Claire’s Corner
· Today in honor of the Holy Trinity do the Divine Office giving your day to God. To honor God REST: no shopping after 6 pm Saturday till Monday. Don’t forget the internet.
· Artist Henri de Toulouse-Lautrec was born, 1864
o Start your day by stirring up some creativity with a unique talent showcase. Whether it’s juggling, singing, or telling jokes, celebrate your skills and those of your friends on Celebrate Your Unique Talent Day.
§ Keep the positive energy flowing by making fairy bread to share with loved ones on National Fairy Bread Day.
· Don’t forget to stay fueled with a sardine snack in honor of National Sardines Day.
o Take a moment to appreciate the flexibility and dedication of shift workers on International Shift Worker Sunday.
§ Support au pairs and their valuable contributions to families on International Au Pair Day.
· Finally, channel your inner adventurer by researching the mysterious D.B. Cooper case on D.B. Cooper Day.
SARDINE DAY
Tobit, Chapter 5,
Verse 16
This
is the angel Raphael who says to do not fear. It is interesting to note that
Raphael name and function means the medicine of God.
One of
the Seven[1]
Raphael is one of the
seven archangels who bring prayers before God (Tobit xii. 15), although he was
not one of the six who buried Moses. In Enoch, xx. 1-7 he is the second among
the six or seven angels, Michael, as the most prominent, being placed in the
Middle. In the lists of planetary angels given in the Jewish calendar, Raphael
presides over the sun and over Sunday (ib. p. 56). The four angels
Michael, Gabriel, Raphael, and Uriel appear much more often in works of Jewish
mysticism. From heaven they behold all the bloodshed on earth and bring the
laments of souls before the Lord (Enoch, ix. 1-3). From out of the darkness
they lead souls to God (Sibyllines, ii. 214 et seq.). They are the four
angels of the Presence, and stand on the four sides of the Lord, whom they
glorify (Enoch, xl., where the fourth angel is Phanuel). Each has his own host
of angels for the praising of God, around the four sides of whose throne are the
four groups of angels. In accordance with their position in heaven, they are
the four leaders of the camp of Israel in the wilderness: Michael on the east,
opposite the tribe of Levi; Raphael on the west, opposite Ephraim; Gabriel on
the south, facing Reuben and Judah; Uriel on the north, facing Dan. In like
manner, the four rivers of paradise are divided among these four angels
("Seder Gan 'Eden," in Jellinek, "B. H." iii. 138).
Raphael, like every other angel, can assume any form he will (Tobit); a tablet
on his breast bears the name of God (Pesiḳ. R. 108b); according to the Zohar,
he is the chief of the "ofannim." Arealization of the foreign
character of this angel is inferred in the statement of Simeon ben Laüish (in
250 C.E.) to the effect that the names of the angels originated in Babylon,
meaning among the Parthians who ruled there (Gen. R. xlviii. 9). Raphael, as
his name implies, is the angel of healing diseases and wounds (Enoch, xc. 9);
he overcomes Asmodeus, the evil spirit; he binds even Azazel, and throws him into a pit (Enoch,
x. 4). He cures blindness (Tobit l.c.; Midrash of the Ten Commandments,
in Jellinek, "B. H." i. 80), and because of his healing powers he is
represented as a serpent (Origen, l.c.). Raphael, as the third in rank,
appeared with Michael and Gabriel to cure Abraham (Yoma 37a; B. M. 86b; Gen. R.
xlviii. 10). He cures also moral evil (Pasiḳ. R. 46 [ed. Friedmann, p. 188a]).
Raphael was a favorite
figure in Christian as well as in Jewish angelology, and early Christian
amulets, encolpions, tombstones, and other monuments have been found bearing
the names of the angels Michael, Gabriel, and Raphael. A small, gold
tablet discovered in the grave of Maria, the wife of the emperor Honorius,
bears a similar inscription. The names of the same angels occur on Basilidian
gems, and Origen likewise mentions them.
His name occurs in
Judæo-Babylonian conjuring texts, and is conspicuous in the liturgy—as in the
evening prayer, where he is mentioned together with the three other angels, at
whose head stands God, exactly as in the Christian version of Zechariah.
Tobit[2]
- Tobias went
out to look for someone to accompany him and who should he run into but
Raphael, the angel!
- When asked if
he knew the way to Media, Raphael replied that he often stayed there with
Gabael (who just happened to be the guy holding the bag of money) because
they were kinsmen. (Though this seems to be an amazing stroke of
luck, it, of course, reflects the providence of God.)
- Tobit wanted
to meet him and when pressed for a name, Raphael said it was Azariah,
which means “Yahweh has helped.”
- Both Tobit and
Tobias had no clue as to Azariah’s true identity even though he told Tobit
he would soon be healed.
- Tobit wished
them a safe journey, saying, “May [God’s] angel accompany you both and
protect you!” (Another example of great irony!)
Solemnity of Our Lord Jesus Christ, King of the Universe [3]
The Solemnity of Our Lord Jesus Christ, King of the Universe, formerly referred to as "Christ the King," was established by Pope Pius XI in 1925 as an antidote to secularism, a way of life which leaves God out of man's thinking and living and organizes his life as if God did not exist. The feast is intended to proclaim in a striking and effective manner Christ's royalty over individuals, families, society, governments, and nations. Today's Mass establishes the titles for Christ's royalty over men:
1) Christ is God, the Creator of the universe and hence wields a supreme power over all things; "All things were created by Him";
2) Christ is our Redeemer, He purchased us by His precious Blood, and made us His property and possession.
3) Christ is Head of the Church, "holding in all things the primacy”.
4) God bestowed upon Christ the nations of the world as His special possession and dominion.
Today's Mass also describes the qualities of Christ's kingdom. This kingdom is:
1) supreme, extending not only to all people but also to their princes and kings.
2) universal, extending to all nations and to all places.
3) eternal, for "The Lord shall sit a King forever”.
4) spiritual, Christ's "kingdom is not of this world." —
Indeed,
we all are called to be fishers of men; the Lord calls all; truly we are not
powerless for He gives us his very flesh that we may become Christ to everyone
we encounter.
Christ the King as Represented in
the Liturgy
The liturgy is an album in which every
epoch of Church history immortalizes itself. Therein, accordingly, can be found
the various pictures of Christ beloved during succeeding centuries. In its
pages we see pictures of Jesus suffering and in agony; we see pictures of His
Sacred Heart; yet these pictures are not proper to the nature of the liturgy as
such; they resemble baroque altars in a gothic church. Classic liturgy knows
but one Christ: The King, radiant, majestic, and divine.
With an ever-growing desire, all
Advent awaits the "coming King"; in the chants of the breviary we
find repeated again and again the two expressions "King" and "is
coming." On Christmas the Church would greet, not the Child of Bethlehem,
but the Rex Pacificus — "the King of peace gloriously reigning."
Within a fortnight, there follows a feast which belongs to the greatest of the
feasts of the Church year -- the Epiphany. As in ancient times oriental
monarchs visited their principalities (theophany), so the divine King appears
in His city, the Church; from its sacred precincts He casts His glance over all
the world....On the final feast of the Christmas cycle, the Presentation in the
Temple, holy Church meets her royal Bridegroom with virginal love: "Adorn
your bridal chamber, O Sion, and receive Christ your King!" The burden of
the Christmas cycle may be summed up in these words: Christ the King
establishes His Kingdom of light upon earth!
If we now consider the Easter cycle,
the luster of Christ's royal dignity is indeed somewhat veiled by His
sufferings; nevertheless, it is not the suffering Jesus who is present to the
eyes of the Church as much as Christ the royal Hero and Warrior who upon the
battlefield of Golgotha struggles with the mighty and dies in triumph. Even
during Lent and Passiontide the Church acclaims her King. The act of homage on
Palm Sunday is intensely stirring; singing psalms in festal procession we
accompany our Savior singing: Gloria, laus et honor tibi sit, Rex Christe,
"Glory, praise and honor be to Thee, Christ, O King!" It is true that
on Good Friday the Church meditates upon the Man of Sorrows in agony upon the
Cross, but at the same time, and perhaps more so, she beholds Him as King upon
a royal throne. The hymn Vexilla Regis, "The royal banners forward
go," is the more perfect expression of the spirit from which the Good
Friday liturgy has arisen. Also characteristic is the verse from Psalm 95,
Dicite in gentibus quia Dominus regnavit, to which the early Christians always
added, a ligno, "Proclaim among the Gentiles: the Lord reigns from upon
the tree of the Cross!" During Paschal time the Church is so occupied with
her glorified Savior and Conqueror that kingship references become rarer;
nevertheless, toward the end of the season we celebrate our King's triumph
after completing the work of redemption, His royal enthronement on Ascension
Thursday.
Neither in the time after Pentecost is
the picture of Christ as King wholly absent from the liturgy. Corpus Christi is
a royal festival: "Christ the King who rules the nations, come, let us
adore" (Invit.). In the Greek Church the feast of the Transfiguration is
the principal solemnity in honor of Christ's kingship, Summum Regem gloriae
Christum adoremus (Invit.). Finally at the sunset of the ecclesiastical year,
the Church awaits with burning desire the return of the King of Majesty.
We will overlook further
considerations in favor of a glance at the daily Offices. How often do we not
begin Matins with an act of royal homage: "The King of apostles, of
martyrs, of confessors, of virgins — come, let us adore" (Invit.). Lauds is
often introduced with Dominus regnavit, "The Lord is King". Christ as
King is also a first consideration at the threshold of each day; for morning
after morning, we renew our oath of fidelity at Prime: "To the King of
ages be honor and glory." Every oration is concluded through our Mediator
Christ Jesus "who lives and reigns forever." Yes, age-old liturgy
beholds Christ reigning as King in His basilica (etym.: "the king's
house"), upon the altar as His throne.
Excerpted
from The Church's Year of Grace, Pius Parsch
Exhortation[4]
The most holy council,
then, earnestly entreats all the laity in the Lord to answer gladly, nobly, and
promptly the more urgent invitation of Christ in this hour and the impulse of
the Holy Spirit. Younger people should feel that this call has been directed to
them especially and they should respond to it eagerly and generously. The Lord
renews His invitation to all the laity to come closer to Him every day,
recognizing that what is His is also their own (Phil. 2:5), to associate
themselves with Him in His saving mission. Once again, He sends them into every
town and place where He will come (cf. Luke 10:1) so that they may show that
they are co-workers in the various forms and modes of the one apostolate of the
Church, which must be constantly
adapted to the new needs of our times. Ever productive as they should be in the
work of the Lord, they know that their labor in Him is not in vain (cf. 1 Cor.
15:58).
Things to Do[5]
·
A
procession for Christ the King on this feast day, either in the Church or at
home is appropriate for this feast. The Blessed Sacrament would be carried, and
the procession would end with a prayer of consecration to Christ the King and
Benediction. Try to participate if your parish has a Christ the King
procession. If not, try having one at home (minus the Blessed Sacrament).
·
Read
Pope Pius XI's encyclical Quas primas (On the Feast of Christ the King) which shows that secularism is the
direct denial of Christ's Kingship.
·
Learn
more about secularism - read the Annual Statement of the Bishops of the United States released on November 14, 1947.
·
Being
a relatively newer feast on the Liturgical calendar, there are no traditional
foods for this day. Suggested ideas: a wonderful family Sunday dinner, and bake
a cake shaped as a crown or King Cake or a bread in shape of a crown in honor
of Christ the King.
·
A
partial indulgence is granted to the faithful, who piously recite the Act of Dedication of the Human Race to Jesus Christ
King. A plenary
indulgence is granted; if it is recite publicly on the feast of our Lord Jesus
Christ King.
The Ego and the King[6]
On the last Sunday of the liturgical year, we celebrate the Feast of Christ the King. Now see how he takes our nature out of love in His passion; Jesus is alone; the crowds who sang ‘hosanna!’ as he entered Jerusalem just five days previously are now shouting, ‘Crucify him!’ He has been accused unjustly. His mission has all but collapsed. His friends have run away; one of them has sold him, another says that he does not even know him. And now he stands before the most powerful person in the land on a falsified charge. This is a really bad day, and it is about to get worse. He will be flogged; he will walk the way of the Cross ... what happens next is well known to us all. It is a day which seems, by our normal standards, to be characterized by failure and abandonment. This is not our usual idea of what happens to a king. What we have here are two worlds, two kingdoms that come face to face as Jesus stands before Pilate. On the one side we have this earthly ruler representing the most successful empire the world had ever seen, a man with economic, political and military power: a successful man, with a reputation. This is someone to be taken seriously. And in Jesus we have God’s world, the Kingdom of God personified, and a completely different set of values where we are not subjects or slaves, but we are now friends. We are not equals; God is the Creator, the maker and author of all, but our relationship with God has been restored. We have a king who rules over an eternal kingdom which, in the Preface of the Eucharistic Prayer for this feast, is described as:
·
a
kingdom of truth and life,
·
a
kingdom of holiness and grace,
· a kingdom of justice, love and peace.
But which world do we value? Inevitably as Christians we inhabit both of these worlds, we move between them. We may spend six days a week living in one kingdom, but only one matters, and we know which one, but it is often hard to choose. Pilate represents one kingdom; Jesus represents the other. In the Nicene Creed there are only two people (apart from Jesus) that are mentioned by name – Pilate and Mary – and again they show this same contrast: Pilate is wealthy, powerful, male, successful, secure, safely married; he has most of the things that many of us desire. Mary on the other hand, at the Annunciation, is a young woman, pregnant out of wedlock and therefore suspect, and at risk of exclusion from the Jewish community.
She is one of the anawim, the voiceless, the poor who yearn for good news. Few of us desire to be like this. We have these two worlds, two kingdoms. Only one of them is the Kingdom of God; only one of them is true, eternal and universal. But which do we choose? Which do we hope for? For which am I ambitious? If we are honest with ourselves, very often we would rather be Pilate. But it is not about us, it is about Jesus. He is king, no one else. To talk of kingship or lordship can evoke images of oppressive or coercive systems, but for Jesus kingship is about humility and service.
This feast is not to flatter a king with a fragile ego in need of reassurance, but to celebrate in gratitude the love and kindness of someone who is so committed to us that he will not compromise even in the face of the most powerful in the land, and who will not baulk even at death itself. The image of the Shepherd King may not be an especially rich one for most of us, but it was immensely powerful for the people of Israel, evoking ideas of care and love. All of this is in contrast to the kingship of power and domination, the reigns of kings that do not have the best interests of everyone at heart. This is the king who is lord over life and death and all there is. There is plenty of ambition in this world; that is not necessarily a bad thing.
But Christians are called to be ambitious for the Kingdom, not for ourselves; to seek power not in order to dominate, but to serve. The only throne that this king found was the cross. We are not to seek thrones of glory on which we can be admired, and if we do get them then we ought to pray for a very large dose of humility; we are to pray before the Throne of Glory from which we will receive mercy, love and hope. In a world where we are so often encouraged to seek power and success, it can be difficult to accept the truth of this; however, this truth is not a proposition or an idea, but a person to get to know. ‘Everyone who belongs to the truth listens to my voice’, says Jesus – and Pilate does not hear him.
One of the reasons the Church says that each Sunday is a Holy Day of Obligation is because in order to get to know this person, in order to be people of the truth we have to meet him – in the Word and sacrament – and spend time with him, listen to his voice: to find out about the Kingdom of God. This is not easy, and we need the support of each other, the support of the Church. We, like Jesus, will probably encounter denial or betrayal. Like Judas and Peter, we may at times betray or deny him; these are risks for us also. But Christians are future-oriented people, and we are asked to have a vision of a better world, not just in the next life but in this, and to dream of a kingdom in which Christ is the king. We are people of hope –people who, in the future, can be free from our past and the worst we have done: our spectacular sins – the betrayals, the denials; and our mundane, ordinary and petty ones. But this hope is fragile and needs to be protected.
In the Mass for the Feast of Christ the King we are asked to bring our worst to the Lord, to bring our nightmares and our horror. Our nightmare can be turned into dreams of hope; there is a future, death is not the end, Good Friday is followed by the resurrection. God will make all things new. The life, death and resurrection of Jesus show us this. Bring your best and your worst, your dreams and your nightmares to the altar. We have a king who can cope with that, a king who can cope with us. Thank God for that.
Last Sunday after Pentecost-Goffine’s
Devout Instructions 1896
Prayer.
Stir up
the wills of Thy faithful, O Lord, we beseech Thee, that, more earnestly
seeking after the fruit of good works, they may receive more abundant help from
Thy mercy. Amen.
EPISTLE. Col. i. 9-14.
Brethren : We cease not to pray for you, and to beg that you may be filled with the knowledge of His will in all wisdom, and spiritual understanding : that you may walk worthy of God, in all things pleasing : being fruitful in every good work, and increasing in the knowledge of God : strengthened with all might, according to the power of His glory, in all patience and longsuffering with joy, giving thanks to God the Father, Who hath made us worthy to be partakers of the lot of the saints in light : Who hath delivered us from the power of darkness, and hath translated us into the kingdom of the Son of His love : in Whom we have redemption through His blood, the remission of sins. This epistle teaches us that we should thank God continually for the infinite grace of calling us to be Christians and members of the Catholic Church. In like manner should we pray, without ceasing, for still greater enlightenment, and greater strength in doing good, until, in our knowledge and in our practice, we attain to likeness with God.
GOSPEL. Matt. xxiv. 15-35.
At that time Jesus said to His disciples: When you shall see the abomination of desolation, which was spoken of by Daniel the prophet, standing in the holy place: he that readeth, let him understand. Then they that are in Judea, let them flee to the mountains. And he that is on the house-top, let him not come down to take anything out of his house: and he that is in the field let him not go back to take his coat. And woe to them that are with child, and that give suck in those days. But pray that your flight be not in the winter, or on the Sabbath. For there shall be then great tribulation, such as hath not been from the beginning of the world until now, neither shall be. And unless those days had been shortened, no flesh should be saved; but for the sake of the elect those days shall be shortened. Then if any man shall say to you: Lo here is Christ, or there, do not believe him. For there shall arise false Christs and false prophets, and shall show great signs and wonders, insomuch as to deceive (if possible) even the elect. Behold I have told it to you beforehand. If therefore they shall say to you: Behold, He is in the desert, go ye not out; behold, He is in the closets, believe it not. For as lightning cometh out of the east, and appeareth even into the west: so shall also the coming of the Son of man be. Wheresoever the body shall be, there shall the eagles also be gathered together. And immediately after the tribulation of those days, the sun shall be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be moved. And then shall appear the sign of the Son of man in heaven: and then shall all the tribes of the earth mourn: and they shall see the Son of man coming in the clouds of heaven with much power and majesty. And He shall send His angels with a trumpet, and a great voice: and they shall gather together His elect from the four winds, from the farthest parts of the heavens to the utmost bounds of them. And from the fig-tree learn a parable: when the branch thereof is now tender, and the leaves come forth, you know that summer is nigh. So, you also, when you shall see all these things, know ye that it is nigh, even at the doors. Amen, I say to you, that this generation shall not pass, till all these things be done. Heaven and earth shall pass away, but My words shall not pass away.
Explanation.
" The abomination of desolation," of which Christ makes mention, is the desecration of the temple, at the destruction of Jerusalem by the Romans, when it was profaned in the most frightful manner, by robbery, murder, conflagration, and the setting up of idols about forty years after the death of Christ. While the Jewish population were perishing, the Christians, following the warning of Christ, fled over the mountains to the city of Pella. Thereby Jesus would indicate how great the danger would be should they be obliged to fly in winter, or on the Sabbath-day, on which they were forbidden to make a journey of more than five hundred paces. False Christs and false prophets," like those here spoken of, according to the testimony of Josephus, were Eleazar, John, and Simon, who appeared at the time of the Jewish war, and, under the pretense of helping the Jews, plunged them into still greater misfortunes. Before the end of the world a false Messias will appear, who is the Antichrist. According to the opinion of the holy fathers, he will be born from among the Jewish people, and is called Antichrist because he will claim to be the redeemer and sanctifier of men and will denounce Christ as an impostor. On account of his malice and cruelty St. Paul calls him the man of sin and the son of perdition (n. Thess. ii. 3), who, out of pride, will sit in the temple of God, showing himself as if he were God, and will command all who will not worship him to be put to death. And he will, by his splendor, his promises, his false miracles, succeed so far that not only many Jews (to whom the poor and humble Jesus was too insignificant) will acknowledge him to be the Messias, but even many Christians will deny Christ and adhere to him. Even the elect would be in danger of being deceived by him were it not that for their sake God will shorten those days, as He shortened the days of tribulation at the time of the destruction of Jerusalem. Jesus now goes on to define the time of the destruction of Jerusalem and says that many of His hearers shall live to see it, which was actually the case. But when the end of the world is to come no one, He says, knoweth; no, not the angels of heaven, but the Father alone (Matt. xxiv. 36). Let us, therefore, keep ourselves always ready, by a pious life, for the coming of the divine Judge, and with that purpose let us often think on the significant words of Our Lord: " Heaven and earth shall pass away, but My words shall not pass away."
Octave of Christ the
King[7]
Upon research I have discovered there is no Octave of
Christ the King of the Universe. However, I propose to make a retreat; an
octave from now through the first Sunday of Advent.
The "eighth day" or octava
dies was associated with the weekly Christian celebration of the resurrection
of Christ every "eighth day", which became a name for Sunday.
As circumcision was performed on the "eighth day" after birth, the
number 8 became associated also with baptism, and baptismal
fonts have from an early date often been octagonal. The practice of
octaves was first introduced under Constantine I,
when the dedication festivities of the basilicas at Jerusalem
and Tyre, Lebanon
were observed for eight days. After these one-off occasions, annual liturgical
feasts began to be dignified with an octave. The first such feasts were Easter,
Pentecost,
and, in the East, Epiphany. This occurred in the fourth century
and served as a period of time for the newly baptized
to take a joyful retreat.
·
I plan
to attend Mass daily or via EWTN or the internet
·
Mediate
on the virtues of Mary (Humility, Generosity, Chastity, Patience,
Temperance, Understanding/love and Wisdom. One for each day.
·
Fast
doing the Daniel fast (Monday-Saturday).
·
Exercise-Universal Man Plan.
Catechism of the Catholic
Church
Day 165
Liturgy and culture
1204 The
celebration of the liturgy, therefore, should correspond to the genius and
culture of the different peoples. In order that the mystery of Christ be
"made known to all the nations . . . to bring about the obedience of
faith," it must be proclaimed, celebrated, and lived in all cultures
in such a way that they themselves are not abolished by it, but redeemed and
fulfilled: It is with and through their own human culture, assumed and
transfigured by Christ, that the multitude of God's children has access to the
Father, in order to glorify him in the one Spirit.
1205 "In
the liturgy, above all that of the sacraments, there is an immutable part, a
part that is divinely instituted and of which the Church is the guardian, and
parts that can be changed, which the Church has the power and on occasion also
the duty to adapt to the cultures of recently evangelized peoples."
1206
"Liturgical diversity can be a source of enrichment, but it can also
provoke tensions, mutual misunderstandings, and even schisms. In this matter it
is clear that diversity must not damage unity. It must express only fidelity to
the common faith, to the sacramental signs that the Church has received from
Christ, and to hierarchical communion. Cultural adaptation also requires a
conversion of heart and even, where necessary, a breaking with ancestral
customs incompatible with the Catholic faith."
IN BRIEF
1207 It
is fitting that liturgical celebration tends to express itself in the culture
of the people where the Church finds herself, though without being submissive
to it. Moreover, the liturgy itself generates cultures and shapes them.
1208 The
diverse liturgical traditions or rites, legitimately recognized, manifest the
catholicity of the Church, because they signify and communicate the same
mystery of Christ.
1209 The
criterion that assures unity amid the diversity of liturgical traditions is
fidelity to apostolic Tradition, i e., the communion in the faith and the
sacraments received from the apostles, a communion that is both signified and
guaranteed by apostolic succession.
Sardine Day[8]
As an amazing source of B12 and Omega Fatty Acids, turning your nose up at sardines could prevent you from enjoying a delicious addition to your meal. Sardine Day is your opportunity to learn about these little fish and how you may already have been enjoying them without knowing. Sardines originally got their name from the Mediterranean Island of Sardinia. The English got this term from Grecian history, where the word was used to describe the red color of the fish and the region of the sea where they were popularized. A large number of nutrients found in this fish, combined with the efficacy with which they could be packaged and shipped turned them into an important trade item in the region for centuries.
Sardines are used in many dishes and are closely related to the anchovies that are served with Caesar Salad and as a base flavor in Worcestershire sauce. They’re also one of the main ingredients in “Gentleman’s Relish” a popular sardine-based spread used in England for many dishes, or just served up on buttered bread.
How to celebrate Sardines Day
The best way to celebrate Sardines Day is to attempt to overcome your fear of this delicious fish. They typically come in tins, pickled or packed in oil, or even packed in with mustard to preserve them. Thousands of recipes exist that call for these fish in either their fresh or canned form. A traditional Caesar Salad starts with a sardine being pressed into the wood of the bowl it’s served in to provide a slightly fishy flavor, with those who prefer a stronger flavor having two sardines used.
They’re popularly
served as part of a lunchtime snack, often with tomato and fresh avocado on top
of a crisp cracker and a sardine. They’re also commonly added to soups and
sandwiches to bolster their flavor. In fact, if you’ve ever had soup with a
fish-based broth, it is likely the sardine that was used to create the fish
stock. You’ve been enjoying sardines for ages, and Sardines Day is a great
opportunity for you to find out how much you love sardines!
AI Overview
National Sardine Day is celebrated
on November 24th to honor the small, oily fish that are related to herrings.
Sardines are a good source of vitamins and minerals, including:
·
B2
·
Niacin
·
Vitamin
B12
·
Phosphorus
·
Calcium
·
Potassium
·
Iron
·
Selenium
·
Omega-3
fatty acids
·
Vitamin
D
Sardines can be eaten in many ways,
including:
·
On
their own
·
With
crackers
·
Grilled
·
Pickled
·
Smoked
·
In
salads
·
Tossed
with pasta and marinara sauce
Sardines were once a major food source in the Mediterranean islands, which is where the name comes from. They have also become a cultural symbol in Portugal, representing national identity and resilience.
Daily
Devotions/Practice
·
Today's Fast: Unite in the work of the Porters of St. Joseph by joining them
in fasting: Today's Fast: An end
to the use of contraceptives.
·
Offering to
the sacred heart of Jesus
·
Rosary.
No comments:
Post a Comment