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| Sun, Sep 28 | Sunday Reflection | Gratitude & Harvest | Toasted, nutty (Cameroon) | Basil Hayden Toast – gentle, warm | “What fruits has this season borne?” |
What Fruits Has This Season Borne?
Sunday Reflection – September’s Close
As the sun tilts lower and the shadows lengthen, we find ourselves in a season of gathering. The vineyards have offered their grapes, the orchards their apples and pears, and the fields their final golden grains.
But beyond the baskets and bins, what fruits has this season borne in us?
Perhaps it has brought courage—quiet and steady, like the archangel’s trumpet at Michaelmas. Perhaps love has ripened in unexpected places: in a shared meal, a handwritten note, a moment of stillness. Perhaps surrender has come gently, like leaves letting go without resistance.
This week, we pause to notice. To name the fruits. To give thanks for what has grown, even if it came through struggle. And to prepare the soil of our hearts for what is next.
Let the harvest be holy. Let the fruit be shared.
Charlie Kirk’s name—Charlie, meaning “free man,” and Kirk, meaning “church”—reads like a prophetic emblem: a man freely speaking within the house of the Lord. His death while publicly addressing students casts that name in stark relief, echoing the biblical tension between truth-telling and persecution. In this light, his life and loss become a parable of conviction met with violence, a reminder that freedom and faith often walk a costly road.
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.
· Bucket List Trip: Around the World “Perfect Weather”
7-day Tokyo itinerary—blending sacred spaces, seasonal beauty, and symbolic meals with walkable routes and cultural depth. Late September is ideal: warm days, cooler evenings, and a city gently shifting into autumn 🍂.
🗓️ Tokyo Pilgrimage & Cultural Immersion Itinerary (Sept 29–Oct 5)
Day 1: Arrival & Orientation
- Arrive at Haneda/Narita and activate your transit IC card (Suica/Pasmo).
- Settle in near Ueno or Asakusa for walkable access to temples and gardens.
- Evening ritual: Sunset stroll along the Sumida River, pausing for reflection at Ushijima Shrine.
Day 2: Sacred Tokyo
- Morning: Visit Senso-ji Temple (Tokyo’s oldest), light incense, and walk Nakamise-dori.
- Afternoon: Explore Nezu Shrine and its mossy garden paths.
- Symbolic meal: Chestnut rice (kuri-gohan) and grilled sanma—seasonal and sacramental.
- Evening: Attend a local shrine festival if available, or journal at a quiet café.
Day 3: Edo Elegance & Garden Beauty
- Morning: Rikugien Garden—early autumn blooms and golden-hour light.
- Afternoon: Tokyo National Museum for Edo-period art and spiritual artifacts.
- Evening: Optional Sumida River yakatabune cruise with lantern-lit dinner.
Day 4: Modern Tokyo with Spiritual Anchors
- Morning: Meiji Shrine (forest walk and prayer).
- Afternoon: Harajuku’s Cat Street for boutique browsing and crepes.
- Evening: Dinner in Omotesando or Ebisu—choose a quiet izakaya with seasonal sake.
Day 5: Digital Art & Marian Pause
- Morning: teamLab Planets—immersive barefoot art experience.
- Afternoon: Visit St. Ignatius Catholic Church near Yotsuya for quiet prayer or Mass.
- Evening: Reflective rooftop view from Shibuya Sky.
Day 6: Day Trip Option
Choose one:
- Yokohama: Cup Noodles Museum, Chinatown, Osanbashi Pier.
- Kamakura: Great Buddha, Hase-dera Temple, beachside reflection.
- In-town: Ginza for elegant shopping, Thermae-Yu onsen spa in Shinjuku.
Day 7: Wrap-Up & Blessing
- Morning: Visit a local market for symbolic souvenirs (incense, tea, handmade crafts).
- Afternoon: Final walk through Ueno Park or Kiyosumi Garden.
- Evening: Farewell dinner at Gonpachi Nishi-Azabu (Kill Bill fame) or a quiet soba house.
· Spirit Hour: When National Drink Beer Day rolls around, treat yourself to a cold one and maybe even host a virtual beer tasting with friends.
· Foodie: Embrace National North Carolina Day by researching the state’s attractions or cooking up a Southern-inspired meal. Indulge in a slice of National Strawberry Cream Pie in the afternoon.
· So, you wake up and it’s International Rabbit Day®? Hop to it and start your day with a healthy breakfast, maybe a carrot smoothie.
o Since it’s also National Good Neighbor Day, why not bake some extra muffins to share with the neighbors?
· As the day progresses, honor Czech Statehood Day by exploring some Czech history online and King Wenceslaus or try cooking a Czech dish for dinner. Save Your Photos Day is a great reminder to back up your precious memories, so spend some time organizing your digital photo collection.
· For National Hunting and Fishing Day, head outside for a nature walk or try your hand at fishing if you’re near a body of water.
o Family Health and Fitness Day reminds us to stay active, so gather the family for a dance party or a yoga session.
· On a more serious note, National Public Lands Day encourages us to appreciate and protect our natural spaces. Take a walk in a park or participate in a local clean-up event.
o World Rabies Day is a reminder to keep our furry friends safe, so schedule a check-up for your pets.
· Wind down the day by embracing International Lace Day; try your hand at a simple lace craft or admire some intricate lace designs.
[1]The Apocalypse, or Revelation to John, the last book of the Bible, is one of the most difficult to understand because it abounds in unfamiliar and extravagant symbolism, which at best appears unusual to the modern reader. Symbolic language, however, is one of the chief characteristics of apocalyptic literature, of which this book is an outstanding example. Such literature enjoyed wide popularity in both Jewish and Christian circles from ca. 200 B.C. to A.D. 200. This book contains an account of visions in symbolic and allegorical language borrowed extensively from the Old Testament, especially Ezekiel, Zechariah, and Daniel. Whether or not these visions were real experiences of the author or simply literary conventions employed by him is an open question. This much, however, is certain: symbolic descriptions are not to be taken as literal descriptions, nor is the symbolism meant to be pictured realistically. One would find it difficult and repulsive to visualize a lamb with seven horns and seven eyes; yet Jesus Christ is described in precisely such words. The author used these images to suggest Christ’s universal (seven) power (horns) and knowledge (eyes). A significant feature of apocalyptic writing is the use of symbolic colors, metals, garments, and numbers (four signifies the world, six imperfection, seven totality or perfection, twelve Israel’s tribes or the apostles, one thousand immensity). Finally, the vindictive language in the book is also to be understood symbolically and not literally. The cries for vengeance on the lips of Christian martyrs that sound so harsh are in fact literary devices the author employed to evoke in the reader and hearer a feeling of horror for apostasy and rebellion that will be severely punished by God. The lurid descriptions of the punishment of Jezebel and of the destruction of the great harlot, Babylon, are likewise literary devices. The metaphor of Babylon as harlot would be wrongly construed if interpreted literally. On the other hand, the stylized figure of the woman clothed with the sun, depicting the New Israel, may seem to be a negative stereotype. It is necessary to look beyond the literal meaning to see that these images mean to convey a sense of God’s wrath at sin in the former case and trust in God’s providential care over the church in the latter. The Book of Revelation cannot be adequately understood except against the historical background that occasioned its writing. Like Daniel and other apocalypses, it was composed as resistance literature to meet a crisis. The book itself suggests that the crisis was ruthless persecution of the early church by the Roman authorities; the harlot Babylon symbolizes pagan Rome, the city on seven hills. The book is, then, an exhortation and admonition to Christians of the first century to stand firm in the faith and to avoid compromise with paganism, despite the threat of adversity and martyrdom; they are to await patiently the fulfillment of God’s mighty promises.
The triumph of God in the world of men and women remains a mystery, to be accepted in faith and longed for in hope. It is a triumph that unfolded in the history of Jesus of Nazareth and continues to unfold in the history of the individual Christian who follows the way of the cross, even, if necessary, to a martyr’s death. Though the perspective is eschatological—ultimate salvation and victory are said to take place at the end of the present age when Christ will come in glory at the parousia—the book presents the decisive struggle of Christ and his followers against Satan and his cohorts as already over. Christ’s overwhelming defeat of the kingdom of Satan ushered in the everlasting reign of God. Even the forces of evil unwittingly carry out the divine plan, for God is the sovereign Lord of history. The Book of Revelation had its origin in a time of crisis, but it remains valid and meaningful for Christians of all time. In the face of apparently insuperable evil, either from within or from without, all Christians are called to trust in Jesus’ promise, “Behold, I am with you always, until the end of the age”. Those who remain steadfast in their faith and confidence in the risen Lord need have no fear. Suffering, persecution, even death by martyrdom, though remaining impenetrable mysteries of evil, do not comprise an absurd dead end. No matter what adversity or sacrifice Christians may endure, they will in the end triumph over Satan and his forces because of their fidelity to Christ the victor. This is the enduring message of the book; it is a message of hope and consolation and challenge for all who dare to believe. The author of the book calls himself John, who because of his Christian faith has been exiled to the rocky island of Patmos, a Roman penal colony. Although he never claims to be John the apostle, whose name is attached to the fourth gospel, he was so identified by several of the early church Fathers, including Justin, Irenaeus, Clement of Alexandria, Tertullian, Cyprian, and Hippolytus. This identification, however, was denied by other Fathers, including Denis of Alexandria, Eusebius of Caesarea, Cyril of Jerusalem, Gregory Nazianzen, and John Chrysostom. Indeed, vocabulary, grammar, and style make it doubtful that the book could have been put into its present form by the same person(s) responsible for the fourth gospel. Nevertheless, there are definite linguistic and theological affinities between the two books. The tone of the letters to the seven churches is indicative of the great authority the author enjoyed over the Christian communities in Asia. It is possible, therefore, that he was a disciple of John the apostle, who is traditionally associated with that part of the world. The date of the book in its present form is probably near the end of the reign of Domitian (A.D. 81–96), a fierce persecutor of the Christians.
Copilot
The Book of Revelation, often cloaked in mystery and dramatic imagery, is
not a tale of terror but a profound proclamation of hope for Catholics. Written
by the Apostle John during his exile on Patmos, it speaks to communities under
persecution, offering not fear but assurance. Through symbols like dragons,
beasts, and heavenly trumpets, Revelation unveils the cosmic struggle between
good and evil, culminating in Christ’s definitive victory. At its heart is the
Lamb—Christ—who has triumphed over death and holds the keys to eternity. For
Catholics, this is not a call to dread but to courage. “Do not be afraid,”
Christ declares (Rev 1:17–18), anchoring believers in the truth that fear has
no dominion over those who walk in faith. The book’s liturgical richness—candles,
incense, hymns—reminds us that every Mass is a participation in this heavenly
worship, where fear dissolves in divine presence. Revelation urges Catholics to
remain faithful amid trials, discerning the spiritual battles of their own time
and resisting with sacramental strength. Ultimately, it invites us to live not
in fear of the end, but in joyful anticipation of the New Jerusalem, where God
dwells among His people and every tear is wiped away.
SEPTEMBER 28 Sixteenth Sunday after Pentecost
St. Wenceslaus-Michaelmas Eve
Revelation, Chapter 1,
Verse 17-18
When I caught sight of
him, I fell down at his feet as though dead. He touched me with his right hand
and said, “Do not be AFRAID. I am the
first and the last, the one who lives. Once I was dead, but now I
am alive forever and ever. I hold the keys to death and the netherworld.
All have sinned; all
are unjust.
Have you ever thought “Now comes the reckoning for his blood” as Joseph’s
brothers did (OT: coat of many colors)?
Yet, the Lord has touched us, and it is important to note that he has touched us with his right hand;
signifying power, forgiveness and authority saying, “Do not be afraid”.
Saint Pope John Paul II was an example of someone who walked through the valley of the shadow of death and feared no evil. The Lord’s rod and staff sustained him through the nightmare of the Nazis and the Communists. Both were evil empires devoted to the destruction of life, liberty and the pursuit of happiness for all except for the few selected elites. These empires systematically replaced God with the rule of the chosen ones of the State. People from both the Fatherland and the Motherland sat by and watched the evil grow without taking decisive action, making the adage ‘All that is necessary for the triumph of evil is that good men (or women) do nothing.’ Remember to measure our nation and our politics with Gods Rod (Rods were often used in ancient times to measure) and not the political States or the media nor the opinion of the rich and the powerful. Let us be ever ready to speak up for what is righteous using Gods rod, which are His laws of justice and mercy, working tirelessly and remember Saint Pope John Paul II words of encouragement, “I plead with you – never, ever give up on hope, never doubt, never tire, and never become discouraged. Be not afraid.”
Let us also carry with us for the journey the Staff
of God which is truth, not worldly truth but Gods truth. “The word of truth,
publicly, indeed almost liturgically, proclaimed was the antidote the Rhapsodic
Theater sought to apply to the violent lies of the Occupation. The tools for
fighting evil included speaking truth
to power.” [2]
Satan has in the past
assailed us by evil governments; is it any wonder that having been unsuccessful;
that now the attack comes from within. Let us remember it is Christ who holds
the keys to death and the
netherworld.
Copilot’s Take
The reflection draws
strength from Revelation 1:17–18, where the seer falls “as though dead” before
the glorified Christ, only to be lifted by His right hand—a gesture of divine
authority, mercy, and restoration. This moment reframes fear not as weakness,
but as a threshold to encounter. The command “Do not be afraid” is not a
dismissal of trembling, but a consecration of it. It is Christ’s way of saying:
fear is real, but it does not reign.
The connection to
Joseph’s brothers—haunted by guilt and anticipating judgment—reminds us that
fear often arises from conscience. Yet the Lord’s touch interrupts that spiral.
The right hand, biblically symbolic of strength and kingship, becomes the instrument
of forgiveness. It is not the clenched fist of wrath, but the open palm of
resurrection.
The example of Saint
Pope John Paul II stands as a living commentary on this passage. His life,
forged in the crucible of totalitarian regimes, testifies to the power of
divine courage. He did not merely survive evil—he confronted it with truth,
measured it with God’s rod, and refused to let fear dictate his witness. His
words—“Be not afraid”—echo Revelation’s promise and transform it into a call to
action.
The rod of God, used
in ancient times for measuring, becomes a metaphor for moral discernment. It
challenges believers to evaluate nations, policies, and cultural movements not
by popularity or power, but by the eternal standards of justice and mercy. The
staff of truth, likewise, is not worldly cleverness but divine clarity—spoken
boldly, lived sacramentally, and wielded liturgically.
The final warning is
sobering: when external threats fail, evil turns inward. The battleground
shifts to the soul, the sanctuary, the conscience. But the keys to death and
the netherworld are not held by tyrants or ideologies—they belong to Christ.
And He has already unlocked the way forward.
ON KEEPING THE LORD'S DAY HOLY[3]
My esteemed
Brothers in the Episcopate
and the Priesthood,
Dear Brothers and Sisters!
Introduction
5. From this perspective, the situation
appears somewhat mixed. On the one hand, there is the example of some young
Churches, which show how fervently Sunday can be celebrated, whether in urban
areas or in widely scattered villages. By contrast, in other parts of the
world, because of the sociological pressures already noted, and perhaps because
the motivation of faith is weak, the percentage of those attending the Sunday
liturgy is strikingly low. In the minds of many of the faithful, not only the
sense of the centrality of the Eucharist but even the sense of the duty to give
thanks to the Lord and to pray to him with others in the community of the
Church, seems to be diminishing.
It is also true that both in mission
countries and in countries evangelized long ago the lack of priests is such
that the celebration of the Sunday Eucharist cannot always be guaranteed in
every community.
Sixteenth Sunday after Pentecost-Do good works with humility
Prayer. May Thy grace, O Lord, ever precede and follow us, and make us ever intent upon good works.
EPISTLE. Eph. iii. 13-21.
Brethren: I pray you not to faint at my tribulations for you: which is your glory. For this cause I bow my knees to the Father of Our Lord Jesus Christ, of Whom all paternity in heaven and earth is named, that He would grant you, according to the riches of His glory, to be strengthened by His Spirit with might unto the inward man, that Christ may dwell by faith in your hearts: that being rooted and founded in charity, you may be able to comprehend, with all the saints, what is the breadth, and length, and height, and depth: to know also the charity of Christ, which surpasseth all knowledge, that you may be filled unto all the fulness of God. Now to Him Who is able to do all things more abundantly than we desire or understand, according to the power that worketh in us: to Him be glory in the Church, and in Christ Jesus, unto all generations, world without end. Amen.
Explanation. St. Paul was in prison at Rome when he wrote this epistle and was anxious lest the Ephesians might think that the faith, the proclaimers of which were thus persecuted, was not from God. He therefore exhorts them to remain firm in their belief; assures them that his sufferings would be for their glory if they remained as firm as he: and prays that they may be enlightened to know the love of God that is, what Christ had done and suffered for us. Hence, we learn to ask earnestly of God grace to understand the mysteries of faith.
Aspiration. O heavenly Father, according to the example of St. Paul, I humbly pray that Thy spirit, Thy knowledge, Thy charity, may be deeply implanted in us, that Thou mayest possess our hearts, and that we, filled with all the fulness of Thy grace, may serve Thee more perfectly, and give Thee thanks forever.
GOSPEL. Luke xiv. 1-11.
At that time, when Jesus went into the house of one of the chiefs of the Pharisees, on the Sabbath-day, to eat bread, they watched Him. And behold there was a certain man before Him that had the dropsy. And Jesus answering, spoke to the lawyers and Pharisees, saying: Is it lawful to heal on the Sabbath-day? But they held their peace. But He, taking him, healed him, and sent him away. And answering them, He said: Which of you shall have an ass or an ox fall into a pit, and will not immediately draw him out on the Sabbath day? And they could not answer Him to these things. And He spoke a parable also to them that were invited, marking how they chose the first seats at the table, saying to them: When thou art invited to a wedding, sit not down in the first place, lest perhaps one more honorable than thou be invited by him, and he that inviteth thee and him, come and say to thee: Give this man place: and then thou begin with shame to take the lowest place: but when thou art invited, go sit down in the lowest place: that when he who invited thee cometh, he may say to thee: Friend, go up higher. Then shalt thou have glory before them that sit at the table with thee. Because everyone that exalteth himself shall be humbled: and he that humbleth himself shall be exalted.
Why did the Pharisees watch Jesus so closely?
To discover something in Him for which they might censure and accuse Him. How like them are those Christians who watch every step of their neighbors, and particularly of priests, hoping to find something for which to blame them, and represent them as evil persons!
Who is, spiritually, like the man with the dropsy?
The avaricious man: for as a dropsical person is never satisfied with drinking, so the avaricious man never has enough; and like the dropsy, too, avarice is hard to cure, since it grows worse with age, and generally does not leave a man till he comes to the grave.
Why is avarice reckoned among the seven deadly sins?
Because it is the root of many evils; for it leads to usury, theft, the use of false weights and measures, to the retaining of unjustly gotten goods, to the oppression of the poor, of widows and orphans, to the denial and suppression of justice, to apostasy from the faith, and to despair. Hence the Apostle says, “They that will become rich fall into temptation and into the snare of the devil, and into many unprofitable and hurtful desires, which drown men into destruction and perdition” (i.Tim. vi. 9). An efficacious remedy for avarice is the consideration that we are only the stewards, and not the owners of our goods, of which we can take nothing with us at the hour of our death (i. Tim. vi. 7); and that one-day God will require of us a strict account of what we have had.
Commentary
"'For everyone who exalts himself shall be humbled, and he who humbles himself shall be exalted".
Jesus reveals His Love by
curing the victim of dropsy. Love overcomes all human obstacles. The humble man
does not, of course, expose his talents to the contempt of others. But he does
recognize that every best gift is from above, loaned not for himself alone, but
for his less favored neighbor as well. For this reason, I bend my knees to the
Father, exclaims St. Paul, as he reflects on His glorious riches: how Divine
love PURGES us by strength through His Spirit, ILLUMINATES us through our faith
and then UNITES us in Christ's love. . .unto. . .the fullness of God. Humbly
must we recognize the power that is at work in us.
Feast of St. Wenceslaus[4]
St.
Wenceslaus, duke of Bohemia, was born about the year 907 at Prague, Bohemia
(now the Czech Republic). His father was killed in battle when he was young,
leaving the kingdom to be ruled by his pagan
mother. Wenceslaus was educated by his grandmother, Ludmilla, also a saint.
·
Throughout
his life he preserved his virginity unblemished.
·
As
duke he was a father to his subjects, generous toward orphans, widows, and the
poor.
·
On
his own shoulders he frequently carried wood to the houses of the needy.
·
He
often attended the funerals of the poor, ransomed captives, and visited those
suffering in prison.
·
He
was filled with a deep reverence toward the clergy; with his own hands he sowed
the wheat for making altar breads and pressed the grapes for the wine used in
the Mass.
·
During
winter he would visit the churches barefoot through snow and ice, frequently
leaving behind bloody footprints.
Wenceslaus
was eighteen years old when he succeeded his father to the throne. Without
regard for the opposition, he worked in close cooperation with the Church to
convert his pagan country. He ended the persecution of Christians, built
churches and brought back exiled priests. As king he gave an example of a
devout life and of great Christian charity, with his people calling him
"Good King" of Bohemia. His brother Boleslaus, however, turned to
paganism. One day he invited Wenceslaus to his house for a banquet. The next
morning, on September 28, 929, as Wenceslaus was on the way to Mass, Boleslaus
struck him down at the door of the church. Before he died, Wenceslaus forgave
his brother and asked God's mercy for his soul. Although he was killed for
political reasons, he is listed as a martyr since the dispute arose over his
faith. This king, martyred at the age of twenty-two, is the national hero and
patron of the Czech Republic. He is the first Slav to be canonized.
King Wenceslas used Arbinger before it was invented[5]
Our
mindset connects or disconnects us with others—there are a number of ways we
can “see” others from an inward mindset. Traditionally, Arbinger has
categorized these three ways of seeing others as obstacles, vehicles or simply
irrelevant.
1. When I’m seeing
someone as an obstacle, I see them as “in my way”, or as a hindrance to what
I’m seeking to accomplish.
2. When I’m seeing someone as a vehicle, I use
them to get me what I want, or where I need to go. They might have information
or connections that are valuable to me, so I “play nice” until I get what I
want.
3. When someone is
irrelevant to me, I don’t care about them and likely don’t allow their humanity
to impact me in any way.
All
three of these labels are ultimately ways that I objectify others. When I’m
seeing someone as an obstacle, vehicle or irrelevancy, I’m not seeing them as a
human being with needs, concerns, hopes and fears similar to my own. Think of
someone who you struggle to see as a person. Perhaps they get on your nerves
frequently, or perhaps you avoid them at all costs. This person might be a
coworker, a family member, a neighbor—someone with whom you feel your
relationship could improve.
How do you see
this particular person?
Are they often an
obstacle?
A vehicle to get
you what you want?
Mostly irrelevant?
If the person you have in mind feels like
an obstacle to you, consider how you might not be receiving their goodness or
kindness.
If
this person feels more like a vehicle to you, contemplate what needs they might
have that you’re failing to see?
Are
you looking to simply “get”, or are you willing to give?
For
someone you’re seeing as irrelevant, what must it feel like for him or her to
feel ignored, barely noticed or hardly cared about?
Have
you ever been seen as an obstacle, a vehicle or irrelevant?
How
did it feel?
Ponder
what underlying qualities you might be missing in the person you’re thinking
of. What might the people who love them see in them?
Things to Do
·
Learn
more about Prague and the Czech Republic and St. Vitus Cathedral,
supposedly started by St. Wenceslas in the 10th century as a small chapel to
house relics of St. Vitus and where in the 14th century St. John Nepomucene was
buried after being executed for refusing to violate the seal of the
confessional.
·
Teach
your children the Christmas carol, Good King Wenceslas and discuss his
life and virtue. If you can find a copy, a wonderful book with music and
illustrations is called Good King Wenceslas: A Legend in Music and Pictures
by Mary Reed Newland, published by Seabury Press, 1980.
·
Read
about the Infant Jesus of
Prague and pray the chaplet.
·
Bake
a loaf of bread for dinner and serve wine in honor of St. Wenceslaus.
·
Novena
of the Infant Jesus of Prague
Michaelmas
Eve[6]
·
In the British Isles,
Michaelmas is celebrated on September 29. As the Feast of St. Michael within
the Catholic church, this date is often associated with the harvest because of
its proximity to the autumn equinox. Although it's not a Pagan holiday in the
true sense, Michaelmas celebrations often included older aspects of Pagan
harvest customs, such as the weaving
of corn dolls from the last sheaves of grain.
·
Like many other celebrations falling
during harvest time, Michaelmas can trace some of its traditions to early Pagan
practices in Europe. One of the most popular harvest customs that was adapted
by Christians and integrated into the Michaelmas celebration was that of a corn
doll. A corn doll is often associated with the period between Lammas, the first
grain harvest, and the autumnal equinox.
·
By the Middle Ages, Michaelmas soon
became recognized as one
of the so-called quarter days. The term is derived from a system in the
British Isles in which four specific days each year were marked as a time to
collect rents, hire new servants, and resolve legal matters. In England and
Wales, the original quarter days were Lady Day, Midsummer, Michaelmas, and
Christmas—corresponding with the spring equinox, the summer solstice, the
autumnal equinox, and the winter solstice, all of which were days of great
significance for early Pagans.
·
During the medieval period, Michaelmas
was considered one of the holy days of obligation for Christians, although that
tradition ended in the 1700s. Customs included the preparation of a meal of
goose which had been fed on the stubble of the fields following the harvest
(called a stubble-goose). There was also a tradition of preparing special
larger-than-usual loaves of bread, and St. Michael's bannocks, which was a
special kind of oatcake.
·
By Michaelmas, the harvest was typically
complete, and the next year's farming cycle would begin as landowners saw
reeves elected from among the peasants for the following year. The reeve's job
was to watch over the work and make sure everyone was doing their share, as
well as collecting rents and donations of products. If a holding's rent fell
short, it was up to the reeve to make it up—as you can imagine, no one really
wanted to be reeve. This was also the time of year when accounts were balanced
up, annual dues paid to local guilds, workers were hired on for the next
season, and new leases taken for the following year.
·
Michaelmas was considered the official
beginning of winter, which lasted until Christmas. It was also the time at
which winter
grains were sown, such as wheat and rye, for harvesting the following
year.
·
In a symbolic sense, because Michaelmas
is so close to the autumnal equinox, and because it is a day to honor St.
Michael's accomplishments, which include slaying a fierce dragon, it is often
associated with courage in preparation for the darker half of the year.
·
Michael was the patron saint of sailors,
so in some seafaring areas, this day is celebrated with the baking of a special
cake from the grains of the final harvest.
Bible in a Year Day 84 The Sun
Stands Still
Fr. Mike offers us different ways we can interpret the miracle of the sun standing still in Joshua 10, and also reminds us that God always desires unity for us even though we often face war and division in this world. Today's readings are Joshua 10-11, and Psalm 128.
Daily
Devotions
·
Unite
in the work of the Porters of St.
Joseph by joining them in fasting: Today's Fast: Binding
and suppressing the Devils Evil Works.
·
Religion
in the Home for Preschool: September
·
Litany
of the Most Precious
Blood of Jesus
·
Offering to
the sacred heart of Jesus
·
Rosary
[2]
George Wiegel, Witness to Hope, 1999, p66.
[6]
https://www.learnreligions.com/michaelmas-2562303
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