Christ has revealed that “the Holy Face Devotion emanates from that of His Sacred Heart, the one complementing the other.” It is through the Sacred Heart that man is to praise the Holy Name and Majesty of God and to make reparation for modern affronts against the first three commandments.6 According to Christ, “these offenses wound His Heart more than all others” and “renew the injuries to His Face,”8 “which is the emblem of the Godhead Itself.” Moreover, Christ revealed this devotion as the sole means of appeasing His Father10 as well as “the greatest consolation to the Sacred and [Immaculate] Hearts.” Daniel Carney III, Fr. Lawrence. The Secret of the Holy Face: The Devotion Destined to Save Society (p. 11). TAN Books. Kindle Edition.
FEAST OF ST. BENEDICT-POPULATION DAY
Proverbs, Chapter 2, Verse 1-12
1 My son, if you receive my words and treasure my commands 2 Turning your ear to wisdom, inclining your heart to understanding; 3 Yes, if you call for intelligence, and to understanding raise your voice; 4 If you seek her like silver, and like hidden treasures search her out, 5 Then will you understand the FEAR of the LORD; the knowledge of God you will find; 6 For the LORD gives wisdom, from his mouth come knowledge and understanding; 7 He has success in store for the upright, is the shield of those who walk honestly, 8 Guarding the paths of justice, protecting the way of his faithful ones, 9 Then you will understand what is right and just, what is fair, every good path; 10 For wisdom will enter your heart, knowledge will be at home in your soul, 11 Discretion will watch over you, understanding will guard you; 12 Saving you from the way of the wicked, from those whose speech is perverse.
Wherever your treasure is that is where your heart is and our hearts are made for the Lord. Fear of the Lord means that we have a father/son relationship of care, respect and love. Our God does not want to be objectified as some obtainable good. Nor does our God want to be appeased with our prayers and obedience. God is not a insurance agent that guarantees us against losses if we pay our premiums in prayers. If God is our treasure, he is our star, our life, our everything.
I am reminded of the love of Don Quixote in the play “Man from La Mancha”. If God is our treasure he should be our Impossible Dream because we are His.
Feast of Saint Benedict
Saint Benedict was born in Nursia in central Italy around the year 480. He was born to a noble family, and after being homeschooled, he was sent to Rome to complete his education. The teenaged Benedict was already turning toward the Lord, and when he went to Rome, he was disappointed and dismayed by the lazy, extravagant ways of the other young students. Benedict was born into a time of immense social upheaval. The once grand Roman Empire was on its last legs. The ancient city of Rome was crumbling due to decadence from within and attacks from without. Seventy years before Benedict’s birth the city fell to the invasions of the barbarians. The civil authority was in tatters, the city had been stripped of its grandeur, and the Church herself was beset with corruption and theological arguments. Benedict left the chaos of the city and sought a quiet place to study in the mountains north of Rome. Near the town of Subiaco, he found a community of holy men, and settled near them to pursue a life of prayer. Eventually Benedict was asked to be the leader of the community. When that went wrong, he left to start his own monastic community. One community soon grew to twelve, and to establish these new communities on a sound foundation Benedict, wrote his simple Rule. We mustn’t think of Benedict’s communities as the great monasteries that existed in the Middle Ages. In the sixth century, Benedict’s small communities consisted of perhaps twenty people. They scratched their living from the land just like the other peasants with whom they lived. The only difference is that Benedict’s monks observed celibacy, lived together and followed a disciplined life of prayer, work and study. This simple, serious life was to prove a powerful antidote to the decadent chaos of the crumbling Roman Empire. Saint Benedict died on March 21, 547. After receiving Communion, he died with his arms outstretched, surrounded by his brothers. He left behind a legacy that would change the world. The monasteries became centers of learning, agriculture, art, and every useful craft. In this way, without directly intending it, the monasteries deeply affected the social, economic, and political life of the emergent Christian Europe. The monastic schools formed the pattern for the later urban cathedral schools, which in turn led to the founding of universities. In this way, monasticism preserved and handed on the wisdom of both Athens and Jerusalem, the foundations of Western civilization. It is for this reason that Saint Benedict is named the patron of Europe. Benedict is a great figure in the history of Western Europe, but his life and writings also give us a sure guide for a practical spiritual life today. His practical Rule for monks in the sixth century provides principles for Christian living that are as relevant and applicable today as they have been for the last 1,500 years.
Things to do:
o Practice the Liturgy of the Hours
Ora and Labora (Work and Prayer)
THE BENEDICTINE MONASTIC OFFICE
The Divine Office is at the center of the Benedictine life. Through it the monk lifts heart and mind to Almighty God, and uniting himself to his confreres, the Church and the entire world in offering God praise and thanks, in confessing his sins, and in calling on God for the needs of all people. The office punctuates the day of the monk; like a leaven awakening his soul to make the entire day, indeed the whole of life, a gift of the self to God. Praying the hours puts the monk into the real world, sanctifying his whole life and assisting him toward his goal of unceasing prayer – Ut In Omnibus Glorificetur Deus.
The Benedictine Office is a rich collection of prayer that is based on the Rule of St. Benedict. Historically it is distinct from the Roman Office – also recently called the Liturgy of the Hours – which, after the Second Vatican Council, was reshaped to simplify and make more practical the prayer of the hours for the secular clergy, as well as the religious who use it, and the laity who make it a part of their life of prayer.
In 1966 the Breviarium Monasticum was the universal order of Divine Office for Benedictines. In that year the monks were given a period of time for liturgical experimentation, allowing each congregation of monasteries to adapt the tradition for its particular use, under certain guidelines. To this day the Breviarium Monasticum remains “official” and the time of experimentation is still in effect. In that circumstance, communities are using various forms of the Divine Office, and a few communities have even elected to take the new Roman Office (Liturgy of the Hours) as a convenient guideline because of its universal use among the secular clergy.
The following is a brief, general description of the centuries old Benedictine tradition of prayer in word and action. Reference is made occasionally to the Roman Office as another point of reference. The structure of the Office described below and outlined is according to the use at St. Bernard Abbey in Cullman, Alabama.
Office (Liturgy of the Hours)
Matins (Office of Readings) – any time of day
Lauds (Morning Prayer)
Prime omitted in New Roman Office
Terce (Mid-Morning Prayer)
Sext (Mid-Day Prayer)
None (Mid-Afternoon Prayer)
Vespers (Evening Prayer)
Compline (Night Prayer)
World Population Day
Population Day seeks to draw attention to issues related to a growing global
population. The world's population as of April 2016, is over 7.4 billion.
The world's population is rapidly surging with birth rates on the rise
and life expectancy increases. Over the last century, between 1916 and
2012, global life expectancy more than doubled from 34 to 70 years while world
population has quintupled from 1.5 billion to 7.3 billion between 1900 and
In 1989, the United Nations designated July 11th as World Population Day in an effort to garner attention for population issues and crises such as displaced people, rights and needs of women and girls and population safety on a global level. With an ever-growing world population, World Population Day serves to highlight the challenges and opportunities of this growth and its impact on planet sustainability, heavy urbanization, availability of health care and youth empowerment.
Agenda 2030's Goal #12 Will Exterminate Six Billion People
Move over, Mao, Stalin, Hitler and Pol Pot, there is a new extermination king in town. It is called Agenda 2030. The Agenda 2030 conference in Paris is being guided by 17 goals which contains targets that will forever alter humanity and change the planet forever. Of particular concern is goal #12, as it is the conduit from which the globalist depopulation agenda will be ushered in.
- Agenda 2030 Goal #12: Ensure sustainable consumption and production patterns Following the planned economic collapse, Agenda 2030 will enforce the most brutal austerity programs ever conceived of, or ever enforced. Just as it was in the Hunger Games movie, all food, water and medicine will be rationed. Inhabitants will be forced to take the Mark of the Beast, the dreaded but largely unknown RFID chip. We are already witnessing the birth of a cashless society. Soon, cash will be banned. Automation will bring promises of unlimited food production. The public will be sold on the widespread use of robots to achieve this goal. It will be a ruse. The goal is to replace human workers with robots. The globalists will horde the food in order to help wipe out the ‘useless eaters’ through starvation. Then the population will be forced into a devastating World War III. Subsequently, Ted Turner and the other globalists will be able to achieve their goals of reducing the world's population to a low of 500,000,000.
Catholic Population Principles
In order to provide a moral perspective, we affirm the following principles derived from the social teaching of the Church.
1. Within the limits of their own competence, government officials have rights and duties with regard to the population problems of their own nations—for instance, in the matter of social legislation as it affects families, of migration to cities, of information relative to the conditions and needs of the nation. Government's positive role is to help bring about those conditions in which married couples, without undue material, physical or psychological pressure, may exercise responsible freedom in determining family size.
2. Decisions about family size and the frequency of births belong to the parents and cannot be left to public authorities. Such decisions depend on a rightly formed conscience which respects the divine law and takes into consideration the circumstances of the places and the time. In forming their consciences, parents should take into account their responsibilities toward God, themselves, the children they have already brought into the world and the community to which they belong, "following the dictates of their conscience instructed about the divine law authentically interpreted and strengthened by confidence in God."
3. Public authorities can provide information and recommend policies regarding population, provided these are in conformity with moral law and respect the rightful freedom of married couples.
4. Men and women should be informed of scientific advances of methods of family planning whose safety has been well proven and which are in accord with the moral law.
5. Abortion, directly willed and procured, even if for therapeutic reasons, is to be absolutely excluded as a licit means of regulating births.
Catechism of the Catholic Church
PART ONE: THE PROFESSION OF FAITH
SECTION TWO-I. THE CREEDS
I BELIEVE IN JESUS CHRIST, THE ONLY SON OF GOD
Article 4-"JESUS CHRIST SUFFERED UNDER PONTIUS PILATE, WAS CRUCIFIED, DIED AND WAS BURIED"
Paragraph 2. JESUS DIED CRUCIFIED
I. THE TRIAL OF JESUS
Divisions among the Jewish authorities concerning Jesus
595 Among the religious authorities of Jerusalem, not only were the Pharisee Nicodemus and the prominent Joseph of Arimathea both secret disciples of Jesus, but there was also long-standing dissension about him, so much so that St. John says of these authorities on the very eve of Christ's Passion, "many.. . believed in him", though very imperfectly. This is not surprising, if one recalls that on the day after Pentecost "a great many of the priests were obedient to the faith" and "some believers. . . belonged to the party of the Pharisees", to the point that St. James could tell St. Paul, "How many thousands there are among the Jews of those who have believed; and they are all zealous for the Law."
596 The religious authorities in Jerusalem were not unanimous about what stance to take towards Jesus. The Pharisees threatened to excommunicate his followers. To those who feared that "everyone will believe in him, and the Romans will come and destroy both our holy place and our nation", the high priest Caiaphas replied by prophesying: "It is expedient for you that one man should die for the people, and that the whole nation should not perish." The Sanhedrin, having declared Jesus deserving of death as a blasphemer but having lost the right to put anyone to death, hands him over to the Romans, accusing him of political revolt, a charge that puts him in the same category as Barabbas who had been accused of sedition. The chief priests also threatened Pilate politically so that he would condemn Jesus to death.
Jews are not collectively responsible for Jesus' death
597 The historical complexity of Jesus' trial is apparent in the Gospel accounts. the personal sin of the participants (Judas, the Sanhedrin, Pilate) is known to God alone. Hence we cannot lay responsibility for the trial on the Jews in Jerusalem as a whole, despite the outcry of a manipulated crowd and the global reproaches contained in the apostles' calls to conversion after Pentecost. Jesus himself, in forgiving them on the cross, and Peter in following suit, both accept "the ignorance" of the Jews of Jerusalem and even of their leaders. Still less can we extend responsibility to other Jews of different times and places, based merely on the crowd's cry: "His blood be on us and on our children!", a formula for ratifying a judicial sentence. As the Church declared at the Second Vatican Council: . . .
Neither all Jews indiscriminately at that time, nor Jews today, can be charged with the crimes committed during his Passion. . . the Jews should not be spoken of as rejected or accursed as if this followed from holy Scripture.
All sinners were the authors of Christ's Passion
598 In her Magisterial teaching of the faith and in the witness of her saints, the Church has never forgotten that "sinners were the authors and the ministers of all the sufferings that the divine Redeemer endured." Taking into account the fact that our sins affect Christ himself, The Church does not hesitate to impute to Christians the gravest responsibility for the torments inflicted upon Jesus, a responsibility with which they have all too often burdened the Jews alone:
We must regard as guilty all those who continue to relapse into their sins. Since our sins made the Lord Christ suffer the torment of the cross, those who plunge themselves into disorders and crimes crucify the Son of God anew in their hearts (for he is in them) and hold him up to contempt. and it can be seen that our crime in this case is greater in us than in the Jews. As for them, according to the witness of the Apostle, "None of the rulers of this age understood this; for if they had, they would not have crucified the Lord of glory." We, however, profess to know him. and when we deny him by our deeds, we in some way seem to lay violent hands on him.
Nor did demons crucify him; it is you who have crucified him and crucify him still, when you delight in your vices and sins.
II. CHRIST'S REDEMPTIVE DEATH IN GOD'S PLAN OF SALVATION
"Jesus handed over according to the definite plan of God"
599 Jesus' violent death was not the result of chance in an unfortunate coincidence of circumstances, but is part of the mystery of God's plan, as St. Peter explains to the Jews of Jerusalem in his first sermon on Pentecost: "This Jesus (was) delivered up according to the definite plan and foreknowledge of God." This Biblical language does not mean that those who handed him over were merely passive players in a scenario written in advance by God.
600 To God, all moments of time are
present in their immediacy. When therefore he establishes his eternal plan of
"predestination", he includes in it each person's free response to
his grace: "In this city, in fact, both Herod and Pontius Pilate, with the
Gentiles and the peoples of Israel, gathered together against your holy servant
Jesus, whom you anointed, to do whatever your hand and your plan had
predestined to take place." For the sake of accomplishing his plan of
salvation, God permitted the acts that flowed from their blindness.
"He died for our sins in accordance with the Scriptures"
601 The Scriptures had foretold this divine plan of salvation through the putting to death of "the righteous one, my Servant" as a mystery of universal redemption, that is, as the ransom that would free men from the slavery of sin. Citing a confession of faith that he himself had "received", St. Paul professes that "Christ died for our sins in accordance with the scriptures." In particular Jesus' redemptive death fulfils Isaiah's prophecy of the suffering Servant. Indeed Jesus himself explained the meaning of his life and death in the light of God's suffering Servant. After his Resurrection he gave this interpretation of the Scriptures to the disciples at Emmaus, and then to the apostles.
"For our sake God made him to be sin"
602 Consequently, St. Peter can formulate the apostolic faith in the divine plan of salvation in this way: "You were ransomed from the futile ways inherited from your fathers... with the precious blood of Christ, like that of a lamb without blemish or spot. He was destined before the foundation of the world but was made manifest at the end of the times for your sake." Man's sins, following on original sin, are punishable by death. By sending his own Son in the form of a slave, in the form of a fallen humanity, on account of sin, God "made him to be sin who knew no sin, so that in him we might become the righteousness of God."
603 Jesus did not experience reprobation as if he himself had sinned. But in the redeeming love that always united him to the Father, he assumed us in the state of our waywardness of sin, to the point that he could say in our name from the cross: "My God, my God, why have you forsaken me?" Having thus established him in solidarity with us sinners, God "did not spare his own Son but gave him up for us all", so that we might be "reconciled to God by the death of his Son".
God takes the initiative of universal redeeming love
604 By giving up his own Son for our sins, God manifests that his plan for us is one of benevolent love, prior to any merit on our part: "In this is love, not that we loved God but that he loved us and sent his Son to be the expiation for our sins." God "shows his love for us in that while we were yet sinners Christ died for us."
605 At the end of the parable of the lost sheep Jesus recalled that God's love excludes no one: "So it is not the will of your Father who is in heaven that one of these little ones should perish." He affirms that he came "to give his life as a ransom for many"; this last term is not restrictive, but contrasts the whole of humanity with the unique person of the redeemer who hands himself over to save us. The Church, following the apostles, teaches that Christ died for all men without exception: "There is not, never has been, and never will be a single human being for whom Christ did not suffer."
III. CHRIST OFFERED HIMSELF TO HIS FATHER FOR OUR SINS
Christ's whole life is an offering to the Father
606 The Son of God, who came down "from heaven, not to do (his) own will, but the will of him who sent (him)", said on coming into the world, "Lo, I have come to do your will, O God." "and by that will we have been sanctified through the offering of the body of Jesus Christ once for all." From the first moment of his Incarnation the Son embraces the Father's plan of divine salvation in his redemptive mission: "My food is to do the will of him who sent me, and to accomplish his work." The sacrifice of Jesus "for the sins of the whole world" expresses his loving communion with the Father. "The Father loves me, because I lay down my life", said the Lord, "(for) I do as the Father has commanded me, so that the world may know that I love the Father."
607 The desire to embrace his Father's plan of redeeming love inspired Jesus' whole life, for his redemptive passion was the very reason for his Incarnation. and so he asked, "and what shall I say? 'Father, save me from this hour'? No, for this purpose I have come to this hour." and again, "Shall I not drink the cup which the Father has given me?" From the cross, just before "It is finished", he said, "I thirst."
"The Lamb who takes away the sin of the world"
608 After agreeing to baptize him along with the sinners, John the Baptist looked at Jesus and pointed him out as the "Lamb of God, who takes away the sin of the world". By doing so, he reveals that Jesus is at the same time the suffering Servant who silently allows himself to be led to the slaughter and who bears the sin of the multitudes, and also the Paschal Lamb, the symbol of Israel's redemption at the first Passover. Christ's whole life expresses his mission: "to serve, and to give his life as a ransom for many."
Jesus freely embraced the Father's redeeming love
609 By embracing in his human heart the Father's love for men, Jesus "loved them to the end", for "greater love has no man than this, that a man lay down his life for his friends." In suffering and death his humanity became the free and perfect instrument of his divine love which desires the salvation of men. Indeed, out of love for his Father and for men, whom the Father wants to save, Jesus freely accepted his Passion and death: "No one takes [my life] from me, but I lay it down of my own accord." Hence the sovereign freedom of God's Son as he went out to his death.
At the Last Supper Jesus anticipated the free offering of his life
610 Jesus gave the supreme expression of his free offering of himself at the meal shared with the twelve Apostles "on the night he was betrayed". On the eve of his Passion, while still free, Jesus transformed this Last Supper with the apostles into the memorial of his voluntary offering to the Father for the salvation of men: "This is my body which is given for you." "This is my blood of the covenant, which is poured out for many for the forgiveness of sins."
611 The Eucharist that Christ institutes at that moment will be the memorial of his sacrifice. Jesus includes the apostles in his own offering and bids them perpetuate it. By doing so, the Lord institutes his apostles as priests of the New Covenant: "For their sakes I sanctify myself, so that they also may be sanctified in truth."
The agony at Gethsemani
612 The cup of the New Covenant, which Jesus anticipated when he offered himself at the Last Supper, is afterwards accepted by him from his Father's hands in his agony in the garden at Gethsemani, making himself "obedient unto death". Jesus prays: "My Father, if it be possible, let this cup pass from me. . ." Thus he expresses the horror that death represented for his human nature. Like ours, his human nature is destined for eternal life; but unlike ours, it is perfectly exempt from sin, the cause of death. Above all, his human nature has been assumed by the divine person of the "Author of life", the "Living One". By accepting in his human will that the Father's will be done, he accepts his death as redemptive, for "he himself bore our sins in his body on the tree."
Christ's death is the unique and definitive sacrifice
613 Christ's death is both the Paschal sacrifice that accomplishes the definitive redemption of men, through "the Lamb of God, who takes away the sin of the world", and the sacrifice of the New Covenant, which restores man to communion with God by reconciling him to God through the "blood of the covenant, which was poured out for many for the forgiveness of sins".
614 This sacrifice of Christ is unique; it completes and surpasses all other sacrifices. First, it is a gift from God the Father himself, for the Father handed his Son over to sinners in order to reconcile us with himself. At the same time it is the offering of the Son of God made man, who in freedom and love offered his life to his Father through the Holy Spirit in reparation for our disobedience.
Jesus substitutes his obedience for our disobedience
615 "For as by one man's disobedience many were made sinners, so by one man's obedience many will be made righteous." By his obedience unto death, Jesus accomplished the substitution of the suffering Servant, who "makes himself an offering for sin", when "he bore the sin of many", and who "shall make many to be accounted righteous", for "he shall bear their iniquities". Jesus atoned for our faults and made satisfaction for our sins to the Father.
Jesus consummates his sacrifice on the cross
616 It is love "to the end" that confers on Christ's sacrifice its value as redemption and reparation, as atonement and satisfaction. He knew and loved us all when he offered his life. Now "the love of Christ controls us, because we are convinced that one has died for all; therefore all have died." No man, not even the holiest, was ever able to take on himself the sins of all men and offer himself as a sacrifice for all. the existence in Christ of the divine person of the Son, who at once surpasses and embraces all human persons, and constitutes himself as the Head of all mankind, makes possible his redemptive sacrifice for all.
617 The Council of Trent emphasizes the unique character of Christ's sacrifice as "the source of eternal salvation" and teaches that "his most holy Passion on the wood of the cross merited justification for us." and the Church venerates his cross as she sings: "Hail, O Cross, our only hope."
Our participation in Christ's sacrifice
618 The cross is the unique sacrifice of Christ, the "one mediator between God and men". But because in his incarnate divine person he has in some way united himself to every man, "the possibility of being made partners, in a way known to God, in the paschal mystery" is offered to all men. He calls his disciples to "take up [their] cross and follow (him)", for "Christ also suffered for (us), leaving (us) an example so that (we) should follow in his steps." In fact Jesus desires to associate with his redeeming sacrifice those who were to be its first beneficiaries. This is achieved supremely in the case of his mother, who was associated more intimately than any other person in the mystery of his redemptive suffering. Apart from the cross there is no other ladder by which we may get to heaven.
619 "Christ died for our sins in accordance with the scriptures" (I Cor 15:3).
620 Our salvation flows from God's initiative of love for us, because "he loved us and sent his Son to be the expiation for our sins" (I Jn 4:10). "God was in Christ reconciling the world to himself" (2 Cor 5:19).
621 Jesus freely offered himself for our salvation. Beforehand, during the Last Supper, he both symbolized this offering and made it really present: "This is my body which is given for you" (Lk 22:19).
622 The redemption won by Christ consists in this, that he came "to give his life as a ransom for many" (Mt 20:28), that is, he "loved [his own] to the end" (Jn 13:1), so that they might be "ransomed from the futile ways inherited from [their] fathers" (I Pt 1:18).
623 By his loving obedience to the Father, "unto death, even death on a cross" (Phil 2:8), Jesus fulfils the atoning mission (cf Is 53:10) of the suffering Servant, who will "make many righteous; and he shall bear their iniquities" (Is 53:11; cf. Rom 5:19).
· Let Freedom Ring Day 5 "Freedom from Cowardice" by Fr. Rick Heilman
Tuesday: Litany of St. Michael the Archangel
· Litany of the Most Precious Blood of Jesus
· Practice fidelity to baptismal vows