Faith; Reading 1, Daniel 7:13-14; Responsorial Psalm, Psalms 93:1, 1-2, 5; Reading 2, Revelation 1:5-8; Gospel and Lectio Divina: John 18:33-37; Pope Francis Angelus; Inspirational Hymns - Gregorian Chants; Our Lady of Medjugorje Message; Jesus 2018 Locutions; Direction For Our Times Features; Saint of the Week - Saint Catherine of Alexandria; Snippet I -Feast of Christ the King; Snippet II - Mount Sinai; Snippet III- Saint Catherine's Monastery; 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 8 Chapter 3 and 4 The Gospels and Our Lady's Devotion to the Passion of Christ , The Holy Eucharist; Catholic Catechism - Part One - Profession of Faith, Section Two - The Profession of Christian Faith - Chapter One - The Creeds - Article One - I Believe in God - Paragraph 3 - The Almighty; 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 - 34th Sunday in Ordinary Time
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
November 2, 2018 message from Our Lady of Medjugorje:
Dear children,
My motherly heart suffers as I am looking at my children who do not love the truth, those who are hiding it—as I look at my children who do not pray with their feelings and actions. I am sad as I am saying to my Son that many of my children no longer have faith, that they do not know Him—my Son. That is why I call you, apostles of my love: you strive to look to the very depth in human hearts and there you are certain to find the little hidden treasure. To look in this way is mercy from the Heavenly Father. To seek the good even where there is the greatest evil—to strive to comprehend each other and not to judge—that is what my Son is asking of you. And I, as a mother, am calling you to listen to Him.
My children, the spirit is mightier than the flesh, and, carried by love and actions, it overcomes all obstacles. Do not forget: my Son has loved you and loves you. His love is with you and in you when you are one with Him. He is the light of the world and no one and nothing will be able to stop Him in the final glory.
Therefore, apostles of my love, do not be afraid to witness the truth. Witness it with enthusiasm, with works, with love, with your sacrifice, and, above all, in humility. Witness the truth to all those who have not come to know my Son. I will be alongside you. I will encourage you. Witness the love which never ends because it comes from the Heavenly Father who is eternal and who offers eternity to all of my children. The spirit of my Son will be alongside you.
Anew I am calling you, my children: pray for your shepherds, pray that the love of my Son may lead them. Thank you. ~ Blessed Mother Mary
Therefore, apostles of my love, do not be afraid to witness the truth. Witness it with enthusiasm, with works, with love, with your sacrifice, and, above all, in humility. Witness the truth to all those who have not come to know my Son. I will be alongside you. I will encourage you. Witness the love which never ends because it comes from the Heavenly Father who is eternal and who offers eternity to all of my children. The spirit of my Son will be alongside you.
Anew I am calling you, my children: pray for your shepherds, pray that the love of my Son may lead them. Thank you. ~ Blessed Mother Mary
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Jesus's 2018 Messages to the World through locution apparition
to Lay Apostle Anne of Ireland. Imprimatur. 2018
August 30, 2018 message from Jesus:
July 28, 2018 message from Jesus:
"There are many men and women who serve me. I thank each one of them. My gratitude is made known in their detachment from worldly goals. There can be a balance between the two, heavenly goals and earthly goals, but with my true servants, the side of Heaven always carries the day. I am offering these few words to my friends because I am looking for courage. My dear friends offer me many days of their life or many moments in their days. Many have offered me gifts of great value and also gifts of small value but which are exceedingly valuable to me. All of your gifts console me and fill me with hope about the future of our faith presence in the world. My friends, when I ask for courage, I am asking for a quiet and firm disposition toward unity in our Church. There must be no divisive conversation. There must be no pretence that one accepts a side that is against unity. If one sees a side against unity in our Church, then one is seeing the side of my enemy. My enemy is personal, but also universal. He is your enemy. If you believe that you can turn a spirit to its opposite disposition then I am telling you today that you must leave that to me.
I am asking you for courage and I am also asking you to stand down from conversations with those who seek to divide our Church. You may wonder why I make two seemingly conflicting requests. I will tell you.
Courage is needed to advance the development of our Church. There must be total and intense focus on the developments I am seeking. Hard work is needed to move our religion of love into a dynamic force which will maintain God at its centre. My friends, I can see the risk in distraction. I can see the threat in energy directed against growth. You must listen to me with humility. You need not have answers that are beyond you or that you do not require today. It is often enough for you to have instructions and direction. With those, you may proceed, confident that with your small effort I can achieve large movements. I take your effort and combine it with the small effort of another, perhaps a person you will not know on Earth, and I obtain the outcome I desire. You must trust me. My wisdom is quietly filling those who’s humility will entertain it. My wisdom works steadily and often the events which are the most meaningful to my effort, seem almost insignificant to you. This thought is lovely for you. You will be on Earth for a short time, even in a long life, but there are those who will come after you and in a certain day in the future, they will need what you offer in the present. Do you understand what I am saying to you? My plans are far reaching. My plans construct a movement of love that acts like a magnet for the Father. People cannot resist love because they were created to be loved. Let us focus together, with the greatest courage, on fashioning a true faith that most accurately reflects the Father’s force of love.
Be courageous if you are called to serve in the development of this movement of love. Ask yourself this question. ‘What do these words mean for me, in my life and in my work?’ Sit quietly with this question and my wisdom will come to you. When I bring you the courage you need, accept it, and you will be amongst the bravest men and women on Earth."
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.
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
August 30, 2018 message from Jesus:
“In time, events rise and fall. When you come to Heaven and study your life, you will see that graces were always available to you. My desire for each of my followers is that they accept the grace that I send, in each moment, for peace. For those who accept my grace, peace is easily restored after periods of distress. For those who study my graces as they accept them, peace remains with them in each day and in each moment in each day. My friend, do you feel peaceful? Are you prepared to advance into the period to come? Have I done everything possible to equip my apostles to remain clear-sighted during confusing times? I believe that I have given you everything necessary. Here is another question. Do you wish to retain your peace? Do you wish to remain faithful to me and to the Church that I suffered to establish? If your answer to those questions is ‘yes’, then I am certain that you have all that you need to proceed with your time serving quietly and happily, despite sufferings that you endure. If your answer to those questions is ‘yes’ then I know that you will grow in holiness, day by day, because of your closeness to me and your decision to allow me to direct your time on Earth. I want you to be happy and full of joy. Joy is for you, my beloved apostles. Let others do what they will. Let us proceed into the world with apostolic joy and gladness. There is enormous joy available right now, in this day, because Heaven sends extraordinary graces for our Church. The most important part of your service to me is that you receive these extraordinary graces for joy in this time. If you receive them, you can offer them to others. Talk about me, please. I am so pleased that the leader I have chosen points constantly to me. He loves me and brings my love to others. Do you love me? Do you bring my love to others? Do you trust me to care for my Church tenderly and constantly? I will never abandon my Church. I am with you in the Eucharist. Do you visit me there and ask for peace? For guidance? Please. I am asking you to remain close to me and talk about me. Let others endlessly discuss the challenges of the times. I want you to talk about me. My love for my children, all of my children, means that I have hopes in you. There are little assignments today that only you can fill. Will you fill these opportunities for me? Will you listen to my gentle movements in your heart? I feel so close to you. Do you feel close to me? My beloved apostle, we walk together. We walk in fidelity to our Church and to the man I have chosen to lead it during this period. Be confident that you will understand exactly what Heaven needs from you in each day if you remain in peace with me.”
July 28, 2018 message from Jesus:
"There are many men and women who serve me. I thank each one of them. My gratitude is made known in their detachment from worldly goals. There can be a balance between the two, heavenly goals and earthly goals, but with my true servants, the side of Heaven always carries the day. I am offering these few words to my friends because I am looking for courage. My dear friends offer me many days of their life or many moments in their days. Many have offered me gifts of great value and also gifts of small value but which are exceedingly valuable to me. All of your gifts console me and fill me with hope about the future of our faith presence in the world. My friends, when I ask for courage, I am asking for a quiet and firm disposition toward unity in our Church. There must be no divisive conversation. There must be no pretence that one accepts a side that is against unity. If one sees a side against unity in our Church, then one is seeing the side of my enemy. My enemy is personal, but also universal. He is your enemy. If you believe that you can turn a spirit to its opposite disposition then I am telling you today that you must leave that to me.
I am asking you for courage and I am also asking you to stand down from conversations with those who seek to divide our Church. You may wonder why I make two seemingly conflicting requests. I will tell you.
Courage is needed to advance the development of our Church. There must be total and intense focus on the developments I am seeking. Hard work is needed to move our religion of love into a dynamic force which will maintain God at its centre. My friends, I can see the risk in distraction. I can see the threat in energy directed against growth. You must listen to me with humility. You need not have answers that are beyond you or that you do not require today. It is often enough for you to have instructions and direction. With those, you may proceed, confident that with your small effort I can achieve large movements. I take your effort and combine it with the small effort of another, perhaps a person you will not know on Earth, and I obtain the outcome I desire. You must trust me. My wisdom is quietly filling those who’s humility will entertain it. My wisdom works steadily and often the events which are the most meaningful to my effort, seem almost insignificant to you. This thought is lovely for you. You will be on Earth for a short time, even in a long life, but there are those who will come after you and in a certain day in the future, they will need what you offer in the present. Do you understand what I am saying to you? My plans are far reaching. My plans construct a movement of love that acts like a magnet for the Father. People cannot resist love because they were created to be loved. Let us focus together, with the greatest courage, on fashioning a true faith that most accurately reflects the Father’s force of love.
Be courageous if you are called to serve in the development of this movement of love. Ask yourself this question. ‘What do these words mean for me, in my life and in my work?’ Sit quietly with this question and my wisdom will come to you. When I bring you the courage you need, accept it, and you will be amongst the bravest men and women on Earth."
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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Direction For Our Times Book Store
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https://www.directionforourtimes.com/new-locutions-jesus/#.Wt-CLZdOnIW
Featured Books of the Month
Volume One- Thoughts On Spirituality
Heaven Speaks- To Those Who Have Been Away From the Church
Heaven Speaks- To Families
Heaven Speaks- A Guide to Comtemplative Prayer
**Fair Use/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.
Reference :
Direction For Our Times. https//:www.directionforourtimes.org
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Papam Franciscus
(Pope Francis)
Pope Francis's Angelus
(Vatican Radio)
Pope to Choirs: ‘Help community sing, not replace its voice'
By Devin Watkins
“You’ve awoken the Vatican!”
With those joyful words, Pope Francis expressed his appreciation for the musical art shown by participants in the 3rd International Meeting of Choirs, during a Saturday audience in the Paul VI Hall.
“Your music and song are truly an instrument of evangelization to the extent that you bear witness to the depth of the Word of God, which touches people’s hearts, and to the extent that you assist in the celebration of the Sacraments, in particular the Holy Eucharist, allowing us to perceive the beauty of Paradise.”
Some 7,000 musicians and singers are participating in the Meeting of Choirs, a three-day event organized by the Pontifical Council for the Promotion of the New Evangelization.
Liturgical animators
The Pope encouraged the choristers to continue giving voice to the emotions that lie at the heart of the Church community.“Music and song can often make certain moments unique in a person’s life, because they become a precious memory that marked their lives.”
Pope Francis warned choirs against the temptation of letting their talent outshine the Church community, discouraging the people in the pews from actively participating during Mass.
“You are the musical animators of the whole congregation. Don’t take its place, depriving the people of God of the chance to sing with you and bear witness to the Church’s communal prayer.”
The Holy Father commended the choral singers for studying ways to “promote prayer in liturgical celebrations.”
Popular piety
Pope Francis also invited them to give space to more popular forms of religious expression. “Feasts of patron saints, processions, dances, and the religious songs of our peoples are themselves a real heritage of religiosity that is worth appreciating and supporting, because they are nonetheless an action of the Holy Spirit at the heart of the Church.”Finally, Pope Francis said music should act as an instrument for promoting unity. He said music can help “make the Gospel efficacious in today’s world, through a beauty that still holds its charm and makes it possible to believe, entrusting ourselves to the love of the Father".
Reference:
- Vatican News. From the Pope. © Copyright 2018 Libreria Editrice Vaticana. Accessed - 11/23/18
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Today's Word - faith [ven-uh-reyt]
word origin: 1200–50; Middle English: from Old French feid, from Latin fides .
noun
- 1.complete trust or confidence in someone or something.
"this restores one's faith in politicians"
synonyms: trust, belief, confidence, conviction; More
- 2.strong belief in God or in the doctrines of a religion, based on spiritual apprehension rather than proof.
synonyms: religion, church, sect, denomination, (religious) persuasion, (religious) belief, ideology, creed, teaching, doctrine
"she gave her life for her faith"
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Today's Reading 1 - Daniel 7:13-14
13 I was gazing into the visions of the night, when I saw, coming on the clouds of heaven, as it were a son of man. He came to the One most venerable and was led into his presence.14 On him was conferred rule, honour and kingship, and all peoples, nations and languages became his servants. His rule is an everlasting rule which will never pass away, and his kingship will never come to an end.
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Today's Psalms - Psalms 93:1, 1-2, 5
1 Yahweh is king, robed in majesty, robed is Yahweh and girded with power.2 The world is indeed set firm, it can never be shaken; your throne is set firm from of old, from all eternity you exist.
5 Your decrees stand firm, unshakeable, holiness is the beauty of your house, Yahweh, for all time to come.
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Today's Reading 2 - Revelation 1:5-8
5 and from Jesus Christ, the faithful witness, the First-born from the dead, the highest of earthly kings. He loves us and has washed away our sins with his blood,6 and made us a Kingdom of Priests to serve his God and Father; to him, then, be glory and power for ever and ever. Amen.
7 Look, he is coming on the clouds; everyone will see him, even those who pierced him, and all the races of the earth will mourn over him. Indeed this shall be so. Amen.
8 'I am the Alpha and the Omega,' says the Lord God, who is, who was, and who is to come, the Almighty.
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Today's Gospel and Lectio Divina - John 18:33-37
Jesus is the Messiah KingHe takes us with Him into His kingdom of the world to come
We listen to the truth, standing by His throne,
which is the cross
1. Opening prayer
Father, Your Word knocked at my door in the night. He was captured, bound, and yet He was still speaking, still calling, and as always He was saying to me, “Arise, hurry up and follow Me!” At dawn, I saw Him a prisoner of Pilate and, in spite of all the suffering of the passion, of the forsakenness He felt, He knew me and waited for me. Father, let me go with Him into the Praetorium where He is accused, condemned to die. This is my life today, my interior world. Yes, every time Your Word invites me, it is a little like going into the Praetorium of my heart, a contaminated and contaminating place, awaiting the purifying presence of Jesus. You know that I am afraid, but Jesus is with me, I must not fear any more. I stay, Father, and listen attentively to the truth of Your Son speaking to me. I watch and contemplate His actions, His steps. I follow Him, such as I am, throughout the life You have given me. Enfold and fill me with Your Holy Spirit.
2. Mediatio
a) Placing this passage in its context:
These few verses help us to understand better the story of the Passion and lead us almost into an intimate relationship with Jesus, in a closed place, set apart, where He is alone, facing Pilate: the Praetorium. He is questioned, He answers, in turn asks, continues to reveal His mystery of salvation and to invite people to come to Him. It is here that Jesus shows that He is king and shepherd; He is bound and crowned while under sentence of death. Here He leads us to the green pastures of His words of truth. This passage is part of a larger section, vv. 28–40, which tells us about the trial of Jesus before the governor. After a whole night of interrogation, beatings, jeers and betrayals, Jesus is handed over to the Roman authorities and is condemned to death. But it is in this very death that He reveals Himself as Lord, the One who came to give His life, the just One for us unjust, the innocent One for us sinners.
b) An aid to the reading of the passage:
vv.33-34: Pilate goes back into the Praetorium and begins to question Jesus. His first question is, “Are You the king of the Jews?” Jesus does not reply directly but draws Pilate into making it absolutely clear what he means by such kingship. He leads Pilate to think further. King of the Jews means the Messiah, and it is as Messiah that Jesus is judged and sentenced.
v.35: In his reply, Pilate seems to despise the Jews, who are clearly the ones accusing Jesus, the high priests and the people, each bearing responsibility, as we read in the prologue: “He came to His own domain, and His own people did not accept Him” (Jn 1:11). Then comes Pilate’s second question to Jesus, “What have You done?”, but He does not get a reply to this question.
v.36: In Jesus’ reply to Pilate’s first question, three times He uses the expression “My kingdom”. Here we have a wonderful explanation as to what really is the kingdom and the kingship of Jesus: it is not of this world, but of the world to come. He does not have guards or servants to fight for Him, only the loving commitment of His life into His Father’s hands.
v.37: The questioning comes back to the first question, and Jesus still answers in the affirmative: “Yes, I am a king”, but goes on to explain His origin and His mission. Jesus was born for us. He was sent for us, to reveal the truth of the Father from whom we have salvation and allow us to listen to His voice and to follow Him by being faithful to Him all our life.
v.35: In his reply, Pilate seems to despise the Jews, who are clearly the ones accusing Jesus, the high priests and the people, each bearing responsibility, as we read in the prologue: “He came to His own domain, and His own people did not accept Him” (Jn 1:11). Then comes Pilate’s second question to Jesus, “What have You done?”, but He does not get a reply to this question.
v.36: In Jesus’ reply to Pilate’s first question, three times He uses the expression “My kingdom”. Here we have a wonderful explanation as to what really is the kingdom and the kingship of Jesus: it is not of this world, but of the world to come. He does not have guards or servants to fight for Him, only the loving commitment of His life into His Father’s hands.
v.37: The questioning comes back to the first question, and Jesus still answers in the affirmative: “Yes, I am a king”, but goes on to explain His origin and His mission. Jesus was born for us. He was sent for us, to reveal the truth of the Father from whom we have salvation and allow us to listen to His voice and to follow Him by being faithful to Him all our life.
3. The Gospel
Pilate said to Jesus, "Are you the King of the Jews?"
Jesus answered, "Do you say this on your own or have others told you about me?" Pilate answered, "I am not a Jew, am I? Your own nation and the chief priests handed you over to me. What have you done?" Jesus answered, "My kingdom does not belong to this world. If my kingdom did belong to this world, my attendants would be fighting to keep me from being handed over to the Jews. But as it is, my kingdom is not here." So Pilate said to him, "Then you are a king?" Jesus answered, "You say I am a king. For this I was born and for this I came into the world, to testify to the truth. Everyone who belongs to the truth listens to my voice."4. Contemplatio
A key to the reading for those who wish to go deeper into the text.
Jesus, the bound King handed over
In these lines a strong verb stands out, repeated again and again from the beginning of the story of the Passion: it is the verb to hand over, said, here first by Pilate and then by Jesus. The “handing over of the Christ” is a theological reality, yet at the same time vital, of supreme importance, because it leads us on a journey of wisdom and excellent training. It might be useful to seek out this verb in the pages of Scripture. It first appears that the Father Himself handed over Jesus His Son as a gift for all and for all time. In Romans 8:32 we read, “Since God did not spare His own Son, but gave Him up to benefit us all, we may be certain, after such a gift, that He will not refuse anything He can give.” However, I also see that Jesus Himself, in the most intimate of fusions with the will of the Father, hands Himself over, offers His life for us, in an act of supreme freely given love. St. Paul says, “Follow Christ by loving as He loved you, giving Himself up in our place…” (Eph 5:2-25), and I also recall the words of Jesus: “I lay down My life for My sheep… No one takes it from Me; I lay it down of My own free will” (Jn 10:15-18). Thus, above and beyond all handing over lies this voluntary handing over, which is purely a gift of love. In the Gospels we see the evil handing over of Judas, properly called the traitor, that is, the one who “hands over”, the one who said to the high priests, “What are you prepared to give me if I hand Him over to you?” (Mt 26:15); see also Jn 12:4; 18:2-5. Then it is the Jews who hand Jesus over to Pilate: “If He were not a criminal, we should not be handing Him over to you” (Jn 18:30-35) and it is Pilate who represents the Gentiles, as Jesus had said before: “The Son of Man… will be handed over to the Gentiles” (Mk 10:33). Finally Pilate hands Him over to the Jews to be crucified (Jn 19:16). I contemplate these passages, I see my King bound, chained, as John the Evangelist tells me in 18:12 and 18:24. I go down on my knees, I bow before Him and ask the Lord for the courage to follow these dramatic yet wonderful passages that are like a hymn of the love of Jesus for us, His “yes” repeated to infinity for our salvation. The Gospel takes me gently into this unique night, when Jesus is handed over for me, as Bread, as Life made flesh, as entirely love. “On the same night He was betrayed [handed over], the Lord Jesus took some bread… and He said: This is My body, which is for you” (1 Cor 11:23). Then I begin to understand that happiness for me is hidden even in these chains, these knots, with Jesus, with the great King, and that it is hidden in these passages, which speak of one handing over after another, to the will of God and to the love of my Father.
Jesus, the Messiah King
The dialogue between Jesus and Pilate: in this strange and mysterious questioning, what stands out is that, at first, Pilate calls Jesus “King of the Jews” and later only “king”, as though there was a process, whereby he comes to a fuller and truer understanding of the Lord Jesus. “King of the Jews” is a formula used with a very rich meaning by the Jewish people of that time, and it contains the basis, the nucleus of the faith in the expectation of Israel: it clearly signifies the Messiah. Jesus is questioned and judged on whether He is or is not the Messiah. Jesus is the Messiah of the Lord, His Anointed, His Consecrated. He is the servant sent into the world for this, to fulfill in His person and in His life all that the prophets, the law and the psalms had said concerning Him. Words that speak of persecution, of suffering, of weeping, wounds and blood, words of death for Jesus, for the Anointed of the Lord, for the one who is our breath and in whose shadow we shall live among the nations, as the prophet Jeremiah says in Lam 4:20; words that speak of pitfalls, of insurrections, conspiracies (Ps 2: 2) and snares. We see Him disfigured, as a man of suffering, unrecognizable except by that love, which, like Him, knows suffering only too well. “For this reason the whole House of Israel can be certain that God has made this Jesus whom you crucified both Lord and Christ!” (Acts 2:36). Yes, my king is a bound king, a king handed over, cast aside, despised; He is a king anointed for battle, but anointed to lose, to sacrifice Himself, to be crucified, to be immolated like a lamb. This is the Messiah: the King whose throne is the cross, whose purple is His blood poured out, whose palace is the hearts of men and women, poor like Him, but made rich and consoled by a continuous resurrection. These are our times, the times of consolation by the Lord, when He sends the Lord Jesus all the time, the Jesus whom He destined to be our Messiah.
Jesus, the martyr King
“I came to witness to the truth”, says Jesus, using a very strong term, which, in Greek, contains the meaning of martyrdom. A witness is a martyr, one who affirms by his life, his blood, everything that he is and has, the truth that he believes. Jesus witnesses to the truth, which is the Word of the Father (Jn 17:17) and He gives His life for this Word. Life for life, word for word, love for love. Jesus is the Amen, the faithful and true witness, the beginning of God’s creation (Rev 3:14); in Him there is only “yes”, forever and from the beginning, and in this “yes” He offers us the whole truth of the Father, of Himself, of the Spirit, and in this truth, in this light, He makes of us His kingdom. “They who trust in Him will understand the truth, those who are faithful will live with Him in love” (Wis 3:8-9). I do not seek further words. I only stay near the Lord, on His breast, like John on that night. Thus He becomes my breath, my sight, my “yes” pronounced to the Father, to my brothers and sisters, in witness of my love. He is the faithful one, the one present, the Truth that I listen to and by whom I let myself be transformed.
5. Psalm 21 (20)
A hymn of thanksgiving for the victory,
which comes from God
which comes from God
Refrain: Great is Your love for us, Lord!
In Thy strength the king rejoices, O Lord;
and in Thy help how greatly he exults!
Thou hast given him his heart's desire,
and hast not withheld the request of his lips.
and in Thy help how greatly he exults!
Thou hast given him his heart's desire,
and hast not withheld the request of his lips.
For Thou dost meet him with goodly blessings;
Thou dost set a crown of fine gold upon his head.
He asked life of Thee; Thou gavest it to him,
length of days for ever and ever.
Thou dost set a crown of fine gold upon his head.
He asked life of Thee; Thou gavest it to him,
length of days for ever and ever.
His glory is great through Thy help;
splendor and majesty Thou dost bestow upon him.
Yea, Thou dost make him most blessed for ever;
Thou dost make him glad with the joy of Thy presence.
splendor and majesty Thou dost bestow upon him.
Yea, Thou dost make him most blessed for ever;
Thou dost make him glad with the joy of Thy presence.
For the king trusts in the Lord;
and through the steadfast love of the Most High he shall not be moved.
Be exalted, O Lord, in Thy strength!
We will sing and praise Thy power.
and through the steadfast love of the Most High he shall not be moved.
Be exalted, O Lord, in Thy strength!
We will sing and praise Thy power.
6. Final Prayer
Father, I praise You, I bless You, I thank You that You have led me together with Your Son, Jesus, into Pilate’s Praetorium, into this foreign and hostile land, and yet a land of revelation and of light. Only You, in Your infinite love, can transform every distance and every darkness into a place of encounter and life.I thank You for bringing about the time of consolation, when You sent Your Lamb, seated on the throne, a sacrificed yet living king. His blood is life-giving dewdrops, anointing of salvation. I thank You because He always speaks and sings to me Your truth, which is all love and mercy. I would like to be an instrument in the hands of my king, Jesus, to pass on to all the consoling notes of Your Word.
Father, today I have listened to You in this Gospel. Please grant that my ears may never tire of listening to You, to Your Son, to Your Spirit. Grant that I may be born again from truth so that I may give witness to truth.
Reference:
Courtesy of Order of Carmelites, www.ocarm.org.
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Saint of the Week: Saint Catherine of Alexandria
Feast Day: November 25
Patron Saint: Unmarried girls, Aalsum; apologists; craftsmen who work with a wheel (potters, spinners); archivists; dying people; educators; female students; girls; jurists; knife sharpeners; lawyers; librarians; libraries; Balliol College; Massey College; maidens; mechanics; millers; milliners; hat-makers; nurses; philosophers; preachers; scholars; schoolchildren; scribes; secretaries; spinsters; stenographers; students; tanners; theologians; University of Oviedo; University of Paris; haberdashers; wheelwrights; Żejtun, Malta; Żurrieq, Malta; Pagbilao, Quezon, Philippines; Carcar City, Cebu, Philippines; Katerini, Greece, Porac, Pampanga, Arayat, Pampanga, Philippines, Dumaguete City, Philippines, Santa Catalina, Negros Oriental, Philippines, Santa Catalina, Ilocos Sur, Philippines, Tayum, Abra, Diocese of Dumaguete, University of Santo Tomas
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| Saint Catherine of Alexandria 1530 |
Saint Catherine of Alexandria, also known as Saint Catherine of the Wheel and The Great Martyr Saint Catherine (Greek: ἡ Ἁγία Αἰκατερίνα ἡ Μεγαλομάρτυς) is, according to tradition, a Christian saint and virgin, who was martyred in the early 4th century at the hands of the pagan emperor Maxentius.
According to her hagiography, she was both a princess and a noted scholar, who became a Christian around the age of fourteen, and converted hundreds of people to Christianity. Over 1,100 years following her martyrdom, St. Joan of Arc identified Catherine as one of the Saints who appeared to her and counseled her.[3]
The Orthodox Church venerates her as a Great Martyr, and celebrates her feast day on 24 or 25 November (depending on the local tradition). In the Catholic Church she is traditionally revered as one of the Fourteen Holy Helpers. In 1969 the Catholic Church removed her feast day from the General Roman Calendar;[4] however, she continued to be commemorated in the Roman Martyrology on November 25.[5] In 2002, her feast was restored to the General Roman Calendar as an optional memorial.
Life
According to the traditional narrative, Catherine was the beautiful daughter of the pagan King Costus and Queen Sabinella, who governed Alexandria. Her superior intelligence combined with diligent study left her exceedingly well-versed in all the arts and sciences, and in philosophy. Having decided to remain a virgin all her life, she announced that she would only marry someone who surpassed her in beauty, intelligence, wealth, and dignity. This has been interpreted as an early foreshadowing of her eventual discovery of Christ. "His beauty was more radiant than the shining of the sun, His wisdom governed all creation, His riches were spread throughout all the world."[1] Though raised a pagan, she became an ardent Christian in her teenage years, having received a vision in which the Blessed Virgin Mary gave her to Christ in mystical marriage.
As a young adult, she visited her contemporary, the Roman Emperor Maxentius, and attempted to convince him of the moral error in persecuting Christians for not worshipping idols. The emperor arranged for a plethora of the best pagan philosophers and orators to dispute with her, hoping that they would refute her pro-Christian arguments, but Catherine won the debate. Several of her adversaries, conquered by her eloquence, declared themselves Christians and were at once put to death.[6]
Torture and martyrdom
Catherine was then scourged and imprisoned, during which time over 200 people came to see her, including Maxentius' wife, the Empress; all converted to Christianity and were subsequently martyred.[7] Upon the failure of Maxentius to make Catherine yield by way of torture, he tried to win the beautiful and wise princess over by proposing marriage. The saint refused, declaring that her spouse was Jesus Christ, to whom she had consecrated her virginity. The furious emperor condemned Catherine to death on the spiked breaking wheel, but, at her touch, this instrument of torture was miraculously destroyed.[6] Maxentius finally had her beheaded.
Burial
A tradition dating to about 800 states that angels carried her corpse to Mount Sinai,[8] where, in the 6th century, the Eastern Emperor Justinian had established what is now Saint Catherine's Monastery in Egypt (which is in fact dedicated to the Transfiguration). The main church was built between 548 and 565, and the monastery became a major pilgrimage site for devotees of Catherine and the other relics and sacred sites there. Saint Catherine's Monastery survives, and is a famous repository of early Christian art, architecture and illuminated manuscripts that remains open to tourists and visiting scholars.
Historicity
Donald Attwater dismisses the "legend" of St. Catherine, citing the lack of any "positive evidence that she ever existed outside the mind of some Greek writer who first composed what he intended to be simply an edifying romance."[9] Harold T. Davis confirms that "assiduous research has failed to identify Catherine with any historical personage" and has theorized that Catherine was an invention inspired to provide a counterpart to the story of the slightly later pagan philosopher Hypatia of Alexandria (c. AD 350–370–March 415).[10][11]
Another possibility for the inspiration of St. Catherine, comes from the writer, Eusebius, who wrote around the year 320, that the Emperor had ordered a young Christian woman, Dorothea of Alexandria, to come to his palace to become his mistress, and when she refused, he had her punished, by having her banished, and her estates confiscated.[12]
The earliest surviving account of St. Catherine's life comes over 500 years after the traditional date of her martyrdom, in the menologium attributed to Emperor Basil I (866), although the rediscovery of her relics at Saint Catherine's Monastery at the foot of Mount Sinai was about 800,[13] and presumably implies an existing cult at that date (the common name of the monastery developed after the discovery). The monastery was built by order of Emperor Justinian I (reigned 527-565), enclosing the Chapel of the Burning Bush ordered to be built by Helena, the mother of Constantine I, at the site where Moses is supposed to have seen the burning bush; the living bush on the grounds is purportedly the original. It is also referred to as "St. Helen's Chapel." The site is sacred to Christianity and Islam.
In her book The Cult of St Katherine of Alexandria in Early Medieval Europe (Ashgate 2007), Christine Walsh devotes Chapter 2, "The Historical Katherine", to the question of Katherine's historical existence. In Chapter 8, "Conclusion", she writes in summary "As we have seen, the cult of St Katherine of Alexandria probably originated in oral traditions from the 4th-century Diocletianic Persecutions of Christians in Alexandria. There is no evidence that Katherine herself was a historical figure and she may well have been a composite drawn from memories of women persecuted for their faith. Many aspects of her Passio are clearly legendary and conform to well-known hagiographical topoi."[14]
Medieval cult
Saint Catherine was one of the most important saints in the religious culture of the late Middle Ages, and arguably considered the most important of the virgin martyrs, a group including Saint Agnes, Margaret of Antioch, Saint Barbara, Saint Lucy, Valerie of Limoges and many others. Her power as an intercessor was renowned and firmly established in most versions of her hagiography, in which she specifically entreats Christ at the moment of her death to answer the prayers of those who remember her martyrdom and invoke her name.
The development of her medieval cult was spurred by the reported rediscovery of her body around the year 800 at Mount Sinai, with hair still growing and a constant stream of healing oil issuing from her body.[13] There are several pilgrimage narratives that chronicle the journey to Mount Sinai, most notably those of John Mandeville and Friar Felix Fabri.[15] However, the monastery at Mount Sinai was the best-known site of Catherine pilgrimage, but was also the most difficult to reach. The most prominent Western shrine was the monastery in Rouen that claimed to house Catherine's fingers. It was not alone in the west, however, accompanied by many, scattered shrines and altars dedicated to Catherine, which existed throughout France and England. Some were better known sites, such as Canterbury and Westminster, which claimed a phial of her oil, brought back from Mount Sinai by Edward the Confessor.[16] Other shrines, such as St. Catherine's Hill, Hampshire were the focus of generally local pilgrimage, many of which are only identified by brief mentions to them in various texts, rather than by physical evidence.[17]
St. Catharine's College, Cambridge was founded on St Catharine’s Day (November 25) 1473 by Robert Woodlark (the then-provost of King's College Cambridge) who sought to create a small community of scholars who would study exclusively theology and philosophy.
Wodelarke may have chosen the name in homage to Catherine of Valois, mother of Henry VI of England, although it is more likely that it was named as part of the Renaissance cult of St Catharine, who was a patron saint of learning. At any rate, the college was ready for habitation and formally founded on St Catharine’s Day, 1473
Saint Catherine also had a large female following, whose devotion was less likely to be expressed through pilgrimage. The importance of the virgin martyrs as the focus of devotion and models for proper feminine behavior increased during the late middle ages.[18] Among these, St. Catherine in particular was used as an exemplar for women, a status which at times superseded her intercessory role.[19] Both Christine de Pizan and Geoffrey de la Tour Landry point to Catherine as a paragon for young women, emphasizing her model of virginity and "wifely chastity."[20] From the early 14th century the Mystic marriage of Saint Catherine first appears in hagiographical literature and, soon after, in art. In the Western church, concerns over the authenticity of her legend began to reduce her importance in the 18th century.[21]
Her principal symbol is the spiked wheel, which has become known as the Catherine wheel, and her feast day is celebrated on 25 November by most Christian churches. However, the Russian Orthodox Church celebrates it on 24 November. The exact origin of this tradition is not known. In 11th-century Kyivan-Rus, the feast day was celebrated on 25 November. Saint Dimitry of Rostov in his Kniga zhyttia sviatykh (Book of the Lives of the Saints), T.1 (1689) places the date of celebration on 24 November. A story that Empress Catherine the Great did not wish to share her patronal feast with the Leavetaking of the feast of the Presentation of the Theotokos and hence changed the date is not supported by historical evidence. One of the first Roman Catholic churches to be built in Russia, the Catholic Church of St. Catherine, was named after Catherine of Alexandria because she was Catherine the Great's patron.
The 1908 Catholic Encyclopedia describes her historical importance as follows:
Ranked with St Margaret and St Barbara as one of the fourteen most helpful saints in heaven, she was unceasingly praised by preachers and sung by poets. It is believed that Jacques-Benigne Bossuet dedicated to her one of his most beautiful panegyrics and that Adam of St. Victor wrote a magnificent poem in her honour: Vox Sonora nostri chori.
In many places her feast was celebrated with the utmost solemnity, servile work being suppressed and the devotions being attended by great numbers of people. In several dioceses of France it was observed as a Holy Day of Obligation up to the beginning of the 17th century, the splendour of its ceremonial eclipsing that of the feasts of some of the Apostles. Numberless chapels were placed under her patronage and her statue was found in nearly all churches, representing her according to medieval iconography with a wheel, her instrument of torture.
Meanwhile, owing to several circumstances in his life, Saint Nicholas of Myra was considered the patron of young bachelors and students, and Saint Catherine became the patroness of young maidens and female students. Looked upon as the holiest and most illustrious of the virgins of Christ after the Blessed Virgin Mary, it was natural that she, of all others, should be worthy to watch over the virgins of the cloister and the young women of the world. The spiked wheel having become emblematic of the saint, wheelwrights and mechanics placed themselves under her patronage. Finally, as according to tradition, she not only remained a virgin by governing her passions and conquered her executioners by wearying their patience, but triumphed in science by closing the mouths of sophists, her intercession was implored by theologians, apologists, pulpit orators, and philosophers. Before studying, writing, or preaching, they besought her to illumine their minds, guide their pens, and impart eloquence to their words. This devotion to St. Catherine which assumed such vast proportions in Europe after the Crusades, received additional éclat in France in the beginning of the 15th century, when it was rumoured that she had spoken to Joan of Arc and, together with St. Margaret, had been divinely appointed Joan's adviser.[6]
The 1908 Catholic Encyclopedia describes her historical importance:
In France, unwed women who have attained the age of 25 wear richly decorated bonnets on the day of her feast. This custom gave rise to the French idiom coiffer Sainte-Catherine ('don St. Catherine's bonnet'), to describe an unmarried woman between the ages of 25 and 30.[29]
In memory of her sacrifice in some homes, Egyptian and other Middle Eastern foods are offered for her feast, such as hummus or tabbouleh salads. Favorites also are melons cut into circles with sherbet "hubs," or cookies shaped as spiked wheels with icing.
Meanwhile, owing to several circumstances in his life, Saint Nicholas of Myra was considered the patron of young bachelors and students, and Saint Catherine became the patroness of young maidens and female students. Looked upon as the holiest and most illustrious of the virgins of Christ after the Blessed Virgin Mary, it was natural that she, of all others, should be worthy to watch over the virgins of the cloister and the young women of the world. The spiked wheel having become emblematic of the saint, wheelwrights and mechanics placed themselves under her patronage. Finally, as according to tradition, she not only remained a virgin by governing her passions and conquered her executioners by wearying their patience, but triumphed in science by closing the mouths of sophists, her intercession was implored by theologians, apologists, pulpit orators, and philosophers. Before studying, writing, or preaching, they besought her to illumine their minds, guide their pens, and impart eloquence to their words. This devotion to Saint Catherine which assumed such vast proportions in Europe after the Crusades,[11] received additional éclat in France in the beginning of the 15th century, when it was rumoured that she had spoken to Joan of Arc and, together with Saint Margaret, had been divinely appointed Joan's adviser.[9]
Devotion to Saint Catherine remains strong amongst Eastern Catholics and Eastern Orthodox Christians. With the relative ease of travel in the modern age, pilgrimages to Saint Catherine's Monastery at Mount Sinai have increased. Pilgrims to her monastery on Mt Sinai are given a ring, which has been placed on the relics of the saint as an evlogia (blessing) in remembrance of their visit.
The Catherine wheel or pinwheel is a type of firework consisting of a powder-filled spiral tube, or an angled rocket mounted with a pin through its center. When ignited, it rotates quickly, producing a display of sparks and coloured flame.
The firework is named after Saint Catherine of Alexandria who, according to Christian tradition, was condemned to death by “breaking on the wheel”. When she touched the wheel it miraculously flew to pieces.
The largest Catherine wheel ever made was designed by the Lily Fireworks Factory of Mqabba, Malta. The Catherine wheel had a diameter of 32.044 m (105 ft 1.6 in), and was lit on 18 June 2011, the eve of the annual feast of Our Lady of the Lilies.
In Malta, Catherine wheels are a traditional fixture during every village 'festa'. Some villages even hold competitions on the eve of the parish feast, while others display the vast work of one firework. Entrants display a variety of moving shapes and include various colours year after year as the technology progresses. These displays are only a small part of the firework catalogue planned throughout the week preceding the feast and on the feast day itself. The Catherine wheel displays typically end with the burning of what is called 'the carpet': the largest Catherine wheel in the display on the night.
In the Philippines, Catherine wheel is also known as trompillo and according to Republic Act 7183, it is a legal firework.
Veneration
Her principal symbol is the spiked wheel, which has become known as the Catherine wheel, and her feast day is celebrated on 25 November by most Christian churches. However, the Russian Orthodox Church celebrates it on 24 November. The exact origin of this tradition is not known. In 11th-century Kyivan-Rus, the feast day was celebrated on 25 November. Saint Dimitry of Rostov in his Kniga zhyttia sviatykh (Book of the Lives of the Saints), T.1 (1689) places the date of celebration on 24 November. A story that Empress Catherine the Great did not wish to share her patronal feast with the Leavetaking of the feast of the Presentation of the Theotokos and hence changed the date is not supported by historical evidence. One of the first Roman Catholic churches to be built in Russia, the Catholic Church of St. Catherine, was named after Catherine of Alexandria because she was Catherine the Great's patron.The 1908 Catholic Encyclopedia describes her historical importance:
Ranked with St Margaret and St Barbara as one of the fourteen most helpful saints in heaven, she was unceasingly praised by preachers and sung by poets. It is believed that Jacques-Benigne Bossuet dedicated to her one of his most beautiful panegyrics and that Adam of St. Victor wrote a magnificent poem in her honour: Vox Sonora nostri chori.In many places her feast was celebrated with the utmost solemnity, servile work being suppressed and the devotions attended by great numbers of people. In several dioceses of France it was observed as a Holy Day of Obligation up to the beginning of the 17th century, the splendour of its ceremonial eclipsing that of the feasts of some of the Apostles. Numberless chapels were placed under her patronage and her statue was found in nearly all churches, representing her according to medieval iconography with a wheel, her instrument of torture.
In France, unwed women who have attained the age of 25 wear richly decorated bonnets on the day of her feast. This custom gave rise to the French idiom coiffer Sainte-Catherine ('don St. Catherine's bonnet'), to describe an unmarried woman between the ages of 25 and 30.[29]
In memory of her sacrifice in some homes, Egyptian and other Middle Eastern foods are offered for her feast, such as hummus or tabbouleh salads. Favorites also are melons cut into circles with sherbet "hubs," or cookies shaped as spiked wheels with icing.
Meanwhile, owing to several circumstances in his life, Saint Nicholas of Myra was considered the patron of young bachelors and students, and Saint Catherine became the patroness of young maidens and female students. Looked upon as the holiest and most illustrious of the virgins of Christ after the Blessed Virgin Mary, it was natural that she, of all others, should be worthy to watch over the virgins of the cloister and the young women of the world. The spiked wheel having become emblematic of the saint, wheelwrights and mechanics placed themselves under her patronage. Finally, as according to tradition, she not only remained a virgin by governing her passions and conquered her executioners by wearying their patience, but triumphed in science by closing the mouths of sophists, her intercession was implored by theologians, apologists, pulpit orators, and philosophers. Before studying, writing, or preaching, they besought her to illumine their minds, guide their pens, and impart eloquence to their words. This devotion to Saint Catherine which assumed such vast proportions in Europe after the Crusades,[11] received additional éclat in France in the beginning of the 15th century, when it was rumoured that she had spoken to Joan of Arc and, together with Saint Margaret, had been divinely appointed Joan's adviser.[9]
Devotion to Saint Catherine remains strong amongst Eastern Catholics and Eastern Orthodox Christians. With the relative ease of travel in the modern age, pilgrimages to Saint Catherine's Monastery at Mount Sinai have increased. Pilgrims to her monastery on Mt Sinai are given a ring, which has been placed on the relics of the saint as an evlogia (blessing) in remembrance of their visit.
Legacy
The pyrotechnic Catherine wheel, from which sparks fly off in all directions, took its name from the saint's wheel of martyrdom.[17]The Catherine wheel or pinwheel is a type of firework consisting of a powder-filled spiral tube, or an angled rocket mounted with a pin through its center. When ignited, it rotates quickly, producing a display of sparks and coloured flame.
The firework is named after Saint Catherine of Alexandria who, according to Christian tradition, was condemned to death by “breaking on the wheel”. When she touched the wheel it miraculously flew to pieces.
The largest Catherine wheel ever made was designed by the Lily Fireworks Factory of Mqabba, Malta. The Catherine wheel had a diameter of 32.044 m (105 ft 1.6 in), and was lit on 18 June 2011, the eve of the annual feast of Our Lady of the Lilies.
In Malta, Catherine wheels are a traditional fixture during every village 'festa'. Some villages even hold competitions on the eve of the parish feast, while others display the vast work of one firework. Entrants display a variety of moving shapes and include various colours year after year as the technology progresses. These displays are only a small part of the firework catalogue planned throughout the week preceding the feast and on the feast day itself. The Catherine wheel displays typically end with the burning of what is called 'the carpet': the largest Catherine wheel in the display on the night.
In the Philippines, Catherine wheel is also known as trompillo and according to Republic Act 7183, it is a legal firework.
In art
Devotion to Saint Catherine remains strong amongst Orthodox Christians. With the relative ease of travel in the modern age, pilgrimages to Saint Catherine's Monastery at Mount Sinai have increased. Pilgrims to her monastery on Mt Sinai are given a ring, which has been placed on the relics of the saint as an evlogia (blessing) in remembrance of their visit.
Catherine is very frequently depicted in art, especially in the late Middle Ages, which is also the time that the account of St. Catherine's Mystical Marriage makes its first literary appearance. She can usually be easily recognised as she is richly dressed and crowned, as befits her rank as a princess, and often holds or stands next to a segment of her wheel as an attribute. She also often carries either a martyr's palm or the sword with which she was actually executed. She often has long unbound blonde or reddish hair (unbound as she is unmarried). The vision of Saint Catherine of Alexandria usually shows the Infant Christ, held by the Virgin, placing a ring (one of her attributes) on her finger, following some literary accounts, although in the version in the Golden Legend he appears to be adult, and the marriage takes place among a great crowd of angels and "all the celestial court",[22] and these may also be shown.
She is very frequently shown attending on the Virgin and Child, and is usually prominent in scenes of the Master of the Virgo inter Virgines, showing a group of virgin saints surrounding the Virgin and Child. Notable later paintings of Catherine include single figures by Raphael (National Gallery) and Caravaggio (Madrid), Thyssen-Bornemisza Museum).
Contemporary media
- A movie project about Catherine, called Katherine of Alexandria, began production in January 2010 and released in 2014.[23].
Notes
- Self-Ruled Antiochian Orthodox Christian Archdiocese of North America. Accessed 30 December 2006.
- http://www.catholicculture.org/lit/calendar/day.cfm?id=330
- Williard Trask, Joan of Arc: In Her Own Words (Turtle Point Press, 1996), 99
- Calendarium Romanum (Libreria Editrice Vaticana, 1969), p. 147
- Martyrologium Romanum (Libreria Editrice Vaticana, 2001 ISBN 88-209-7210-7)
- "Clugnet, Léon. "St. Catherine of Alexandria." The Catholic Encyclopedia. Vol. 3. New York: Robert Appleton Company, 1908. 1 May 2013". Newadvent.org. 1908-11-01. Retrieved 2013-08-26.
- "Saint Catherine of Alexandria". Encyclopædia Britannica. Retrieved 2010-10-29.
- "Foley O.F.M., Leonard. ''Saint of the Day, Lives, Lessons, and Feast,(revised by Pat McCloskey O.F.M.), Franciscan Media, ISBN 978-0-8617-887-7". Americancatholic.org. Retrieved 2013-08-26.
- Mateus Soares de Azevedo (25 April 2005). Ye shall know the truth: Christianity and the perennial philosophy. World Wisdom, Inc. p. 324. ISBN 978-0-941532-69-3. Retrieved 29 November 2011.
- Harold Thayer Davis, Alexandria: The Golden City (Principia Press of Illinois, 1957), p 441
- Allen, pp. 214-217
- "EWTN's Saints and other Holy People Home". Ewtn.com. Retrieved 2013-08-26.
- S.R.T.O d'Ardeene and E.J. Dobson, Seinte Katerine: Re-Edited from MS Bodley 34 and other Manuscripts (Oxford: Oxford University Press, 1981), xiv.
- Christine Walsh, The Cult of St Katherine of Alexandria in Early Medieval Europe (Burlington:Ashgate Publishing Company, 2007) p 143
- John Mandeville, The Travels of Sir John Mandeville (New York: Dover Publications Inc., 1964); Felix Fabri, The Wanderings of Felix Fabri (New York: AMS Press, 1971), 217.
- Christine Walsh, "The Role of the Normans in the Development of the Cult of St. Katherine" in St. Katherine of Alexandria: Texts and Contexts in Western Medieval Europe eds. Jacqueline Jenkins and Katherine J. Lewis (Turnhout, Belgium: Brepols, 2003), 31; Katherine J. Lewis, "Pilgrimage and the Cult of St. Katherine of Alexandria in Late Medieval England" in St. Katherine of Alexandria: Texts and Contexts in Western Medieval Europe eds. Jacqueline Jenkins and Katherine J. Lewis (Turnhout, Belgium: Brepols, 2003),44.
- Lewis, "Pilgrimage and the Cult of St. Katherine", 49-51.
References
- Allen, Prudence, The concept of woman: the Aristotelian revolution, 750 BC-AD 1250, 1997 (2nd edn.), Wm. B. Eerdmans Publishing, ISBN 0-8028-4270-4, ISBN 978-0-8028-4270-1
- John Bugge, Virginitas: An Essay in the History of the Medieval Ideal (The Hague: Martinus Nijhoff Publishers, 1975), 132; Katherine J. Lewis, The Cult of St. Katherine of Alexiandria in Late Medieval England (Rochester: The Boydell Press, 2000), 229; Eamon Duffy, The Stripping of the Altars: Traditional Religion in England c. 1400-c. 1580 (New Haven: Yale University Press, 1992), 174.
- Katherine J. Lewis, "Model Girls? Virgin-Martyrs and the Training of Young Women in Late Medieval England" in Young Medieval Womeen eds. Katherine J. Lewis, Noel James Menuge and Kim M. Phillips (New York: St. Martin's PRess, 1999).
- Christine de Pizan, The Treasure of the City of Ladies trans. by Sarah Lawson (New York: Penguin Books, 2003), 146; Christine de Pizan, The Book of the City of Ladies trans. by Rosalind Brown-Grant (New York: Penguin Books, 1999), 203; Rebecca Barnhouse, The Book of the Knight of the Tower (New York: Palgrave Macmillan, 2006), 126, 193.
- Allen, 217
- Life of St "Katherine" in William Caxton's English version of the Golden Legend.
- http://www.imdb.com/title/tt1587685/
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Feast Day: Last Sunday in November
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Today's Snippet I: Feast of Christ the King
Feast Day: Last Sunday in November
The Feast of Christ the King (in the Latin Rite of the Roman Catholic Church, properly the Solemnity of Christ the King) is a relatively recent addition to the western liturgical calendar, having been instituted in 1925 by Pope Pius XI. In 1970, its observance was moved to the last Sunday of Ordinary Time and adopted by Anglicans, Lutherans, and many other Protestants along with the new Revised Common Lectionary, as well as by the Russian Orthodox Church Outside of Russia.[1]
Origin and history in the Catholic Church
Pope Pius XI instituted the Feast of Christ the King in his 1925 encyclical letter Quas Primas, in response to growing nationalism and secularism[2] and in the context of the unresolved Roman Question. The title of the feast was "D. N. Jesu Christi Regis" (Our Lord Jesus Christ the King), and the date was "the last Sunday of the month of October - the Sunday, that is, which immediately precedes the Feast of All Saints".[3] In Pope John XXIII's 1960 revision of the Calendar, the date and title remained the same and, in the new simpler ranking of feasts, it was classified as a feast of the first class.
In his 1969 motu proprio Mysterii Paschalis, Pope Paul VI gave the celebration a new title: "D. N. Iesu Christi universorum Regis" (Our Lord Jesus Christ King of the Universe). He also gave it a new date: the last Sunday in the liturgical year, before a new year begins with the First Sunday in Advent, the earliest date for which is 24 November. Through this choice of date "the eschatological importance of this Sunday is made clearer".[4] He assigned to it the highest rank, that of "Solemnity".[5]
As happens with all Sundays whose liturgies are replaced by those of important feasts,[6] the prayers of the Sunday on which the celebration of Christ the King falls are used on the ferias (weekdays) of the following week. The Sunday liturgy is thus not totally omitted.
In 2013, this feast day falls on November 24.[7] The liturgical vestments for the day are colored white or gold, in keeping with other joyous feasts honoring Christ.
References
- Fraternity of St. Gregory the Great calendar
- Encyclical Quas Primas, 28
- Calendarium Romanum (Libreria Editrice Vaticana, 1969), p. 63
- motu proprio Mysterii Paschalis
- Examples are Pentecost and Trinity Sunday. Indeed before the reform of Pope Pius X most Sundays gave way to any feast that had the rank of Double, and these were the majority (Missale Romanum, published by Pustet, 1862)
- "Liturgical Calendar for the Dioceses of the United States of America". United States Conference of Catholic Bishops. 2013.
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Snippet II: Mount Sanai, Egypt
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| summit of Mount Sinai |
Mount Sinai also known as Mount Horeb,
is a mountain in the Sinai Peninsula of Egypt that is a possible
location of the biblical Mount Sinai. The latter is mentioned many times
in the Book of Exodus in the Torah, the Bible, and the Quran. According
to Jewish, Christian and Islamic tradition, the biblical Mount Sinai
was the place where Moses received the Ten Commandments.
Geography
Mount
Sinai is a 2,285-metre (7,497 ft) moderately high mountain near the city
of Saint Catherine in the Sinai region. It is next to Mount Catherine
(at 2,629 m or 8,625 ft, the highest peak in Egypt). It is surrounded on
all sides by higher peaks of the mountain range.
Geology
Mount
Sinai's rocks were formed in the late stage of the Arabian-Nubian
Shield's (ANS) evolution. Mount Sinai displays a ring complex that
consists of alkaline granites intruded into diverse rock types,
including volcanics. The granites range in composition from syenogranite
to alkali feldspar granite. The volcanic rocks are alkaline to
peralkaline and they are represented by subaerial flows and eruptions
and subvolcanic porphyry. Generally, the nature of the exposed rocks in
Mount Sinai indicates that they originated from different depths.
Religious significance
The
biblical Mount Sinai was one of the most important sacred places in the
Abrahamic religions.
According to Bedouin tradition, it was the mountain where God gave laws
to the Israelites. However, the earliest Christian traditions place this
event at the nearby Mount Serbal,
at the foot of which a monastery was founded in the 4th century; it was
only in the 6th century that the monastery moved to the foot of Mount
Catherine, following the guidance of Josephus's earlier claim that Sinai
was the highest mountain in the area.
Orthodox
Christians settled upon this mountain in the third century AD. Georgians
from the Caucasus moved to the Sinai Peninsula
in the Fifth Century, and a Georgian colony was formed there in the
Ninth Century. Georgians erected their own churches in the area of the
modern Mount Sinai. The construction of one such church was connected
with the name of David The Builder,
who contributed to the erecting of churches in Georgia and abroad as
well. There were political, cultural, & religious motives for
locating the church on Mount Sinai. Georgian monks living there were
deeply connected with their motherland. The church had its own plots in
Kartli. Some of the Georgian manuscripts of Sinai remain there, but
others are kept in Tbilisi, St. Petersburg, Prague, New York, Paris, or
in private collections.
Suggested locations
Modern scholars differ as to the exact geographical position of Mount Sinai
and the same has long been true of scholars of Judaism. The Elijah
narrative appears to suggest that when it was written, the location of Horeb was still known with some certainty, as Elijah is described as travelling to Horeb on one occasion,
but there are no later biblical references to it that suggest the
location remained known; Josephus only specifies that it was within
Arabia Petraea (a Roman Province encompassing modern Jordan, southern
modern Syria, the Sinai Peninsula and northwestern Saudi Arabia with its
capital in Petra), and the Pauline Epistles are even more vague,
specifying only that it was in Arabia, which covers most of the
south-western Middle east.
The Sinai Peninsula
Map of Sinai Peninsula with country borders shown.
The
Sinai peninsula
has traditionally been considered Sinai's location by Christians,
although it should also be noted that the peninsula gained its name from
this tradition, and was not called that in Josephus' time or earlier
(The Sinai was earlier inhabited by the Monitu and was called Mafkat or Country of Turquoise.)
In early Christian times, a number of Anchorites settled on Mount
Serbal, considering it to be the biblical mountain, and in the 4th
century a monastery was constructed at its base. Nevertheless, Josephus had stated that Mount Sinai was the highest of all the mountains thereabout,
which would imply that Mount Catherine was actually the mountain in
question, if Sinai was to be sited on the Sinai peninsula at all; in the 6th century, Saint Catherine's Monastery
was constructed at the base of this mountain, leading to the
abandonment of the monastery at Serbal, and two monks, allegedly in 300
CE,
claimed that one of the bushes in the monastic grounds was the biblical
Burning Bush, and according to monastic tradition this bush still
survives (rather than another having grown in its place).
Unlike
these Christian traditions, Bedouin tradition considered Jabal Musa,
which lies adjacent to Mount Catherine, to be the biblical mountain, and
it is this mountain that local tour groups and religious groups
presently advertise as the biblical Mount Sinai; this claim goes back to the time of Helena of Constantinople.
Evidently this view was eventually taken up by Christian groups as
well, as in the 16th century a church was constructed at the peak of
this mountain, which was replaced by a Greek Orthodox chapel in 1954.
According
to textual scholars, in the JE version of the Exodus narrative, the
Israelites travel in a roughly straight line to Kadesh Barnea from the Yam Suph
(literally meaning "the Reed Sea", but considered traditionally to
refer to the Red sea), and the detour via the south of the Sinai
peninsula is only present in the Priestly Source.
A number of scholars and commentators have therefore looked towards the
more central and northern parts of the Sinai peninsula for the
mountain. Mount Sin Bishar, in the west-central part of the peninsula,
was proposed to be the biblical Mount Sinai by Menashe Har-El, a
biblical geographer at Tel Aviv University. Mount Helal, in the north of the peninsula has also been proposed.
Edom/Nabatea
The Siq, facing the Treasury, at the foot of Jebel al-Madhbah
Since
Moses is described by the Bible as encountering Jethro,
a Kenite who was a Midianite priest, shortly before encountering Sinai,
this suggests that Sinai would be somewhere near their territory in
Saudi Arabia;
the Kenites and Midianites appear to have resided east of the Gulf of
Aqaba. Additionally, the Song of Deborah, which some textual scholars
consider one of the oldest parts of the Bible, portrays God as having
dwelt at Mount Seir, and seems to suggest that this equates with Mount
Sinai; Mount Seir designates the mountain range in the centre of Edom.
Based on a number of local names and features, in 1927 Ditlef Nielsen identified the Jebel al-Madhbah (meaning mountain of the Altar)
at Petra as being identical to the biblical Mount Sinai; since then, as
well as a number of scholars, a number of amateur investigators such as
Graham Phillips, Andrew Collins, and Chris Ogilvie-Herald have also
made the identification. The biblical description of a loud trumpet at
Sinai
fits the natural phenomenon of the sound of a volcano erupting or the
loud trumpeting sound caused by wind being funnelled down the Siq the
local Bedouins refer to the sound as the trumpet of God.[ The dramatic biblical descriptions of devouring fire
on the summit, would fit with the fact that there have been many
reports and sightings of plasma phenomena at al-Madhbah over the
centuries;
the pre-requisite that storm conditions exist before plasma phenomena
usually occur would fit with the storm-like biblical description of
thunder, lightning, and a thick cloud.
The valley in which Petra resides is known as the Wadi Musa, meaning valley of Moses, and at the entrance to the Siq is the Ain Musa, meaning spring of Moses;
the 13th century Arab chronicler Numari stated was Ain Musa was the
location where Moses had brought water from the ground, by striking it
with his rod. The Jebel al-Madhbah was evidently considered particularly
sacred, as the well known ritual building known as The Treasury
is carved into its base, the mountain top is covered with a number of
different altars, and over 8 metres of the original peak were carved
away to leave a flat surface with two 8 metre tall obelisks
sticking out of it; these obelisks, which frame the end of the path
leading up to them, and are now only 6 metres tall, have led to the
mountain being colloquially known as Zibb 'Atuf, meaning penis of love
in Arabic. Archaeological artifacts discovered at the top of the
mountain indicate that it was once covered by polished shiny blue slate,
fitting with the biblical description of paved work of sapphire stone; biblical references to sapphire are considered by scholars to be unlikely to refer to the stone called sapphire in modern times, as sapphire had a different meaning, and wasn't even mined, before the Roman era.
Unfortunately, the removal of the original peak has destroyed most
other archaeological remains from the late Bronze Age (the standard
dating of the Exodus) that might previously have been present.
Mount Sinai in culture
In Classical rabbinical literature, Mount Sinai became synonymous with holiness;
as it was said that when the Messiah arrives, God will bring Sinai
together with Mount Carmel and Mount Tabor, rebuild the Temple upon the
combined mountain, and the peaks would sing a chorus of praise to God.
References
- Joseph J. Hobbs, Mount Sinai (University of Texas Press) 1995, discusses Mount Sinai as geography, history, ethnology and religion.
- Sinai Geology". AllSinai.info.
- "Mount Sinai, Egypt". Places of Peace and Power.
- New Advent, The Catholic Encyclopedia
- The Lost Mountain, 1956-12-03, TIME
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Today's Snippet III: Saint Catherine's Monastery, Mount Sinai
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| Saint Catherine's Monastery |
Saint Catherine's Monastery (Greek: Μονὴ τῆς Ἁγίας Αἰκατερίνης, Monì tìs Agìas Ekaterìnis), in Arabic دير القدّيسة كاترينا commonly known as Santa Katarina, its official name being Sacred Monastery of the God-Trodden Mount Sinai (Greek: Ιερά Μονή του Θεοβαδίστου Όρους Σινά, Ierà Monì tou Theovadìstou Òrous Sinà),
lies on the Sinai Peninsula, at the mouth of a gorge at the foot of
Mount Sinai, in the city of Saint Catherine in Egypt's South Sinai
Governorate. The monastery is Orthodox and is a UNESCO World Heritage
Site. Built between 548 and 565,
the monastery is one of the oldest working Christian monasteries in the
world, according to UNESCO report 60100 ha / Ref: 954. In the area
around the monastery, a small town has grown, with hotels and swimming
pools, called Saint Katherine City.
Christian traditions
According
to tradition, Catherine of Alexandria was a Christian martyr sentenced
to death on the wheel. When this failed to kill her, she was beheaded.
According to tradition, angels took her remains to Mount Sinai. Around
the year 800, monks from the Sinai Monastery found her remains.
Though it is commonly known as Saint Catherine's, the monastery's
full official name is the Sacred Monastery of the God-Trodden Mount
Sinai. The patronal feast of the monastery is the Transfiguration. The monastery has become a favorite site of pilgrimage.
History
 |
| Bell tower at Saint Catherine's Monastery |
The
oldest record of monastic life at Sinai comes from the travel journal
written in Latin by a woman named Egeria about 381-384. She visited many
places around the Holy Land and Mount Sinai, where, according to the
Hebrew Bible, Moses received the Ten Commandments from God.[2]
The
monastery was built by order of Emperor Justinian I (reigned 527-565),
enclosing the Chapel of the Burning Bush (also known as "Saint Helen's
Chapel") ordered to be built by Helena, the mother of Constantine I, at
the site where Moses is supposed to have seen the burning bush. The
living bush on the grounds is purportedly the one seen by Moses.
Structurally the monastery's king post truss is the oldest known
surviving roof truss in the world.[3] The site is sacred to Christianity and Islam.
A
Fatimid mosque was built within the walls of the monastery, but it has
never been used since it is not correctly oriented towards Mecca.
During the seventh century, the isolated Christian anchorites
of the Sinai were eliminated: only the fortified monastery remained.
The monastery is still surrounded by the massive fortifications that
have preserved it. Until the twentieth century, access was through a
door high in the outer walls. From the time of the First Crusade,
the presence of Crusaders in the Sinai until 1270 spurred the interest
of European Christians and increased the number of intrepid pilgrims who
visited the monastery. The monastery was supported by its dependencies
in Egypt, Palestine, Syria, Crete, Cyprus and Constantinople.
The
monastery, along with several dependencies in the area,
constitute the entire Orthodox Church of Mount Sinai, which is headed by
an archbishop, who is also the abbot of the monastery. The exact
administrative status of the church within Eastern Orthodoxy is
ambiguous: by some, including the church itself, it is considered
autocephalous, by others an autonomous church under the jurisdiction of
the Greek Orthodox Church of Jerusalem. The archbishop is traditionally
consecrated by the Orthodox Patriarch of Jerusalem; in recent centuries
he has usually resided in Cairo. During the period of the Crusades which
was marked by bitterness between the Orthodox and Catholic churches,
the monastery was patronized by both the Byzantine Emperors and the
rulers of the Kingdom of Jerusalem, and their respective elites.
Manuscripts and icons
The
monastery library preserves the second largest collection of early
codices and manuscripts in the world, outnumbered only by the Vatican
Library. It contains Greek, Arabic, Armenian, Coptic, Hebrew, Georgian,
and Aramaic texts.
In May 1844, Konstantin von
Tischendorf visited the monastery for research and discovered the Codex
Sinaiticus,
dating from the 4th Century, at the time the oldest almost completely
preserved manuscript of the Bible. It left the monastery in the 19th
century for Russia, in circumstances that are now disputed. It was later
bought by the British Government from Russia and is now in the British
Library. Prior to September 1, 2009, a previously unseen fragment of
Codex Sinaiticus was discovered in the monastery's library.
In
February 1892, Agnes Smith Lewis identified a palimpsest in St
Catherine's library that became known as the Syriac Sinaiticus and is
still in the Monastery's possession. Agnes and her sister Margaret
Dunlop Gibson returned with a team of scholars that included J. Rendel
Harris, to photograph and transcribe the work in its entirety. As the
manuscript predates the Codex Sinaiticus, it became crucial in
understanding the history of the New Testament.
The Monastery also has a copy of the Achtiname, in which the Prophet Muhammad is claimed to have bestowed his protection upon the monastery.
The most important manuscripts have since been filmed or digitized,
and so are accessible to scholars. A team of imaging scientists and
scholars from the USA and Europe is using spectral imaging techniques
developed for imaging the Archimedes Palimpsest to study more than one hundred palimpsests in the monastery library.
Sinai Palimpsests Project
Since 2011, a team of imaging scientists and scholars from the U.S. and Europe has studied the library's collection of palimpsests. The project's original leaders were history professor Claudia Rapp of the University of California, Los Angeles, and Michael Phelps of the Early Manuscripts Electronic Library. Images from the project are freely available for research at the UCLA Online Library.
Palimpsests are notable for having been reused one or more times
over the centuries. Since parchment was expensive, monks would erase
certain texts with lemon juice and write over them. Though the original texts were once assumed to be lost, the scholars used narrowband multispectral imaging
techniques and technologies to reveal features that were difficult to
see with the human eye, including ink residues and small grooves in the
parchment. Each page took approximately eight minutes to scan completely.
As of June 2018, at least 170 palimpsests have been identified, with over 6,800 pages of texts having been recovered. Many of these newer finds were discovered in a secluded storage area in 1975. Highlights include "108 pages of previously unknown Greek poems and the oldest-known recipe attributed to the Greek physician Hippocrates," as well as insight into dead languages such as Caucasian Albanian and Christian Palestinian Aramaic. These images have subsequently been digitized and distributed online for scholarly use.
Works of art
The complex houses irreplaceable works of art: mosaics, the best collection of early icons in the world, many in encaustic,
as well as liturgical objects, chalices and reliquaries, and church
buildings. The large icon collection begins with a few dating to the 5th
(possibly) and 6th centuries, which are unique survivals, the monastery
having been untouched by Byzantine iconoclasm, and never sacked. The oldest icon on an Old Testament
theme is also preserved there. A project to catalogue the collections
has been ongoing since the 1960s. The monastery was an important centre
for the development of the hybrid style of Crusader art, and still retains over 120 icons
created in the style, by far the largest collection in existence. Many
were evidently created by Latins, probably monks, based in or around the
monastery in the 13th century.
Saint Catherine's Foundation
The Saint Catherine's Foundation
is a UK-based non-profit organization that aims to preserve the
monastery. The conservation of its architectural structures, paintings,
and books comprise much of the Foundation's purpose. The Saint
Catherine's Foundation works with its academic partner, the Ligatus
Research Center at the University of the Arts, London, to raise
awareness of the monastery's unique cultural significance via lectures,
books and articles. Founded on November 2, 2007 at the Royal Geographical Society
in London needs new funds for the conservation workshop, digitization
studio and full complement of conservation boxes designed to protect the
most vulnerable manuscripts of the monastery. About 2000 manuscripts
should be stored in boxes.
References
- Forsyth, G. H.; Weitzmann, K. (1973). The Monastery of Saint Catherine at Mount Sinai - The Church and Fortress of Justinian: Plates. Princeton: Princeton University Press. ISBN 0-472-33000-4.
- Soskice, Janet (1991). Sisters of Sinai: How Two Lady Adventurers Found the Hidden Gospels. London: Vintage. ISBN 978-1-4000-3474-1.
- Sotiriou, G. and M. (1956-8). Icones du Mont Sinaï. 2 vols (plates and texts). Collection de L'Institut francais d'Athènes 100 and 102. Athens.
- Weitzmann, K. (1976). The Monastery of Saint Catherine at Mihnt Sinai: The Icons, Volume I: From the Sixth to the Tenth Century. Princeton: Princeton University Press.
- Weitzmann, K.; Galavaris, G. (1991). The Monastery of Saint Catherine at Mount Sinai. The Illuminated Greek Manuscripts, Volume I. From the Ninth to the Twelfth Century. Princeton: Princeton University Press. ISBN 0-691-03602-0.
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Snippet IV: 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 V: 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 VI: 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
Book 8, Chapter 3
THE GOSPELS
I have described, as far as I was permitted, the exalted state of the great Queen and Lady after the first council of the Apostles, and also her victories over the infernal dragon and his demons. Although the wonderful works which She accomplished during these times and at all times, cannot be recorded in a history, nor even summed up, I was nevertheless given special light for the purpose of describing the beginnings of the Gospels and the call of the Evangelists to undertake their writing, the part which Mary bore in their being written, her care for the absent Apostles, and the miracles She wrought for them. In the second part, and on many occasions I have stated, that the heavenly Mother had a positive knowledge of all the mysteries of grace, of the Gospels and other holy writings, which were to serve for the confirmation of the new Law. In this knowledge She was confirmed many times, especially on the day of her ascension with her divine Son into heaven. From that day on, without forgetting anything, She often prostrated Herself in prayer before the Lord, asking Him to send his divine light upon the Apostles and holy writers and to order them to write, when the opportune should have come.
Afterwards, when the Queen returned from heaven was put in charge of the Church (as related in the sixth chapter of this book), the Lord made known to Her that the time for beginning to write the holy Gospels had arrived and that She should make her arrangements for this purpose as the Mistress and Instructress of the Church. But in her profound humility and discretion She obtained the consent of the Lord, that this should be attended to by saint Peter, his vicar and the head of the Church; and that he should be especially assisted by divine enlightenment for a matter of such importance. All this was granted by the Most High when the Apostles met in the council mentioned by saint Luke in the fifteenth chapter of the Acts, after they had settled the doubts about circumcision, as I described in the sixth chapter, saint Peter proposed to them all the necessity of recording in writing the mysteries of the life of Christ our Savior and Teacher, so that they might be preached to all the faithful in the Church without variation or difference, thus doing away with the old Law and establish the new.
Saint Peter had already consulted with the Mother of wisdom; and all the council having approved of his proposal, they called upon the Holy Ghost to point out the Apostles and disciples who should write the life of the Savior. Immediately a light was seen descending upon saint Peter and a voice was heard saying: “The highpriest and head of the Church shall assign four for recording the works and the teachings of the Savior of the world.” Saint Peter and all present prostrated themselves, giving thanks to the Lord for this favor. When all of them had again risen, saint Peter spoke: “Matthew our beloved brother, shall immediately begin to write his Gospel in the name of the Father, the Son and the Holy Ghost. Mark shall be the second, who shall likewise write the Gospel in the name of the Father, the Son and the Holy Ghost. Luke shall write the third, in the name of the Father, the Son and the Holy Ghost. Our most beloved brother John shall be the fourth and last to write the mysteries of our Savior and Teacher in the name of the Father, the Son and the Holy Ghost.” This decision the Lord confirmed by permitting the heavenly light to remain until these words were repeated and formally accepted by all those appointed.
Within a few days saint Matthew set about writing the first Gospel. While praying in a retired room of the Cenacle and asking to be enlightened for the inception of his history, the most blessed Mary appeared seated on a throne of great majesty and splendor, the doors of the room still remaining closed. The great Lady told him to arise, which he did, asking for her benediction. Then She spoke to him and said: “Matthew, my servant, the Almighty sends me with his blessing, in that with it thou begin the writing of the Gospel thou hast the good fortune to be entrusted with, thou shalt have the assistance of the Holy Ghost and I shall beg it for thee with all my heart. But concerning myself it is not proper, that thou write anything except what is absolutely necessary for manifesting the Incarnation and other mysteries of the Word made man, for establishing his faith in the world as the foundation of his Church. This faith being established, the Almighty will find other persons, who, when the times arrive in which it shall become necessary, shall reveal to the faithful the mysteries and blessings wrought by his powerful arm in me.” Saint Matthew signified his willingness to obey the mandate of the Queen; and while he conferred with Her about composing his Gospel, the Holy Ghost came down upon him in visible form; and in the presence of the Lady he began to write the words as they are still extant in his Gospel. The blessed Mary then left him and saint Matthew proceeded in his history, finishing it in Judea. He wrote it in the Hebrew language in the year forty–two of our Lord.
The Evangelist Mark wrote his gospel four years later, in the forty–sixth year after the birth of Christ. He likewise wrote it in Hebrew and while in Palestine. Before commencing he asked his guardian angel to notify the Queen of heaven of his intention and to implore her assistance for obtaining the divine enlightenment for what he was about to write. The kind Mother heard his prayer and immediately the Lord commanded the angels to carry Her with the usual splendor and ceremony to the Evangelist, who was still in prayer. The great Queen appeared to him seated on a most beautiful and resplendent throne. Prostrating himself before Her, he said: “Mother of the Savior of the world and Mistress of all creation, I am unworthy of this favor, though I am a servant of thy divine Son and of Thyself.” The heavenly Mother answered: “The Most High, whom thou servest and lovest, sends me to assure thee, that thy prayers are heard and that his holy Spirit shall direct thee in the writing of the Gospel, with which He has charged thee.” Then She told him not to write of the mysteries pertaining to Her, just as She had asked saint Matthew. Immediately the Holy Ghost, in visible and most refulgent shape, descended upon saint Mark enveloping him in light and filling him with interior enlightenment; and in the presence of the Queen he began to write his Gospel. At that time the Princess of heaven was sixty–one years of age. Saint Jerome says that saint Mark wrote his short Gospel in Rome, at the instance of the faithful residing there; but I wish to call attention to the fact, that this was a translation or copy of the one he had written in Palestine; for the Christians in Rome possessed neither his nor any other Gospel, and therefore he set about writing one in the Roman or Latin language.
Two years afterwards, in the year forty–eight and of the Virgin the sixty–third, saint Luke wrote his Gospel in the Greek language. To him also, as to the others, Mary appeared when he was about to begin it. Having represented to the heavenly Mother, that, in order manifest the Incarnation and life of her divine Son, it was necessary to touch upon the manner of the conception of the Word made man and upon other things concerning her dignity as the natural Mother of Christ, and having received orders from Her to pass over in silence the other mysteries and wonders connected with her dignity as Mother of God, saint Luke obtained her permission to write somewhat more freely of the heavenly Mary in his Gospel. The holy Ghost descended upon him and in the presence of the great Queen he began to write his Gospel, drawing his information principally from direct inspiration of her Majesty. Saint Luke continued a most devoted servant of the Lady and permitted the image of the sweetest Mother seated on the throne of majesty, as he had seen Her on this occasion, to be effaced from his mind. Thenceforward he lived continually in her presence. Saint Luke was in Achaia, when this apparition happened to him, and there also he wrote his Gospel.
The last of the four Evangelists who wrote the Gospels, was the apostle saint John in the year fifty–eight of the Lord. He wrote his in the Greek language, during his stay in Asia Minor after the glorious transition and assumption of the most blessed Mary. His Gospel was directed against the heresies and errors, which, (as indicated above), the devil immediately after the transition of the Virgin Mother began to sow for undermining the faith in the Incarnation of the divine Word. For as Lucifer had been humiliated and vanquished by this mystery, he at once directed the onslaught of heresy against it. For this reason the evangelist saint John writes so sublimely and adduces so many arguments for the true and undoubted Divinity of Christ our Savior, far surpassing the other Evangelists in this regard.
Although when the Evangelist was about to begin his Gospel the most blessed Mary was already in heaven, She descended in person, resplendent with ineffable glory and majesty and surrounded by thousands of angels of all choirs and hierarchies. Appearing to saint John She said: “John, my son and servant of the Most High, now is the proper time for writing the life and mysteries of my divine Son, so that all mortals may know Him as the Son of the eternal Father, as true God and at the same time as true man. But it is not yet the opportune time for recording the mysteries and secrets which thou knowest of me; nor shall they as yet be manifested to a world so accustomed to idolatry, lest Lucifer abuse them for disturbing those who are to receive the faith in their Redeemer and in the blessed Trinity. The Holy Ghost will assist thee and I desire thee to begin writing in my presence.” The Evangelist worshipped the great Queen of heaven and was filled with the divine Spirit as the others had been. Assisted by the kind Mother, he immediately set about writing his Gospel. Before She departed to the right hand of her divine Son, She gave him her benediction and promised him her protection for all the rest of his life. Such were the beginnings of the sacred Gospels, all of them having been commenced with the assistance and by the intervention of the most blessed Mary, giving the Church to understand, that all these benefits have been vouchsafed at her hands. After having thus anticipated the history of the Evangelists, in order to account for the beginning of the Gospels, we shall now return to our narrative.
In proportion as the most blessed Lady after the council of the Apostles was exalted by her divine knowledge and the abstractive vision of God, so her care and solicitude for the welfare of the Church increased; for the faith was now spreading out over the earth day by. As a true Mother and Teacher, She lavished her special attention upon the Apostles, whose names and whose welfare She bore written in her heart. All of them, except saint John and saint James the less, immediately after the termination of the council, left Jerusalem for the field of their labors, and the kindest Mother was deeply concerned at the thought of the hardships and difficulties connected with their preaching. She looked upon them with tender pity in their peregrinations, and held them in highest veneration on account of their holiness and dignity as priests, as Apostles of her divine Son, founders of the Church, preachers of his doctrine, and as the elect of the divine Wisdom chosen for such high ministries to the glory of the Most High. It was truly necessary that the most blessed Lady and Mistress, in order to attend to and take care of so many matters throughout the holy Church, should be raised to the state which She now held: for in any lower condition She could not have so easily and properly attended to so many duties and at the same time maintain that interior tranquility and peace, which her soul enjoyed.
Besides her own knowledge and solicitude for the whole Church, the most holy Mother again charged her angels to take care of all the Apostles and disciples, to console them in all their tribulations and to haste to their aid in all their difficulties. For by the subtlety of their spiritual nature they could attend to all this without losing sight of the face of God and enjoying beatific vision. She thus charged them because it was so important to establish the Church and because they were the ministers of the Most high and the works of his hand. She told them also to inform Her of all that the Apostles and disciples were doing, and especially when they were in need of any clothing; for to this matter the watchful Mother wished to attend in particular, in order that they might go about clothed in a uniform manner, such as they wore when they departed from Jerusalem. By this prudent foresight, the Apostles showed no difference in their garments as long as the great Lady was alive; but all of them wore clothes of the same form and color, similar to that worn by her divine Son. Assisted by the holy angels, She wove with her own hand the tunics for this purpose and sent them through the angels to the Apostles on their journeys. In thus making it possible for them to wear vestments similar to those which had been worn by Christ our Savior, the great Mother provided that even in their exterior appearance the Apostles preached his doctrines and his most holy life. In regard to the other necessities of life, such as food, She left them to begging and to the labor of their hands, or to the alms which were offered to them.
At the orders of the Queen the angels frequently assisted the Apostles in their travels and tribulations and in the persecutions as well of the gentiles and the Jews, as of the demons, who continually excited evil–minded men against the preachers of the Gospel. The angels often visited them in visible shapes, conversing with them and consoling them in the name of the most blessed Mary. At other times they performed the same office interiorly without manifesting themselves; sometimes they freed them from prison; sometimes they warned them of dangers and snares; sometimes they accompanied them on their way or carried them from one place to another where they were to preach, or informed them of what they were to do according to the circumstances peculiar to certain place; or peoples. Of all these things they also kept their blessed Lady informed; for She took care of all of them and labored with them more than all of them together. It is not possible to enumerate the cares, solicitudes and diligent doings of this kindest Mother; for not a day or a night passed, in which She did not perform many miracles for the Apostles and for the Church. Besides all this She wrote to them many times, animating them with heavenly exhortations and doctrines, and filling them with consolation and strength.
WORDS OF THE QUEEN
The Virgin Mary speaks to Sister Mary of Agreda, Spain
My dearest daughter, at other times I have spoken to thee of a complaint, which I have against the children of the Church, and especially against the women, in whom the fault is greater. In my sight it is abominable because it is so much opposed to my own conduct in life. I repeat it here, in order that thou mayest imitate me and keep away from what the foolish women and daughters of Belial are guilty of: namely, treating the priests of the Most High without reverence, esteem, or respect. This fault increases day by day in the Church, and therefore I renew this warning already several times recorded. Tell me, my daughter, what must be thought of the fact, that priests, the anointed of the Lord, appointed to represent Christ and to consecrate his body and blood, are serving vile, impure, and earthly women? That they should stand uncovered and reverence to a proud and miserable woman, only because she is rich and they are poor? I ask, has the poor priest less dignity than the rich? Or do riches confer a greater or equal dignity, power and excellence, than the one given to priests and ministers by my divine Son? The angels have no regard for the rich on account of their possessions, but they respect priests for their exalted dignity. Hence, how could such an abuse and perversity creep into the Church, that the anointed of the Lord should be outraged and despised by the faithful, who know and confess them to be sanctified by Christ himself?
It is true that the priests themselves are very guilty and reprehensible when they, disregarding their dignity, enslave themselves to the service of other men and much more, of women. But if priests have some excuse in their poverty, the rich have none in their pride, that they should, on account of the poverty of the priests, oblige them to be servants, when in reality they are masters. This monstrosity is very abominable to saints and very disagreeable in my eyes on account of the veneration I had for the priests. Great was my dignity as Mother of God; yet I often prostrated myself at their feet and considered it a great happiness to kiss the ground on which they trod. But the blindness of the world has obscured the sacerdotal dignity and confounded the precious with the vile (Jer. 15, 19); it has lowered the priests to the position of the common people by its laws and disorderly customs (Is. 25, 2) making use of the one as well as the other for their degradation; and the same minister who now at the altar offers the tremendous sacrifice of the sacred body and blood, afterwards leaves it to serve and subject himself to the service even of women, who by nature and by the condition are so inferior, and sometimes are made even more unworthy by their sins.
I wish then, my daughter, that thou seek to make up for this fault and abuse among the children of the Church as far as possible. I give thee to understand, that even from my throne in heaven I look with veneration and respect upon the priests who are on earth. Thou must always regard them with the same veneration, as if they were at the altar, or holding the most blessed Sacrament in their hands or at their breast; and even the ornaments and all their vestments thou shouldst hold in great veneration, just as I with reverence provided garments for the Apostles.
Book 8, Chapter 4
HER DEVOTION TO THE PASSION OF CHRIST AND TO THE HOLY EUCHARIST—HOW SHE CELEBRATED THE IMMACULATE CONCEPTION AND OTHER FEASTS
Without ever failing in her attention to the exterior government of the Church (as I have until now made plain), the most blessed Mary in secret practiced other exercises and good works, by which She merited innumerable gifts and blessings from the Most High, as well for the common benefit of all the faithful, as for myriads of particular souls in furtherance of their salvation. As far as I can in these last chapters, I shall for our instruction and admiration and for the glory of the most blessed Mother, write of these hidden and unknown works. First of all I will state, that notwithstanding the many privileges which the great Queen of heaven enjoyed, She constantly kept present in her memory the doings and the mysteries of the life of her divine Son; for besides the abstractive vision, by which She these last years continually saw the Divinity and knew all things, the Lord had from her Conception conceded to Her the privilege of never forgetting what She once had known or understood; for in this regard She enjoyed the privilege of an angel, as I have stated in the first part.
I also stated in the second part, in writing of the Passion, that the blessed Mother felt in her body and purest soul all the pains and torments of our Savior Jesus, so that none of them were hidden to Her or without the corresponding suffering in her own self. All the images or impressions of the Passion remained imprinted in her interior just as She had received them; for She had made this request of her Lord.
Hence She ordered all her occupations in such a manner, that She might at all times preserve in her heart the image of her divine Son, afflicted, outraged, wounded and disfigured by the torments of his Passion, and within Herself She beheld this image as in a most clear mirror. She heard the injuries, outrages, affronts and blasphemies against Him, with all the circumstances of time and place, and She beheld the whole Passion as one living and penetrating vista. Throughout the day this sorrowful vision excited Her to most heroic acts of virtue and stirred her sorrow and compassion: but her most prudent love did not content itself with these exercises. During stated hours and times She engaged in other exercises with her holy angels, especially with those I have mentioned in the first part as bearing the tokens or the escutcheons of the instruments of the Passion. These in the first place, and then the other angels, She engaged as assistants in the following exercises.
For each kind of the wounds and sufferings of Christ our Savior She recited special prayers and salutations, in order to give them special adoration and worship. For each of the contemptuous and insulting words of the Jews and his other enemies, which had been spoken either in envy or in fury or vengeance, for each of the blasphemies uttered, She composed special hymns of veneration and honor to make up for their attempts at diminishing it. For the insulting gestures, mockeries and personal injuries, She practiced most profound humiliations, genuflections and prostrations, and in this manner She sought continually to make up for the affronts and injuries heaped upon her divine Son in his life and his passion; and thus She confessed his Divinity, his humanity, his holiness, his miracles, his works and his doctrines. For all She gave him glory and magnificence; and in all the holy angels joined Her, and corresponded with Her full of admiration of such wisdom, fidelity and love united in a mere creature.
Even if the most blessed Mother during her whole life had engaged in no other occupation than these exercises, She would have accomplished and merited more than all the saints in all that they have done or suffered for God. By the force of love her sorrow in these exercises was equal to martyrdom many times over; and many times would She have died in them, if the divine power had not sustained her life for still greater merit and glory. And if, as is true, She in her immense charity offered all these works for the Church let us consider how much we are in her debt as faithful children for thus increasing the treasures of help, which She left at the disposal of us unfortunate children of Eve. And in order that our meditation may not be half–hearted and lukewarm, I will say, that the effects of her contemplations were often astounding; many times She wept tears of blood, which covered her whole face; at other times in her agony She was not only bathed in perspiration, but in a bloody sweat, running from Her even to the ground. What is more, sometimes her heart was wrenched from its natural position by the violence of her grief; and when She was in such extremes, her divine Son came from heaven, furnishing Her with new strength and life to soothe her sorrow and heal the wounds caused by love of Him, and in order that by such assistance and comfort, She might continue the exercises of her compassion.
The Lord however wished Her to lay aside these sorrowful sentiments and affections on the days in which She commemorated the mystery of his Resurrection, as I will speak of later on, in order that there might be maintained the proper relation between cause and effect. For some of these sorrows were incompatible with the favors overflowing in their effects upon the body, yet excluding pain. But She never lost sight of his sufferings and therefore felt other effects of her compassion by uniting with her joys, the gratitude for what the Lord endured. Thus in the sweetness of all the favors of the Lord his Passion entered as a mixture of bitterness. She obtained also the consent of the evangelist saint John to remain retired in her oratory for celebrating the death and burial of her divine Son on Friday of each week. On those days saint John remained in the Cenacle to receive those who called upon Her and allowed none to disturb Her; and whenever he could not attend to this duty, it was performed by some other disciple. The most blessed Mary retired for this exercise at five o’clock on Thursday and did not reappear until toward noon of Sunday. In order that during these three days no important matter pertaining to the government of the Church might be neglected, the great Lady appointed one of her angels to take her shape and briefly despatch what would suffer no delay, so provident and attentive was She in all affairs of charity touching her children and domestics.
To describe or comprehend what happened with our heavenly Mother during the exercises of these three days can never be within our capacity; the Lord alone, who was the Author of them, shall one day manifest it to us in the light of the saints. Also what I myself have come to know of it, I am unable to describe; I will only say that beginning with the washing of the feet, the most blessed Mary commemorated all the mysteries up to that of the Resurrection; and in each hour and moment She renewed in Herself all the movements, actions, works and sufferings as they had happened in her divine Son. She repeated the same prayers and petitions as He himself had made and as we have seen described in their place. Anew the most pure Mother felt in her virginal body all the pains endured by Christ our Savior. She carried the Cross and placed Herself upon it. In short, I will say, that as long as She lived, the whole passion of her divine Son was renewed in Her week for week. Through this exercise the great Queen gained great favors and blessings for those who devoutly bear in mind the Lord’s passion; and hence the powerful Queen has promised to all such souls, especial assistance and participation in the treasures of the Passion; for She desired from her inmost heart, that the Church should continue and preserve its commemoration. In virtue of her wishes and prayers the Lord ordained, that afterwards many persons in the holy Church should follow these exercises of the Passion, imitating his most blessed Mother, who was the first one to teach and practice such an exalted profession.
In these exercises the great Queen sought especially to celebrate the institution of the most blessed Sacrament by new hymns of praise, of thanksgiving and fervent love. She was solicitous to invite for this purpose her own angels and many others from the empyrean heaven, in order to assist and accompany in these praises of the Lord. It was a wonder worthy of his Omnipotence, that the Most High should send from heaven multitudes of angels to view this prodigy of Christ’s remaining sacramentally present in her heart from one Communion to the other and to incite them to give glory and praise for the wonderful effects of his sacramental presence in this Creature, whom they beheld more pure and more holy than the angels and seraphim and the like of which they had not seen or would ever see in all the rest of creation.
It was not less wonderful to them (just as it ought to be to us) to see, that though the great Queen worthy of preserving within Herself the sacred species as in a tabernacle, She was so solicitous in preparing Herself anew by the most fervid exercises and devotions every time She was again to receive holy Communion; and this She did nearly every day except on those in which She remained in her oratory. She first offered up for this purpose her weekly exercises of the Passion and besides this, whenever She retired at nightfall before the day of Communion, She began other exercises such as prostrations in the form of a cross, genuflections, prayers, and adorations of the immutable essence of God. She asked permission of the Lord to speak to Him and to permit Her, in spite of her earthly lowliness to partake of his Son in the holy Sacrament; She appealed to his infinite bounty and to his love toward the Church in thus remaining sacramentally present, as a reason that She should be favored with this blessing. She offered to Him his own Passion and Death, the worthiness with which He had communicated Himself, the union of his human nature with the divine, all his works from the moment of his conception in the virginal womb, all the virtue of the angelic nature and its works, of all the just in past, present and future times. Then she made most intense acts of humility, professing Herself but dust and ashes in comparison with the infinite being of God, to which the highest creatures are so inferior and unequal. In the contemplation of what She was to receive sacramentally, She was so affected and so deeply moved, that it is impossible describe it in words; for She raised Herself and transcended above the choirs of seraphim and cherubim; and as, in her own estimation, She considered Herself the lowest of all creatures, She called upon her guardian angels and upon all the other angels, asking them, with incomparable humility, to supplicate the Lord to dispose and prepare Her for receiving Him worthily, since She was but an inferior and earthly creature. The holy angels, obeying Her in joyful admiration, assisted and accompanied Her in these petitions, in which She persevered for the greater part of the night preceding her Communion.
As the wisdom of the great Queen, although in itself finite, is for us incomprehensible, we can never worthily understand to what height rose her virtues and works of love on these occasions. But they were often of such a kind as to oblige the Lord to respond by personal visit, in which He gave Her to understand with what pleasure He came to dwell sacramentally in her heart and to renew in Her the pledges of his infinite love. When the hour of her Communion arrived, She first heard the Mass usually celebrated by the Evangelist. In these Masses, although the Epistles and Gospels, being not yet written, were not read, the consecration was always the same as now, and to it were added other rites and ceremonies with many psalms and orations. At the end of Mass the heavenly Mother approached, making three most profound genuflections; all inflamed with love She received her Son in the Sacrament, welcoming in her purest bosom and heart that same God, to whom She had given the most sacred humanity in her virginal womb. Having communicated, She retired, and, unless some very urgent need of her fellowmen demanded otherwise, remained alone for three hours. During these hours the Evangelist was often privileged to see rays of light darting forth from Her as from the sun.
The prudent Mother also provided that for the celebration of the unbloody sacrifice of the Mass the Apostles and priests be clothed in ornate and mysterious vestments, different from those they wore in ordinary life. Accordingly, with her own hands, She provided ornaments and sacerdotal vestments for its celebration, thus originating the ceremonious observances in the Church. Although these vestments were not quite of the same form as nowadays; yet they were not materially different in appearance from those which in the course of time came into use in the Roman Church. The material was more alike; for She made them of linen and rich silks, purchased with the alms and presents made to Her. Whenever She worked at these vestments, sewing or fitting them, She remained on her knees or on her feet, and She would not entrust them to other sacristans than the angels, who assisted and helped Her in all these things; likewise She kept these ornaments and all that pertained to the service of the altar in incredible order and cleanliness; and from such hands as hers, all came forth with a celestial fragrance, which enkindled the spirit of the ministers.
From many kingdoms and provinces, where the Apostles were preaching, numbers of converts came to Jerusalem in order to visit and converse with the Mother of the Redeemer of the world, at the same time offering rich gifts. Among others, four sovereign princes, who were royal governors of provinces, visited Her and brought many valuable presents, which they placed at her disposal for her own use and for the Apostles and disciples. The great Lady answered that She was like her Son, and that the Apostles likewise were in imitation of their Master; that hence these riches were not appropriate to the life they professed. They begged Her to console them by accepting their gifts for the poor or for the divine worship. On account of the persistent requests She received part of what they offered, and from the rich silks She made some ornaments for the altar; the rest She distributed among the indigent and the infirmaries. For She was accustomed to visit such places and often served and washed the poor with her own hands, performing such services, as well as distributing the alms, on her knees. Wherever it was possible She consoled the needy and assisted the sick in their last agony. Nor did She ever rest from works of charity, either actually engaging in them, or pleading and praying for others in her retirement.
During these last years the Queen ate or slept very little; and this little only, because saint John asked Her to rest for at least a small portion of the night. But this sleep was only a slight suspension of the senses, lasting no longer than a half hour, during which, in the manner above described, She lost not the vision of the Divinity. Her food was a few mouthfuls of ordinary bread and sometimes a little fish, taken at the of the instance of the Evangelist and in order to keep him company; in this, as in other privileges, saint John was thus fortunate, not only eating with Her from the same table but having the food prepared for him by the great Queen and administered to him as from a mother to her son, and moreover being obeyed by Her as a priest and a substitute of Christ. Very well could the great Queen get along without even this sleep or nourishment, which seemed more a ceremony than the sustenance of life; but She partook of them not from necessity, but in order to practice obedience and humility and thus pay some tribute to human nature; for in all things She was most prudent.
All the offices and titles of honor, which the most blessed Mary held in the Church, that of Queen, Mistress, Mother, Governess and Teacher, and all the rest, were given to her by the Omnipotent not as empty and fruitless names, but were accompanied by the superabundant plenitude of grace which is proper and which the Almighty can communicate to each. This plenitude consisted in this, that as Queen She knew all that concerned her reign and its extent; as Mistress She knew the measure of her power; as Mother She knew all the children and dependents of her household, without excepting anyone through all the ages of the Church until the end; as Governess She knew all that were subject to Her; and as Teacher, She possessed the wisdom and science through which the holy Church, by her intercession, was to be instructed and guided, while enjoying the presence and the influence of the Holy Ghost until the end of the world.
Hence our great Queen had a clear knowledge not only of all the saints that preceded or followed Her in the Church, of their lives, their works, their deaths, and rewards in heaven; but also of all the rites, ceremonies, decisions, and festivities of the Church in course of the ages, and of all the reasons, motives, necessities and opportunities, in and for which they were established with the assistance of the Holy Ghost. For He gives us our spiritual nourishment in proper time for the glory of the Lord and the increase of the holy Church. As I have spoken of this matter in the course of this history, especially in the second part, I need not repeat it here. From her full knowledge and her corresponding holiness, there arose within the heavenly Instructress a certain thankful eagerness, to introduce into the Church militant the worship, veneration and festivities observed by the holy angels in the triumphant Jerusalem, and thus imitate, as far as was possible, what She had so often seen done in heaven for the praise and glory of the Most High.
In this more than seraphic spirit She commenced to practice by Herself many of the ceremonies, rites and exercises, which were afterwards introduced in the Church; and these She also inculcated and impressed upon the Apostles, in order that they might introduce them as far as the circumstances then allowed. She not only invented the exercises of the Passion, of which I have spoken above, but many other customs and ceremonies which were later on received in the churches, in the congregations and religions. For whatever She knew as pertaining to the worship of the Lord or the practice of virtue, She performed, and in her wisdom She was ignorant of nothing that ought to be known. Among these exercises and rites was the celebration of the feasts of the Lord and of Herself, in order to renew the memory of the benefits for which She stood indebted, as well the benefits relating in general to the human race, as those especially referring to Herself, striving thus to give thanks and adoration for all. Although She had spent her whole life in this pursuit without relaxation or forgetfulness, yet, when She entered upon this new mysterious phase of her life, She prepared to signalize these feast days by celebrating them with exercises founded on a deeper insight. As I will speak of the other festivals in the following chapters, I will describe here only how She celebrated her Immaculate Conception and Nativity, the first mysteries of her life. These commemorations or feasts She had begun to celebrate since the Incarnation of the Word; but She celebrated them more particularly after the Ascension, and especially in these last years of her life.
On the eighth day of December of each year She celebrated her Immaculate Conception with a jubilee and gratitude beyond all human words; for this privilege was for the great Queen of the highest importance and value. She imagined Herself altogether incapable of ever acknowledging it with sufficient gratitude. She commenced her exercises on the evening before and spent the whole night in admirable devotions, shedding tears of joy, humiliating Herself, prostrating Herself and singing the praises of the Lord. She deeply reflected, that She was formed of the same earth and descended from Adam according to the common order of nature; that She was preserved and exempted from the weight of the same guilt and conceived with such a plenitude of graces and gifts only because She was set apart and snatched from the rest by the Almighty. She invited her own angels to help Her to return proper thanks, and in union with them She alternated new songs of praise. Then She asked the same favor of the rest of the angels and saints in heaven; but during all this time the divine love so inflamed Her, that the Lord was obliged to strengthen Her, lest all her natural forces be consumed and death ensue.
After She had spent the whole night in these exercises, Christ descended from heaven and the angels raised Her to his royal throne in heaven, where the celebration of the feast was continued with new glory and accidental joy of the courtiers of the heavenly Jerusalem. There the blessed Mother prostrated Herself and adored the most holy Trinity, again giving thanks for the benefit of her immunity from sin and her Immaculate Conception. Then She again took her place at the right hand of Christ her Son and the Lord himself as it were acknowledged the goodness of the eternal Father in having given Him a Mother so worthy and so full of grace, exempt from the common guilt of Adam. Anew the three divine Persons confirmed upon Her this privilege, as it were ratifying and approving it and pleasing Themselves in thus having distinguished Her among all the creatures. In order to give repeated testimony to this truth, a voice proceeded from the throne in the name of the Father, saying: “Beautiful are thy footsteps, O prince’s Daughter, conceived without sin.” Another in the name of the Son, said: “Altogether pure and without contact of guilt is my Mother, who gave Me human form to redeem men.” And in the name of the Holy Spirit: “All fair art thou, my Spouse, all fair art thou and without stain of the universal guilt.”
In between these voices were heard the choirs of all the angels and saints, singing in sweetest harmony: “Most holy Mary, conceived without original sin. To all these honors the most prudent Mother answered by thanksgiving, worship and praise of the Most High, rendered with such profound humility that it passed all angelic understanding. In order to conclude the solemnity She was raised to the intuitive and beatific vision of the most holy Trinity; and after enjoying this glory for some hours, She was brought back by the angels to the Cenacle. This was the manner in which her Immaculate Conception was solemnized after the Ascension of her divine Son.
WORDS OF THE QUEEN
The Virgin Mary speaks to Sister Mary of Agreda, Spain
My daughter; through the whole course of my life is evident how gratefully I kept in mind the works of the Redemption, the passion and death of my divine Son, especially after I had actually seen Him sacrificed Cross for the salvation of men. But in this chapter particularly have I wished to draw thy attention to the care and the continual exercises, by which I renewed in me not only the remembrance, but the sufferings of the Passion. I desire that the knowledge of this cause men to feel reproach and confusion at their monstrous forgetfulness of the incomprehensible benefit of the Redemption. O what a shameful, what a horrible and dangerous ingratitude of men is this! Forgetfulness is a clear proof of contempt, for one does not forget what one holds dear. What reason or excuse then can there be, that men forget the eternal blessings they have received? That they should despise the love, which the eternal Father has delivered over to death his only begotten Son? The charity and patience with which his and my Son accepted it for them (John 3, 16). The insensible earth responds to the efforts of those that cultivate it; wild beasts become tame and domesticated in return for benefits. Men among themselves are beholden to their benefactors; and when such thankful feelings are not forthcoming, they resent it, condemn it, and call it a great offense.
What is the reason then, that only toward their God and Redeemer they should be ungrateful and forget what He suffered in order to rescue them from eternal damnation? And in view of this very evil return, they complain of not receiving his assistance as they desire. In order that they may understand what fearful guilt they load upon themselves by their ingratitude, I will remind thee, my daughter, that Lucifer and his demons, seeing so many souls oblivious of the sufferings of Christ, draw the following conclusions and say of such souls: “This soul does not remember or hold in esteem the benefit of God’s Redemption and we are certain of gaining it over to our side; for the soul that is so foolish as not to remember such a blessing, will certainly not detect our wiles. Let us proceed to tempt and destroy it, since it is deprived of its strongest defense.” Having in their large experience found their reasoning on point to be almost infallible, they zealously seek to blot out the memory of the passion and death of Christ to excite a contempt for the preaching or discoursing about it among men; and they have succeeded to a great extent, causing dreadful damage to souls. On the other hand they are wary and fearful of tempting those who have accustomed themselves to the meditation and the remembrance of the sufferings of Christ; for from this source they feel issuing against them a force and influence, which often prevents them from approaching those who thus piously cherish the memory of the Passion.
In order to dispose thyself day by day for holy Communion thou shouldst apply whatever thou performest in these exercises; imitate also the other works practices, which thou hast come to know of me. If the Mother of Him whom I was to receive, deemed myself unworthy of Communion and by so many means sought the purity necessary for such a Sacrament, consider what thou must do, so poor and subject to so many miseries and imperfections! Purify the temple of thy interior, scrutinizing it by the divine light and adorning it with great virtues, since it is the eternal God, whom thou art to receive; One, of whom nobody but Himself is worthy. Invoke the intercession of the angels and saints to obtain grace from the Lord. Above all I exhort thee to call upon me and ask me to help thee; for thou must know, that I am the special Advocate and Protectress of those, who desire to arrive at great purity for receiving holy Communion. Whenever they invoke me for this purpose, I present myself before the throne of the Most High, and, as one well knowing the disposition required for harboring God himself, I ask this favor and grace for those who are about to receive Him in the holy Sacrament. I have not lost in heaven the solicitude and zeal which I exhibited upon earth. Having asked me, proceed to ask also the intercession of the angels, for they also are very anxious to see souls approach the holy Eucharist with great devotion and purity.
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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).)
THE PROFESSION OF THE CHRISTIAN FAITH
CHAPTER ONE
I BELIEVE IN GOD THE FATHER
198 Our profession of faith begins with God, for God is the First and the Last,1 the beginning and the end of everything. The Credo begins with God the Father, for the Father is the first divine person of the Most Holy Trinity; our Creed begins with the creation of heaven and earth, for creation is the beginning and the foundation of all God's works.
ARTICLE I - "I BELIEVE IN GOD THE FATHER ALMIGHTY, CREATOR OF HEAVEN AND EARTH"
Paragraph 3. The Almighty
268 Of all the divine attributes, only God's omnipotence is named in the Creed: to confess this power has great bearing on our lives. We believe that his might is universal, for God who created everything also rules everything and can do everything. God's power is loving, for he is our Father, and mysterious, for only faith can discern it when it "is made perfect in weakness".103
"He does whatever he pleases"104
269 The Holy Scriptures repeatedly confess the universal power of God. He is called the "Mighty One of Jacob", the "LORD of hosts", the "strong and mighty" one. If God is almighty "in heaven and on earth", it is because he made them.105 Nothing is impossible with God, who disposes his works according to his will.106 He is the Lord of the universe, whose order he established and which remains wholly subject to him and at his disposal. He is master of history, governing hearts and events in keeping with his will: "It is always in your power to show great strength, and who can withstand the strength of your arm?107
"You are merciful to all, for you can do all things"108
270 God is the Father Almighty, whose fatherhood and power shed light on one another: God reveals his fatherly omnipotence by the way he takes care of our needs; by the filial adoption that he gives us ("I will be a father to you, and you shall be my sons and daughters, says the Lord Almighty"):109 finally by his infinite mercy, for he displays his power at its height by freely forgiving sins.
271 God's almighty power is in no way arbitrary: "In God, power, essence, will, intellect, wisdom, and justice are all identical. Nothing therefore can be in God's power which could not be in his just will or his wise intellect."110
The mystery of God's apparent powerlessness
272 Faith in God the Father Almighty can be put to the test by the experience of evil and suffering. God can sometimes seem to be absent and incapable of stopping evil. But in the most mysterious way God the Father has revealed his almighty power in the voluntary humiliation and Resurrection of his Son, by which he conquered evil. Christ crucified is thus "the power of God and the wisdom of God. For the foolishness of God is wiser than men, and the weakness of God is stronger than men."111 It is in Christ's Resurrection and exaltation that the Father has shown forth "the immeasurable greatness of his power in us who believe".112
273 Only faith can embrace the mysterious ways of God's almighty power. This faith glories in its weaknesses in order to draw to itself Christ's power.113 The Virgin Mary is the supreme model of this faith, for she believed that "nothing will be impossible with God", and was able to magnify the Lord: "For he who is mighty has done great things for me, and holy is his name."114
274 "Nothing is more apt to confirm our faith and hope than holding it fixed in our minds that nothing is impossible with God. Once our reason has grasped the idea of God's almighty power, it will easily and without any hesitation admit everything that [the Creed] will afterwards propose for us to believe - even if they be great and marvelous things, far above the ordinary laws of nature."115
IN BRIEF
275 With Job, the just man, we confess: "I know that you can do all things, and that no purpose of yours can be thwarted" (Job 42:2).
276 Faithful to the witness of Scripture, the Church often addresses her prayer to the "almighty and eternal God" ("omnipotens sempiterne Deus. .."), believing firmly that "nothing will be impossible with God" (Gen 18:14; Lk 1:37; Mt 19:26).
277 God shows forth his almighty power by converting us from our sins and restoring us to his friendship by grace. "God, you show your almighty power above all in your mercy and forgiveness. . ." (Roman Missal, 26th Sunday, Opening Prayer).
278 If we do not believe that God's love is almighty, how can we believe that the Father could create us, the Son redeem us and the Holy Spirit sanctify us?
103 Cf. Gen 1:1; Jn 1:3; Mt 6:9; 2 Cor 12:9; cf. 1 Cor 1:18.
104 Ps 115:3.
105 Gen 49:24; Isa 1:24 etc.; Ps 24:8-10; 135:6.
106 Cf. Jer 27:5; 32:17; Lk 1:37.
107 Wis 11:21; cf. Esth 4:17b; Prov 21:1; Tob 13:2.
108 Wis 11:23.
109 2 Cor 6:18; cf. Mt 6:32.
110 St. Thomas Aquinas, STh I,25,5, ad I.
111 1 Cor 1:24-25.
112 Eph 1:19-22.
113 Cf. 2 Cor 12:9; Phil 4:13.
114 Lk 1:37, 49.
115 Roman Catechism I,2,13.
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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...
Heaven Speaks- To Those Who Have Been Away From the Church
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Reference
- Recharge: Directions For Our Times. Heaven Speaks to Young Adults. recharge.cc.
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