Lectio Divina

From Canons Regular of Saint John Cantius

Lectio Divina in our Catholic Life Today
Rev. Scott A. Haynes, S.J.C.
Canons Regular of St. John Cantius, Chicago, IL
Published by Catholics United for the Faith…



Practicing Catholics are exposed to an enormous amount of Sacred Scripture at Holy Mass during the course of the Church year. In her Sacred Liturgy, Holy Mother Church sets forth the inspired Word of God as the “compass pointing out the road to follow.”1 Sadly, this source of Divine wisdom seems to have little effect in the life of most Catholics. Why is this, when the Word of God should shape our lives?2

As creatures made in the image and likeness of God, we have been endowed with both intellect and will. But these faculties of the mind and of the heart need proper formation. The psalmist directs us,

“Thy Word is a lamp to my feet, and a light to my paths.”3
But if our intellect is deprived of the light of the Divine Word, our wills will be weak and find it hard to pursue the virtuous life. Regrettably, many Catholics are poorly formed in the Tradition of the Church, which finds the Scriptures at its heart, and consequently, when they sincerely try to
“live soberly, and justly, and godly in this world,”4
they learn it is personally difficult to put those truths into action. We must realize in all honesty that the culture of death has so infested American culture today, so that even the intellect and will of the average practicing Catholic is more influenced by the secularist, relativistic and anti-life agenda of the news media than by the Scriptures, which reside in the heart of the Church’s Apostolic Tradition.

In October, the Synod of Bishops addressed this situation, calling upon preachers to convert the intellect, imagination, and will of Catholics today. Francis Cardinal George said,

“Too often the contemporary imagination has lost the image of God as actor in history. The contemporary intellect finds little consistency in the books of the Bible and is not informed by the regula fidei.5 The contemporary heart has not been shaped by worship and the submission to God’s Word in the liturgical year.”6

So, in the midst of the “information age,” the Church has waged a battle against a formidable enemy – ignorance. The battle is centuries old, for in the 4th century, St. Jerome stated, to ignore Scripture is to ignore Christ.7 In our own times, the Church is calling us to return to a practice of prayer, time-tested, that will help us peel back that veil of ignorance. That method is called Lectio Divina.

While everyone is familiar to some degree with liturgical prayer (i.e., the Mass and the Divine Office) and with devotional prayer (i.e., the Rosary, novenas, etc.), few Catholics today know the powerful method of prayer called Lectio Divina or Divine Reading.

Lectio Divina is a reading of…a passage of Scripture, received as the word of God and leading, at the prompting of the Spirit, to meditation, prayer and contemplation.8
Because liturgical and devotional prayer is saturated with the Scriptures, Lectio Divina is an indispensable method of enriching the conversation we have begun in heaven.9

Lectio Divina nourishes the interior life of sanctifying grace in the heart of the baptized. It nurtures the Christian’s thirst for the solid food of faith, hope and love. St. Jerome says:

“We eat His Flesh and drink His Blood in the divine Eucharist, but also in the reading of Scripture.”10
For the Word of God to be “living and effectual,”11 there must be an invocation of the Holy Spirit. When the Spirit descends upon us in Lectio Divina, we begin to experience what St. Paul knew when the scales12 fell from his eyes, for then we too begin to perceive the Truth – Jesus Christ.

Many today deny the Scriptures were composed under the inspiration of the Holy Spirit. But for the fathers of the Church this is simply unthinkable, because the Bride of Christ, possesses the Spirit that has dictated the Word. When the Spirit opens the Scriptures to the members of Christ’s Mystical Body, the Gospel becomes a window into divine reality, a “verbal icon of Christ.”13

Whereas certain schools of Catholic spirituality14 appeal to different personality types, Lectio Divina is suited to all, ideal for extraverts and introverts alike. Regardless of temperament, Catholics struggle to properly balance their intellect and will with their emotional life. In a juggling act, many Catholics fumble through their spiritual life because they give their emotions free reign. Ruled by emotions, they live on a roller coaster, exhibiting moral conduct inconsistent with their Profession of Faith. Surely, if emotions dominate, people will tend toward narcissism or sentimentality. On the other hand, if people deny emotions, keeping a stiff upper lip, like the stoics of antiquity, their personality can become arid, brittle and inflexible, and will eventually snap. Lectio helps to integrate the intellect, will and emotions, and is, therefore, an indispensable aid to the spiritual life.

Various methods of Lectio Divina exist, but the traditional method was developed in monastic life. Nicknamed the ‘Monk’s Ladder,’15 the monk climbed four rungs of Lectio Divina, drawn into contemplation of the Divine things. But the ‘Monk’s Ladder’ is not confined only to monasteries, neither to a remnant of pious faithful, nor to a “group of specialists in prayer.”16 Lectio is for all Catholics.17 So, as Catholics seek profound communion with the Word of God,

“ask, and it shall be given you: seek, and you shall find: knock, and it shall be opened to you.”18

Traditionally, Lectio Divina consists of these four stages:

· Seek

Lectio – Reading as a receptive hearing of Sacred Scripture

· Find

·Meditatio – Meditation as a pursuit of truth according to reason

· Knock

·Oratio – Prayer as an approach to God, knocking on the doors of God’s heart

·And the door will be opened unto you.

Contemplatio – Contemplation as tasting the sweet joys of God’s presence

Climbing the ‘Monk’s Ladder,’ we must learn to listen to God in a spirit of reverence. St. Benedict instructs us to listen to the Word of God “with the ear of our hearts.”19 Only in silence can we hear the “still, small voice of God”.20 Perceiving God’s Word, we learn that

“the Word has a face; it is a person, Christ.”21

Reading the Scriptures in this elevated way surpasses mere literary phenomenon. Benedict XVI teaches that just reading the Bible

“does not mean necessarily that we have truly understood the Word of God. The danger is that we only see the human words and do not find the true actor within, the Holy Spirit.”22
If we invoke the presence of the Holy Spirit, our Lectio becomes a sacred moment, and that veil of ignorance covering our intellect is parted in two by the Finger of God. When the divine touch of the Holy Spirit rends that veil from top to bottom, He sheds Divine Light upon our very existence and integrates our minds with “the Way, the Truth and the Life.”23

As we continue our ascent, we place our foot firmly on the second rung of this ladder – Meditatio. In our meditation on the inspired Word, we are led to discover “the great truth of God,”24 rich in Heavenly Wisdom. Divine Wisdom, by putting everything in focus, helps us to see as God sees. But ‘worldly wisdom,’ which is passing away,25 is foolishness because it embraces evil26 under the false appearance of the good.27
Thus St. Jerome states,

“He who does not know Scriptures does not know the power of God nor his wisdom.”28
In Lectio, one is led to discover some Biblical passage that resounds in his soul. And thus, one must ponder it just as the Blessed Virgin Mary “kept all these words, pondering them in her heart.”29

The third rung of the ‘Monk’s Ladder’ consists of a prayerful conversation with God. Before our “Abba, Father,”30 we make a personal offering and consecration of our entire life. In our encounter with the Divine Presence, we reveal the cancer of our sins in all humility, begging Him to heal these with His grace. In our prayer we reach up to heaven like Moses and cry out with full-throat, “Show me Your glory!”31

At last, God bends down and pulls us to the top of the ‘Monk’s Ladder,’ so that we might rest “in the shade of the Almighty.”32 Coming into God’s awesome presence, our tongues fall silent as our minds contemplate His glory. Peaking into heaven, St. Paul reports,

“Eye hath not seen, nor ear heard: neither hath it entered into the heart of man, what things God hath prepared for them that love him. But to us God hath revealed them by his Spirit. For the Spirit searcheth all things, yea, the deep things of God.”33
The fruits of Lectio Divina are manifold, but one interesting realization of Lectio is in the area of sacred art. If we consider the Catholic art of the Middle Ages, for example, we could find countless depictions of Biblical scenes that demonstrate how the artist’s meditations on the Scripture are realized artistically. In medieval renditions of the Annunciation, it is not uncommon to depict the Virgin kneeling, reading Isaiah’s prophecy before King Ahaz34 when the Archangel Gabriel arrives to exclaim “Hail, full of grace.”35


The Scriptures do not tell us what Mary is doing at the moment of the Annunciation, but the minds of medieval artists pondered on this passage through Lectio Divina, and they could well imagine Mary reading Isaiah’s prophecy about the coming of the Messiah – they found this a compelling insight, believing Mary was already steeped in the Word of God before the Word became flesh in her very womb.

This Advent, if we truly desire to seek God’s presence in our life (Lectio), we will find (Meditatio) that if we knock (Oratio) at the door of Mary, she will open to us the door of the Holy Spirit (Contemplatio) and will feast on the fruit of her womb – Jesus.



References

[1] BENEDICTUS XVI, Message for the 21st World Youth Day (22.02.2006): L’Osservatore Romano: Weekly Edition in English, 01.03.2006, p. 3.
[2] IOANNES PAULUS II, Litt. Apost. Novo Millennio Ineunte (06.01.2001), 39: AAS 93 (2001) 294.
[3] Ps 119: 105
[4] Titus 2:12
[5] “Rule of faith.” Tertullian, On Prescription Against Heretics, 12: see also chapter 13: Ante-Nicene Fathers, vol. 3, eds. Roberts and Donaldson, 1976, p. 249.
[6] Vatican, Oct. 9, 2008 (CWNews.com)
[7] “Ignoratio Scripturarum, ignoratio Christi est.” PL 24,17
[8] PONTIFICIA COMMISSIO BIBLICA, L’interprétation de la Bible dans l’Église (15.04.1993), IV, C 2: Enchiridion Vaticanum 13, EDB, Bologna 1995, p. 1718.
[9] Phillipians 3:20
[10] In Eccles., 3, 13.
[11] Hebrews 4:12
[12] Acts 9:18
[13] Leonid Alexandrovich Ouspensky quoted in Reading the Sermon on the Mount: Character Formation and Decision Making in Matthew 5-7, Charles H. Talbert, Univ of South Carolina Press, 2004, pg. 72.
[14] Various schools of spirituality include, for example, Carmelite, Dominican, Ignatian, Augustinian, etc.
[15] Guigo II (d. 1193), Scala claustralium.
[16] Instrumentum Laboris; XII Ordinary General Synod of Bishops; Chapter V, Section 38.
[17] When Catholic laity of his day claimed that Lectio Divina was something only for monks, St. John Chrysostom vigorously responded: “Your mistake is in believing that the reading of the Scriptures concerns only monks, because for you it is still more necessary since you are in the midst of the world.” Hom. in Matth., 2, 5.
[18] Luke 11:9
[19] “Prologue to the Rule,” St. Benedict
[20] 1Kings 19:12
[21] Benedict XVI, Comments at XII Ordinary General Assembly of the Synod of Bishops, October 6, 2008. http://www.fides.org/aree/news/newsdet.php?idnews=18018&lan=eng
[22] ibid
[23] John 14:6
[24] ibid
[25] I Corinthians 7:31
[26] I Corinthians 1:18-25
[27] Summa Theologica, Pt. I-II, Q. 77, Art. 2, St. Thomas Aquinas
[28] Prologue to the commentary on the prophet Isaiah: PL 24,17
[29] Luke 2:19
[30] Abba is the Aramaic personalized and affectionate word for “father” (i.e. “daddy”) used in the New Testament: Mark 14:36; Romans 8:15; Galatians 4:6. For more information visit: http://www.orthodoxresearchinstitute.org/articles/bible/tarazi_name_of_god.htm
[31] Exodus 33:18
[32] Psalm 91:1
[33] I Corinthians 2:9-10
[34] “Therefore the Lord himself shall give you a sign. Behold a virgin shall conceive, and bear a son, and his name shall be called Emmanuel.” (Isaiah 7.14).
[35] “And the angel being come in, said unto her: Hail, full of grace, the Lord is with thee: blessed art thou among women.” (Luke 1:28).

The Majesty of Catholic Art (or where have all the artists gone?)

Leon Bonnat's (1833-1922) Job

Gustav Dore's (1832-1883) Bible Illustrations

Annie Vallotton's [20th & 21st century artist] Job, Good News Bible Illustrations

(Edited to add: please view Hallowedground.wordpress.com, the most inspiring collection of Catholic visuals on the web.)

Also, one of many recent appeals from the Church for an art renaissance. From CNA:

Art must be used in proclaiming the Word of God,
German bishop remarks
Vatican City, Oct 13, 2008 / 10:44 am

(CNA).- Speaking to his fellow prelates, Bishop of Wurzburg, Germany Friedhelm Hofmann, remarked that art is a medium that can be used to draw people closer to Christ, especially those not attending church.

In his speech on Saturday, during the 11th General Congregation of the Synod of Bishops, the German bishop stressed the urgency to explain the revelation of God, whose greatest revelation is Jesus Christ. “The Word of God has been incultured in the most diverse cultures. It has an impact on art. In Europe, we see an impressive cultural Christian history, of almost 2000 years. Extraordinary architecture, works of figurative art, music and literature, all have been born of faith and embraced the witness of faith.”

He continued by stating that “now is the time that we must make this faith speak anew.” Bishop Hofmann pointed to the Middle Ages’“Biblia pauperum” or poor man’s Bible, which was used to visually explain parts of the

Block book, a page from the Biblia Pauperum [paupers bible] illustrating the Resurrection and its Old Testament prototypes, c. 1470–80; in the British Library

history of salvation to those who could not read, as an example of a way that new expression was given to the faith.“Today,” Bishop Hofmann explained, “Christian culture must be explained because many persons no longer understand this language and no longer dedicate themselves directly to the Holy Scripture.”

Finally, he explained, “in contemporary culture, one must search for the traces of faith and bring them back to their use as a bridge. If it is true that artists are the seismographers of their time, then it would be good to take advantage of this and involve them in the proclamation of the Word of God."

Hindu Fanatics Burn Down House of Sisters of Mother Teresa

From Catholic.org

Hindu Fanatics Burn Down House of Sisters of Mother Teresa
By Nirmala Carvalho9/29/2008
Asia News (www.asianews.it/)
Sister M. Suma, the regional superior, prays for the "persecutors", that they may repent of their violence and "make peace with God" for their actions.

NEW DELHI, India (AsiaNews) - On September 25, Hindu fundamentalists attacked and burned down the house of the Missionaries of Charity, the order founded by Mother Teresa of Calcutta, in the village of Sukananda, district of Kandhamal.

(Proud to be Catholic? Show Your Support Right Now! Virtual Vigil of Prayer and Solidarity for the Persecuted Church in India. Please Sign the 'Catholic Action' Petition!)

Sister M. Suma, the regional superior of the order, is still reeling from the incident, and recalls the words spoken by Mother Teresa before her death: "When I am dead, I will not stay in paradise, but I will walk throughout the world, wherever darkness prevails, to illuminate it with the Light that comes from the love of God". The sister says that she finds "comfort" in these words, despite the "sufferings" and persecutions" suffered by the Christians in India.

"I am certain", the sister tells AsiaNews, "that Mother Teresa is here with us, and brings hope and comfort to those who have lost everything". Together with her fellow sisters, Sr. M. Suma prays for the "persecutors", that "they may repent of the violence they have committed", and may make "peace with God" for the violence, death, and destruction that they have caused toward "the Christians" in the district of Kandhamal. "We offer our sufferings for them", the sister continues, so that they may finally discover "the light that is Truth".

On Thursday, September 25, at about eleven in the evening, a crowd of 700 people poured into the streets - in violation of the curfew imposed by the authorities - armed with axes, swords, and iron bars, and attacked the house of the Missionaries of Charity in the village of Sukananda. Fortunately, the house was empty at the time. They Hindu fanatics destroyed the building and everything on the five acres of adjoining property. They also destroyed the local church, continuing their devastating fury until two o'clock on the morning of the 26th.

"There was no one at home", the sister continues, "because when the violence erupted against the Christians, we took our few belongings and moved to our house in Bhubaneshwar. We brought with us the tabernacle, the altar, and especially the Dalit and tribal girls whom we were sheltering; we left only a small image of Mother Teresa, who is the source and reason of our mission. At the moment of the assault, only our Mother was in the house".

Yesterday, Sr. M. Suma met with the governor of the state of Orissa, Muralidhar Chandrakant Bhandare, to whom she confided that the attack was the work of "demonic forces"operating in the region; the governor said that he "agreed" with the sister. Solidarity with the sisters is also being expressed by the archbishop of Bhubaneshwar, Raphael Cheenath, who calls the religious of Mother Teresa "frontline missionaries", and for this reason more exposed to danger.

Rediscovering Traditionalism

With chapter titles such as "Not Just Talking to God in Latin" and "Participation Theology" I knew I had to share this piece from John Casey at opendemocracy.net. Kudos, Mr. Casey.

Last Rites Cont'd

Annointing of the Sick, Late Rites, The Sick Call

An excerpt from
The Externals of the Catholic Church: Her Government, Ceremonies, Festivals, Sacramentals, and Devotions By John Francis Sullivan Published by P. J. Kenedy & sons, 1917 Original from the New York Public Library Digitized Aug 24, 2006 385 pages


THE CEREMONIES OF EXTREME UNCTION

THE ministry of the Catholic Church is at its best in the care which it manifests towards the sick. In the sick-room and at the death-bed the Catholic priest wins the grateful love of the faithful and the admiration of those who are not of the One Fold. There is no part of his work, no service that he renders to his flock, that is better calculated to make men of all creeds respect the priest. When they see him wending his way to the homes of the poor, through darkness or rain or snow, when they know that no danger of contagion can keep him away, that no peril is worthy of notice when a soul is at stake, they realize that the priest believes what he teaches.

"The Last Anointing." In this chapter we shall take up the ceremonies of the Sacrament by which a soul is prepared for its passage to eternity. Why is this Sacrament called Extreme Unction? Because it is the last or extreme anointing which the Catholic receives. At Baptism his breast and shoulders were anointed with the Oil of Catechumens and his head with Chrism. At Confirmation he was marked on the forehead with Chrism, to show that his faith must be manifest to the world. If he has been raised to the priesthood, he has received on his hands another anointing by which these members were consecrated to God's service. And, now that he is about to cross the threshold of eternity, his various senses receive a last anointing in the Sacrament of Extreme Unction.

The Oil of the Sacrament. For this Sacrament the oil which is used is olive oil, consecrated by a bishop on Holy Thursday of each year. It is known as " Oleum Infirmorum " — the Oil of the Sick — and it is applied by the priest to the principal organs of the body through which sin may have come upon the soul.


A Symbol of Strength. The symbolism of oil can be easily understood if we remember the many uses for which it was employed among the ancients. It was a medicine, a food, a source of light, and especially a means of producing that strength and flexibility of muscle which athletes seek to acquire. The gymnast, runner, boxer or wrestler of the old Olympic games rubbed oil into the pores of his skin, and thereby nourished and strengthened his muscular system in preparation for his contests. So it is withthe sacramental oil with which the Church anoints her children to give them spiritual strength in their conflict with Satan.

Scriptural Authority. Like all the other sacraments, Extreme Unction was instituted by our Blessed Saviour; but there is no mention of it in the Gospels. We find the first account of it in the Epistle of St. James the Apostle, where the manner of administering it and the nature of its effects are clearly set forth: "Is any man sick among you? Let him bring in the priests of the Church; and let them pray over him, anointing him with oil in the name of the Lord. And the prayer of faith shall save the sick man, and the Lord shall raise him up; and if he be in sins, they shall be forgiven him."

The Sacrament of Extreme Unction should, if possible, be given when the patient is in full possession of his mental faculties and realizes the importance of the Sacrament, and not when he is deprived of his senses and is in the throes of death. In the Sick-Room. When it can be done, the Holy Viaticum is given to the sick person before Extreme Unction. It may be well to mention the various things which should be prepared. These should always be kept together and in readiness in every Catholic household, for in each the day will come (and may come suddenly) when they will be needed.

A table should be provided. A small firm stand, perhaps two feet square, is suitable. The articles for the administration of the sacraments should not be placed on a bureau which is partly occupied by other things. The table should be entirely covered with a clean white cloth. On this is placed a standing crucifix and two blessed candles, which should be lighted when the priest is expected; a saucer containing holy water (with a sprinkler, if possible) ; a glass of fresh water, a spoon, a plate with small crumbs of bread, a towel, a napkin (to be used as a Communion-cloth) and seven small balls of clean cotton.

Through mistaken devotion prayer-books, rosaries, statues, pictures, etc., are sometimes placed on the table. These should be omitted. The table is, for the time, an altar, which is a resting- place for the Blessed Sacrament when Holy Communion is to be given, and for the Holy Oil used in Extreme Unction.

The parts of the sick person which are to be anointed should be washed before the priest arrives — the face, hands and feet. When the priest is known to be carrying the Blessed Sacrament, it is a laudable custom for one of the family to meet him at the street-door with a lighted candle, and all the others present should kneel when he enters. It is almost needless to say that at the administration of sacraments none but blessed candles, of unbleached yellow wax, should be used.

The Prayers Before the Anointing. As the priest comes into the sick-room he says, in Latin, " Peace be unto this house and all who dwell therein." He sprinkles the sick person, the room and the other persons present with holy water, uttering the words of the Psalmist : " Thou shalt sprinkle me with hyssop, O Lord, and I shall be cleansed ; Thou shalt wash me, and I shall be made whiter than snow. Have mercy on me, O God, according to Thy great mercy. Glory be to the Father," etc.

He then hears the confession of the sick person, if it has not been previously heard, and gives the Holy Viaticum, if it is to be given. He then recites three prayers. The first asks that " into this house may come eternal happiness, divine prosperity, serene joy, fruitful charity and lasting health; that the devils may flee; that the angels of peace may be present; that all evil discord may disappear." The second asks blessings from our Lord Jesus Christ on the house and on all who dwell in it, that He may give them a good angel as their guardian; that He may protect them " from all the powers of darkness, from all fear and perturbation." The third asks again for the angel of God " to guard, protect, cherish, visit and defend all who dwell in this abode." The Confiteor is then recited. It may be said in English (or any other language) by the sick person or by those who are present. The priest says, in Latin, the concluding sentences, which are, in English: " May the Almighty God have mercy on thee,"etc. As he pronounces the final words he makes the sign of the cross.

Then, before the anointing, the priest offers a prayer to the angels and saints, which opens with an invocation of the three Persons of the Holy Trinity, with a threefold sign of the cross over the patient: " In the name of the Father, and of the Son, and of the Holy Ghost, may all the power of the devil be extinguished in thee, by the imposition of our hands and by the invocation of all the holy Angels, Archangels, Patriarchs, Prophets, Apostles, Martyrs, Confessors, Virgins, and all the Saints. Amen."

The Anointings. At the anointing of the sick person, those who are in the room should kneel and pray. The Oil of the Sick is carried in a small gold-plated box, known as an oil-stock, which is enclosed in a leather case. The oil is usually soaked into cotton, to avoid danger of leakage. The priest dips his thumb into the oil and makes the sign of the cross with it on several parts of the sick person's body; first on the eyes, with the words, in Latin: " By this holy unction and His most loving mercy oil Stock may the Lord pardon thee whatever thou hast sinned by sight." Then on the ears, with the same formula, except the last word, which is " hearing." He anoints the nose, mentioning the sense of smell ; the lips, for taste and speech ; the palms of the hands, for the sense of touch ; and the feet, for sins committed by walking. Each unction is wiped away with cotton immediately after it is made.

When a priest receives Extreme Unction his hands are anointed not on the palms, but on the back. The reason is that his palms have been previously consecrated with oil, at his ordination. The Final Prayers. The priest then prays, " Kyrie eleison," etc. — "Lord, have mercy" — after which the Our Father is recited secretly down to the last words, " Lead us not into temptation, but deliver us from evil," which are said aloud, in Latin. Then follow several versicles with their responses: " Make safe Thy servant, my God, who trusts in Thee. Send him, O Lord, help from Thy holy place, and defend him from Sion. Be to him, O Lord, a tower of strength from the face of the enemy. May the enemy avail naught against him, and the son of iniquity be powerless to harm him." These and the other prayers are varied according to the sex of the sick person — " Thy handmaid " instead of " Thy servant," etc. Three prayers are then offered. The first asks for forgiveness of sin and restoration of bodily health. The second, in which the Christian name of the sick person is used, implores refreshment of soul and divine healing; and the third begs that he may be restored to Holy Church " with all desired prosperity." This concludes the ceremonies of Extreme Unction.

The Apostolic Blessing. Immediately after the administration of this Sacrament it is usual to impart the Last or Apostolic Blessing, which gives a plenary indulgence to the recipient. This indulgence is gained, not when the prayers are read, but at the moment of death — " in articulo mortis."

The priest exhorts the sick person to elicit acts of contrition, faith, hope and love, and to invoke the Sacred Name of Jesus. A prayer is offered to " the Father of mercies and the God of all consolation," to look with favor upon His servant and to grant him the pardon of all his sins. After the Confiteor has been said, the Blessing is given, as follows: " May our Lord Jesus Christ, Son of the Living God, Who gave to Peter the power to bind and to loose, receive thy confession and restore to thee that first robe of innocence which thou didst receive in Baptism; and I, by the power given to me by the Apostolic See, grant thee a plenary indulgence and remission of all thy sins, in the name of the Father and of the Son and of the Holy Ghost. "

Through the most sacred mysteries of man's redemption may God remit unto thee the pains of the present and future life, open to thee the gates of heaven, and bring thee to everlasting life." And with a solemn benediction, " May Almighty God bless thee, Father, Son and Holy Ghost," the ceremonies are concluded which prepare the Christian soul to meet its God.

Last Rites

From Damian Thompson's Holy Smoke

Now everyone wants the Last Rites
Posted By: Damian Thompson at Sep 29, 2008 at 20:13:10 [General]
Posted in: Religion
Tags:Anointing of the sick , Extreme Unction , Fr Zuhlsdorf , Last Rites

More and more Catholics are receiving the Last Rites even though they are perfectly healthy or may be suffering from nothing more serious than a runny nose or a touch of arthritis.

Catholics are now asking for the Last Rites if they have a runny nose

This ludicrous situation has arisen because the Last Rites, properly known as the Sacrament of Extreme Unction, have been repackaged as "the Sacrament of the Sick" or just "the Sacrament of Healing". And, in our hypochondriac age, everyone wants to be healed.

So, as a discussion on Fr Z's excellent blog reveals, we have the spectacle of healthy people of all ages coming forward for an anointing that is intended (among other things) to ease the passing of the soul from one life to the next.

These days, liberal priests go bananas if you even use the phrase "Last Rites". They don't like "Extreme Unction" either, even though that is how the sacrament is described in the Catechism of the Catholic Church. These are the same Futurechurch priests who dislike the word "Confession", insisting on "Reconciliation".

Now, there is a good reason why the Church encourages Catholics, in many circumstances, to describe Extreme Unction as the Sacrament of the Sick. The old formula can scare the wits out of someone who is merely in some danger of dying; it's not a death sentence.

But once it transmutes into some vague sign of "healing", then everyone wants to get in on the act. And so, as Fr Zuhlsdorf says, it is doled out "frivolously – sometimes very frivolously ... I have seen regularly scheduled Masses for seniors wherein everyone, including the young people who brought the seniors, troops up to be anointed. This is an abuse of the sacrament."

Indeed. But you trying telling that to some Tabletista schoolteacher in Arundel and Brighton. It's probably the most the priest can do to stop her administering the "sacrament" herself, since in my experience many Futurechurch enthusiasts believe they have healing powers.

As Fr Z argues, there is a case for administering the sacrament to anyone, particularly an older person, about to undergo general anaesthetic, even for a minor operation. But where do you draw the line?

Some Magic Circle folk think it's OK for someone with a sprained ankle to go forward for the Last Rites (only they don't use that term). In which case, I want them too. For nausea induced by drinking Fairtrade coffee.

St Michael the Archangel

September 29 - The Dedication of St Michael the Archangel

Introit
BLESS the Lord all ye His angels: you that are mighty in strength, and execute His word, hearkening to the voice of His orders. Ps. Bless the Lord, O my soul: and let all that is within me bless His holy name.

Collect
O God, who in a wonderful order hast established the ministry of angels and of men, mercifully grant that even as Thy holy angels ever do Thee service in heaven so at all times they may defend our lives on earth...

Offertory
An angel stood near the altar of the temple, having a golden censer in his hand, and there was given to him much incense: and the smoke of the perfumes ascended before God, alleluia.

Prayer to Saint Michael the Archangel
Great prince of heaven, St Michael, I commend my body and soul to thy protection, from this day henceforth I choose thee for my daily protector and intercessor, and I beseech thee graciously to assist me now and at all times, but especially at the end of my life. Keep me from timidity and obtain for me from God the remission of my sins and complete resignation to his divine will, so that my soul, consoled and cheerful, may leave my body; receive her then according to thy office, and lead her through the ranks of thy holy comrades to the face of God, in the enjoyment of whose presence she will be eternally blessed. Amen