Introduction to Hebrews[1]
As early as the second
century, this treatise, which is of great rhetorical power and force in its
admonition to faithful pilgrimage under Christ’s leadership, bore the title “To
the Hebrews.” It was assumed to be directed to Jewish Christians. Usually Hebrews
was attached in Greek manuscripts to the collection of letters by Paul. The
main theme is the priesthood and sacrifice of Jesus as a means of restoring
their lost fervor and strengthening them in their faith. Another important
theme of the letter is that of the pilgrimage of the people of God to the
heavenly Jerusalem. This theme is intimately connected with that of Jesus’
ministry in the heavenly sanctuary. This work is a “message of encouragement”. Hebrews
is probably therefore a written homily, to which the author gave an epistolary
ending. The author begins with a reminder of the preexistence, incarnation, and
exaltation of Jesus that proclaimed him the climax of God’s word to humanity.
He dwells upon the dignity of the person of Christ, superior to the angels.
Christ is God’s final word of salvation communicated not merely by word but
through his suffering in the humanity common to him and to all others. This
enactment of salvation went beyond the pattern known to Moses, faithful prophet
of God’s word though he was, for Jesus as high priest expiated sin and was
faithful to God with the faithfulness of God’s own Son. Just as the infidelity
of the people thwarted Moses’ efforts to save them, so the infidelity of any
Christian may thwart God’s plan in Christ. Christians are to reflect that it is
their humanity that Jesus took upon himself, with all its defects save
sinfulness, and that he bore the burden of it until death out of obedience to
God. God declared this work of his Son to be the cause of salvation for all.
Although Christians recognize this fundamental teaching, they may grow weary of
it and of its implications, and therefore require other reflections to
stimulate their faith. Therefore, the author presents to the readers for their
reflection the everlasting priesthood of Christ, a priesthood that fulfills the
promise of the Old Testament. It also provides the meaning God ultimately
intended in the sacrifices of the Old Testament: these pointed to the unique
sacrifice of Christ, which alone obtains forgiveness of sins. The trial of
faith experienced by the readers should resolve itself through their
consideration of Christ’s ministry in the heavenly sanctuary and his perpetual
intercession there on their behalf. They should also be strengthened by the
assurance of his foreordained parousia, and by the fruits of faith that they
have already enjoyed. It is in the nature of faith to recognize the reality of
what is not yet seen and is the object of hope, and the saints of the Old
Testament give striking example of that faith. The perseverance to which the
author exhorts the readers is shown forth in the earthly life of Jesus. Despite
the afflictions of his ministry and the supreme trial of his suffering and
death, he remained confident of the triumph that God would bring him. The
difficulties of human life have meaning when they are accepted as God’s
discipline, and if Christians persevere in fidelity to the word in which they
have believed, they are assured of possessing forever the unshakable kingdom of
God. The letter concludes with specific moral commandments, in the course of
which the author recalls again his central theme of the sacrifice of Jesus and
the courage needed to associate oneself with it in faith.
SEPTEMBER 29 Thursday
FEAST
OF SAINT MICHAEL
Hebrews,
Chapter 10, Verse 26-27
26 If we sin deliberately after receiving knowledge of the truth, there no longer remains sacrifice for sins 27 but a FEARFUL prospect of judgment and a flaming fire that is going to consume the adversaries.
Have
you not been attending Mass? Do you have habitual sins that plague you? Have
you lost hope after having full knowledge of the truth? Do not abandon hope in
the promises of Christ. There will be a second coming. Turn around for here is
a very solemn warning about deliberate sin. If you turn your back on the
sacrifice of Christ, there is no other sacrifice for sin to appeal to. Do not
reject salvation that comes from the Son of God. Only His blood can save us
from the inescapable judgment of God.[2]
Therefore go to confession attend Mass weekly and increase in faith, hope, and
love.
Getting Saved?[3]
How
do you “get saved” as a Catholic? This is something I’ve had on the burner for
a long time and have started writing more than once before. Now my dearest
reader asks the question and I’m motivated to come up with a concise response.
“Getting saved,” in the parlance of Evangelical Protestants, refers to the
experience of salvation by faith, being regenerated and justified by God’s
grace, receiving the Holy Spirit, and becoming a Christian. It’s not a term
that Catholics generally talk about: In the Catholic understanding, as I’ve discussed
before, salvation is not a singular,
one-time event, but a journey and a process, an ongoing series of events and
encounters with God’s grace, especially through the Sacraments. The reader will
know from my blog how one already a Christian becomes a Catholic; but how does
one who has no relationship with God at all, the unchurched sinner, become a
Christian in the Catholic Church? Does one pray a “sinner’s prayer”? I was
taken aback by the question; I’d never really thought about it. The “sinner’s
prayer,” in the Evangelical tradition, is a simple acknowledgement to God that
one is a sinner in need of His grace and salvation, repenting of those sins and
asking Him to come into one’s life and heart. In the traditions my reader and I
grew up in, “praying the sinner’s prayer” is shorthand for salvation, after
which one is “saved”; and while many even in those traditions would admit that
God continues to work in our lives through sanctification, that is generally
understood to be “it,” all there is to “getting saved.” (Interestingly, even in
the Southern Baptist Convention there has been a recent turn away
from this attitude.) Generally speaking, no, Catholics
do not believe that praying a “sinner’s prayer,” by itself, will “get one
saved.” So, if, in the Catholic understanding, salvation is a journey, how does
one take her first steps? Sacramentally speaking, Baptism is the entrance into
the Christian life of grace and into the Church, one’s initial justification
and when one can rightly say to be “getting saved.” But generally, one must go
through months of classes as a catechumen in RCIA before one can even be
baptized — which seems to the Evangelical mind to be the very antithesis of evangelism
and outreach, making it positively difficult, apparently, for sinners to come
into the kingdom. (The critic would raise, and he would be right, that the
earliest Christians in Acts 2 didn’t have to endure through months of a
catechumenate before they could receive Baptism. But St. Justin Martyr
attests that by the mid–second century, some
period of preparation and instruction in Christian doctrine was required. There
are exceptions: Any priest can expedite the process of initiation if there is a
good reason to, e.g. the catechumen demonstrates a thorough understanding of
what she’s getting herself into; and in fact anyone, even a layperson, can
baptize in cases of dire need, e.g. the sinner is in danger of death. Since the
earliest times, the Church has
understood that for the catechumen awaiting
Baptism who dies in that desire, God works that saving grace anyway.) What is
the sinner supposed to do, then, who longs to know God and partake of His
grace, but is told she has to wait and first be instructed? The Evangelical
mode, at least, serves that immediate moment and desire — though there is then
the danger of considering salvation “over and done.” And certainly, there is
that desire, and it can start with a moment, and in that moment and even
before, God’s grace is working in the sinner’s life, calling her to repentance
and faith. I think one reason Evangelical Protestants so easily misunderstand
the Catholic view of salvation, calling it salvation by works in contrast to
salvation by faith, is because faith is immediate and cannot be put off. Saying
that salvation begins with Baptism seems to dismiss the role of faith and place
emphasis on what seems to be a work. But just as the Catholic understanding of
salvation is that of a journey, the preparation for that journey is itself a
journey, the journey to the baptismal font: and in those initial steps God’s
grace is already working, cultivating the sinner’s faith. Marriage begins with
a wedding: a pledge of faith, commitment, covenant, and espousal; but
generally, one does not choose to be married unless one already has faith in
one’s betrothed: one’s relationship with the Bridegroom has already been
building for some time. Catholics take a long and patient view of salvation;
and we should: we’ve been ushering sinners down that road for 2,000 years! I
would say, now that I’ve thought about it, that something like a “sinner’s
prayer” is a good first step, even for embarking on the Catholic road: not that
the formulaic words themselves are efficacious or “get one saved,” but that the
confession that one is a sinner and wants to make Jesus Christ Lord of one’s
life is an appropriate response to what is surely the grace of God already
working in one’s life and bringing one to repentance and faith. Pray a
“sinner’s prayer”; better yet, make that confession out loud to God and to others.
Begin reading the Bible and the Catechism and attending Mass. Talk to a priest
and enroll in RCIA. Through all this, God is working in your life, building you
in faith, drawing you nearer to Him; and when it does come time for you to
receive the graces of Baptism and the Sacraments, you will be saved by faith
Feast of Saint Michael[4]
SAINT MICHAEL is the prince of the heavenly armies,
who first contended against the proud Lucifer. The holy Church honors him as a
particular defender, and the faithful call upon him in all dangers of soul and
body, but they particularly implore his intercession at the hour of death, in
order that, after having, according to his example, courageously fought against
Satan, they may receive the crown of victory, and that their souls may by him
be brought before the throne of God. Let us also venerate him, and, full of
confidence, cry out with the holy Church, “Holy archangel Michael, protect us
in battle that we may not perish in the tremendous judgment.”
Prayer.
O God, Who with wonderful order dost direct the
ministry of angels and of men, mercifully grant that our life on earth may be
protected by those who ever minister before Thee in heaven. Amen.
EPISTLE.
Apocalypse i. 1-5.
In those days God
made known the things which must shortly come to pass and signified, sending by
His angel to His servant John, who hath given testimony to the word of God, and
the testimony of Jesus Christ, what things soever He hath seen. Blessed is he
that readeth and heareth the words of this prophecy: and keepeth those things
which are written in it. For the time is at hand. John to the seven churches
which are in Asia : Grace be unto you and peace from Him that is, and that was,
and that is to come, and from the seven spirits which are before His throne,
and from Jesus Christ, Who is the faithful witness, the first-begotten of the
dead, and the prince of the kings of the earth, Who hath loved us, and washed
us from our sins, in His own blood. This epistle is read to-day because St.
Michael so bravely contended against the sedition of Satan, and, after gaining
the victory, drove him and his adherents from heaven.
GOSPEL. Matt,
xviii. 1-10.
At that time the disciples came to Jesus, saying: Who
thinkest Thou is the greater in the kingdom of heaven? And Jesus calling unto
Him a little child, set him in the midst of them, and said: Amen I say to you,
unless you be converted, and become as little children, you shall not enter
into the kingdom of heaven. Whosoever therefore shall humble himself as this
little child, he is the greater in the kingdom of heaven. And he that shall
receive one such little child in My name receiveth Me. But he that shall
scandalize one of these little ones that believe in Me, it were better for him
that a millstone should be hanged about his neck, and that he should be drowned
in the depth of the sea. Wo to the world because of scandals. For it must needs
be that scandals come: but nevertheless, wo to that man by whom the scandal
cometh. And if thy hand or thy foot scandalize thee, cut it off, and cast it
from thee. It is better for thee to go into life maimed or lame, than having
two hands or two feet, to be cast into everlasting fire. And if thy eye
scandalize thee, pluck it out, and cast it from thee. It is better for thee
having one eye to enter into life, than having two eyes to be cast into hell
fire. See that you despise not one of these little ones: for I say to you, that
their angels in heaven always see the face of My Father Who is in heaven.
Prayer
to St. Michael the Archangel
Great prince of heaven, St.
Michael, to thy protection I commend my soul and body, and, by the glory which
thou possesses in heaven, I beseech thee that thou wouldst ever assist me,
particularly at the close of my life; that thou wouldst strengthen my
faint-heartedness, and obtain for me from God the remission of my sins, and an
entire submission to His holy will, that my soul may depart full of comfort.
Then receive it, and bring it, under the guidance of the holy angels, before
the face of God, to enjoy the contemplation of Him for all eternity. Amen.
St. Michael, Champion of the Church[5]
The Church of God has always considered Saint Michael as its special protector. The archangel himself has acknowledged this to Constantine after the completion of a church in his honor saying,
“I am Michael, the chief of the angelic legions of the Lord of hosts, the protector of the Christian religion, who whilst thou wast battling against godless tyrants, placed the weapons in thy hands.”
Assuredly,
St. Michael will not fail to come to the aid of our Holy Church. His assistance
shall be forth coming in these troubled times when legions of evil are visible
throughout the world exciting the minds of men. We behold their activities in
the events of the media and the world-wide propaganda against morality and
religion everywhere. Yet, despite this we are beneath his mighty leadership and
with the aid of his own unvanquishable legions we shall not fail.
Michaelmas
(September 29th) [6]
The
anniversary of the dedication of St. Michael the Archangel's basilica outside
of Rome by Pope Boniface II in 530 A.D. affords the Church the opportunity to
honor one of its most significant
saints. Tradition holds that Michael is the heavenly spirit who cast
Satan and his minions into Hell after their revolt from God. As the
"Governor of Heaven" (Praepositus Paradisi), he is ranked only
below the Mother of God in the Confiteor. The Roman church also
identifies him as the angel whom St. John saw in heaven standing near the altar
of God and offering the prayers of the saints like an odor of sweetness (see
the offertory blessing of incense at a High Mass). He is also singled out in
the Requiem Mass as the banner-bearer who leads the departed to purgatory and
heaven (see offertory prayers). Finally, Michael's victory over the devil's
army renders him not only the patron saint of souls, but of Christian soldiers.
All of this leads to the conclusion that Michael is one of our most potent
allies and helps us see why the Roman rite has traditionally venerated him with
such affection and respect.
Consequently,
Michaelmas (pronounced
"mikk-el-mes") was one of the great public holidays and religious
feasts of early and medieval Europe. Saint
Michael's parades, Michael's fairs, Michael's Plays, etc. would
in many places constitute the climax of autumn harvest celebrations. Michaelmas
also coincided with the "quarter
days" in Northern Europe, one of the four times in the year
when free men would sit in court, make laws, and pay rents.
Things to do:[7]
·
This is a good feast to learn more about the
angels. Children especially are fascinated by these celestial beings. The best
place to start is the Catechism of the Catholic Church, nos. 328-336 to see the teachings of the Church on angels. John Paul II also did
a Catechesis on the Angels during his General Audiences from July 9 to
August 20, 1986.
·
Find the passages in the Bible about angels, in
particular the passages about Michael, Gabriel and Raphael.
·
Read the section on angels in the Directory on Popular Piety
and Liturgy. The document
examines the doctrine and devotions of the angels. Devotion to angels is good,
but also can have deviations.
Devotion to the Holy Angels gives rise to a
certain form of the Christian life which is characterized by:
·
devout gratitude to God for having placed these
heavenly spirits of great sanctity and dignity at the service of man.
·
an attitude of devotion deriving from the
knowledge of living constantly in the presence of the Holy Angels of God —
serenity and confidence in facing difficult situations, since the Lord guides
and protects the faithful in the way of justice through the ministry of His
Holy Angels. Among the prayers to the Guardian Angels the Angele Dei is especially
popular, and is often recited by families at morning and evening prayers, or at
the recitation of the Angelus.
217.
Popular devotion to the Holy Angels, which is legitimate and good, can,
however, also give rise to possible deviations:
·
when, as sometimes can happen, the faithful are
taken by the idea that the world is subject to demiurgical struggles, or an
incessant battle between good and evil spirits, or Angels and daemons, in which
man is left at the mercy of superior forces and over which he is helpless; such
cosmologies bear little relation to the true Gospel vision of the struggle to
overcome the devil, which requires moral commitment, a fundamental option for
the Gospel, humility and prayer;
·
when the daily events of life, which have nothing
or little to do with our progressive maturing on the journey towards Christ are
read schematically or simplistically, indeed childishly, so as to ascribe all
setbacks to the devil and all success to the Guardian Angels. The practice of
assigning names to the Holy Angels should be discouraged, except in the cases
of Gabriel, Raphael and Michael whose names are contained in Holy Scripture.
·
Also read All About the Angels.
·
Memorize the prayer to St. Michael the
Archangel. Although no longer formally recited after Mass, our Holy Father John
Paul II has encouraged us to recite this prayer daily. Read about this prayer. Here is the Regina Caeli message from
April 24, 1994 during which the
pope encouraged this prayer.
·
In honor of St. Gabriel, Learn the Angelus and recite it daily. Traditionally, the prayer
is prayed at the 6:00 and 12:00 hours (am and pm). There is a partial
indulgence attached to those who pray this prayer.
·
Read the Book of Tobit for the story of St. Raphael helping Tobit and Tobias.
·
Make some recipes related to Michaelmas. Of
special mention is the St. Michael Bannock from Scotland, roast goose and
stuffing from Britain, waffles from France, and roast duck from Germany or
France, gnocchi from Italy. Blackberries, apples and carrots also play a large
role on this feast in various countries. Other ideas: make an angel food cake,
devil's food cake or angel hair pasta. Decorate with white, symbolizing the
angels, or use other symbolic colors (see above). Non-dessert items: deviled
eggs, deviled meats, etc.
·
Try to find the Michaelmas daisy, a purple
aster, to use for decoration. It also comes in other colors, including white,
but purple is the most popular. It usually blooms in late summer until October.
The official name is Aster novi-belgii, but is also known as New York
aster. If you find plants or seeds to plan for next year's garden. This site
has photos and gardening information for the Michaelmas daisy.
·
Folklore in the British Isles suggests that
Michaelmas day is the last day that blackberries can be picked. It is said that
when St. Michael expelled Lucifer, the devil, from heaven, he fell from the
skies and landed in a prickly blackberry bush. Satan cursed the fruit, scorched
them with his fiery breath, and stamped and spat on them, so that they would be
unfit for eating. A traditional Irish proverb says:
On Michaelmas Day the devil puts his foot on the blackberries.
If
you have access to blackberries, make this the last picking and eating. Perhaps
make a blackberry pie? See Michaelmas Pie
for a great recipe.
The Catholic
Tradition of Harvest Feasts of Thanksgiving[8]
The High Middle Ages
(approximately 1000 to 1250 A.D.) marked the beginning of harvest feasts of
thanksgiving with Catholic nations. These festivals were attached to particular
saint or feast days. Not all days were celebrated everywhere, but they would
vary in different countries throughout the liturgical year. Each date links to
the CatholicCulture.org page on which the sidebar provides further information
in the sections of Activities, Prayers, Recipes, etc. for the feast day:
- Feast
of St. Michael or Michaelmas, September 29—In England this was a “quarter
day” and huge harvest feast, with a roasted goose as the centerpiece.
- Solemnity of
All Saints, November 1—All Saints’ Day was
originally on May 13 in Rome, but the feast day was transferred to
November 1, right at the time of harvest to provide food for the pilgrims
traveling to Rome. I wouldn’t say this was an official harvest feast, but
the timing was around the harvest. I have also included it because of
Father Joseph Minihan’s article: The Church’s Thanksgiving Day.
- Feast of St.
Martin or Martinmas, November 11—For most of the
European continent Martinmas was the biggest and final fall harvest feast.
The festivities were especially for the wine harvest and the great winter
slaughters of animals. The feasting usually centered around a Martinmas
goose accompanied with apples. Advent used to be 40 days in length,
beginning a few days after St. Martin’s. There were more strenuous
requirements of fasting and abstinence, so Martinmas would also be a
celebration to use up fats and meats in preparation for Advent, similar to
Fat Tuesday before Lent. See my previous post, Feastday Highlights: 11-11, Honoring the Real St.
Martin of Tours.
- Feast of St.
Leopold, November 15—Most of Austria would
wait for their fall harvest feast until St. Leopold’s day, as he is the
patron saint of Austria. Today was also referred to as “Goose Day” in
Austria.
- Feast of St.
Andrew, November 30—In Britain also known
as “Andermess,” this marks the end of autumn and the last harvest feast.
In later centuries when Advent was shortened, November 30 marked the
beginning of the Advent season. See more information in my previous post, Anticipating Christmas, Beginning with St. Andrew.
Thursday Feast
Thursday is the day of the week that our Lord gave himself
up for consumption. Thursday commemorates the last supper. Some theologians
believe after Sunday Thursday is the holiest day of the week. We should then
try to make this day special by making a visit to the blessed sacrament chapel,
Mass or even stop by the grave of a loved one. Why not plan to count the
blessing of the week and thank our Lord. Plan a special meal. Be at Peace.
Feast of the day: Vodka Sauce Chicken Parmesan (Couldn’t find a goose for a tradition St. Michael’s day feast-Vodka sauce is made with Grey Goose Vodka)
Catechism
of the Catholic Church
PART THREE: LIFE IN CHRIST
SECTION
ONE-MAN'S VOCATION LIFE IN THE SPIRIT
1699 Life in the Holy Spirit fulfills the vocation of man
(chapter one). This life is made up of divine charity and human solidarity
(chapter two). It is graciously offered as salvation (chapter three).
Daily
Devotions
·
Unite in the work of the Porters of St. Joseph by joining them
in fasting: Today's Fast: The
Sick, afflicted, and infirmed.
·
Religion
in the Home for Preschool: September
·
do
a personal eucharistic stations of the cross.
·
Litany of the Most Precious
Blood of Jesus
·
Offering to
the sacred heart of Jesus
·
Rosary
[1]http://usccb.org/bible/scripture.cfm?bk=Hebrews&ch=
[2] The Collegeville Bible
Commentary
[3]http://lonelypilgrim.com/2015/01/23/getting-saved-as-a-catholic-the-sinners-prayer-and-other-first-steps-in-grace/
[4] Goffine’s Devout Instructions,
1896.
[5] St. Michael and the Angels, Tan
Books, 1983.
[7]https://www.catholicculture.org/culture/liturgicalyear/calendar/day.cfm?date=2018-09-29
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