Monday Night at the Movies
Mel Gibson, The Passion of the Christ, 2004.
ST DENIS- COLUMBUS DAY HOLIDAY-LEIF ERIKSON DAY
Jonah, Chapter 1, verse 9-10:
9 “I am a Hebrew,” he replied; “I FEAR the LORD,
the God of heaven, who made the sea and the dry land.”
10Now the men were seized with great fear
and said to him, “How could you do such a thing!”—They knew that he was fleeing
from the LORD, because he had told them.
Jonah as wise as he was tried to flee the Lord, are we
any wiser. We often choose the wrong path. Jonah was motivated but not by love.
He wanted justice and not mercy for Nineveh. Our Lord desires to give us his
mercy and we should seek it and give it as often as possible.
the night and the day that followed the Last Supper, Jesus was betrayed by one
of his own. He was delivered over to the authorities in such humiliating
powerlessness that even those who thought they loved him fled. He who came to
reveal to us the God who is Love, fell into the hands of loveless men. Then,
before the eyes of John, the only apostle who was present at the Lord’s
execution, and his mother Mary, he died an appalling death. Here at the center
of the mystery of our redemption, the full measure of the “marvelous exchange”
begins to be unveiled. The Son of God not only became the Son of Man,
fulfilling beyond expectation the great hope contained in the psalms and the
prophets. Jesus came to be the purifying flame of Love in our midst, unsettling
a world that had become comfortable in its estrangement from God. He came to
pour his Spirit on us and reconcile us to the Father. When St. Paul tells us
that the Son of God “emptied himself”, he does not mention only Jesus’ birth.
When the Son of God took on our humanity, his “exchange” with us goes all the
way to the end: “Being found in human form, he humbled himself and became
obedient unto death, even death on a cross”. Elsewhere, St. Paul points to the
same unfathomable mystery of solidarity with sinners that John the Baptist had
glimpsed at the Jordan: “For our sake he made him to be sin who knew no sin, so
that in him we might become the righteousness of God”. When we gaze with Mary
and John on Christ, who “died for our sins in accordance with the Scriptures”,
we come face to face with all the consequences of the Incarnation. In joining
himself to his creation, the Son of God took on all our fate. He took on even
the thirst of a world suffering its self-inflicted estrangement from God. Even
death. For centuries, the faithful people of Israel thirsted for God like the
dry earth. They prayed, “My throat is parched. My eyes grow dim with waiting
for my God”. All of humanity thirsted, for by sinning, we had rejected the
source of our life. We had defended ourselves against the God who is Love. Yet
our suffering in “this time of God’s absence” was as nothing before the
terrible cry Mary and John heard at the foot of the cross. “Jesus, knowing that
all was now finished, said (to fulfill the scripture), ‘I thirst!’. The
tortured, dying man thirsted for water – but also for love. He thirsted for our
love, for he had come to espouse mankind to himself. And although he was “true
God from true God … consubstantial with the Father,” he thirsted even for God.
John could not have imagined such a use – or fulfillment – of the words of the
psalms as when the Son of God cried out his thirst to his Father: “My God, my
God, why have you forsaken me?” When John heard this, he somehow understood.
Those words were written for this day. They were prayed through the centuries
so that Jesus might sum up all human thirst for God, all suffering and
forsakenness, in himself. These words were handed down from generation to
generation so that when the Son used them to express his own thirst, suffering,
and forsakenness to his Father, our words would become divine words of
unbreakable, unsurpassable love. “Father, into your hands I commend my spirit,”
Jesus cried. Finally, “he bowed his head” and handed over the Spirit that bound
Father and Son. He made even his death a revelation of the unbreakable
communion of Love that is God. When a Roman centurion pierced Jesus’ side with
a spear, John, Mary, and the centurion himself saw blood and water – a sign of
Christ’s divinity and humanity – gush forth over the parched earth. The
covenant was established. It would never be broken. The divine bridegroom had
truly loved us “to the end”. Even the centurion, an unbeliever who knew neither
the psalms nor the prophets, recognized this radiant humility and saw the glory
of this love: “When the centurion, who stood facing him, saw that he thus
breathed his last, he said, ‘Truly, this man was the Son of God!’”
Feast of St. Denis
St. Denis was born in Italy. In 250 he was sent to France with six other missionary bishops by Pope Fabian. Denis became the first bishop of Paris. He was beheaded in 258 with the priest Rusticus and the deacon Eleutherius at Catulliacum, now Saint-Denis. One of the many legends about his torture and death was that his body carried his severed head some distance from his execution site. St. Denis is one of the Fourteen Holy Helpers who was invoked particularly in the Middle Ages against the Black Plague.
Patron: against frenzy; against strife; headaches; against diabolical possession; France; Paris, France.
Symbols: beheaded bishop carrying his head — sometimes a vine growing over his neck; mitered head in his hand or on book; white chasuble; tree or stake; sword; Our Lord with chalice and host.
Things to Do:
- Learn more about the Fourteen Holy Helpers and their historical context.
- Bake a French (or Parisian) pastry. Cooking with the Saints by Ernst Schuegraf has 3 recipes for St. Denis — St. Denis Turnovers, Saint Denis Tartlets and Brioche Saint-Denis (Praline Cake).
- Read in The Golden Legend for some of the legends or stories about St. Denis.
Columbus Day is the celebration of the arrival of Christopher Columbus in the Americas on October 12, 1492. Christopher Columbus was an Italian-born explorer who discovered the Americas for the Spanish King Ferdinand of Spain. Columbus set off into the Atlantic with three ships, the Nina, the Pinta and the Santa Maria. Two months later he would set foot on the Bahamas and establish settlements on Hispanola Island (now Haiti and the Dominican Republic. Upon his return to Spain, he spoke of gold in the New World and thus the Americas were opened up for European colonization. In 1937, President Franklin D. Roosevelt declared October 12th every year as Columbus Day. In the US, Columbus Day is celebrated by all US states except for Hawaii, South Dakota and Alaska. Columbus Day now occurs on the second Monday in October each year.
Columbus Day Facts & Quotes
· Colorado was the first state to officially recognize and celebrate Columbus Day in 1906.
· Christopher Columbus' first settlement on Hispaniola Island was called Villa de Navidad (Christmas Town)
· In 1971, the official holiday was moved to the second Monday in October in order to give workers in the US a long weekend. This was part of the Uniform Monday Holiday Act.
· Only those who dare to fail greatly can ever achieve greatly. - Robert F. Kennedy
· You can never cross the ocean unless you have the courage to lose sight of the shore. - Christopher Columbus
Columbus Day Top Events and Things to Do
· Attend the Columbus Day Parade. The parade in New York City is one of the largest.
· Eat some good Italian food.
· Watch a parade.
· Visit the Library of Congress's online exhibit 1492: An Ongoing Voyage.
· Host a scavenger hunt for the neighborhood kids and let them become Explorers for the afternoon.
Thanks to the efforts of Father Michael J. McGivney, assistant pastor of St. Mary’s Church in New Haven and some of his parishioners, the Connecticut state legislature on March 29, 1882, officially chartered the Knights of Columbus as a fraternal benefit society. The Order is still true to its founding principles of charity, unity and fraternity. The Knights was formed to render financial aid to members and their families. Mutual aid and assistance are offered to sick, disabled and needy members and their families. Social and intellectual fellowship is promoted among members and their families through educational, charitable, religious, social welfare, war relief and public relief works. The history of the Order shows how the foresight of Father Michael J. McGivney, whose cause for sainthood is being investigated by the Vatican, brought about what has become the world's foremost Catholic fraternal benefit society. The Order has helped families obtain economic security and stability through its life insurance, annuity and long-term care programs, and has contributed time and energy worldwide to service in communities. The Knights of Columbus has grown from several members in one council to 15,342 councils and 1.9 million members throughout the United States, Canada, the Philippines, Mexico, Poland, the Dominican Republic, Puerto Rico, Panama, the Bahamas, the Virgin Islands, Cuba, Guatemala, Guam, Saipan, Lithuania, Ukraine, and South Korea
Leif Erikson Day
Leif Erikson Day serves to honor Viking Explorer Leif Erikson and celebrate Nordic-American Heritage. Erikson is believed to have been the first European to set foot on the North American continent, having done so nearly 500 years before Christopher Columbus. He established a settlement called Vinland and although its exact location is not known, it is believed that it is near L'anse aux Meadows, in Newfoundland, Canada, now a UNESCO World Heritage Site. In 1925, Leif Erikson was officially recognized by President Calvin Coolidge as the first explorer to discover the continent. It took another four decades for the day to become official when, in 1964, President Lyndon B. Johnson declared October 9th as Leif Erikson Day. In 2015, President Barack Obama reproclaimed the day and called upon Americans to celebrate the day appropriately in honor of Nordic-American heritage and the explorers that embarked on the expeditions that led to the creation of the United States.
Leif Erikson Day Facts & Quotes
· Leif Erikson was actually born in Iceland, but his family was Norwegian. He died in Greenland in the year 1020.
· On October 9, 1825, the first wave of Norwegian immigrants arrived on US soil in New York City. Between 1825 and 1925, nearly one-third of Norway's population immigrated to the US.
· Erikson named his settlement Vinland or Wineland due to the many grape vines that he discovered there.
· There are more than 4.5 million Americans with Norwegian ancestry living in the US today, of which 55% live in the Upper Midwest states.
· Histories have been written and more will be written of the Norwegians in America, but no man can tell adequately of the tearing asunder of tender ties, the hardships and dangers crossing the deep, the work and worry, the hopes and fears, the laughter and tears, of men and women who with bare hands carved out of a wilderness a new kingdom. - Rønning, N. N., from the book Fifty Years in America
Leif Erikson Day Top Events and Things to Do
· Purchase a Leif Ericson Millennium Commemorative Coin from the US Mint. The coins were released at the beginning of the century however you can purchase some from collectors online or even try to find them in public circulation.
· Visit one of the many Leif Erikson statues in the United States. There are statues in Boston, Milwaukee, Chicago, Cleveland, Virginia, Seattle, Minnesota and North Dakota.
· Take a trip to Iceland, Norway or Greenland and visit the homelands of Leif Erikson.
· Take a trip to UNESCO site of L'Anse aux Meadows in Newfoundland, Canada. This is believed to be the site of Erikson's first New World settlement.
· Watch a movie about Vikings and Leif Erikson. Some movies include Leif Ericson (2000) and The Vikings (1958), The Viking Sagas (1995) and the 13th Warrior (1999).
· Have Beer and Pizza while watching a Viking movie.
· Note: It was a Norwegian who discovered America and it was also a Norwegian who was the first to get to the South Pole and back.
Catechism of the Catholic Church
PART TWO: THE CELEBRATION OF THE CHRISTIAN MYSTERY
SECTION TWO-THE SEVEN SACRAMENTS OF THE CHURCH
CHAPTER ONE-THE SACRAMENTS OF CHRISTIAN INITIATION
Article 3-THE SACRAMENT OF THE EUCHARIST
V. The Sacramental Sacrifice Thanksgiving, Memorial, Presence
1356 If from the beginning Christians have celebrated the Eucharist and in a form whose substance has not changed despite the great diversity of times and liturgies, it is because we know ourselves to be bound by the command the Lord gave on the eve of his Passion: "Do this in remembrance of me."
1357 We carry out this command of the Lord by celebrating the memorial of his sacrifice. In so doing, we offer to the Father what he has himself given us: the gifts of his creation, bread and wine which, by the power of the Holy Spirit and by the words of Christ, have become the body and blood of Christ. Christ is thus really and mysteriously made present.
1358 We must therefore consider
the Eucharist as: - thanksgiving and praise to the Father;
- the sacrificial memorial of Christ and his Body;
- the presence of Christ by the power of his word and of his Spirit.
Thanksgiving and praise to the Father
1359 The Eucharist, the sacrament of our salvation accomplished by Christ on the cross, is also a sacrifice of praise in thanksgiving for the work of creation. In the Eucharistic sacrifice the whole of creation loved by God is presented to the Father through the death and the Resurrection of Christ. Through Christ the Church can offer the sacrifice of praise in thanksgiving for all that God has made good, beautiful, and just in creation and in humanity.
1360 The Eucharist is a sacrifice of thanksgiving to the Father, a blessing by which the Church expresses her gratitude to God for all his benefits, for all that he has accomplished through creation, redemption, and sanctification. Eucharist means first of all "thanksgiving."
1361 The Eucharist is also the sacrifice of praise by which the Church sings the glory of God in the name of all creation. This sacrifice of praise is possible only through Christ: he unites the faithful to his person, to his praise, and to his intercession, so that the sacrifice of praise to the Father is offered through Christ and with him, to be accepted in him.
The sacrificial memorial of Christ and of his Body, the Church
1362 The Eucharist is the memorial of Christ's Passover, the making present and the sacramental offering of his unique sacrifice, in the liturgy of the Church which is his Body. In all the Eucharistic Prayers we find after the words of institution a prayer called the anamnesis or memorial.
1363 In the sense of Sacred Scripture the memorial is not merely the recollection of past events, but the proclamation of the mighty works wrought by God for men. In the liturgical celebration of these events, they become in a certain way present and real. This is how Israel understands its liberation from Egypt: every time Passover is celebrated, the Exodus events are made present to the memory of believers so that they may conform their lives to them.
1364 In the New Testament, the memorial takes on a new meaning. When the Church celebrates the Eucharist, she commemorates Christ's Passover, and it is made present the sacrifice Christ offered once for all on the cross remains ever present. "As often as the sacrifice of the Cross by which 'Christ our Pasch has been sacrificed' is celebrated on the altar, the work of our redemption is carried out."
1365 Because it is the memorial of Christ's Passover, the Eucharist is also a sacrifice. The sacrificial character of the Eucharist is manifested in the very words of institution: "This is my body which is given for you" and "This cup which is poured out for you is the New Covenant in my blood." In the Eucharist Christ gives us the very body which he gave up for us on the cross, the very blood which he "poured out for many for the forgiveness of sins."
1366 The Eucharist is thus a sacrifice because it re-presents (makes present) the sacrifice of the cross, because it is its memorial and because it applies its fruit:
[Christ], our Lord and God, was once and for all to offer himself to God the Father by his death on the altar of the cross, to accomplish there an everlasting redemption. But because his priesthood was not to end with his death, at the Last Supper "on the night when he was betrayed," [he wanted] to leave to his beloved spouse the Church a visible sacrifice (as the nature of man demands) by which the bloody sacrifice which he was to accomplish once for all on the cross would be re-presented, its memory perpetuated until the end of the world, and its salutary power be applied to the forgiveness of the sins we daily commit.
1367 The sacrifice of Christ and the sacrifice of the Eucharist are one single sacrifice: "The victim is one and the same: the same now offers through the ministry of priests, who then offered himself on the cross; only the manner of offering is different." "In this divine sacrifice, which is celebrated in the Mass, the same Christ who offered himself once in a bloody manner on the altar of the cross is contained and is offered in an unbloody manner."
1368 The Eucharist is also the sacrifice of the Church. the Church which is the Body of Christ participates in the offering of her Head. With him, she herself is offered whole and entire. She unites herself to his intercession with the Father for all men. In the Eucharist the sacrifice of Christ becomes also the sacrifice of the members of his Body. the lives of the faithful, their praise, sufferings, prayer, and work, are united with those of Christ and with his total offering, and so acquire a new value. Christ's sacrifice present on the altar makes it possible for all generations of Christians to be united with his offering.
In the catacombs the Church is often represented as a woman in prayer, arms outstretched in the praying position. Like Christ who stretched out his arms on the cross, through him, with him, and in him, she offers herself and intercedes for all men.
1369 The whole Church is united with the offering and intercession of Christ. Since he has the ministry of Peter in the Church, the Pope is associated with every celebration of the Eucharist, wherein he is named as the sign and servant of the unity of the universal Church. the bishop of the place is always responsible for the Eucharist, even when a priest presides; the bishop's name is mentioned to signify his presidency over the particular Church, in the midst of his presbyterium and with the assistance of deacons. the community intercedes also for all ministers who, for it and with it, offer the Eucharistic sacrifice:
Let only that Eucharist be regarded as legitimate, which is celebrated under [the presidency of] the bishop or him to whom he has entrusted it.
Through the ministry of priests,
the spiritual sacrifice of the faithful is completed in union with the sacrifice of Christ the only Mediator, which in the Eucharist is offered through the priests' hands in the name of the whole Church in an unbloody and sacramental manner until the Lord himself comes.
1370 To the offering of Christ are united not only the members still here on earth, but also those already in the glory of heaven. In communion with and commemorating the Blessed Virgin Mary and all the saints, the Church offers the Eucharistic sacrifice. In the Eucharist the Church is as it were at the foot of the cross with Mary, united with the offering and intercession of Christ.
1371 The Eucharistic sacrifice is also offered for the faithful departed who "have died in Christ but are not yet wholly purified," so that they may be able to enter into the light and peace of Christ:
Put this body anywhere! Don't trouble yourselves about it! I simply ask you to remember me at the Lord's altar wherever you are.
Then, we pray [in the anaphora] for the holy fathers and bishops who have fallen asleep, and in general for all who have fallen asleep before us, in the belief that it is a great benefit to the souls on whose behalf the supplication is offered, while the holy and tremendous Victim is present.... By offering to God our supplications for those who have fallen asleep, if they have sinned, we . . . offer Christ sacrificed for the sins of all, and so render favorable, for them and for us, the God who loves man.
1372 St. Augustine admirably summed up this doctrine that moves us to an ever more complete participation in our Redeemer's sacrifice which we celebrate in the Eucharist:
This wholly redeemed city, the assembly and society of the saints, is offered to God as a universal sacrifice by the high priest who in the form of a slave went so far as to offer himself for us in his Passion, to make us the Body of so great a head.... Such is the sacrifice of Christians: "we who are many are one Body in Christ" the Church continues to reproduce this sacrifice in the sacrament of the altar so well-known to believers wherein it is evident to them that in what she offers she herself is offered.
The presence of Christ by the power of his word and the Holy Spirit
1373 "Christ Jesus, who died, yes, who was raised from the dead, who is at the right hand of God, who indeed intercedes for us," is present in many ways to his Church: in his word, in his Church's prayer, "where two or three are gathered in my name," in the poor, the sick, and the imprisoned, in the sacraments of which he is the author, in the sacrifice of the Mass, and in the person of the minister. But "he is present . . . most especially in the Eucharistic species."
1374 The mode of Christ's presence under the Eucharistic species is unique. It raises the Eucharist above all the sacraments as "the perfection of the spiritual life and the end to which all the sacraments tend." In the most blessed sacrament of the Eucharist "the body and blood, together with the soul and divinity, of our Lord Jesus Christ and, therefore, the whole Christ is truly, really, and substantially contained." "This presence is called 'real' - by which is not intended to exclude the other types of presence as if they could not be 'real' too, but because it is presence in the fullest sense: that is to say, it is a substantial presence by which Christ, God and man, makes himself wholly and entirely present."
1375 It is by the conversion of the bread and wine into Christ's body and blood that Christ becomes present in this sacrament. the Church Fathers strongly affirmed the faith of the Church in the efficacy of the Word of Christ and of the action of the Holy Spirit to bring about this conversion. Thus St. John Chrysostom declares:
It is not man that causes the things offered to become the Body and Blood of Christ, but he who was crucified for us, Christ himself. the priest, in the role of Christ, pronounces these words, but their power and grace are God's. This is my body, he says. This word transforms the things offered.
and St. Ambrose says about this conversion:
Be convinced that this is not what nature has formed, but what the blessing has consecrated. the power of the blessing prevails over that of nature, because by the blessing nature itself is changed.... Could not Christ's word, which can make from nothing what did not exist, change existing things into what they were not before? It is no less a feat to give things their original nature than to change their nature.
1376 The Council of Trent summarizes the Catholic faith by declaring: "Because Christ our Redeemer said that it was truly his body that he was offering under the species of bread, it has always been the conviction of the Church of God, and this holy Council now declares again, that by the consecration of the bread and wine there takes place a change of the whole substance of the bread into the substance of the body of Christ our Lord and of the whole substance of the wine into the substance of his blood. This change the holy Catholic Church has fittingly and properly called transubstantiation."
1377 The Eucharistic presence of Christ begins at the moment of the consecration and endures as long as the Eucharistic species subsist. Christ is present whole and entire in each of the species and whole and entire in each of their parts, in such a way that the breaking of the bread does not divide Christ.
1378 Worship of the Eucharist. In the liturgy of the Mass we express our faith in the real presence of Christ under the species of bread and wine by, among other ways, genuflecting or bowing deeply as a sign of adoration of the Lord. "The Catholic Church has always offered and still offers to the sacrament of the Eucharist the cult of adoration, not only during Mass, but also outside of it, reserving the consecrated hosts with the utmost care, exposing them to the solemn veneration of the faithful, and carrying them in procession."
1379 The tabernacle was first intended for the reservation of the Eucharist in a worthy place so that it could be brought to the sick and those absent outside of Mass. As faith in the real presence of Christ in his Eucharist deepened, the Church became conscious of the meaning of silent adoration of the Lord present under the Eucharistic species. It is for this reason that the tabernacle should be located in an especially worthy place in the church and should be constructed in such a way that it emphasizes and manifests the truth of the real presence of Christ in the Blessed Sacrament.
1380 It is highly fitting that Christ should have wanted to remain present to his Church in this unique way. Since Christ was about to take his departure from his own in his visible form, he wanted to give us his sacramental presence; since he was about to offer himself on the cross to save us, he wanted us to have the memorial of the love with which he loved us "to the end," even to the giving of his life. In his Eucharistic presence he remains mysteriously in our midst as the one who loved us and gave himself up for us, and he remains under signs that express and communicate this love:
The Church and the world have a great need for Eucharistic worship. Jesus awaits us in this sacrament of love. Let us not refuse the time to go to meet him in adoration, in contemplation full of faith, and open to making amends for the serious offenses and crimes of the world. Let our adoration never cease.
1381 "That in this sacrament are the true Body of Christ and his true Blood is something that 'cannot be apprehended by the senses,' says St. Thomas, 'but only by faith, which relies on divine authority.' For this reason, in a commentary on Luke 22:19 ('This is my body which is given for you.'), St. Cyril says: 'Do not doubt whether this is true, but rather receive the words of the Savior in faith, for since he is the truth, he cannot lie.'"
Godhead here in hiding, whom I do adore
Masked by these bare shadows, shape and nothing more,
See, Lord, at thy service low lies here a heart
Lost, all lost in wonder at the God thou art.
Seeing, touching, tasting are in thee deceived;
How says trusty hearing? that shall be believed;
What God's Son has told me, take for truth I do;
Truth himself speaks truly or there's nothing true.
· Eat waffles and Pray for the assistance of the Angels
· Litany of the Most Precious Blood of Jesus
· Monday: Litany of Humility