HOLY NAME OF MARY
2 Corinthians, Chapter 7, Verse 5
even when we came into Macedonia, our flesh had no rest, but we were afflicted
in every way—external conflicts, internal FEARS.
The devil is the author of fear. The opposite of fear is not bravery but love. Christ showed his love for us by breaking the power of the devil by overcoming death. He showed us His love by sharing our human nature. He asks us in the gospel to love as He loved. ”I give you a new commandment: love one another as I have loved you.” (John 13:34) Christ therefore restores Gods original intend to give man life eternal and voiding the death that the devil had brought into the world.
The fear of death is a fear based on the false conception that death marks the end of a person’s kindred with God. Jesus deliberately allied himself with us in order to be a merciful and faithful high priest in our behalf; expiating our sins as one who experienced the same tests as we.
We usually give in to our sinfulness when we are Hungry, Angry, Lonely or Tired (HALT). To halt sinful behaviors, we must practice acts of love so that when we are hungry let us give food to the hungry; when we are angry let us remember to secure justice for the oppressed; when we are lonely let us remember to keep faith with our brethren; and when we are tired let us take up the yoke of Christ; for his yoke is easy and his burden is light.
Ponder this day if the Lord is calling you to the Priesthood or the religious life.
Most Holy Name of Mary
In accordance with Jewish custom our Lady's parents named her eight days after her birth and were inspired to call her Mary. The feast of the Holy Name of Mary therefore follows that of her Birthday, as the Feast of the Holy Name of Jesus follows Christmas. The feast originated in Spain and was approved by the Holy See in 1513; Innocent XI extended its observance to the whole Church in 1683 in thanksgiving to our Lady for the victory on September 12, 1683, by John Sobieski, king of Poland, over the Turks, who were besieging Vienna and threatening the West. This day was commemorated in Vienna by creating a new kind of pastry and shaping it in the form of the Turkish half-moon. It was eaten along with coffee which was part of the booty from the Turks. The ancient Onomastica Sacra have preserved the meanings ascribed to Mary's name by the early Christian writers and perpetuated by the Greek Fathers. "Bitter Sea," "Myrrh of the Sea," "The Light Giver," "The Enlightened One," "Lady," "Seal of the Lord," and "Mother of the Lord" are the principal interpretations. These etymologies suppose that the Hebrew form of the name is Maryãm, not Miryãm. From the time of St. Jerome until the 16th century, preferred interpretations of Mary's name in the West were "Lady," "Bitter Sea," "The Light Giver," and especially "Star of the Sea." Stella Maris was by far the favored interpretation. The revival of Hebraic studies, which accompanied the Renaissance, led to a more critical appraisal of the meanings assigned to Our Lady's name. Miryãm has all the appearance of a genuine Hebrew name, and no solid reason has been discovered to warrant rejecting the Semitic origin of the word. The Hebrew name of Mary, Miryãm, (in Latin Domina) means lady or sovereign; this Mary is in virtue of her Son's sovereign authority as Lord of the World. We call Mary our Lady as we call Jesus our Lord, and when we pronounce her name, we affirm her power, implore her aid and place ourselves under her protection.
Catechism of the Catholic Church
PART TWO: THE CELEBRATION OF THE CHRISTIAN MYSTERY
SECTION TWO-THE SEVEN SACRAMENTS OF THE CHURCH
VI. Who Can Receive This Sacrament?
1577 "Only a baptized man (vir) validly receives sacred ordination." The Lord Jesus chose men (viri) to form the college of the twelve apostles, and the apostles did the same when they chose collaborators to succeed them in their ministry. The college of bishops, with whom the priests are united in the priesthood, makes the college of the twelve an ever-present and ever-active reality until Christ's return. the Church recognizes herself to be bound by this choice made by the Lord himself. For this reason the ordination of women is not possible.
1578 No one has a right to receive the sacrament of Holy Orders. Indeed no one claims this office for himself; he is called to it by God. Anyone who thinks he recognizes the signs of God's call to the ordained ministry must humbly submit his desire to the authority of the Church, who has the responsibility and right to call someone to receive orders. Like every grace this sacrament can be received only as an unmerited gift.
1579 All the ordained ministers of the Latin Church, with the exception of permanent deacons, are normally chosen from among men of faith who live a celibate life and who intend to remain celibate "for the sake of the kingdom of heaven." Called to consecrate themselves with undivided heart to the Lord and to "the affairs of the Lord," they give themselves entirely to God and to men. Celibacy is a sign of this new life to the service of which the Church's minister is consecrated; accepted with a joyous heart celibacy radiantly proclaims the Reign of God.
1580 In the Eastern Churches a different discipline has been in force for many centuries: while bishops are chosen solely from among celibates, married men can be ordained as deacons and priests. This practice has long been considered legitimate; these priests exercise a fruitful ministry within their communities. Moreover, priestly celibacy is held in great honor in the Eastern Churches and many priests have freely chosen it for the sake of the Kingdom of God. In the East as in the West a man who has already received the sacrament of Holy Orders can no longer marry.
· 30 DAY TRIBUTE TO MARY 29th ROSE: Humility of Mary
· Eat waffles and Pray for the assistance of the Angels
· Litany of the Most Precious Blood of Jesus
· Monday: Litany of Humility
· Go to MASS