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

Ember Days, again

Awesome post from Fr Z today, "Ember Day Awareness...Day". Please take a look.

Fall Ember Days (Sep 24, 26 & 27, 2008)

From New Advent's Catholic Encyclopedia

Ember Days

Ember days (corruption from Lat. Quatuor Tempora, four times) are the days at the beginning of the seasons ordered by the Church as days of fast and abstinence. They were definitely arranged and prescribed for the entire Church by Pope Gregory VII (1073-1085) for the Wednesday, Friday, and Saturday after 13 December (S. Lucia), after Ash Wednesday, after Whitsunday, and after 14 September (Exaltation of the Cross). The purpose of their introduction, besides the general one intended by all prayer and fasting, was to thank God for the gifts of nature, to teach men to make use of them in moderation, and to assist the needy. The immediate occasion was the practice of the heathens of Rome. The Romans were originally given to agriculture, and their native gods belonged to the same class. At the beginning of the time for seeding and harvesting religious ceremonies were performed to implore the help of their deities: in June for a bountiful harvest, in September for a rich vintage, and in December for the seeding; hence their feriae sementivae, feriae messis, and feri vindimiales. The Church, when converting heathen nations, has always tried to sanctify any practices which could be utilized for a good purpose. At first the Church in Rome had fasts in June, September, and December; the exact days were not fixed but were announced by the priests. The "Liber Pontificalis" ascribes to Pope Callistus (217-222) a law ordering: the fast, but probably it is older. Leo the Great (440-461) considers it an Apostolic institution. When the fourth season was added cannot be ascertained, but Gelasius (492-496) speaks of all four. This pope also permitted the conferring of priesthood and deaconship on the Saturdays of ember week--these were formerly given only at Easter. Before Gelasius the ember days were known only in Rome, but after his time their observance spread. They were brought into England by St. Augustine; into Gaul and Germany by the Carlovingians. Spain adopted them with the Roman Liturgy in the eleventh century. They were introduced by St. Charles Borromeo into Milan. The Eastern Church does not know them. The present Roman Missal, in the formulary for the Ember days, retains in part the old practice of lessons from Scripture in addition to the ordinary two: for the Wednesdays three, for the Saturdays six, and seven for the Saturday in December. Some of these lessons contain promises of a bountiful harvest for those that serve God.

From the Externals of the Catholic Church

i). The Ember Days, sometimes called the Quarter Tenses (
Latin, " Quatuor Tempora," the four times), come at intervals
of about three months. They are the Wednesday, Friday and
Saturday which follow December 13, the first Sunday in Lent,
Pentecost and September 14.
The observance of these days is an ancient practice. They
are mentioned by Pope St. Leo as being so old in his time that
he believed that they had an Apostolic origin; and he stated
that the object of these days of fasting is to purify our souls by
penance at the beginning of each quarter of the year. They were
introduced into England by St. Augustine of Canterbury, the
Apostle of that country. The ordinations of the clergy commonly
occur on the Saturdays of the Ember Days, while the whole Church
is devoted to prayer and penance, to secure, as it were, the blessing
of God on His new ministers.
Why are they called " Ember Days " ? The word has nothing
to do with embers or ashes. It may be from the Anglo-Saxon "
ymbren," a circle or revolution; or it may be a corruption of "
quatuor tempora"; for in Dutch the name is " Quatertemper,"
in German " Quatember," and in Danish " Kvatember " — whence
the translation to Ember Days is easy.

To mark the beginning of Fall this year, we've planned to clean up the garden, rummage through our old clothes to make some scarecrows, and bake an apple crisp.

APPLE CRISP

INGREDIENTS
4 apples - peeled, cored and sliced
1/2 cup brown sugar
1 cup all-purpose flour
3/4 cup white sugar
1 teaspoon ground cinnamon
1/4 teaspoon salt
1 egg, beaten
2 tablespoons butter, melted

DIRECTIONS
Preheat oven to 375 degrees F (190 degrees C).
In a 9 inch square baking pan, mix sliced apples with brown sugar. In a large bowl, mix together flour, white sugar, cinnamon and salt. In a small bowl, beat together egg and melted butter. Stir into flour mixture. Spread evenly over apples.
Bake in preheated oven for 30 to 40 minutes, or until topping is golden and crisp.

We're also going to try our hand at making apple doll heads. Follow this link for directions.

St Padre Pio

From RealCatholicTV.com

Stigmata

From Zenit.org

The Secret Story of Padre Pio's Stigmata

Volume Reveals Report of Vatican Investigator

By Mirko Testa

ROME, SEPT. 22, 2008 (Zenit.org).- A volume detailing the report of a Vatican investigator into Padre Pio gives new information on the wounds of the Passion that the friar suffered.

Padre Pio da Pietrelcina received the stigmata from the crucified Christ, who in an apparition invited the Capuchin friar to unite himself to his passion so as to participate in the salvation of others, particularly consecrated persons: This is what we can know with certainty thanks to the recent opening -- at the request of Benedict XVI -- of the archives of the former Holy Office up to 1939, which contain information on revelations to Padre Pio that were not previously published.

These revelations have been released in a book titled "Padre Pio Sotto Inchiesta: l''Autobiografia Segreta'" ("Padre Pio Under Investigation: The 'Secret Autobiography'"). The volume is prefaced by Vittorio Messori and edited by Father Franceso Castelli, historian for the beatification cause of Pope John Paul II and professor of modern and contemporary history of the Church at the Romano Guardini Institute for Religious Sciences in Taranto, Italy.

Until the publication of this book, many assumed that Padre Pio -- whether for reasons of modesty or because he thought himself unworthy of the charisms he had received -- had never disclosed to anyone what happened on the day he received the stigmata.

The only known reference to these events was in a letter Padre Pio sent to his spiritual director, Father Benedetto da San Marco in Lamis, in which he speaks of the appearance of a "mysterious person" but does not offer any details.

The new book, which contains the first complete version of the report penned by Bishop Raffaele Rossi of Volterra, (later cardinal), apostolic visitor sent by the Holy See to secretly investigate Padre Pio, clarifies that on the occasion of the reception of the stigmata the saint had a conversation with the crucified Christ.

The book also contains a number of statements that Padre Pio made under oath, which provide an interpretive key to Bishop Rossi's report.

Asked to swear on the Gospel, Padre Pio for the first time revealed the identity of the one from whom he received the wounds.

It was June 15, 1921, and in answer to a question posed by Bishop Rossi, Padre Pio said: "On Sept. 20, 1918, I was in the choir of the church after celebrating Mass, making the thanksgiving when I was suddenly overtaken by powerful trembling and then there came calm and I saw Our Lord in his crucified form.

"He was lamenting the ingratitude of men, especially those consecrated to him and favored by him."

"Then," Padre Pio continued, "his suffering was apparent as was his desire to join souls to his Passion. He invited me to let his pains enter into me and to meditate on them and at the same time concern myself with the salvation of others. Following this, I felt full of compassion for the Lord's pains and I asked him what I could do.

"I heard this voice: 'I will unite you with my Passion.' And after this the vision disappeared, I came back to myself, my reason returned and I saw these signs here from which blood flowed. Before this I did not have these."

Padre Pio then said that the stigmata were not the result of a personal request of his own but came from an invitation of the Lord, who, lamenting the ingratitude of men, and consecrated persons in particular, conferred on Padre Pio a mission as the culmination of an interior mystical journey of preparation.

Common theme

Father Castelli, the book's editor, noted that the theme of the ingratitude of men and especially those favored by God is not something new in the Capuchin friar's private revelations.

He told ZENIT: "What is decisive is that Padre Pio made no request for the stigmata. This helps us to understand the freedom and the humility of the Capuchin who is clearly completely uninterested in making a show of the wounds.

"Padre Pio's humility also manifests itself in his reaction to seeing the signs of the Passion traced in his flesh once he had come back to himself. In fact, in the conversation with the bishop, once the mystical scene has finished, it is not elaborated on further."

From the conversation with Padre Pio, from the letters, from the witnesses questioned by Bishop Rossi and finally from his own report, it is plain that the friar was unhappy about the signs of the Passion, that he tried to hide them and that he was uneasy in showing them at the request of the apostolic visitor, the editor explained.

A 6th wound?

The book conveys Bishop Rossi's conclusions about the stigmata, of which there had only been partial information, and so provides new information, especially about the form of the wound in the side and a rumored sixth wound on the friar's back.

In his report the apostolic visitor says that there was no festering in Padre Pio's wounds, they did not close and did not heal. The remained inexplicably open and bloody, despite the fact that the friar had tried to stop the bleeding by treating them with iodine.

"Bishop Rossi's description of the wound in the side," Father Castelli told ZENIT, "is decisively different from those before and after him. He did not see it as an upside down or slanted cross, but as having a 'triangular form' and so therefore with definite edges."

Contrary to what certain doctors have said, Bishop Rossi concluded that the wounds did not appear to be externally inflicted.

"This speaks in favor of the authenticity of the stigmata," Father Castelli explained, "because carbolic acid -- which according to some was what Padre Pio might have used to cause the wounds -- after it has been applied, consumes the tissue and inflames the surrounding area. It is impossible to think that for 60 years Padre Pio could have caused himself these wounds of the same definite shape.

"Further, the wounds emitted the intense odor of violets rather than the fetid stench that degenerative processes, tissue necrosis or infections usually cause."

According to the report, Padre Pio said that apart from the stigmata in his hands, feet and side, there were no other wounds, and therefore no wound on his back as Jesus might have had from carrying the cross. Some have suggested that Padre Pio might have had this wound.

Father Castelli maintains that it is not possible to speculate beyond the information gathered in Bishop Rossi's 1921 investigation and attribute to Padre Pio any other sign of the Passion.

St Januarius (San Gennaro)

Dried blood liquefies in biannual 'miracle'
From correspondents in Naples
September 20, 2008 12:23am
Article from: Reuters

THOUSANDS of Neapolitans have crowded into the city's cathedral to witness the miracle of Saint Gennaro, whose dried blood is said to liquefy twice a year, 17 centuries after his death.

Cardinal Crescenzio Sepe, archbishop of Naples, announced the blood turned to liquid at 9:45 am (0745 GMT) and the glass phial was paraded to crowds outside, who set off fireworks in celebration.

"It (the saint's blood) is the seed of hope for all of us," Cardinal Sepe said.

Legend has it that when Gennaro was beheaded by pagan Romans in 305 AD, a Neapolitan woman soaked up his blood with a sponge and preserved it in a glass phial.

The substance usually turns to liquid twice a year - on September 19, the saint's feast day, and on the first Saturday in May.

The miracle was only first recorded in 1389, more than 1000 years after Gennaro's martyrdom.

More scientifically minded sceptics say the "miracle" is due to chemicals present in the phial whose viscosity changes when it is stirred or moved.

Some Neapolitans fear disaster may strike the city if the blood of the fourth-century martyr does not turn to liquid.

Disaster has struck at least five times after the blood failed to liquefy, including in November 1980 when some 3000 people died in a massive earthquake that struck southern Italy.

Naples has endured a difficult year, with the historic port city's image stained by a trash crisis that saw rotting rubbish pile up in city streets.

Prince George's County, Maryland, TLM

From MCITL

Extraordinary Form Mass 26 September in Upper Marlboro, MD
Fr. Mark White will be celebrating an Extraordinary Form (Traditional Latin) Mass on Friday, September 26, 2008 at 7:00 PM at the Church of Saint Mary of the Assumption in Upper Marlboro, Md.

St Mary's Church Website here

A gracious thank you to Fr. White, St Mary's Church, and Pope Benedict.

If you are anywhere in the neighborhood, please consider attending to give your support. Visit SanctaMissa.org for TLM resources.

Deo Gratias!

Wow

That's all I have to say. Wow. Check out these before and after pictures.The sanctuary of St. Peter’s in New Britain, Connecticut, was filled with devotional art when it was completed in 1875; its appearance today (below) is austere and abstract by comparison. Old photo: unknown; modern photo: Marek Czarnecki

The accompanying article can be found here. It's fascinating when juxtaposed with Pope Paul VI's 1969 address, here.

Neo-Con? Paleo-con? Kool-aid drinker? Who knows? The real question is, Is she still white-trash?

You gotta love a chick that drives so many people nuts! She must be on to something.

From Damian Thompson

The battle for Sarah Palin's soul

Posted By: Damian Thompson at Sep 18, 2008 at 14:20:44 [General]

Sarah Palin is at the centre of a furious battle behind the scenes of the US election between conservative Christian tribes who want to claim her as one of her own. "Paleocons" and "theocons" are shrieking: "She's ours!" while the Republican campaign looks on in horror, hoping they will go away.Sarah Palin: who will win the battle for her soul?
I stumbled across this drama by the unlikeliest of routes. I noticed that the Society of St Pius X (SSPX) - anti-Zionist Catholic rebel traditionalists - are backing Palin because of her uncompromising stance on abortion. But then a link on an SSPX website led me to Patrick Buchanan, the hard-Right, anti-Israel scourge of the neocons whom Palin has been accused of supporting in the past.
Buchanan, a Catholic hero of the SSPX, said this week that "the lady is no neocon". But, clearly, he's worried that the Zionist lobby is getting to his girl:
"Will the neocons who tutored George W. Bush in the ideology he pursued to the ruin of his presidency do the same for Sarah Palin? Should they succeed, they will destroy her. Yet, they are moving even now to capture this princess of the right and hope of the party.
"In St. Paul, Palin was told to cancel a meeting with Phyllis Schlafly and pro-life conservatives. McCain's operatives said Palin had to rest for her Wednesday convention speech. Yet, on Tuesday, Palin was behind closed doors with Joe Lieberman and officials of the Israeli lobby AIPAC. There, according to The Washington Post, Palin took and passed her oral exams."

Read more

Rhythm of Catholic Life

I have to remember never to lose an opportunity to live in the rhythm of "Catholic Time," an incredible blessing to all Catholic faithful, one that should not be tossed over in favor of vain secular pursuits, as most of us are likely to do.

We should offer our day to God upon awakening in His beautiful dawn and recall the Resurrection in the early morning light. We might keep the canonical hours and pray from the Breviary as the religious do. We must examine our consciences and give thanks at night. We are penitential on Friday in remembrance of our Lord's great suffering and sacrifice. We further prepare for the Lord's Day on Saturday. Sunday is a joyous day, specially set aside by our Lord for renewal, worship, love, family, and thanksgiving.

Months are also a time to specially devote your attention: September is dedicated to the Seven Dolours of Mary. I need to better acquaint myself with this beautiful devotion.

Fourteen Holy Helpers

From CatholicTradition.org: St. Christopher and St. Giles, plagues, St. Denis, headaches, St. Blaise, ills of the throat [although St. Ignatius of Antioch is also a patron of those with sore throats], St. Elmo, patron of abdominal maladies [and one of the several Saints having patronage over childbirth, which is not an illness, of course, as well as patron of sailors], St. Barbara, against fever, St. Vitus, [with St. Dymphna, against epilepsy], St. Pantaleon, patron of physicians, St. Cyriacus, recourse in time of temptations, especially at the hour of death; Sts. Christopher, Barbara, and Catherine were appealed to for protection against a sudden, unprovided death; the aid of St. Giles was implored for making a good confession; St. Eustace, patron of all kinds of difficulties, especially family troubles. Domestic animals were also attacked by the plague: Sts. George, Erasmus, Pantaleon and Vitus were invoked for their protection. St. Margaret of Antioch is the patron of safe childbirth deliveries [along with St.Gerard Majella and Raymond Nonnantus]. As devotion spread, Pope Nicholas V in the 16th century attached indulgences to devotion of the Fourteen Holy Helpers, which are no longer attached under the modern norms and grants, although their cultus is still efficacious and to be promoted. LEARN MORE

Fr Z's thoughts on Cardinal Castrillon Hoyos comments, SP Conference

From WDTPRS:

Reflecting on Card. Castrillon’s remarks the other day
CATEGORY: SESSIUNCULUM — Fr. John Zuhlsdorf @ 5:40 am
I haven’t been online much lately, due to connection problems. But I have been busy listening, conversing and thinking about many issues having to do with Summorum Pontificum, the older and newer forms of Mass, the people who adhere to them, etc.There has been a bit of a flap about what His Eminence Card. Castrillon Hoyos said in off-the-cuff remarks to a conference meeting in Rome on the occasion of the first year of the Motu Proprio Summorum Pontificum...

read more

Solemn High Traditional Latin Mass, Feast of the Exaltation of the Holy Cross, Sept 14

Video available here

The Alleluia
Alleluia, alleluia. Sweet the wood, sweet the nails, sweet the load that hangs on thee; thou only wast worthy to bear the King and Lord of heaven. Alleluia.

Alleluia, alleluia. Dulce lignum, dulces clavos, dulcia ferens pondera: qua sola fuisti digna sustinere Regem coelorum, et Dominum. Alleluia.

Solemn High Mass offered by the Institute of Christ the King at the Shrine of the Most Blessed Sacrament in Hanceville, Alabama. Learn more about the Feast of the Holy Cross at Catholic Culture

Know where we've been - Today in Church History, Part II

From Rorate-Caeli

Thursday, September 18, 2008

A Holy and Important Anniversary
Only one of the popes was ever a "Parish Priest", a "Pastor", a "Curé", that is, in charge of a parish, with the "cure of souls". Giuseppe Melchiore Sarto, Pope Saint Pius X. This lion of a defender of the Faith was certainly one of the greatest popes of the last few centuries.

At the heights of holiness, what are seemingly hard to reconcile, are practiced with perfection. In him there was no contradiction between the "medicine of mercy" and the severity of condemnation. He realized, with Holy Mother Church that "the condemnation of error is itself a work of mercy since by pinning down error, those labouring under it are corrected and others are preserved from falling into it" (Iota unum).

Read more...

Know where we've been - Today in Church History

An excellent new resource:

The birth of Pope Gregory XVI, 1765AD



(No, it's not a traditionalist site. Can't we all just be plain ol' Catholics for a few minutes a day?)

Changes in the Liturgy

From the EWTN Library

CHANGES IN MASS FOR GREATER APOSTOLATE
Pope Paul VI
Address to a General Audience, November 26, 1969
Our Dear Sons and Daughters:
1. We ask you to turn your minds once more to the liturgical innovation of the new rite of the Mass. This new rite will be introduced into our celebration of the holy Sacrifice starting from Sunday next which is the first of Advent, November 30 [in Italy].
2. A new rite of the Mass: a change in a venerable tradition that has gone on for centuries. This is something that affects our hereditary religious patrimony, which seemed to enjoy the privilege of being untouchable and settled. It seemed to bring the prayer of our forefathers and our saints to our lips and to give us the comfort of feeling faithful to our spiritual past, which we kept alive to pass it on to the generations ahead.
3. It is at such a moment as this that we get a better understanding of the value of historical tradition and the communion of the saints. This change will affect the ceremonies of the Mass. We shall become aware, perhaps with some feeling of annoyance, that the ceremonies at the altar are no longer being carried out with the same words and gestures to which we were accustomed—perhaps so much accustomed that we no longer took any notice of them. This change also touches the faithful. It is intended to interest each one of those present, to draw them out of their customary personal devotions or their usual torpor.
4. We must prepare for this many-sided inconvenience. It is the kind of upset caused by every novelty that breaks in on our habits. We shall notice that pious persons are disturbed most, because they have their own respectable way of hearing Mass, and they will feel shaken out of their usual thoughts and obliged to follow those of others. Even priests may feel some annoyance in this respect.
5. So what is to be done on this special and historical occasion? First of all, we must prepare ourselves. This novelty is no small thing. We should not let ourselves be surprised by the nature, or even the nuisance, of its exterior forms. As intelligent persons and conscientious faithful we should find out as much as we can about this innovation. It will not be hard to do so, because of the many fine efforts being made by the Church and by publishers. As We said on another occasion, we shall do well to take into account the motives for this grave change. The first is obedience to the Council. That obedience now implies obedience to the Bishops, who interpret the Council's prescription and put them into practice.
6. This first reason is not simply canonical—relating to an external precept. It is connected with the charism of the liturgical act. In other words, it is linked with the power and efficacy of the Church's prayer, the most authoritative utterance of which comes from the Bishop. This is also true of priests, who help the Bishop in his ministry, and like him act in persona Christi (cf. St. Ign., ad Eph. I, V). It is Christ's will, it is the breath of the Holy Spirit which calls the Church to make this change. A prophetic moment is occurring in the mystical body of Christ, which is the Church. This moment is shaking the Church, arousing it, obliging it to renew the mysterious art of its prayer.
7. The other reason for the reform is this renewal of prayer. It is aimed at associating the assembly of the faithful more closely and more effectively with the official rite, that of the Word and that of the Eucharistic Sacrifice, that constitutes the Mass. For the faithful are also invested with the "royal priesthood"; that is, they are qualified to have supernatural conversation with God.
8. It is here that the greatest newness is going to be noticed, the newness of language. No longer Latin, but the spoken language will be the principal language of the Mass. The introduction of the vernacular will certainly be a great sacrifice for those who know the beauty, the power and the expressive sacrality of Latin. We are parting with the speech of the Christian centuries; we are becoming like profane intruders in the literary preserve of sacred utterance. We will lose a great part of that stupendous and incomparable artistic and spiritual thing, the Gregorian chant.
9. We have reason indeed for regret, reason almost for bewilderment. What can we put in the place of that language of the angels? We are giving up something of priceless worth. But why? What is more precious than these loftiest of our Church's values?
10. The answer will seem banal, prosaic. Yet it is a good answer, because it is human, because it is apostolic.
11. Understanding of prayer is worth more than the silken garments in which it is royally dressed. Participation by the people is worth more—particularly participation by modern people, so fond of plain language which is easily understood and converted into everyday speech.
12. If the divine Latin language kept us apart from the children, from youth, from the world of labor and of affairs, if it were a dark screen, not a clear window, would it be right for us fishers of souls to maintain it as the exclusive language of prayer and religious intercourse? What did St. Paul have to say about that? Read chapter 14 of the first letter to the Corinthians: "In Church I would rather speak five words with my mind, in order to instruct others, than ten thousand words in a tongue" (I Corinthians 14:19).
13. St. Augustine seems to be commenting on this when he says, "Have no fear of teachers, so long as all are instructed" (P.L. 38, 228, Serm. 37; cf. also Serm. 229, p. 1371). But, in any case, the new rite of the Mass provides that the faithful "should be able to sing together, in Latin, at least the parts of the Ordinary of the Mass, especially the Creed and the Lord's Prayer, the Our Father" (Sacrosanctum Concilium n. 19).
14. But, let us bear this well in mind, for our counsel and our comfort: the Latin language will not thereby disappear. It will continue to be the noble language of the Holy See's official acts; it will remain as the means of teaching in ecclesiastical studies and as the key to the patrimony of our religious, historical and human culture. If possible, it will reflourish in splendor.
15. Finally, if we look at the matter properly we shall see that the fundamental outline of the Mass is still the traditional one, not only theologically but also spiritually. Indeed, if the rite is carried out as it ought to be, the spiritual aspect will be found to have greater richness. The greater simplicity of the ceremonies, the variety and abundance of scriptural texts, the joint acts of the ministers, the silences which will mark various deeper moments in the rite, will all help to bring this out.
16. But two indispensable requirements above all will make that richness clear: a profound participation by every single one present, and an outpouring of spirit in community charity. These requirements will help to make the Mass more than ever a school of spiritual depth and a peaceful but demanding school of Christian sociology. The soul's relationship with Christ and with the brethren thus attains new and vital intensity. Christ, the victim and the priest, renews and offers up his redeeming sacrifice through the ministry of the Church in the symbolic rite of his last supper. He leaves us his body and blood under the appearances of bread and wine, for our personal and spiritual nourishment, for our fusion in the unity of his redeeming love and his immortal life.
17. But there is still a practical difficulty, which the excellence of the sacred renders not a little important. How can we celebrate this new rite when we have not yet got a complete missal, and there are still so many uncertainties about what to do?
18. To conclude, it will be helpful to read to you some directions from the competent office, namely the Sacred Congregation for Divine Worship. Here they are: "As regards the obligation of the rite:
1) For the Latin text: Priests who celebrate in Latin, in private or also in public, in cases provided for by the legislation, may use either the Roman Missal or the new rite until November 28, 1971. If they use the Roman Missal, they may nevertheless make use of the three new anaphoras and the Roman Canon, having regard to the provisions respecting the last text (omission of some saints, conclusions, etc.). They may moreover recite the readings and the prayer of the faithful in the vernacular. If they use the new rite, they must follow the official text, with the concessions as regards the vernacular indicated above.
2) For the vernacular text. In Italy, all those who celebrate in the presence of the people from November 30 next, must use the Rito delta Messa published by the Italian Episcopal Conference or by another National Conference. On feast days readings shall be taken: either from the Lectionary published by the Italian Center for Liturgical Action, or from the Roman Missal for feast days, as in use heretofore. On ferial days the ferial Lectionary published three years ago shall continue to be used. No problem arises for those who celebrate in private, because they must celebrate in Latin. If a priest celebrates in the vernacular by special indult, as regards the texts, he shall follow what was said above for the Mass with the people; but for the rite he shall follow the Ordo published by the Italian Episcopal Conference.
19. In every case, and at all times, let us remember that "the Mass is a Mystery to be lived in a death of Love. Its divine reality surpasses all words. . . It is the Action par excellence, the very act of our Redemption, in the Memorial which makes it present" (Zundel).
With Our Apostolic Benediction.

Taken from:L'Osservatore RomanoWeekly Edition in English

4 December 1969
L'Osservatore Romano is the newspaper of the Holy See.

The Weekly Edition in English is published for the US by:
The Cathedral Foundation L'Osservatore Romano English Edition
320 Cathedral St.
Baltimore, MD 21201
Subscriptions: (410) 547-5315Fax: (410) 332-1069
lormail@catholicreview.org

Provided Courtesy of:
Eternal Word Television Network
5817 Old Leeds RoadIrondale, AL 35210

http://www.ewtn.com/

Laugh a little

Poor Betty Butterfield is still looking for a church home. Pray that she doesn't find one soon, because watching her search is just too funny. See what I mean:

Regimented Prayer--Hey, it can be a good thing

Bow your head a few times a day. Pray the Angelus. At six in the a.m. for the Resurrection, at Noon for the Passion, and at six in the p.m. for the Incarnation. Learn more about the Angelus at New Advent.

From Fisheaters.com

About the painting"The Angelus" by Jean-Francois Millet, 1857

Louvre, Paris

Description of this painting from the sales catalogue when it was up for auction in 1899:

The night is coming: the sun, already below the horizon, is still shining with a warm and golden light on the lower part of the sky and the vast cultivated plain that stretches away as far as the horizon.

The countryside is already radiating the mysterious quietness coming with the end of the day.

On the foreground, in a potato field that they are harvesting, two young people, a young peasant and his companion, have interrupted their work. They are standing up and out against the bright sky. The young man has taken his hat off and his pose expresses a feeling of innocent and touching respect. His is holding his beret in his hands on his chest and his head is bowed. The young girl is joining her hands up close to her face. The two of them are bending their heads; they are meditating and praying to the Creator silently. Actually the Angelus is ringing in the distance, from the steeple of the village church that can be seen on the horizon on the bright sky golden with sunset.

A deep religious feeling radiates from this famous painting that is said to be the most beautiful painting of the modern school and that is undoubtedly the masterpiece of Jean-Francois Millet.

Candles - From "The Externals of the Catholic Church"

CHAPTER XXXI
pgs 182-186

CANDLES


THE use of lights as an adjunct to worship goes back to the beginning of the Church, and even farther. Among the Jews and in many pagan rites the use of lights had long been looked upon as appropriate in connection with public homage to their God or gods. It is probable that among Christians they were first employed simply to dispel darkness, when the sacred mysteries were celebrated before dawn, as was the custom, or in the gloom of the catacombs; but the beautiful symbolism of their use was soon recognized by the writers of the early Church.


The Symbolism of Candles. Light is pure ; it penetrates darkness ; it moves with incredible velocity ; it nourishes life ; it illumines all that comes under its influence. Therefore it is a fitting symbol of God, the All-Pure, the Omnipresent, the Vivifier of all things, the Source of all grace and enlightenment. It represents also our Blessed Saviour and His mission. He was " the Light of the world," to enlighten " them that sit in darkness and in the shadow of death."


Even the use of wax has its symbolic meaning. The earlier Fathers of the Church endeavored always to seek out the mystical significance of Christian practices, and one of them thus explains the reason for the Church's law requiring candles to be of wax: " The wax, being spotless, represents Christ's most spotless Body; the wick enclosed in it is an image of His Soul, while the glowing flame typifies the Divine Nature united with the human in one Divine Person."


The Blessing of Candles. On the second of February the Church celebrates the festival of the Purification of the Blessed Virgin, which may be considered as the conclusion of the series of feasts that centre around the stable of Bethlehem. Christmas Day presents to us the birth of the Redeemer; the Epiphany commemorates His manifestation to the Gentiles; and the Purification reminds us of the offering of our Saviour in the Temple by His Blessed Mother, as the Victim who should reconcile God and man. This day has been chosen by the Church for a very important ceremony, the solemn blessing of candles, whence the day is often called Candlemas — the Mass of the candles.


Why is this ceremony performed on the feast of the Purification? Probably because on or about that day the Roman people, when pagan, had been accustomed to carry lights in processions in honor of one of their deities; and the Church, instead of trying to blot out entirely the memory of this pagan festival, changed it into a Christian solemnity — thereby honoring the Blessed Mother of God by assigning to one of her feast-days the solemn blessing of candles for Christian services.

The prayers which are used in this blessing are quaint and beautiful, and express well the mind of the Church and the symbolic meaning of the candles. God, the Creator of all things, Who by the labor of the bees has produced this wax, and Who on this day fulfilled His promise to blessed Simeon, is besought to bless and sanctify these candles, that they may be beneficial to His people, for the health of their bodies and souls; that the faithful may be inflamed with His sweetest charity and may deserve to be presented in the Temple of His eternal glory as He was in the temple of Sion; and that the light of His grace may dispel the darkness of sin in our souls.


The Uses of Blessed Candles. Candles are used at the administration of all the sacraments except Penance — for all the others are usually given solemnly, while Penance is administered privately. They are lighted at Mass and other church services, at the imparting of certain blessings, in processions and on various other occasions.


The custom of placing lighted candles on our altars goes back, probably, only to about the eleventh century — before which time they were left standing in tall candlesticks on the floor of the sanctuary, or in brackets affixed to the walls.


At Masses, candles are used as follows: At a solemn Mass six are lighted on the altar. At a " Missa Cantata," sung by one priest, four are sufficient. At a Pontifical Mass, sung by a bishop in his own diocese, seven are lighted. Four are used at a bishop's private Mass, and two at all other Masses. These rules, however, do not prohibit the use of more candles on occasions of special solemnity. Bishops and certain other prelates have the right to use a reading-candle, called a " bugia," at their Masses. At Vespers, six candles are lighted on the more solemn feasts; four only will suffice on other days. In the processions to the sanctuary before solemn services two candles are borne by acolytes, and these are also carried to do honor to the chanting of the Gospel and to the singing of certain parts of Vespers, etc.


Votive Candles. The use of votive candles has become very general in our churches, especially during the last few years. They are usually not blessed candles, and are, therefore, not sacramentals. It is customary to use for this purpose " stearic " candles, which are made of other material than wax. They are commonly placed in large numbers in a candle-holder of special form, before some statue or shrine, and are lighted by the people themselves, who give a suitable donation for the privilege.


A " votive " candle signifies literally that the lighting is done in fulfillment of a vow (Latin, "votum"), although in most cases the intention is merely to give honor and to manifest devotion to the saint before whose image the candle is lighted.


Such is the spirit of our Church in regard to blessed candles. The faithful in general have come to look upon them as among the most efficacious of the sacramentals. Every Catholic home should have one or more, to be used when the sacraments are to be administered ; and when death approaches, it is a beautiful and pious custom to place in the hand of the dying Catholic a blessed candle, the light of which is an image of the faith which he has professed before the world, the grace which God has given to his soul, and the eternal glory to which he is destined.


Lamps in Our Churches. It may be well to mention here the use of lamps as an adjunct to Catholic worship — for, though they are not sacramentals, they have had from very early times a sacred character. In the catacombs they were used not only to give light but to honor the remains of martyrs, being burned constantly before their tombs.

It is an ancient and universal rule that a lamp shall be kept burning always before the Blessed Sacrament, wherever It is reserved. This is known as the sanctuary lamp. The oil used in it must be olive oil; but if this cannot be easily obtained, the bishop may permit the use of other oils; these, however, must be vegetable oils, except in case of absolute necessity, when, by a very recent decree, other substitutes may be used. In our country the use of cotton-seed oil is common, either pure or mixed with olive and other oils.


Sanctuary lamps are often of very beautiful and costly design, and are usually suspended before the altar on which the Blessed Sacrament is kept. They are arranged, in most cases, with a counterweight device, so that they may be easily lowered for convenience in filling.


It is a pious custom to keep lamps burning elsewhere in our churches — before altars and images Sanctuary of saints and before their relics. In many European Lamp churches such lights are found in great profusion; and the shrines of favorite saints are often illumined with hundreds of them, while in many cases the altar of the Blessed Sacrament has only the one lamp which the Church's law requires, although He Who dwells thereon is infinitely greater, infinitely more worthy of honor and love than even the holiest of His servants.



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

Candles

When my grandmother was dying of tuberculosis in the 1940s, my mother remembers answering the door for the priest while holding a blessed candle. She led the way to the sickroom by candlelight. My grandmother also held a candle.

She remembers lighting blessed candles during storms--not because the electricity had flickered off, but for protection from harm. (We are also told to have blessed candles ready to be lit during the "Three Days of Darkness".)

Generally, these candles were blessed at Candlemas.

During the next few days I'm going to find out as much as I can about candles, blessed candles, and Candlemas. I'll update as I find it.

Site Construction

is underway. Please check back soon.