Saturday, May 25, 2024
Saints, Feast, Family
- Traditions passed down with Cooking, Crafting, & Caring -
May 25
The month of Mary: A Marian Month
Saint of the day:
Saint Mary Magdalene de' Pazzinull
was an Italian Carmelite nun and mystic.
Patron Saint of against bodily ills; against sexual temptation; against sickness; sick people; Naples, Italy (co-patron)
May 25
The month of Mary: A Marian Month
Saint of the day:
Saint Mary Magdalene de' Pazzinull
was an Italian Carmelite nun and mystic.
Patron Saint of against bodily ills; against sexual temptation; against sickness; sick people; Naples, Italy (co-patron)
Ember Saturday
ST. MARY MAGDALENE DE PAZZI
Exodus, Chapter 34, Verse 30
Moses after experiencing the presence of God while receiving the 10 commandments came down from the mountain and he glowed with God’s glory. We too can glow with the glory of God by being in His presence.
The
Radiant Person[1]
The Four Dimensions of Life
Beyond the laws of radiant
health are some broader principles that include the whole person. Human beings
are made up of more than just a body. The World Health Organization defines
health as "a state of complete physical, mental, and social wellbeing, and
not merely the absence of disease or infirmity." This definition is
incomplete as it leaves out one significant aspect of life and health—the
spiritual. This understanding is illustrated clearly in Luke 2:52 which tells
us that, "Jesus increased in wisdom and stature and in favor with God and
man." A rough paraphrase would state that Jesus grew mentally, physically,
spiritually, and socially.
Health for the
whole person
We cannot be totally well
unless every part of us is healthy. In fact mental, social, and spiritual
factors may be even more involved in causing or fighting many diseases than are
the physical factors. Many of the laws that we listed as governing physical
health apply equally well to the other facets of life.
1. Nutrition-It is
necessary to eat to live, not only physically, but also in the other three
dimensions.
Mentally:
If new information and ideas are not fed into the mind on a regular basis the
intellect ceases to grow and develop, becoming weak and stunted. Don't dwell on
the trivial, degrading, or useless; these things can be considered mental junk
food. I will sing of your strength, in the morning I will sing of your love;
for you are my fortress, my refuge in times of trouble ... my loving God. PSALM
59:16
Socially:
If love, respect, and companionship are not a regular part of your life, your
social capabilities become weak and dwarfed.
Spiritually:
Christians nourish themselves spiritually through Bible study, prayer,
fellowship, and service to others.
2. Exercise—Activity is a
law of life that is often phrased this way, "Use it or lose it."
Mentally:
Intellect, memory, wisdom, attitude, and willpower need to be exercised.
Socially:
Love, tact, the social graces, communication, and core values grow when they
are practiced.
Spiritually:
The exercise of faith, prayer, love, and perseverance are essential for
spiritual strength and growth.
3. Rest—We need to relax
and regenerate after activity.
Mentally:
The mind needs to rest after periods of intense mental activity in order to
recuperate. In addition, a good night's sleep gives the mind a chance to
reorganize and start afresh.
Socially:
A time away in privacy and solitude is necessary after periods of heavy social
interaction.
Spiritually:
After intense periods of ministry Christ's servants need to "Come apart
and rest awhile" by spending time with Him. Time with Christ is spiritual
rejuvenation. (See Mark 6:30,31).
4. Temperance—The basic
definition of this law of life and health is to avoid that which is harmful and
practice moderation in that which is healthful.
First, do no harm.
Mentally:
Don't do anything that would destroy or pollute your mental faculties.
Socially:
Don't acquire harmful habits or friends, or engage in socially destructive
behaviors like gossip, criticism, breaking civil laws, or engaging in risky,
degrading, sexual behaviors.
Spiritually:
Don't destroy your spiritual sensibilities by dwelling on spiritually
destructive emotions such as hatred, anger, or revenge. Avoid putting yourself
under Satan's power through occult practices or the rejection of the Spirit of
God.
Second, practice
moderation and balance in things that are good. This involves more than just a
balance between such things as activity and rest, logic and emotion, solitude
and the multitude. It also consists of keeping a healthy balance between the
four dimensions (mentally, physically spiritually and socially). When one of
these areas of life becomes all encompassing or is neglected, the result is an
unbalanced and unhealthy individual.
Finally, part of being in
balance is knowing what is most valuable and important. There will be times
when you will have to choose between what is best for one element at the
expense of the others. A young person might have to choose between a career in sports
or science. You might have time to get either physical exercise or spiritual
nourishment but not both. You make choices based on what you value most. Why
not make your spiritual dimension the top priority, and base each decision on
how it will affect your spiritual life and health? It would be a terrible waste
to make physical health your highest priority only to miss out completely on
eternal life and the associated radiant health Christ promises. "But seek
ye first the kingdom of God, and His righteousness; and all these things shall
be added unto you." (Matt. 6:33).
5. Water, fresh air, and
sunshine—These are all useful for cleanliness, which is a principle that
applies equally to all segments of life.
Spiritually:
We need to open our hearts daily to the sunshine of God's love, let the pure
air of the Spirit flow into our lives, and be washed in the cleansing blood of
Jesus, accepting His forgiveness.
Mentally:
Likewise, when the mind is polluted and degraded there is help in the
principle, "By beholding we become changed?" But ultimately, only by
accepting Christ's offer to create in us a new life can the mind be completely
cleansed.
Socially:
As Christ changes the life and the person sincerely repents, confesses,
apologizes, and makes amends, others will realize that this is a new and clean
person.
Christ knows and loves
each of us as if there was no one else. He longs for us to accept His offer of
salvation. He desires to cleanse us, and make us whole, so that we might
achieve the happiness and abundant life for which we were created.
The Inseparable
Four Dimensions
The four dimensions of
life are inseparable and so interrelated that what affects one part of us
affects every other part as well.
Physically:
Poor physical health can cloud the mind, depress the attitudes, and make it
more difficult to keep spiritually healthy. Conversely, good health can clear
the mind and improve the mental outlook, promoting enriched spiritual strength
and health.
Mentally:
Willpower, attitude, and intellect have a decided influence on how we live our
lives and apply or reject the various laws of health.
Socially:
Both the attitudes that permeate our homes, and the relationships we form, have
the power to affect our health
Spiritually:
The exercise of faith, love, hope, prayer, perseverance, and dedication to God
will bring peace of mind, character growth, and increased physical health.
The study and practice of
these extended health principles will make a difference in the usefulness and
quality of life. Each of these laws with which we cooperate brings a benefit,
but when we cooperate with all of them the rewards are multiplied!
Saturday after Pentecost-Ember Day[2]
EPISTLE, Romans v. 1-5.
BRETHREN: Being justified therefore by faith, let us
have peace with God, through Our Lord Jesus Christ, by Whom also we have access
through faith into this grace, wherein we stand, and glory in the hope of the
glory of the sons of God. And not only so; but we glory also in tribulations,
knowing that tribulation worketh patience, and patience trial; and trial hope,
and hope confoundeth not: because the charity of God is poured forth in our
hearts, by the Holy Ghost Who is given to us.
GOSPEL. Luke iv. 38-44.
At that time: Jesus rising up out of the synagogue, went into Simon’s
house. And Simon s wife’s mother was taken with a great fever, and they
besought Him for her. And standing over her, He commanded the fever, and it
left her. And immediately rising, she ministered to them. And when the sun was
down, all they that had any sick with divers’ diseases, brought them to Him.
But He laying His hands on every one of them, healed them. And devils went out
from many, crying out and saying: Thou art the Son of God. And rebuking them,
He suffered them not to speak, for they knew that He was Christ. And when it
was day, going out He went into a desert place, and the multitudes sought Him,
and came unto Him: and they detained Him that He should not depart from them. To
whom He said: To other cities also I must preach the kingdom of God: for
therefor am I sent. And He was preaching in the synagogues of Galilee.
Today is the
end of Paschaltide (after the office of None).
Ember Saturday Meditation on the Entombment[3]
And when evening was now come (because it was the Parasceve, that is, the day before the Sabbath), Joseph of Arimathea, a noble counsellor, who was also himself looking for the kingdom of God, came and went in boldly to Pilate, and begged the body of Jesus. But Pilate wondered that He should be already dead. And sending for the centurion, he asked him if He were already dead. And when he had understood it by the centurion, he gave the body to Joseph. And Joseph buying fine linen and taking Him down, wrapped Him up in the fine linen, and laid Him in a sepulcher which was hewed out of a rock. And he rolled a stone to the door of the sepulcher.
Liturgy of the Cloth: How the Early Church Incorporated the Shroud and Sudarium in the Mass[4]
New research suggests that the burial cloths of Jesus have
been central to the Roman liturgy for more than a millennium, and possibly from
the earliest days of the Church.
A German theologian and friend of Benedict XVI, drawing on
the writings of a ninth-century bishop, appears to have made a historic and
fascinating discovery, revealing how the Shroud of Turin and the sudarium (the
Veil of Veronica) were central to the Roman liturgy from as far back as the
Carolingian times, most probably before. The two relics and their inclusion in
those early liturgies also point to the Real Presence. The discovery has only
now come to light, after debate over the burial cloths has intensified over the
past 10 years and interest has developed regarding their authenticity. The
Register spoke recently with German journalist Paul Badde, who has been
following the discovery closely and is an authority on the Holy Face of Manoppello, which many believe to be the true
sudarium.
The discovery was made by
Klaus Berger of Heidelberg, a German theologian, an old friend of Joseph
Ratzinger and New Testament scholar, who is carrying out detailed research on
the Apocalypse of St. John. During his studies, he came across one of the great
commentators on the Apocalypse, Amalarius (775-850), a liturgical expert from
the Carolingian times. Amalarius, who used to be bishop of Metz in France and
archbishop of Trier in Germany, was a great liturgist of the Carolingian age,
whom Pope Sergius II made a cardinal. Even in those times, he said the cloth of
the altar resembled the shroud and the sudarium, found and discovered first by
the apostles Peter and John in the empty holy sepulcher the first Easter
morning. But we have an enormous gap in documented records from the first
Easter morning in Jerusalem and the moment when they first appeared in public.
We know that the sudarium appeared in 1208 in Rome in public, when Pope
Innocent III put it on public view, and the shroud appeared in 1355 for the first
time in the West in Lirey in the Champagne area of France. But we can be sure
that the two cloths have always been part of the “memory of the liturgy,” even though
their presence arrived later. Amalarius may have witnessed seeing them there
[in Constantinople], and it’s
important to note that their presence in the liturgy didn’t begin in Carolingian times, but
[they] were probably used from the very beginning. …
Where were the cloths kept before that time?
They were stored for many
years in the East, but they were always hidden. Showing them to the public wasn’t a big deal in the Orthodox world.
In the West, we make historical records, but in the East, they don’t have it that [record keeping as]
much. But even in the Dark Ages, in the first millennium, there used to be a
tradition in the Roman liturgy that the cloth on the altar had to be linen, and
the altar had to be rock to be understood as a sepulcher.
What is the significance of altar linen — does it date back to these two priceless relics?
Yes, from this we can
understand why the altar linen, analogous to the shroud, until 1969, had to be “pure linen” and why the so-called corporal
must always be folded in a particular way by way of analogy with the sudarium.
John says that, after Christ’s
resurrection, it was found by Peter and John in the empty tomb: “not lying with the linen cloths but
rolled up or folded (enteeligmenon
in Greek) in a separate place.”
That corporal is the starched cloth, which, in the old rite, after the priest
had come at the altar in contact with the bread and wine, could only be touched
by him reverently with his thumb and forefinger.
How is the altar significant in this?
Since the altar linens of
the liturgy are called sindon
and sudarium and
theologically are in connection with the Real Presence of Jesus in his body and
blood, Berger contends that their purpose is to point to the mystery of the
Eucharist on the altar stone. There, the inanimate matter of the bread and wine
— as the
tomb of Christ in the rock in Jerusalem, which had never been used — is always transformed into the “Bread of Life” and living blood of Christ. After
the [Second Vatican] Council, we had the discussion: Is the altar about
Communion? Is it a table? Or is it a sacrifice? Until that time, it was clearly
a sacrifice. The altar was understood as a sepulcher, where lifeless elements
were turned into something living —
flesh and blood. That was also the tradition in the eighth century. But whether
the actual relics were seen at the altar or not, the shroud and the sudarium
have been mentioned by St. John and the liturgical tradition, not only in
public, but also been remembered as far back as the eighth and ninth centuries
as something very special, very important in the story of the Resurrection. And
this we have also to keep in mind. Very much can be said about the liturgy, and
one thing is for sure: The liturgy can also be understood as the “inner hard drive” of the sacred memory of the
Church. So, it’s
quite clear that everything Amalarius reports about it in his time has not and
cannot be invented and introduced in the liturgy in the Carolingian age. It
must be much older and points right back to the beginning of the Church, just
like the holy Eucharist itself.
Could you explain more about how this points to the
Real Presence?
The depiction of the face
of Jesus on these cloths could be understood similarly to the so-called Mass of
Pope Gregory (540-604). Gregory, I saw, appearing to him, a bloodied Lord,
directly in connection with the transformation of the Eucharistic species. The
shroud and the sudarium of Jesus would, therefore, be understood as the direct
expression and the personified Real Presence of Jesus on the altar and would be
directly related to the Eucharist as the center of the holy Mass. In this way,
they agree as biblically confirmed evidence of the resurrection of Christ with
the mystery of the Eucharistic transformation (transubstantiation). You could,
therefore, say: Instead of the vision of Gregory, in Amalarius, there is the
real, symbolic content of the altar cloths. In both cases, it is an expression
of the Real Presence of Christ. What is true for Pope Gregory is the content of
the vision, namely, the real, bodily presence of Christ (particularly of the
suffering Christ). According to Amalarius, it would be expressed sensibly (sinnenfällig) in the liturgical
altar linens. On the burial cloths, showing the stigmata on the shroud and on
the sudarium the face of Jesus, there appeared a lasting imprint of what
happened for an instant in Gregory’s
vision.
What does this mean for Holy Face of Manoppello?
To me and to many, there’s no doubt that Manoppello is the
historic sudarium, also called the Veil of Veronica. It was kept in Rome and
often venerated until 1527. It is, in fact, the very veil that had been laid on
the face of the dead Lord when he was laid to rest in the sepulcher. So, it
contains the first breath of the resurrected Christ. No wonder that nobody can
explain how the image —
without any colors! —
got into the sacred veil. Now, the Easterly sudarium of Christ is coming back
into history, at the beginning of an enormous “iconic turn” caused by the digital revolution — not to the eyes of a chosen few
anymore, but to the eyes of all men. And it doesn’t come back to tell the Gospel
anew with more words, but to reveal the Resurrection of the Lord from the dead
with one true and unique image.
MEDITATIONS
ON THE LITURGY FROM THE EXTRAORDINARY FORM FOR EACH OF THE EMBER DAYS AFTER
PENTECOST.
Written
by Monsignor Martin B. Hellriegel, originally published in the journal Orate
Fratres Vol. XVIII, May 14, 1944, No. 7, pp. 299-305, later reprinted in Vine
and Branches, Pio Decimo Press, 1948.
These meditations are attached to
the 1962 Extraordinary Form liturgy. The current lectionary has different
readings and prayers not specific to the Ember Days.
Prayer:
EMBER SATURDAY AFTER PENTECOST
Station "With St. Peter
The charity of God is poured forth in our hearts, alleluia (introit)
"At the end of holy Mass
Paschaltide comes to a close," so reads a little rubric after today's post
communion. Needless to say, this little note reminds us not only of the fact
that this blessed season is over but also of the duty of gratitude for the
inexpressibly precious gifts we have received during this most sacred period of
the Church's year.
The merciful Father so loved us as to
give us His only-begotten Son. The obedient Son died and rose that we might
have life, and have it more abundantly. And the charity of God is poured forth
into our hearts by His Spirit dwelling in us, alleluia! "Bless the Lord, O
my soul, and let all that is within me bless His holy name!"
(em>introit). We are the Father's adopted children; we are the Son's
redeemed members; we are the living temples of the Holy Spirit, bound to Christ
our Head, and bound to one another by the charity of God, which is the
Paraclete Himself. Gratias agamus Domino Deo nostro!
The prophecy of Joel (first lesson),
quoted by our station saint, Peter, on the day of Pentecost, is fulfilled:
God's Spirit is poured out upon us. Aided by the quickening power of the Holy
Spirit we call upon the name of the Lord and we shall be saved. "Alleluia,
it is the Spirit that quickened, but the flesh profiteth nothing.
The seven weeks, that is to say, the
fifty days, have expired. The victorious Lord led us into the land flowing with
the milk and honey of His eucharistic sweetness. Let us never forget the loving
kindness of our Lord! Gladly shall we offer Him the first fruits of our love
and gratitude and shall leave them int he sight of the Lord, adoring the Lord
our God (second and third lessons).
And now that the Lord has set up His
tabernacle in the midst of us, we shall faithfully walk in His precepts and
keep His commandments, so that He may remain our God and we His
people (fourth lesson). May the divine fire which our Lord Jesus Christ sent
into our hearts never be extinguished but burn mightily by the power of His
Holy Spirit (collect).
Like the three Babylonian youths we
were wondrously saved from the fire of the eternal furnace (fifth lesson); we
are justified by faith, we have peace with God through our Lord Jesus Christ;
by whom also we have access through faith into this grace wherein we (now)
stand, possessing the hope that we are God's glorious sons...because the
charity of God is poured forth into our hearts by the Holy Ghost, who is given
to us (epistles).
We celebrate this closing day "in
the house of Peter: (station: St. Peter). Jesus will enter this house this
morning and will lay His healing hands upon us. May He in His infinite love
remove the last traces of our weakness and give us full health. At the same
time we will ask Him in all humility: Stay with us, Lord, do not depart form us
(gospel), and grant that "Thy holy mysteries which we have
celebrated (in this paschal season) may inspire us with divine fervor, that we
may delight not only in their celebration but also in their fruits" (postcommunion).
And so we conclude this blessed
paschal season, grateful to the most Holy Trinity for all that we have received
but determined also to preserve in our souls the divine life of our
victoriously reigning Lord to whom be thanksgiving and glory for everlasting
ages. Amen. Alleluia.
St.
Mary Magdalene de Pazzi[5]
Carmelite mystic from Italy
Baptized Caterina, and affectionately known as "The Passionflower of
the Eucharist," St. Mary Magdalene was taught mental prayer, also known as
meditation, at the tender age of nine, at the request of her mother. By age 10
she received her First Holy Communion and began experiencing mystical
ecstasies. When one experiences ecstasy, one is so filled with the Divine
Presence that the faculties of the soul (intellect, will, etc.) are
"suspended" and one is utterly filled with the love of God that you
might even fall unconscious.
Saint Mary Magdalene's first ecstasy happened at the sight of a beautiful
sunset. She was so struck by the beauty of God's creation that she trembled and
became speechless. Have you ever spent time just taking in the beauty of God's
creation? Especially now that summer is set to begin, take time to put down the
cell phone, shut off the television, and go outside and enjoy a gorgeous summer
sunset. Take in the grandeur of God's creation and find the Creator of Love in
the simplest of things, or rather, let Him find you.
Soon after her first ecstasy and intimately encountering her Beloved,
Mary Magdalene made a private vow of virginity to the Lord. When her parents
wanted her to marry, as she was their only daughter, she revealed to them her
vow to the Lord, and she soon entered a Carmelite monastery. Her great love and
devotion to the Eucharist is what led her to enter the Carmel of St. Mary's of
the Angels, who had a special dispensation to daily receive Communion, which
was almost unheard of at the time. In her first ecstatic experience after
entering, her sisters found her weeping before a crucifix and crying out,
"O Love, you are neither known nor loved." She experienced within her
soul the pain that her Beloved Jesus experiences from the rejection of so many
souls on the earth. No doubt her tears, prayers, and penances brought
consolation to the wounded heart of Jesus, and you too can console his heart by
your prayers and penances. You may or may not have emotional experiences or
ecstasies in this lifetime, but your meditation on His passion and your prayers
and penances in reparation for those who reject His love can bring great
consolation to His heart.
For the majority of her time as a religious, St. Mary Magdalene endured
great physical suffering and illness. While experiencing excruciating
suffering, our Lord consoled her with His overwhelming presence and love. Mary
Magdalene was quite embarrassed by the attention this brought her. Some sisters
ridiculed her, and some sisters wished they experienced ecstasy like her. She
would say to those sisters that they should be thankful that they are strong
enough to advance in holiness without the Lord Jesus having to give extra
graces to keep them going. She was convinced of her misery and weakness because
Jesus would grant her so many graces while in suffering. That being said, she
also endured a five-year period of great dryness and severe temptations against
purity and to suicide. She received visions of the souls in Purgatory during
her time of purification and also received the sacred stigmata invisibly, as
she begged the Lord to keep it hidden. What is at the heart of this lesson is
being thankful for whatever season you are in with the Lord in your life.
Whether in a time of great consolation or desolation, the key is to persevere
in prayer and penance, in gratitude for God and always seeking His will.
Lastly, St. Mary Magdalene was known to have
playful, bantering tones with Jesus. One account given was that of Jesus
offering her a crown of thorns and a crown of flowers. She always insisted on
the crown of thorns, desiring to suffer for Jesus, but He would always insist
on giving her the crown of flowers. When He admonished her, "I called and
you didn't care," she came back with, "You didn't call loudly
enough" and told the Lord to shout His love. I would encourage those of
you reading this to grow in your personal relationship with Jesus. Talk with
Him throughout your day, make Him your best of friends, because He wants to be!
Don't be afraid to "be real" with Him, to share your struggles and
emotions, and also thank Him! Get to know Jesus, love Jesus, and ask for St.
Mary Magdalene de Pazzi's intercession so that her cry, "O Love, you are
neither known nor loved," can be changed to, "You are known and
loved!"
Catechism of the Catholic Church
PART FOUR: CHRISTIAN PRAYER
SECTION TWO-THE LORD'S PRAYER
Article 3-THE SEVEN PETITIONS
I. "Hallowed be Thy Name"
2807 The term "to
hallow" is to be understood here not primarily in its causative sense
(only God hallows, makes holy), but above all in an evaluative sense: to
recognize as holy, to treat in a holy way. and so, in adoration, this
invocation is sometimes understood as praise and thanksgiving. But this
petition is here taught to us by Jesus as an optative: a petition, a desire,
and an expectation in which God and man are involved. Beginning with this first
petition to our Father, we are immersed in the innermost mystery of his Godhead
and the drama of the salvation of our humanity. Asking the Father that his name
be made holy draws us into his plan of loving kindness for the fullness of
time, "according to his purpose which he set forth in Christ," that
we might "be holy and blameless before him in love."
2808 In the decisive moments of
his economy God reveals his name, but he does so by accomplishing his work.
This work, then, is realized for us and in us only if his name is hallowed by
us and in us.
2809 The holiness of God is the
inaccessible center of his eternal mystery. What is revealed of it in creation
and history, Scripture calls "glory," the radiance of his
majesty. In making man in his image and likeness, God "crowned him
with glory and honor," but by sinning, man fell "short of the glory
of God." From that time on, God was to manifest his holiness by
revealing and giving his name, in order to restore man to the image of his
Creator.
2810 In the promise to Abraham
and the oath that accompanied it, God commits himself but without
disclosing his name. He begins to reveal it to Moses and makes it known clearly
before the eyes of the whole people when he saves them from the Egyptians:
"he has triumphed gloriously." From the covenant of Sinai
onwards, this people is "his own" and it is to be a "holy (or
"consecrated": the same word is used for both in Hebrew)
nation," because the name of God dwells in it.
2811 In spite of the holy Law
that again and again their Holy God gives them - "You shall be holy, for I
the LORD your God am holy" - and although the Lord shows patience for the
sake of his name, the people turn away from the Holy One of Israel and profane
his name among the nations. For this reason the just ones of the old
covenant, the poor survivors returned from exile, and the prophets burned with
passion for the name.
2812 Finally, in Jesus the name
of the Holy God is revealed and given to us, in the flesh, as Savior, revealed
by what he is, by his word, and by his sacrifice. This is the heart of his
priestly prayer: "Holy Father . . . for their sake I consecrate myself,
that they also may be consecrated in truth." Because he
"sanctifies" his own name, Jesus reveals to us the name of the
Father. At the end of Christ's Passover, the Father gives him the name
that is above all names: "Jesus Christ is Lord, to the glory of God the
Father."
2813 In the waters of Baptism,
we have been "washed . . . sanctified . . . justified in the name of the
Lord Jesus Christ and in the Spirit of our God." Our Father calls us
to holiness in the whole of our life, and since "he is the source of (our)
life in Christ Jesus, who became for us wisdom from God, and . .
.sanctification," both his glory and our life depend on the hallowing
of his name in us and by us. Such is the urgency of our first petition.
By whom is
God hallowed, since he is the one who hallows? But since he said, "You
shall be holy to me; for I the LORD am holy," we seek and ask that we who
were sanctified in Baptism may persevere in what we have begun to be. and we
ask this daily, for we need sanctification daily, so that we who fail daily may
cleanse away our sins by being sanctified continually.... We pray that this
sanctification may remain in us.
2814 The sanctification of his
name among the nations depends inseparably on our life and our prayer:
We ask God
to hallow his name, which by its own holiness saves and makes holy all creation
.... It is this name that gives salvation to a lost world. But we ask that this
name of God should be hallowed in us through our actions. For God's name is
blessed when we live well, but is blasphemed when we live wickedly. As the
Apostle says: "The name of God is blasphemed among the Gentiles because of
you." We ask then that, just as the name of God is holy, so we may obtain
his holiness in our souls.
When we say "hallowed be thy name," we ask that it should be hallowed
in us, who are in him; but also in others whom God's grace still awaits, that
we may obey the precept that obliges us to pray for everyone, even our enemies.
That is why we do not say expressly "hallowed be thy name 'in us,"'
for we ask that it be so in all men.
2815 This petition embodies all
the others. Like the six petitions that follow, it is fulfilled by the prayer
of Christ. Prayer to our Father is our prayer, if it is prayed in the name of
Jesus. In his priestly prayer, Jesus asks: "Holy Father, protect in
your name those whom you have given me."
Apostolic Exhortation[6]
Veneremur
Cernui – Down in Adoration Falling
of The Most
Reverend Thomas J. Olmsted, Bishop of Phoenix,
to Priests, Deacons, Religious and the Lay Faithful of the Diocese of Phoenix
on the Sacrament of the Holy Eucharist
My beloved Brothers and
Sisters in Christ,
I. The Graces of Holy Communion
i. Holy Communion changes and
transforms us into “Alter Christus.”
40. At the end of Mass, the
priest dismisses the faithful with the words, “Go forth, the Mass is
ended.” However, the original Latin words of dismissal say: “Ite,
missa est”, which literally means “Go, you are sent.”
Every time we leave the threshold of the church after having received the
Eucharist, we bring the love of Christ to our daily activities and to every
person we meet.
ii. We become “One Body and One
Spirit in Christ.”
41. The ultimate effect of the
Holy Eucharist is not only the transubstantiation of bread and wine into the
Body and Blood, soul and divinity of Jesus Christ for our spiritual
nourishment, but the transformation of those who receive Holy Communion into “one
body, one spirit in Christ” (III Eucharistic Prayer and 1
Cor 12:12-13). Through this personal relationship with the Risen Jesus in
the Eucharist, we experience the self-sacrificing love of Jesus, who invites us
to imitate His love and to bring that love to everyone and every situation of
our daily life. We can see how the Eucharist changed the lives of the early
Christians. Flowing from their Eucharistic experience with the Risen Lord, they
lived, in loving communion with one another; they ate together and prayed
together in the Temple. They placed their possessions at the feet of the
Apostles for the needs of the poor. They were of “one heart and mind,
and no one claimed that any of his possessions was his own, but they had
everything in common” (Acts 4:32).
42. The Eucharist also played a
central role in strengthening this communion in the life of the venerable
servant of God, Cardinal Francis Nguyen Van Thuan. As coadjutor Archbishop of
Saigon, Vietnam, he was arrested on August 15, 1975, soon after South Vietnam
fell to the Communist regime. He spent the next 13 years in prison, moving
between forced residences, re-education camps, and nine years of solitary
confinement. In his book “Testimony of Hope”, he describes how the
Eucharist became his hope and light in the darkness of prison camp. With three
drops of wine and a drop of water in the palm of his hand, he would secretly
celebrate Mass. And those Masses became for him a source of consolation and
strength in such a difficult time in his life.
To be continued…
Which are the fruits of the Holy Ghost? They are the twelve following:
1. Charity.
2.
Joy.
3. Peace.
4. Patience.
5. Benignity.
6. Goodness.
7. Longsuffering.
8. Mildness.
9. Faith.
10. Modesty.
11.
Continency.
12.
Chastity.
These fruits
should be visible in the Christian, for thereby men shall know that the Holy
Ghost dwells in him, as the tree is known by its fruit.
Notice I have
placed the Fruits of the Holy Spirit in stairstep fashion so we may
reflect on them seeing that by concentrating on each step of our growth in the
spirit we may progress closer and closer to our heavenly Father. Today we will
be focusing on the sixth step which is longsuffering.
Vinny’s Corner-Go to the Theater
May 25, 2024
Temple of Music and Art Temple Center of Music and Arts, 330. S Scott Ave Tucson, AZ 85702
Presented By:
Arizona Theatre Company
OVERVIEW
One of Broadway’s most classic and beloved tales, 42nd Street, comes to cinema screens in the largest-ever production of the breathtaking musical. The musical, set in 1933, tells the story of Peggy Sawyer, a talented young performer with stars in her eyes who gets her big break on Broadway.
Peggy arrives to New York City from her hometown of Allentown, Pennsylvania and her talent catches the eye of legendary Broadway director Julian Marsh. She gets a spot in the chorus of the musical-within-the-musical, Pretty Lady. Dorothy Brock, the classic Broadway diva and star of the show, takes a dislike to the new girl. When Dorothy is injured, Pretty Lady looks like it will have to close, unless a new girl talented enough to lead the show can be found — someone like Peggy Sawyer!)
Filmed in 2018 at London’s Theatre Royal the production is directed by the original author of the show, Mark Bramble. This eye-watering extravaganza is full of crowd-pleasing tap dances, popular musical theatre standards (“Lullaby of Broadway”, “We’re in the Money” (the gold digger’s song), “42nd Street” and more), and show-stopping ensemble production numbers.
Screenings at the Temple of Music and Art:
Saturday, May 25, 2024, 2 PM and 7:30 PM
Daily
Devotions
·
Unite in the work of the Porters of St. Joseph by joining them
in fasting: The
sanctification of the Church Militant.
·
Litany of the Most Precious
Blood of Jesus
·
Offering to
the sacred heart of Jesus
·
Rosary
Please
pray for the intentions of my youngest son Vincent Michael (Conqueror-Who is
like God) whose birthday is today.
[2] Goffine’s Devout Instructions, 1896
[3] Goffine’s Devout Instructions, 1896
[4]http://www.ncregister.com/daily-news/liturgy-of-the-cloth-how-the-early-church-incorporated-the-shroud-and-sudar
[5]https://www.thedivinemercy.org/articles/who-was-st-mary-magdalene-de-pazzi
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