by private revelation to some saints. For example, Sister Josefa Menéndez (1890-1923) reported that she heard Jesus Christ tell her: "When you awake, enter at once into My Heart, and when you are in it, offer My Father all your actions united to the pulsations of My Heart . . . If [a person is] engaged in work of no value in itself, if she bathes it in My Blood or unites it to the work I Myself did during My mortal life, it will greatly profit souls . . . more, perhaps, than if she had preached to the whole world. You will be able to save many souls that way."
Saint Mechtilde (1241-1298), a popular saint during the time of Dante and who was mentioned in his Divine Comedy, also had visions of Jesus Christ and transmitted the following words of Jesus: "When you awake in the morning, let your first act be to salute My Heart, and to offer Me your own . . . Whoever shall breathe a sigh toward Me from the bottom of his heart when he awakes in the morning and shall ask Me to work all his works in him throughout the day, will draw Me to him . . . For never does a man breathe a sigh of longing aspiration toward Me without drawing Me nearer to him than I was before." It is also said that the morning offering helps "refresh and recharge" the soul, preparing the soul to face each day with the help of God himself.[1]
The morning offering has been an old practice in the Church but it started to spread largely through the Apostleship of Prayer, started by Fr. Francis X. Gautrelet, S.J, and specially through the book written by another Jesuit, Reverend Henry Ramière, S.J., who in 1861, adapted the Apostleship of Prayer for parishes and various Catholic institutions, and made it known by his book "The Apostleship of Prayer", which has been translated into many languages.
Duty of Reparation and Devotion
In the encyclical Miserentissimus Redemptor Pope Pius XI called acts of reparation a duty for Roman Catholics:We are holden to the duty of reparation and expiation by a certain more valid title of justice and of love, of justice indeed, in order that the offense offered to God by our sins may be expiatedThe pontiff further emphasized, "Moreover this duty of expiation is laid upon the whole race of men"
Prayers of Reparation
A number of prayers as an Act of Reparation to the Virgin Mary appear in the Raccolta Catholic prayer book (approved by a Decree of December 15 1854, and published in 1898 by the Holy See). The Raccolta includes a number of diverse prayers for reparation.[4]
- The Rosary of the Holy Wounds (which does not include the usual rosary mysteries) focuses on specific redemptive aspects of Christ's suffering in Calvary, with emphasis on the souls in purgatory.[5]
- A well known Act of Reparation to Jesus Christ and for the reparation of blasphemy is The Golden Arrow Holy Face Devotion (Prayer) first introduced by Sister Marie of St Peter in 1844. This devotion (started by Sister Marie and then promoted by the Venerable Leo Dupont) was approved by Pope Leo XIII in 1885.[6]
- A frequently offered Act of Reparation to The Holy Trinity is based on the messages of Our Lady of Fatima and is usually called the Angel Prayer.[7][8]
Morning Offering Devotion
John Paul II: Morning Offering is “of fundamental importance in the life of each and every one of the faithful."
In Roman Catholicism, the Morning Offering is a prayer said by an individual at the start of the day in order to consecrate the day to Jesus Christ. It serves the purpose of preparing the Catholic to focus completely on Christ and give to him all that he or she does during the day. There are several different forms of Offering.
Pope John Paul II said that the Morning Offering is “of fundamental importance in the life of each and every one of the faithful."
The Morning offering is meant to be prayed first thing in the morning, upon waking up. Throughout the day, a Christian offers up everything – joys and successes, difficulties and sacrifices, to Jesus, uniting them to His sufferings and merits so that one’s works gain the merit they can never have apart from Him.
The Morning Offering is suggested to be renewed many times throughout the day with simple short prayers (called "aspirations"), e.g. "I will serve!"; "I offer my work unto you."
A specific Morning offering to the Sacred Heart of Jesus was composed by Fr. François-Xavier Gautrelet in 1844. It reflects the Alliance of the Hearts of Jesus and Mary and is also an Acts of reparation for sins:
- O Jesus, through the Immaculate Heart of Mary,
- I offer you my prayers, works, joys, sufferings of this day,
- in union with the Holy Sacrifice of the Mass throughout the world.
- I offer them for all the intentions of your Sacred Heart;
- the salvation of souls, the reparation for sin, the reunion of all Christians;
- I offer them for the intentions of our bishops and of all members of the Apostleship of Prayer,
- and in particular for those recommended by the Holy Father this month.
- Amen.
First Friday Devotions
The First Friday Devotions are a set of Catholic devotions to especially recognize the Sacred Heart of Jesus, and through it offer reparations for sins. In the visions of Christ reported by St. Margaret Mary Alacoque in the 17th century, several promises were made to those people that practiced the First Fridays Devotions, one of which included final perseverance.[1]
According to the words of Christ through His apparitions to St. Margaret Mary, there are several promises to those that practice the First Friday Devotions:
"In the excess of the mercy of my Heart, I promise you that my all powerful love will grant to all those who will receive Communion on the First Fridays, for nine consecutive months, the grace of final repentance: they will not die in my displeasure, nor without receiving the sacraments; and my Heart will be their secure refuge in that last hour."[2]
The devotion consists of several practices that are performed on the first Fridays of nine consecutive months. On these days, a person is to attend Holy Mass and receive communion.[3] If the need arises in order to receive communion in a state of grace, a person should also make use of the Sacrament of Penance before attending Mass. In many Catholic communities the practice of the Holy Hour of meditation during the Exposition of the Blessed Sacrament during the First Fridays is encouraged. [4]
First Friday - Communion of Reparation
Receiving Holy Communion as part of First Friday Devotions is a Catholic devotion to offer reparations for sins through the Sacred Heart of Jesus. In the visions of Christ reported by St. Margaret Mary Alacoque in the 17th century, several promises were made to those people that practiced the First Fridays Devotions, one of which included final perseverance.[9]
The devotion consists of several practices that are performed on the first Fridays of nine consecutive months. On these days, a person is to attend Holy Mass and receive communion.[10] In many Catholic communities the practice of the Holy Hour of meditation during the Exposition of the Blessed Sacrament during the First Fridays is encouraged. [11]
First Friday Promises
- I will give them all of the graces necessary for their state of life.
- I will establish peace in their houses.
- I will comfort them in all their afflictions.
- I will be their strength during life and above all during death.
- I will bestow a large blessing upon all their undertakings.
- Sinners shall find in My Heart the source and the infinite ocean of mercy.
- Tepid souls shall grow fervent.
- Fervent souls shall quickly mount to high perfection.
- I will bless every place where a picture of my heart shall be set up and honored.
- I will give to priests the gift of touching the most hardened hearts.
- Those who shall promote this devotion shall have their names written in My Heart, never to be blotted out.
- I promise you in the excessive mercy of My Heart that My all-powerful love will grant to all those who communicate on the First Friday in nine consecutive months the grace of final penitence; they shall not die in My disgrace nor without receiving their sacraments; My Divine Heart shall be their safe refuge in this last moment.[5]
First Saturday Devotions
The First Saturdays Devotion (or Act of Reparation to the Immaculate Heart of Blessed Virgin Mary) is a Catholic practice which, according to the visionaries, has been requested by the Virgin Mary in several visitations, notably Our Lady of Fátima and the subsequent Pontevedra apparitions. This devotion, and the marian apparitions, have been officially embraced by the Roman Catholic Church.The devotion fits on the Catholic tradition to venerate the Virgin Mary particularly on Saturdays, which originated in the scriptural account that, as the Mother of Jesus Christ, her heart was to be pierced with a sword, as prophesied during the presentation of Jesus in the temple; such sword was the bitter sorrow during the Crucifixion of Jesus (which Catholic devotees understand as the union of the Immaculate Heart and the Sacred Heart of Jesus -- see Our Lady of the Miraculous Medal Apparitions). Such sorrow is particularly bitterly endured on Holy Saturday after Jesus was placed on the Sepulcher (before the Resurrection on Easter). Devotees of Fátima believe that the First Saturdays help to console the sorrows of God, Jesus, and the Virgin Mary for the sins against Her Immaculate Heart.
The Act of First Saturday Reparation
When Lúcia Santos experienced the Pontevedra apparitions of the Blessed Virgin Mary, she heard her promise to grant great graces, especially at the hour of death, in particular the salvation of the soul, for the believer who for Five Consecutive First Saturdays of Month (5 Saturdays in 5 months) receives Holy Communion and practices the following exercises as an Act of Reparation to the Immaculate Heart of the Blessed Virgin Mary, Mother of God and Queen of Heaven:- Sacramental confession
- To receive Holy Communion
- A 5 Decades Rosary is recited
The activities of the Five First Saturdays devotions are different from similar devotions on other days in that all should be done with the specific intention in the heart of making reparation to the Blessed Mother for blasphemies against her, her name and her holy initiatives.
Sister Lúcia, the only Fátima visionary to survive into adulthood reported that the Blessed Mother came to her in her convent at Pontevedra, Spain with the following statement:
- Look, my daughter, at my Heart encircled by these thorns with which men pierce it at every moment by their blasphemies and ingratitude. You, at least, strive to console me, and so I announce: I promise to assist at the hour of death with the grace necessary for salvation all those who, with the intention of making reparation to me, will, on the first Saturday of five consecutive months, go to confession, receive Holy Communion, say five decades of the beads, and keep me company for fifteen minutes while meditating on the fifteen mysteries of the Rosary.
Acts of Reparation to The Holy Trinity
Roman Catholic tradition include specific prayers and devotions as Acts of Reparation for insults and blasphemies against the Holy Trinity and the Blessed Sacrament. Similar prayers as Acts of Reparation to the Virgin Mary and Acts of Reparation to Jesus Christ also existFatima prayer to the Holy Trinity
This prayer is based on the 20th century apparitions of Our Lady of Fatima, and is attributed to an angel who appeared to the visionaries. It is sometimes called the Angel Prayer. The apparitions of Fatima have been approved by the Holy Catholic Church, thus deemed worthy of belief.In Catholic tradition, Saint Michael is the prince of the church of Jesus Christ and also the defender of Israel. Having revealed the Chaplet of Saint Michael to a Portuguese nun in the 18th Century, Saint Michael is often associated with being the angel that prepared the children shepherds for the visit of the Blessed Mother of God in Fatima, and thus to him it is attributed the prayer.
Words of the prayer:
- O Most Holy Trinity, Father, Son and Holy Spirit, I adore Thee profoundly. I offer Thee the most precious Body, Blood, Soul and Divinity of Jesus Christ present in all the tabernacles of the world, in reparation for the outrages, sacrileges and indifferences by which He is offended. By the infinite merits of the Sacred Heart of Jesus and the Immaculate Heart of Mary I beg the conversion of poor sinners.
Acts of Reparation to Jesus Christ
Roman Catholic tradition includes specific prayers and devotions as Acts of Reparation for insults and blasphemies against Jesus Christ and the Holy Name of Jesus. These include the sufferings during the Passion of Jesus. Similar prayers as Acts of Reparation to the Virgin Mary and Acts of Reparation to The Holy Trinity also exist.These prayers are recited with the intent to repair the sins of others, e.g. when the name of Jesus Christ is taken in vain, for the repair of the sin of blasphemy or the insults against and sufferings of Jesus in Calvary. Pope John Paul II referred to reparation as the "unceasing effort to stand beside the endless crosses on which the Son of God continues to be crucified".
Specific Roman Catholic organizations with this purpose exist. For instance, the Archconfraternity of Reparation for blasphemy and the neglect of Sunday was founded by Msgr. Pierre Louis Parisis in 1847 and the Archconfraternity of the Holy Face was founded in 1851 by the Venerable Leo Dupont, the "Holy Man of Tours". In 1950, the Venerable Abbot Hildebrand Gregori formed the organization "Prayerful Sodality" which in 1977 became the Pontifical Congregation of the Benedictine Sisters of the Reparation of the Holy Face.
The Golden Arrow Holy Face Devotion
Sister Marie of St Peter with the Golden Arrow. The three rings symbolize the Holy Trinity
On March 16, 1844 Jesus reportedly told Sr. Marie:
"Oh if you only knew what great merit you acquire by saying even once, Admirable is the Name of God , in a spirit of reparation for blasphemy."
Sister Mary stated that Jesus told her that the two sins which offend him the most grievously are blasphemy and the profanation of Sunday. He called this prayer the "Golden Arrow", saying that those who would recite it would pierce Him delightfully, and also heal those other wounds inflicted on Him by the malice of sinners. Sr. Mary of St. Peter saw, "streaming from the Sacred Heart of Jesus, delightfully wounded by this 'Golden Arrow,' torrents of graces for the conversion of sinners.[2][1][3]
The Golden Arrow Holy Face Devotion (Prayer)
This prayer is part of the Roman Catholic devotion to the Holy Face of Jesus and appears in the book “The Golden Arrow”, the autobiography of Sr. Marie of St Peter. In her book she wrote that in her visions Jesus told her that an act of sacrilege or blasphemy is like a "poisoned arrow", hence the name “Golden Arrow” for this reparatory prayer. [1] Words of the prayer:[2][1]- May the most holy, most sacred, most adorable,
- most incomprehensible and ineffable Name of God
- be forever praised, blessed, loved, adored
- and glorified in Heaven, on earth,
- and under the earth,
- by all the creatures of God,
- and by the Sacred Heart of Our Lord Jesus Christ,
- in the Most Holy Sacrament of the Altar.
- Amen.
Rosary of the Holy Wounds
Venerable Marie Martha Chambon.
She reported that Jesus Christ appeared to her asked her to unite her sufferings with His as an Act of Reparation for the sins of the world. It also has special applicability to the souls in purgatory.[6][7]
Prayer of reparation for insults and blasphemies
Words of the prayer:[8]- O Jesus, my Savior and Redeemer, Son of the living God, behold, we kneel before Thee and offer Thee our reparation; we would make amends for all the blasphemies uttered against Thy holy name, for all the injuries done to Thee in the Blessed Sacrament, for all the irreverence shown toward Thine immaculate Virgin Mother, for all the calumnies and slanders spoken against Thy spouse, the holy Catholic and Roman Church. O Jesus, who hast said: "If you ask the Father anything in My name, He will give it to you", we pray and beseech Thee for all our brethren who are in danger of sin; shield them from every temptation to fall away from the true faith; save those who are even now standing on the brink of the abyss; to all of them give light and knowledge of the truth, courage and strength for the conflict with evil, perseverance in faith and active charity! For this do we pray, most merciful Jesus, in Thy name, unto God the Father, with whom Thou livest and reignest in the unity of the Holy Spirit world without end. Amen
Acts of Reparation to the Virgin Mary
Roman Catholic tradition and Mariology include specific prayers and devotions as acts of reparation for insults and blasphemies against the Blessed Virgin Mary. Similar prayers as Acts of Reparation to Jesus Christ and Acts of Reparation to The Holy Trinity also exist.m Some such prayers are provided in the Raccolta Roman Catholic prayer book, first published in association with the Roman Catholic Congregation of Indulgences in 1807.The Raccolta is a book, published from 1807 to 1950, that listed Roman Catholic prayers and other acts of piety, reparation, such as novenas, for which specific indulgences were granted by Popes. The Raccolta (literally meaning "collection" in Italian) is an abbreviation of its full title: Raccolta delle orazioni e pie opere per le quali sono sono concedute dai Sommi Pontefici le SS. Indulgenze ("Collection of Prayers and Good Works for Which the Popes Have Granted Holy Indulgences"). The text was in Italian, with the prayers themselves given in Latin. By his bull Indulgentiarum Doctrina of 1 January 1967, Pope Paul VI ordered a revision of the collection of indulgenced prayers and works "with a view to attaching indulgences only to the most important prayers and works of piety, charity and penance". In 1968 it was replaced by the Enchiridion Indulgentiarum, listing fewer specific prayers but including new general grants that apply to a wide range of prayerful actions.
The Enchiridion Indulgentiarum, which is in Latin, differs from the Italian-language Raccolta in listing "only the most important prayers and works of piety, charity and penance". On the other hand, it includes new general grants of partial indulgences that apply to a wide range of prayerful actions, and it indicates that the prayers that it does list as deserving veneration on account of divine inspiration or antiquity or as being in widespread use are only examples of those to which the first these general grants applies: "Raising the mind to God with humble trust while performing one's duties and bearing life's difficulties, and adding, at least mentally, some pious invocation". In this way, the Enchiridion Indulgentiarum, in spite of its smaller size, classifies as indulgenced an immensely greater number of prayers than were treated as such in the Raccolta.
Reparation for insults to the Blessed Virgin Mary
Words of the Prayer from Raccolta:- O blessed Virgin, Mother of God, look down in mercy from Heaven, where thou art enthroned as Queen, upon me, a miserable sinner, thine unworthy servant. Although I know full well my own unworthiness, yet in order to atone for the offenses that are done to thee by impious and blasphemous tongues, from the depths of my heart I praise and extol thee as the purest, the fairest, the holiest creature of all God's handiwork. I bless thy holy name, I praise thine exalted privilege of being truly Mother of God, ever Virgin, conceived without stain of sin, Co-Redemptrix of the human race. I bless the Eternal Father who chose thee in an especial way for His daughter; I bless the Word Incarnate who took upon Himself our nature in thy bosom and so made thee His Mother; I bless the Holy Spirit who took thee as His bride. All honor, praise and thanksgiving to the ever-blessed Trinity who predestined thee and loved thee so exceedingly from all eternity as to exalt thee above all creatures to the most sublime heights. O Virgin, holy and merciful, obtain for all who offend thee the grace of repentance, and graciously accept this poor act of homage from me thy servant, obtaining likewise for me from thy Divine Son the pardon and remission of all my sins. Amen.
Reparation for blasphemy against the Blessed Virgin Mary
Words of the Prayer from Raccolta:
- Most glorious Virgin Mary, Mother of God and our Mother, turn thine eyes in pity upon us, miserable sinners; we are sore afflicted by the many evils that surround us in this life, but especially do we feel our hearts break within us upon hearing the dreadful insults and blasphemies uttered against thee, O Virgin Immaculate. O how these impious sayings offend the infinite Majesty of God and of His only-begotten Son, Jesus Christ! How they provoke His indignation and give us cause to fear the terrible effects of His vengeance! Would that the sacrifice of our lives might avail to put an end to such outrages and blasphemies; were it so, how gladly we should make it, for we desire, O most holy Mother, to love thee and to honor thee with all our hearts, since this is the will of God. And just because we love thee, we will do all that is in our power to make thee honored and loved by all men. In the meantime do thou, our merciful Mother, the supreme comforter of the afflicted, accept this our act of reparation which we offer thee for ourselves and for all our families, as well as for all who impiously blaspheme thee, not knowing what they say. Do thou obtain for them from Almighty God the grace of conversion, and thus render more manifest and more glorious thy kindness, thy power and thy great mercy. May they join with us in proclaiming thee blessed among women, the Immaculate Virgin and most compassionate Mother of God.
- Recite Hail Mary three times.
Acts of Reparation Mentioned in Apparitions
The need for reparation has been mentioned in some Marian apparitions. The messages of Our Lady of Akita, which were formally approved by the Holy See in 1988 by Cardinal Joseph Ratzinger (now Pope Benedict XVI) include the following statement attributed to the Blessed Virgin Mary:
Roman Catholic theology asserts that it was by voluntary submission that Jesus Christ died on the cross to atone for man's disobedience and sin and that his death made reparation for the sins and offenses of the world. Catholicism professes that by adding their prayers, labours, and trials to the redemption won by Christ's death, Christians can attempt to make reparation to God for their own offenses and those of others. Protestant Christians believe that the prize is already won by Christ for those who believe, wholly apart from their merit, or lack thereof, and that obedience and service to Christ is an outflowing of the new life that he purchased for them in his death on the cross.
The theological doctrine of reparation is the foundation of the numerous confraternities and pious associations which have been founded, especially in modern times, to make reparation to God for the sins of men. The Archconfraternity of Reparation for blasphemy and the neglect of Sunday was founded 28 June, 1847, in the Church of St. Martin de La Noue at St. Dizier in France by Mgr. Parisis, Bishop of Langres. With a similar object, the Archconfraternity of the Holy Face was established at Tours, about 1851, through the piety of M. Dupont, the "holy man of Tours". In 1883 an association was formed in Rome to offer reparation to God on behalf of all nations. The idea of reparation is an essential element in the devotion of the Sacred Heart, and acts of reparation were once common public devotions in Roman Catholic churches. One of the ends for which the Eucharist is offered is for reparation. A pious widow of Paris conceived the idea of promoting this object in 1862. By the authority of Pope Leo XIII the erection of the Archconfraternity of the Mass of Reparation was sanctioned in 1886.
- "Many men in this world afflict the Lord. I desire souls to console Him to soften the anger of the Heavenly Father. I wish, with my Son, for souls who will repair by their suffering and their poverty for the sinners and ingrates."
Organizations for Reparation
Specific Catholic organizations (including Pontifical Congregations) whose focus is reparation have been formed:[13][14]- The Archconfraternity of Reparation for blasphemy and the neglect of Sunday was founded by Msgr. Pierre Louis Parisis in 1847.
- The Archconfraternity of the Holy Face was founded in 1851 by the Venerable Leo Dupont, the "Holy Man of Tours".
- In 1886 Pope Leo XIII authorized the formation of the Archconfraternity of the Mass of Reparation in Rome.
- In 1950, the Venerable Abbot Hildebrand Gregori formed the organization "Prayerful Sodality" which in 1977 became the Pontifical Congregation of the Benedictine Sisters of the Reparation of the Holy Face.
Theological issues
From a theological view, reparation is closely connected with those of atonement and satisfaction, and thus belonging to some of the deepest mysteries of the Christian Faith. Christian theology teaches that man is a creature who has fallen into original sin from an original state of grace in which he was created, and that through the Incarnation, Passion, and Death of Jesus Christ, he has been redeemed and restored again in a certain degree to the original condition.Roman Catholic theology asserts that it was by voluntary submission that Jesus Christ died on the cross to atone for man's disobedience and sin and that his death made reparation for the sins and offenses of the world. Catholicism professes that by adding their prayers, labours, and trials to the redemption won by Christ's death, Christians can attempt to make reparation to God for their own offenses and those of others. Protestant Christians believe that the prize is already won by Christ for those who believe, wholly apart from their merit, or lack thereof, and that obedience and service to Christ is an outflowing of the new life that he purchased for them in his death on the cross.
The theological doctrine of reparation is the foundation of the numerous confraternities and pious associations which have been founded, especially in modern times, to make reparation to God for the sins of men. The Archconfraternity of Reparation for blasphemy and the neglect of Sunday was founded 28 June, 1847, in the Church of St. Martin de La Noue at St. Dizier in France by Mgr. Parisis, Bishop of Langres. With a similar object, the Archconfraternity of the Holy Face was established at Tours, about 1851, through the piety of M. Dupont, the "holy man of Tours". In 1883 an association was formed in Rome to offer reparation to God on behalf of all nations. The idea of reparation is an essential element in the devotion of the Sacred Heart, and acts of reparation were once common public devotions in Roman Catholic churches. One of the ends for which the Eucharist is offered is for reparation. A pious widow of Paris conceived the idea of promoting this object in 1862. By the authority of Pope Leo XIII the erection of the Archconfraternity of the Mass of Reparation was sanctioned in 1886.
References
- ^ Acts of Reparation http://catholicism.about.com/od/prayers/qt/Reparation_HN.htm
- ^ Miserentissimus Redemptor Encyclical of Pope Pius XI [1]
- ^ Vatican archives http://www.vatican.va/holy_father/john_paul_ii/letters/2000/documents/hf_jp-ii_let_20001021_riparatrici_en.html
- ^ Joseph P. Christopher et al., 2003 The Raccolta, St Athanasius Press ISBN 978-0-9706526-6-9
- ^ Michael Freze, 1993, Voices, Visions, and Apparitions, OSV Publishing ISBN 0-87973-454-X
- ^ Dorothy Scallan. The Holy Man of Tours. (1990) ISBN 0-89555-390-2
- ^ Our Lady of Fatima http://www.fatima.org/
- ^ Story of Fatima http://www.salvemariaregina.info/SalveMariaRegina/SMR-104.html
- ^ Peter Stravinskas, 1998, OSV's Catholic Encyclopedia, OSV Press ISBN 0-87973-669-0 page 428
- ^ Roman Catholic worship: Trent to today by James F. White 2003 ISBN 0-8146-6194-7 page 35
- ^ Meditations on the Sacred Heart by Joseph McDonnell 2008 ISBN 1-4086-8658-9 page 118
- ^ Lucia Santos, Memoir 1, pp. 45-48, and Memoir 2, p. 82 and 93, in Fatima in Lucia's Own Words, entire text online.
- ^ Catholic Encyclopedia
- ^ Byzantine Catholic Church in America - Hildebrand Gregori a Step Closer to Canonization
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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 7, Chapter 1
DESCENT OF THE HOLY GHOST; MARY’S INTUITIVE VISION OF HIM
How the divine Right Hand showered upon the Queen of Heaven highest Gifts, In order that She might labor in the holy Church; the Coming Of the Holy Ghost; the copious Fruit of the Redemption and the Preaching of the Apostles; the first Persecution of the Church, The Conversion of saint Paul and the arrival of saint James In Spain; the Apparition of the Mother of God in Saragossa, and the Founding of the Pilgrimage of Our Lady of the Pillar.
In the company of the great Queen of heaven, and encouraged by Her, the twelve Apostles and the rest of the disciples and faithful joyfully waited for the fulfillment of the promise of the Savior, that He would send them the Holy Ghost, the Consoler, who should instruct them and administer unto them all that they heard in the teaching of their Lord (John 14, 26). They were so unanimous and united in charity, that during all these days none of them had any thought, affection or inclination contrary to those of the rest. They were of one heart and soul in thought and action. Although the election of saint Mathias had occurred, the least movement or sign of discord arose among those first–born children of the Church; yet this was a transaction, which is otherwise apt to arouse differences of opinion in the most excellently disposed; since each is apt to follow his own insight and does not easily yield to the opinion of others. But into this holy congregation no discord found entrance, because they were united in prayer, in fasting and in the expectation of the Holy Ghost, who does not seek repose in discordant and unyielding hearts. In order that it may be inferred, how powerful was this union in charity, not only for disposing them toward the reception of the Holy Ghost, but for overcoming and dispersing the evil spirits, I will say; that the demons, who since the death of the Savior had lain prostrate in hell, felt in themselves a new kind of oppression and terror, resulting from the virtues of those assembled in the Cenacle. Although they could not explain it to themselves, they perceived a new terrifying force, emanating from that place, and when they perceived the effects of the doctrine and example of Christ in the behavior of the disciples, they feared the ruin of their dominion.
The Queen of the angels, most holy Mary, in the plenitude of her wisdom and grace, knew the time and predestined hour for the sending of the Holy Ghost upon the apostolic college. When the days of Pentecost were about to be fulfilled (Act 2, 1), (which happened fifty days after the Resurrection of the Lord our Redeemer), the most blessed Mother saw, how in heaven the humanity (John 14, 26) of the Word conferred with the eternal Father concerning the promised sending of the divine Paraclete to the Apostles, and that the time predetermined by his infinite wisdom for planting the faith and all his gifts in his holy Church, was at hand. The Lord also referred to the merits acquired by Him in the flesh through his most holy Life, Passion and Death, to the mysteries wrought by Him for the salvation of the human race and to the fact, that He was the Mediator, Advocate and Intercessor between the eternal Father and men, and that among them lived his sweetest Mother, in whom the divine Persons were so well pleased. He besought his Father also, that, besides bringing grace and the invisible gifts the Holy Ghost appear in the world in visible form, that so the evangelical law might be honored before all the world; that the Apostles and faithful, who were to spread the divine truth, might be encouraged, and that the enemies of the Lord, who had in this life persecuted despised and Him unto the death of the Cross, might be filled with terror.
This petition of our Redeemer in heaven was supported on earth by most holy Mary in a manner befitting the merciful Mother of the faithful. Prostrated upon the earth in the form of a cross and in profoundest humility, She saw, how in that consistory of the blessed Trinity, the request of the Savior was favorably accepted, and how, to fulfill and execute it, the persons of the Father and the Son, as the Principle from which the Holy Ghost proceeded, decreed the active mission of the Holy Spirit; for to these Two is attributed the sending of the third Person, because He proceeds from Both; and the third Person passively took upon Himself this mission and consented to come into the world.
On Pentecost morning the blessed Virgin Mary exhorted the Apostles, the disciples and the pious women, numbering about one hundred and twenty, to pray more fervently and renew their hopes, since the hour was at hand in which they were to be visited by the divine Spirit from on high. At the third hour (nine o’clock), when all of them were gathered around their heavenly Mistress and engaged in fervent prayer, the air resounded with a tremendous thunder and the blowing of a violent wind mixed with the brightness of fire or lightning, all centering upon the house of the Cenacle. The house was enveloped in light and the divine fire was poured out over all of that holy gathering (Acts 2, 2). Over the head of each of the hundred and twenty persons appeared a tongue of that same fire, in which the Holy Ghost had come, filling each one with divine influences and heavenly gifts and causing at one and the same time the most diverse and contrary effects in the Cenacle and in the whole of Jerusalem, according to the diversity of the persons affected.
In the most holy Mary these effects were altogether divine, and most wonderful in the sight of all the heavenly courtiers; for as regard us men, we are incapable of understanding and explaining them. The purest Lady was transformed and exalted in God; for She saw intuitively and clearly the Holy Ghost, and for a short time enjoyed the beatific vision of he Divinity. Of his gifts and divine influences She by Herself received more than all the rest of the saints. Her glory for that space of time, exceeded that of the angels and of the blessed. She alone gave to the Lord more glory, praise and thanksgiving than all the universe for the benefit of the descent of his Holy Spirit upon his Church and for his having pledged Himself so many times to send Him and through Him to govern it to the end of the world. The blessed Trinity was so pleased with the conduct of Mary on this occasion, that It considered Itself fully repaid and compensated for having created the world; and not only compensated, but God acted as if He were under a certain obligation for possessing such a peerless Creature, whom the Father could look upon as his Daughter, the Son as his Mother, and the Holy Ghost as his Spouse; and whom (according to our way of thinking) He was now obliged to visit and enrich after having conferred upon Her such high dignity. In this exalted and blessed Spouse were renewed all the gifts and graces of the Holy Spirit, creating new effects and operations altogether beyond our capacity to understand.
The Apostles, as saint Luke says (Acts 2, 11), were also replenished and filled with the holy Ghost; for they received a wonderful increase of justifying grace of a most exalted degree. The twelve Apostles were confirmed in this sanctifying grace and were never to lose it. In all of them, according to each one’s condition were infused the habits of the seven gifts: Wisdom, Understanding, Science, Piety, Counsel, Fortitude and Fear. In this magnificent blessing, as new as it was admirable in the world, the twelve Apostles were created fit ministers of the new Testament and founders of the evangelical Church for the whole world: for this new grace and blessing communicated to them a divine strength most efficacious and sweet, which inclined them to practice the most heroic virtue and the highest sanctity. Thus strengthened they prayed, they labored willingly and accomplished the most difficult and arduous tasks, engaging in their labors not with sorrow or from necessity, but with the greatest joy and alacrity.
In all the rest of the disciples and the faithful, who received the Holy Ghost in the Cenacle, the Most High wrought proportionally and respectively the same effects, except that they were not confirmed in grace like the Apostles. According to the disposition of each the gifts of grace were communicated in greater or less abundance in view of the ministry they were to hold in the holy Church. The same proportion was maintained in regard to the Apostles; yet saint Peter and saint John were more singularly favored on account of the high offices assigned to them: the one to govern the Church as its head, and the other to attend upon and serve the Queen and Mistress of heaven and of earth, most holy Mary. The sacred text of saint Luke says, that the Holy Ghost filled the whole house in which this happy congregation was gathered (Acts 2, 7), not only because all of them were filled with the Holy Ghost and his admirable gifts, but because the house itself was filled with wonderful light and splendor. This plenitude of wonders and prodigies overflowed and communicated itself also to others outside of the Cenacle; for it caused diverse and various effects of the Holy Spirit among the inhabitants of Jerusalem and its vicinity. All those, who with some piety had compassioned our Savior Jesus in his Passion and Death, deprecating his most bitter torments and reverencing his sacred Person, were interiorly visited with new light and grace, which disposed them afterwards to accept the doctrine of the Apostles. Those that were converted by the first sermon of saint Peter, were to a great extent of the number of those who, by their compassion and sorrow at the death of the Lord, had merited for themselves such a great blessing. Others of the just who were in Jerusalem outside of the Cenacle, also felt great interior consolations, by which they were moved and predisposed by new effects of grace wrought in each one proportionately by the Holy Ghost.
Not less wonderful, although more hidden, were some contrary effects produced on that day by the Holy Ghost in Jerusalem. By the dreadful thunders and violent commotion of the atmosphere and the lightnings accompanying his advent, He disturbed and terrified the enemies of the Lord in that city, each one according to his own malice and perfidy. This chastisement was particularly evident in those who had actively concurred in procuring the death of Christ, and who had signalized themselves in their rabid fury against Him. All these fell to the ground on their faces and remained thus for three hours. Those that had scourged the Lord were suddenly choked in their own blood, which shot forth from their veins in punishment for shedding that of the Master. The audacious servant, who had buffeted the Lord, not only suddenly died, but was hurled into hell body and soul. Others of the Jews, although they did not die, were chastised with intense pains and abominable sicknesses. These disorders, consequent upon shedding the blood of Christ, descended to their posterity and even to this day continue to afflict their children with most horrible impurities. This chastisement became notorious in Jerusalem, although the priests and pharisees diligently sought to cover it up, just as they had tried to conceal the Resurrection of the Savior. As these events, however, were not so important, neither the Apostles nor the Evangelists wrote about them, and in the confusion of the city the multitude soon forgot them.
WORDS OF THE QUEEN
The Virgin Mary speaks to Sister Mary of Agreda, Spain
My daughter, in small esteem and thankfulness do the children of the Church hold this blessing of the Most High, by which, in addition to sending of his Son their Master and Redeemer, He sent also the Holy Ghost into his Church. So great was the love, by which He sought to draw them to Himself, that, in order to make them sharers of his divine perfections, He sent them first the Son, who is wisdom (John 3, 16) and afterwards the holy Ghost, who is love, so that all might be enriched in the manner in which they were capable. The divine Spirit, in coming for the first time upon the Apostles and the others gathered with them, intended it as a pledge and testimony, that He would confer the same favor on the rest of the children of the Church, of light and of the Gospel, and that He was ready to communicate his gifts to all, if all will dispose themselves toward receiving them. In witness to this truth the Holy Ghost came upon many of the faithful in visible form and with visible effects (Act 8, 17; 10, 44; 11, 15), because they were truly faithful servants, humble and sincere, pure and ready of heart to receive Him. Also in our times He comes to many just souls, although not with such open manifestation because it is neither necessary nor proper. The interior effects and gifts are all of the same nature, acting according to the disposition and state of the one who receives them.
Blessed is the soul which sighs and aspires after this blessing and seeks to participate in this divine fire which enkindles, enlightens and consumes all that is terrestrial and carnal, which purifies and raises it up to new existence, union and participation with God himself.
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Catholic Catechism
PART ONE
Part One: The Profession of Faith
(14 -Those who belong to Christ through faith and Baptism must confess their baptismal faith before men.16 First therefore the Catechism expounds revelation, by which God addresses and gives himself to man, and the faith by which man responds to God (Section One). The profession of faith summarizes the gifts that God gives man: as the Author of all that is good; as Redeemer; and as Sanctifier. It develops these in the three chapters on our baptismal faith in the one God: the almighty Father, the Creator; his Son Jesus Christ, our Lord and Savior; and the Holy Spirit, the Sanctifier, in the Holy Church (Section Two).)
26 We begin our profession of faith by saying: "I believe" or "We believe". Before expounding the Church's faith, as confessed in the Creed, celebrated in the liturgy and lived in observance of God's commandments and in prayer, we must first ask what "to believe" means. Faith is man's response to God, who reveals himself and gives himself to man, at the same time bringing man a superabundant light as he searches for the ultimate meaning of his life. Thus we shall consider first that search (Chapter One), then the divine Revelation by which God comes to meet man (Chapter Two), and finally the response of faith (Chapter Three).
CHAPTER TWO - GOD COMES TO MEET MAN
50 By natural reason man can know God with certainty, on the basis of his works. But there is another order of knowledge, which man cannot possibly arrive at by his own powers: the order of divine Revelation.1 Through an utterly free decision, God has revealed himself and given himself to man. This he does by revealing the mystery, his plan of loving goodness, formed from all eternity in Christ, for the benefit of all men. God has fully revealed this plan by sending us his beloved Son, our Lord Jesus Christ, and the Holy Spirit.
ARTICLE 3 - SACRED SCRIPTURE
I. CHRIST - THE UNIQUE WORD OF SACRED SCRIPTURE
101 In order to reveal himself to men, in the condescension of his goodness God speaks to them in human words: "Indeed the words of God, expressed in the words of men, are in every way like human language, just as the Word of the eternal Father, when he took on himself the flesh of human weakness, became like men."63
102 Through all the words of Sacred Scripture, God speaks only one single Word, his one Utterance in whom he expresses himself completely:64
- You recall that one and the same Word of God extends throughout Scripture, that it is one and the same Utterance that resounds in the mouths of all the sacred writers, since he who was in the beginning God with God has no need of separate syllables; for he is not subject to time.65
104 In Sacred Scripture, the Church constantly finds her nourishment and her strength, for she welcomes it not as a human word, "but as what it really is, the word of God".67 "In the sacred books, the Father who is in heaven comes lovingly to meet his children, and talks with them."68
II. INSPIRATION AND TRUTH OF SACRED SCRIPTURE
105 God is the author of Sacred Scripture. "The divinely revealed realities, which are contained and presented in the text of Sacred Scripture, have been written down under the inspiration of the Holy Spirit."69
"For Holy Mother Church, relying on the faith of the apostolic age, accepts as sacred and canonical the books of the Old and the New Testaments, whole and entire, with all their parts, on the grounds that, written under the inspiration of the Holy Spirit, they have God as their author, and have been handed on as such to the Church herself."70
106 God inspired the human authors of the sacred books. "To compose the sacred books, God chose certain men who, all the while he employed them in this task, made full use of their own faculties and powers so that, though he acted in them and by them, it was as true authors that they consigned to writing whatever he wanted written, and no more."71
107 The inspired books teach the truth. "Since therefore all that the inspired authors or sacred writers affirm should be regarded as affirmed by the Holy Spirit, we must acknowledge that the books of Scripture firmly, faithfully, and without error teach that truth which God, for the sake of our salvation, wished to see confided to the Sacred Scriptures."72
108 Still, the Christian faith is not a "religion of the book." Christianity is the religion of the "Word" of God, a word which is "not a written and mute word, but the Word is incarnate and living".73 If the Scriptures are not to remain a dead letter, Christ, the eternal Word of the living God, must, through the Holy Spirit, "open [our] minds to understand the Scriptures."74
III. THE HOLY SPIRIT, INTERPRETER OF SCRIPTURE
109 In Sacred Scripture, God speaks to man in a human way. To interpret Scripture correctly, the reader must be attentive to what the human authors truly wanted to affirm, and to what God wanted to reveal to us by their words.75
110 In order to discover the sacred authors' intention, the reader must take into account the conditions of their time and culture, the literary genres in use at that time, and the modes of feeling, speaking and narrating then current. "For the fact is that truth is differently presented and expressed in the various types of historical writing, in prophetical and poetical texts, and in other forms of literary expression."76
111 But since Sacred Scripture is inspired, there is another and no less important principle of correct interpretation, without which Scripture would remain a dead letter. "Sacred Scripture must be read and interpreted in the light of the same Spirit by whom it was written."77
The Second Vatican Council indicates three criteria for interpreting Scripture in accordance with the Spirit who inspired it.78
112 1. Be especially attentive "to the content and unity of the whole Scripture". Different as the books which compose it may be, Scripture is a unity by reason of the unity of God's plan, of which Christ Jesus is the center and heart, open since his Passover.79
- The phrase "heart of Christ" can refer to Sacred Scripture, which makes known his heart, closed before the Passion, as the Scripture was obscure. But the Scripture has been opened since the Passion; since those who from then on have understood it, consider and discern in what way the prophecies must be interpreted.80
114 3. Be attentive to the analogy of faith.82 By "analogy of faith" we mean the coherence of the truths of faith among themselves and within the whole plan of Revelation.
The senses of Scripture
115 According to an ancient tradition, one can distinguish between two senses of Scripture: the literal and the spiritual, the latter being subdivided into the allegorical, moral and anagogical senses. The profound concordance of the four senses guarantees all its richness to the living reading of Scripture in the Church.
116 The literal sense is the meaning conveyed by the words of Scripture and discovered by exegesis, following the rules of sound interpretation: "All other senses of Sacred Scripture are based on the literal."83
117 The spiritual sense. Thanks to the unity of God's plan, not only the text of Scripture but also the realities and events about which it speaks can be signs.
1. The allegorical sense. We can acquire a more profound understanding of events by recognizing their significance in Christ; thus the crossing of the Red Sea is a sign or type of Christ's victory and also of Christian Baptism.84
2. The moral sense. The events reported in Scripture ought to lead us to act justly. As St. Paul says, they were written "for our instruction".85
3. The anagogical sense (Greek: anagoge, "leading"). We can view realities and events in terms of their eternal significance, leading us toward our true homeland: thus the Church on earth is a sign of the heavenly Jerusalem.86
118 A medieval couplet summarizes the significance of the four senses:
- The Letter speaks of deeds; Allegory to faith; The Moral how to act; Anagogy our destiny.87
- But I would not believe in the Gospel, had not the authority of the Catholic Church already moved me.89
120 It was by the apostolic Tradition that the Church discerned which writings are to be included in the list of the sacred books.90 This complete list is called the canon of Scripture. It includes 46 books for the Old Testament (45 if we count Jeremiah and Lamentations as one) and 27 for the New.91
The Old Testament: Genesis, Exodus, Leviticus, Numbers, Deuteronomy, Joshua, Judges, Ruth, 1 and 2 Samuel, 1 and 2 Kings, 1 and 2 Chronicles, Ezra and Nehemiah, Tobit, Judith, Esther, 1 and 2 Maccabees, Job, Psalms, Proverbs, Ecclesiastes, the Song of Songs, the Wisdom of Solomon, Sirach (Ecclesiasticus), Isaiah, Jeremiah, Lamentations, Baruch, Ezekiel, Daniel, Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zachariah and Malachi.
The New Testament: the Gospels according to Matthew, Mark, Luke and John, the Acts of the Apostles, the Letters of St. Paul to the Romans, 1 and 2 Corinthians, Galatians, Ephesians, Philippians, Colossians, 1 and 2 Thessalonians, 1 and 2 Timothy, Titus, Philemon, the Letter to the Hebrews, the Letters of James, 1 and 2 Peter, 1, 2 and 3 John, and Jude, and Revelation (the Apocalypse).
The Old Testament
121 The Old Testament is an indispensable part of Sacred Scripture. Its books are divinely inspired and retain a permanent value,92 for the Old Covenant has never been revoked.
122 Indeed, "the economy of the Old Testament was deliberately so oriented that it should prepare for and declare in prophecy the coming of Christ, redeemer of all men."93 "Even though they contain matters imperfect and provisional,"94 the books of the Old Testament bear witness to the whole divine pedagogy of God's saving love: these writings "are a storehouse of sublime teaching on God and of sound wisdom on human life, as well as a wonderful treasury of prayers; in them, too, the mystery of our salvation is present in a hidden way."95
123 Christians venerate the Old Testament as true Word of God. The Church has always vigorously opposed the idea of rejecting the Old Testament under the pretext that the New has rendered it void (Marcionism).
The New Testament
124 "The Word of God, which is the power of God for salvation to everyone who has faith, is set forth and displays its power in a most wonderful way in the writings of the New Testament"96 which hand on the ultimate truth of God's Revelation. Their central object is Jesus Christ, God's incarnate Son: his acts, teachings, Passion and glorification, and his Church's beginnings under the Spirit's guidance.97
125 The Gospels are the heart of all the Scriptures "because they are our principal source for the life and teaching of the Incarnate Word, our Savior".98
126 We can distinguish three stages in the formation of the Gospels:
1. The life and teaching of Jesus. The Church holds firmly that the four Gospels, "whose historicity she unhesitatingly affirms, faithfully hand on what Jesus, the Son of God, while he lived among men, really did and taught for their eternal salvation, until the day when he was taken up."99
2. The oral tradition. "For, after the ascension of the Lord, the apostles handed on to their hearers what he had said and done, but with that fuller understanding which they, instructed by the glorious events of Christ and enlightened by the Spirit of truth, now enjoyed."100
3. The written Gospels. "The sacred authors, in writing the four Gospels, selected certain of the many elements which had been handed on, either orally or already in written form; others they synthesized or explained with an eye to the situation of the churches, the while sustaining the form of preaching, but always in such a fashion that they have told us the honest truth about Jesus."101
127 The fourfold Gospel holds a unique place in the Church, as is evident both in the veneration which the liturgy accords it and in the surpassing attraction it has exercised on the saints at all times:
- There is no doctrine which could be better, more precious and more splendid than the text of the Gospel. Behold and retain what our Lord and Master, Christ, has taught by his words and accomplished by his deeds.102 But above all it's the gospels that occupy my mind when I'm at prayer; my poor soul has so many needs, and yet this is the one thing needful. I'm always finding fresh lights there; hidden meanings which had meant nothing to me hitherto.103
128 The Church, as early as apostolic times,104 and then constantly in her Tradition, has illuminated the unity of the divine plan in the two Testaments through typology, which discerns in God's works of the Old Covenant prefigurations of what he accomplished in the fullness of time in the person of his incarnate Son.
129 Christians therefore read the Old Testament in the light of Christ crucified and risen. Such typological reading discloses the inexhaustible content of the Old Testament; but it must not make us forget that the Old Testament retains its own intrinsic value as Revelation reaffirmed by our Lord himself.105 Besides, the New Testament has to be read in the light of the Old. Early Christian catechesis made constant use of the Old Testament.106 As an old saying put it, the New Testament lies hidden in the Old and the Old Testament is unveiled in the New.107
130 Typology indicates the dynamic movement toward the fulfillment of the divine plan when "God [will] be everything to everyone."108 Nor do the calling of the patriarchs and the exodus from Egypt, for example, lose their own value in God's plan, from the mere fact that they were intermediate stages.
V. SACRED SCRIPTURE IN THE LIFE OF THE CHURCH
131 "And such is the force and power of the Word of God that it can serve the Church as her support and vigor, and the children of the Church as strength for their faith, food for the soul, and a pure and lasting fount of spiritual life."109 Hence "access to Sacred Scripture ought to be open wide to the Christian faithful."110
132 "Therefore, the study of the sacred page should be the very soul of sacred theology. The ministry of the Word, too - pastoral preaching, catechetics and all forms of Christian instruction, among which the liturgical homily should hold pride of place - is healthily nourished and thrives in holiness through the Word of Scripture."111
133 The Church "forcefully and specifically exhorts all the Christian faithful. . . to learn the surpassing knowledge of Jesus Christ, by frequent reading of the divine Scriptures. Ignorance of the Scriptures is ignorance of Christ.112
IN BRIEF
134 All Sacred Scripture is but one book, and this one book is Christ, "because all divine Scripture speaks of Christ, and all divine Scripture is fulfilled in Christ" (Hugh of St. Victor, De arca Noe 2,8:PL 176,642: cf. ibid. 2,9:PL 176,642-643).
135 "The Sacred Scriptures contain the Word of God and, because they are inspired, they are truly the Word of God" (DV 24).
136 God is the author of Sacred Scripture because he inspired its human authors; he acts in them and by means of them. He thus gives assurance that their writings teach without error his saving truth (cf. DV 11).
137 Interpretation of the inspired Scripture must be attentive above all to what God wants to reveal through the sacred authors for our salvation. What comes from the Spirit is not fully "understood except by the Spirit's action' (cf. Origen, Hom. in Ex. 4, 5: PG 12, 320).
138 The Church accepts and venerates as inspired the 46 books of the Old Testament and the 27 books of the New.
139 The four Gospels occupy a central place because Christ Jesus is their center.
140 The unity of the two Testaments proceeds from the unity of God's plan and his Revelation. The Old Testament prepares for the New and the New Testament fulfills the Old; the two shed light on each other; both are true Word of God.
141 "The Church has always venerated the divine Scriptures as she venerated the Body of the Lord" (DV 21): both nourish and govern the whole Christian life. "Your word is a lamp to my feet and a light to my path" (Ps 119:105; cf. Is 50:4).
63 DV 13.
64 Cf. Heb 1:1-3.
65 St. Augustine, En. in Ps. 103,4,1:PL 37,1378; cf. Ps 104; Jn 1:1.
66 Cf. DV 21.
67 1 Thes 2:13; cf. DV 24.
68 DV 21.
69 DV 11.
70 DV 11; cf. Jn 20:31; 2 Tim 3:16; 2 Pet 1:19-21; 3:15-16.
71 DV 11.
72 DV 11.
73 St. Bernard, S. missus est hom. 4,11:PL 183,86.
74 Cf. Lk 24:45.
75 Cf. DV 12 § 1.
76 DV 12 § 2.
77 DV 12 § 3.
78 Cf. DV 12 § 4.
79 Cf. Lk 24:25-27,44-46.
80 St. Thomas Aquinas, Expos. in Ps. 21,11; cf. Ps 22:14.
81 Origen, Hom. in Lev. 5,5:PG 12,454D.
82 Cf. Rom 12:6.
83 St. Thomas Aquinas, STh I, 1, 10, ad I.
84 Cf. 1 Cor 10:2.
85 1 Cor 10:11; cf. Heb 3:1-4:11.
86 Cf. Rev 21:1-22:5.
87 Lettera gesta docet, quid credas allegoria, moralis quid agas, quo tendas anagogia; Augustine of Dacia, Rotulus pugillaris, I: ed. A. Walz: Angelicum 6 (1929) 256.
88 DV 12 § 3.
89 St. Augustine, Contra epistolam Manichaei, 5,6:PL 42,176.
90 Cf. DV 8 § 3.
91 Cf. DS 179; 1334-1336; 1501-1504.
92 Cf. DV 14.
93 DV 15.
94 DV 15.
95 DV 15.
96 DV 17; cf. Rom 1:16.
97 Cf. DV 20.
98 DV 18.
99 DV 19; cf. Acts 1:1-2.
100 DV 19.
101 DV 19.
102 St. Caesaria the Younger to St. Richildis and St. Radegunde, SCh 345, 480.
103 St. Thérèse of Lisieux, ms. autob. A 83v.
104 Cf. 1 Cor 10:6,11; Heb 10:l; l Pet 3:21.
105 Cf. Mk 12:29-31
106 Cf. 1 Cor 5:6-8; 10:1-11.
107 Cf. St. Augustine, Quaest. in Hept. 2,73:PL 34,623; Cf. DV 16.
108 1 Cor 15:28.
109 DV 21.
110 DV 22.
111 DV 24.
112 DV 25; cf. Phil 3:8 and St. Jerome, Commentariorum in Isaiam libri xviii prol.:PL 24,17B.
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Featured Item from Litany Lane
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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