1 Maccabees, Chapter 12, Verse 39-42
39Then Trypho sought to become king of Asia, assume the diadem, and do violence to King Antiochus. 40 But he was afraid that Jonathan would not permit him, but would fight against him. Looking for a way to seize and kill him, he set out and came to Beth-shan. 41 Jonathan marched out to meet him with forty thousand picked fighting men and came to Beth-shan. 42 But when Trypho saw that Jonathan had arrived with a large army he was AFRAID to do him violence.
Blessed are the meek, for they will inherit the earth-yes. Jonathan was speaking softly yet at the same time he was carrying a big stick which was his large army with him. As a former police officer we would in order to prevent any trouble show up in force thus preventing the need to take action.
Yet we must always be cautious for often evil men are vile and full of trickery. In this case Jonathan is finally undone for he is sucked into accepting gifts and praise from Trypho thus letting go of his stick; his army and is finally captured and killed.
Pride often goes before the fall.
Is America doing the same?
Flawed Men Seek Love Wrongly
27 The desire for God is written in the human heart, because man is created by God and for God; and God never ceases to draw man to himself. Only in God will he find the truth and happiness he never stops searching for:
The dignity of man rests above all on the fact that he is called to communion with God. This invitation to converse with God is addressed to man as soon as he comes into being. For if man exists it is because God has created him through love, and through love continues to hold him in existence. He cannot live fully according to truth unless he freely acknowledges that love and entrusts himself to his creator.
28 In many ways, throughout history down to the present day, men have given expression to their quest for God in their religious beliefs and behavior: in their prayers, sacrifices, rituals, meditations, and so forth. These forms of religious expression, despite the ambiguities they often bring with them, are so universal that one may well call man a religious being:
From one ancestor [God] made all nations to inhabit the whole earth, and he allotted the times of their existence and the boundaries of the places where they would live, so that they would search for God and perhaps grope for him and find him - though indeed he is not far from each one of us. For "in him we live and move and have our being."
29 But this "intimate and vital bond of man to God" (GS 19 § 1) can be forgotten, overlooked, or even explicitly rejected by man. Such attitudes can have different causes: revolt against evil in the world; religious ignorance or indifference; the cares and riches of this world; the scandal of bad example on the part of believers; currents of thought hostile to religion; finally, that attitude of sinful man which makes him hide from God out of fear and flee his call.
30 "Let the hearts of those who seek the LORD rejoice." Although man can forget God or reject him, He never ceases to call every man to seek him, so as to find life and happiness. But this search for God demands of man every effort of intellect, a sound will, "an upright heart", as well as the witness of others who teach him to seek God.
You are great, O Lord, and greatly to be praised: great is your power and your wisdom is without measure. And man, so small a part of your creation, wants to praise you: this man, though clothed with mortality and bearing the evidence of sin and the proof that you withstand the proud. Despite everything, man, though but a small a part of your creation, wants to praise you. You yourself encourage him to delight in your praise, for you have made us for yourself, and our heart is restless until it rests in you.
How are we to practice the First Saturday Devotion if there are no Masses on the first Saturday?
· This presents no obstacle to the praying of the rosary and spending fifteen minutes keeping Our Lady company.
· Since Jesus told Lucia that the confession could be within eight days or even longer still, our confessions can be made whenever possible as long as we make the intention.
· Actual reception of Holy Communion will, of course, be impossible. Since heaven never demands what is impossible for us, a Spiritual Communion will be accepted until such time as Masses resume.
There are four elements of a Spiritual Communion:
1. Make an act of faith. The key here is to express to the Lord our faith in His merciful love and His Real Presence in the Eucharist.
2. Make an act of love. O Lord God, I love you above all things.
3. Express our desire to receive Him.
4. Invite Jesus to come into our hearts spiritually.
The Dogma of Purgatory is too much forgotten by the majority of the faithful; the Church Suffering, where they have so many brethren to succor, whither they foresee that they themselves must one day go, seems a strange land to them. This truly deplorable forgetfulness was a great sorrow to St. Francis de Sales. “Alas!” said this pious doctor of the Church, “we do not sufficiently remember our dear departed; their memory seems to perish with the sound of the funeral bells.” The principal causes of this are ignorance and lack of faith; our notions on the subject of Purgatory are too vague, our faith is too feeble. In order, then, that our ideas may become more distinct, and our faith enlivened, we must take a closer view of this life beyond the tomb, this intermediate state of the just souls, not yet worthy to enter the Heavenly Jerusalem.
Catechism of the Catholic Church
PART TWO: THE CELEBRATION OF THE CHRISTIAN MYSTERY
SECTION TWO-THE SEVEN SACRAMENTS OF THE CHURCH
CHAPTER TWO-THE SACRAMENTS OF HEALING
Article 5 THE ANOINTING OF THE SICK
IV. The Effects of the Celebration of This Sacrament
1520 A particular gift of the Holy Spirit. the first grace of this sacrament is one of strengthening, peace and courage to overcome the difficulties that go with the condition of serious illness or the frailty of old age. This grace is a gift of the Holy Spirit, who renews trust and faith in God and strengthens against the temptations of the evil one, the temptation to discouragement and anguish in the face of death. This assistance from the Lord by the power of his Spirit is meant to lead the sick person to healing of the soul, but also of the body if such is God's will. Furthermore, "if he has committed sins, he will be forgiven."
1521 Union with the passion of Christ. By the grace of this sacrament the sick person receives the strength and the gift of uniting himself more closely to Christ's Passion: in a certain way he is consecrated to bear fruit by configuration to the Savior's redemptive Passion. Suffering, a consequence of original sin, acquires a new meaning; it becomes a participation in the saving work of Jesus.
1522 An ecclesial grace. the sick who receive this sacrament, "by freely uniting themselves to the passion and death of Christ," "contribute to the good of the People of God." By celebrating this sacrament the Church, in the communion of saints, intercedes for the benefit of the sick person, and he, for his part, though the grace of this sacrament, contributes to the sanctification of the Church and to the good of all men for whom the Church suffers and offers herself through Christ to God the Father.
1523 A preparation for the final journey. If the sacrament of anointing of the sick is given to all who suffer from serious illness and infirmity, even more rightly is it given to those at the point of departing this life; so it is also called sacramentum exeuntium (the sacrament of those departing). The Anointing of the Sick completes our conformity to the death and Resurrection of Christ, just as Baptism began it. It completes the holy anointings that mark the whole Christian life: that of Baptism which sealed the new life in us, and that of Confirmation which strengthened us for the combat of this life. This last anointing fortifies the end of our earthly life like a solid rampart for the final struggles before entering the Father's house.
Today is the Feast of Charles Borromeo
St. Charles used the following strong language to the assembly of bishops during the convocation of the Synod:
Let us fear lest the angered judge say to us: If you were the enlighteners of My Church, why have you closed your eyes? If you pretended to be shepherds of the flock, why have you suffered it to stray? Salt of the earth, you have lost your savor. Light of the world, they that sat in darkness and the shadow of death have never seen you shine. You were apostles; who, then, put your apostolic firmness to the test, since you have done nothing but seek to please men? You were the mouth of the Lord, and you have made that mouth dumb. If you allege in excuse that the burden was beyond your strength, why did you make it the object of your ambitious intrigues?
· Litany of the Most Precious Blood of Jesus
 Schouppe S.J., Rev. Fr. F. X.. Purgatory Explained (with Supplemental Reading: What Will Hell Be Like?)