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Wednesday, September 17, 2025
Introduction to the Gospel of John
The Gospel according to John is quite different in character from
the three synoptic gospels. It is highly literary and symbolic. It does not
follow the same order or reproduce the same stories as the synoptic gospels. To
a much greater degree, it is the product of a developed theological reflection
and grows out of a different circle and tradition. It was probably written in
the 90s of the first century. The Gospel of John begins with a magnificent
prologue, which states many of the major themes and motifs of the gospel, much
as an overture does for a musical work. The prologue proclaims Jesus as the
preexistent and incarnate Word of God who has revealed the Father to us. The
gospel narrative contains a series of “signs”—the gospel’s
word for the wondrous deeds of Jesus. The author is primarily interested in the
significance of these deeds, and so interprets them for the reader by various
reflections, narratives, and discourses.
The first sign is
the transformation of water into wine at Cana; this represents the replacement
of the Jewish ceremonial washings and symbolizes the entire creative and
transforming work of Jesus.
The second sign,
the cure of the royal official’s
son simply by the word of Jesus at a distance, signifies the power of Jesus’ life-giving word. The same theme is further
developed by other signs, probably for a total of seven.
The third sign,
the cure of the paralytic at the pool with five porticoes and continues the
theme of water offering newness of life. In Samaria Jesus had offered living
water to the woman at the well; springing up to eternal life, a symbol of the
revelation that Jesus brings; here Jesus’
life-giving word replaces the water of the pool that failed to bring life.
The fourth and fifth signs are
the multiplication of loaves and the walking on the waters of the Sea of
Galilee. These signs are connected much as the manna and the crossing of the
Red Sea are in the Passover narrative and symbolize a new exodus. The
multiplication of the loaves is interpreted for the reader by the discourse
that follows, where the bread of life is used first as a figure for the
revelation of God in Jesus and then for the Eucharist.
After
a series of dialogues reflecting Jesus’
debates with the Jewish authorities at the Feast of Tabernacles in, the sixth sign is the sign of the young man
born blind. This is a narrative illustration of the theme of conflict in the
preceding two chapters; it proclaims the triumph of light over darkness, as
Jesus is presented as the Light of the world. This is interpreted by a narrative
of controversy between the Pharisees and the young man who had been given his
sight by Jesus, ending with a discussion of spiritual blindness and spelling
out the symbolic meaning of the cure.
Finally,
the seventh sign, the raising of
Lazarus, is the climax of signs. Lazarus is presented as a token of the real
life that Jesus, the Resurrection and the Life, who will now ironically be put
to death because of his gift of life to Lazarus, will give to all who believe
in him once he has been raised from the dead.
After
the account of the seven signs, the “hour” of Jesus arrives, and the author passes from
sign to reality, as he moves into the discourses in the upper room that
interpret the meaning of the passion, death, and resurrection narratives that
follow. The whole gospel of John is a progressive revelation of the glory of
God’s only Son, who comes
to reveal the Father and then returns in glory to the Father. The gospel
contains many details about Jesus not found in the synoptic gospels, e.g., that
Jesus engaged in a baptizing ministry before he changed to one of preaching and
signs; that Jesus’
public ministry lasted for several years; that he traveled to Jerusalem for
various festivals and met serious opposition long before his death; and that he
was put to death on the day before Passover. These events are not always in
chronological order because of the development and editing that took place. The
fourth gospel is not simply history; the narrative has been organized and
adapted to serve the evangelist’s
theological purposes as well. Among them are the opposition to the synagogue of
the day and to John the Baptist’s
followers, who tried to exalt their master at Jesus’ expense, the desire to show that Jesus was the
Messiah, and the desire to convince Christians that their religious belief and
practice must be rooted in Jesus. Such theological purposes have impelled the
evangelist to emphasize motifs that were not so clear in the synoptic account
of Jesus’ ministry, e.g., the
explicit emphasis on his divinity.
Copilot’s
Take
✨
Gospel of John: Summary and Lessons on Fear for Catholics
The Gospel of John stands apart from the synoptic
gospels with its poetic structure, theological depth, and symbolic richness.
Written near the end of the first century, it presents Jesus not just as
teacher or miracle-worker, but as the eternal Word made flesh—the Light shining
in darkness, the Lamb of God, the Bread of Life, and the Resurrection.
John’s Gospel unfolds through seven “signs,” each
revealing a facet of Jesus’ divine identity and mission. From the
transformation of water into wine to the raising of Lazarus, these signs are
not merely miracles—they are invitations to believe, to see, and to live in the
fullness of grace.
🕊️
Lessons on Fear
John’s Gospel does not ignore fear—it transforms it.
For Catholics, it offers profound lessons:
- Fear is real—but not final: The
disciples feared the storm, yet Jesus walked on water and calmed their
hearts (John 6). Fear is part of the journey, but not the destination.
- Faith casts out fear: “Do not be
afraid,” Jesus says repeatedly—not as a command, but as a reassurance. In
John 14:27, He offers peace “not as the world gives,” but as a divine
antidote to troubled hearts.
- Fear blinds—but Christ restores sight:
The healing of the man born blind (John 9) is a metaphor for spiritual
awakening. Fear often keeps us from seeing truth, but Jesus opens our
eyes.
- Fear isolates—but love draws near: At
the cross, most fled—but John remained. Love overcomes fear when rooted in
relationship with Christ.
- Fear of death is answered by
resurrection: Lazarus’ story (John 11) reminds us that death is not the
end. Jesus, the Resurrection and the Life, meets us in our grief and calls
us to hope.
John’s Gospel invites Catholics to move from fear to
faith, from darkness to light, from isolation to communion. It is a gospel for
those who seek not just knowledge, but transformation.
Dara’s Corner
· Constitution Day Celebrate Constitution Day and the anniversary of the signing of the US Constitution with a trip to Washington, DC, on September 17. The National Archives has the original Constitution on display in the Rotunda, along with the Bill of Rights and Declaration of Independence. Make the most out of your trip to DC and pay a visit to the Smithsonian museums and monuments along the National Mall.
· Historically it is the commemoration of the Imprinting of the Holy Stigmata on the Body of St. Francis
§ Watch the Count of Monte Cristo
o Wake up to some country music tunes to get in the mood for the day ahead.
o Start the day with a hearty breakfast of apple dumplings to fuel your adventures.
o Head to a local table shuffleboard spot for a friendly game or two.
o Visit a museum or historical site to learn more about the constitution and its impact.
o Indulge in a delicious Monte Cristo sandwich for lunch or dinner.
o Keep the festivities going by watching a Smithsonian documentary before bedtime.
SEPTEMBER
17 Ember Wednesday
St. Hildegarde-Constitution
Day
John, Chapter 6, verse 19-20:
When they had rowed about three or four miles,
they saw Jesus walking on the sea and
coming near the boat, and they began to be AFRAID but
he said to them, “It is I. Do not
be afraid.”
After rowing three or four miles they must have
been exhausted and there must have been no wind, for surely any sailor would
have used the wind if it was blowing. The conditions on the sea that night had
to have been unnerving but there must have been some light from the moon as
they had seen our Lord nevertheless, they were afraid. Then He said, “It
is I” or literally “I AM” which was the name of God which no pious Jew could
even say!
I wonder if they were thinking of the words of
the Torah,
“The
earth was formless and void, and darkness was over the surface of the deep, and
the Spirit of God was moving over the surface of the waters.” (Genesis
4:2)
When they had seen and heard Christ. They
must have known at that point that here was the messiah because they believed.
Immediately they arrived on shore and Christ spoke on the “Bread of Life”
discourse stating”
Whoever
eats my flesh and drinks my blood
has eternal life, and I will raise him on the last day.” (John 6:54).
At this saying all but these 12 walked away
because they believed!
We too are like the Apostles in that boat, the
boat which we call the Holy Catholic Church. Let us resolve like the
Apostles to believe, follow the precepts of our church and row three or four
miles if we must.
Fear in
the Storm Hike—combining
a hike through the rugged beauty near Jerome, AZ with a spiritual reflection on
the apostles’ fear when they mistook Christ for a ghost walking on the water.
Let’s bring both elements together:
🥾 Spiritual Hike in the Jerome Area:
A Catholic Reflection on Fear and Faith
🌄 Recommended Trail: Woodchute Trail
- Location: Just outside Jerome, AZ
- Length: 6.7 miles round trip
- Difficulty: Moderate to hard
- Highlights: Panoramic views of the Verde
Valley, peaceful forested paths, and a sense of solitude perfect for
contemplation.
This trail
offers a quiet, elevated setting—ideal for meditating on the Gospel story from Matthew
14:22–33, where the apostles, battered by wind and waves, see Jesus walking
on the water and cry out in fear, thinking He is a ghost.
✝️ Catholic Reflection: “It is I; do not be afraid.”
“When
the disciples saw him walking on the sea, they were terrified. ‘It is a ghost!’
they said, and they cried out in fear. At once Jesus spoke to them, ‘Take
courage, it is I; do not be afraid.’”
— Matthew 14:26–27
🌬️ Fear in the Storm
- The
apostles, many of them seasoned fishermen, were overwhelmed by the storm.
But their greater fear came not from the sea—but from the unknown.
- In
Catholic tradition, this moment reveals how fear distorts our perception
of Christ. They saw Him, but didn’t recognize Him.
👣 Faith That Steps Out
- Peter’s
response—“Lord, if it is you, command me to come to you”—is a bold act of
faith. But when he takes his eyes off Jesus and focuses on the wind, he
begins to sink.
- This
is a metaphor for our spiritual lives: when we focus on the chaos around
us, we falter. But when we fix our gaze on Christ, we walk above the
storm.
💡 Catholic Insight
- According
to Catholic
reflections, this story teaches that mature faith is not the
absence of fear, but the courage to trust in Christ amid fear.
- Jesus
doesn’t rebuke Peter for stepping out—He rebukes him for doubting. Even
“little faith” is enough to begin the journey, but it must grow through
trials.
🧘♂️ Suggested Meditative Practice on
the Trail
- Start
your hike in silence,
offering the walk as a prayer.
- Pause
at a scenic overlook—perhaps
halfway up Woodchute Trail—and read Matthew 14:22–33 aloud.
- Reflect
on these questions:
- What
“storms” in my life cause me to lose sight of Christ?
- When
have I mistaken His presence for something frightening or unfamiliar?
- What
would it mean to “step out of the boat” in faith today?
- Pray
the Litany of Trust
or simply repeat: “Jesus, I trust in You.”
- End
your hike with gratitude,
recalling how Christ walks toward you in every storm.
September Ember Days
By Fr. Chad Ripperger, FSSP
Wednesday, Friday, and Saturday after the Feast of the Exaltation of the Holy
Cross, September 14th, are known as “Michaelmas Embertide,” and they come near
the beginning of Autumn (September 22nd) and were formerly set aside as days of
fasting and abstinence. The Lessons focus on the Old Covenant’s Day of
Atonement and the fast of the seventh month, but start off with this prophecy
from Amos 9:13-15:
"Behold the days come, when the ploughman shall overtake the reaper,
and the treader of grapes him that soweth seed, and the mountains shall dop
sweetness, and every hill shall be tilled. And I will bring back the captivity
of My people Israel, and they shall build the abandoned cities, and inhabit
them; and they shall plant vineyards, and drink the wine of them; and shall
make gardens and eat the fruits of them; and I will plant them upon their land:
and I will no more pluck them out of their land which I have given them; saith
the Lord thy God."
Like all Embertides but Whit Embertide, the Lessons end with the story of the
three boys in the fiery furnace, as told by Daniel. The Gospel readings recount
how Jesus exorcised demons from a possessed boy and tells the disciples about
fasting to cast out unclean spirits (Matthew 9:16-28), forgave Mary Magdalen
(Luke 7:36-50), and healed the woman on the sabbath after telling the parable
of the fig tree (Luke 13:6-17). In the midst of this beautiful time, things
wizen and seem to begin to die. The air grows cooler, the earth stiffens, the trees
tire of holding their leaves. And during this waning we remember our dead — on
November 1st, the victorious dead (All Saints’, or All Hallows Day), and on
November 2nd, the dead being purified (All Souls’ Day). These Days of the Dead
begin with the eve of All Hallows, or “Hallowe’en,” an unofficial evening of
remembering the frightening fate of the damned and how we can avoid it. There
can’t be a more appropriate time for such a night than Autumn, when foggy mists
are likely, and bonfires helpful.
Ember Wednesday[1] The profound importance of total
conversion.
Before
the revision of the Catholic Church's liturgical calendar in 1969 (coinciding
with the adoption of the Mass of Paul VI), the Church celebrated Ember Days
four times each year. They were tied to the changing of the seasons, but also
to the liturgical cycles of the Church. The spring Ember Days were
the Wednesday, Friday, and Saturday after the First Sunday of Lent; the
summer Ember Days were the Wednesday, Friday, and Saturday
after Pentecost; the fall Ember Days were the Wednesday, Friday, and
Saturday after the third Sunday in September (not, as is often said,
after the Feast of the Exaltation of the Holy Cross); and the winter Ember Days
were the Wednesday, Friday, and Saturday after the Feast of Saint Lucy
(December 13).
·
The
Roman Origin of Ember Days: It's common to claim that the dates of important
Christian feasts (such as Christmas) were set to compete with or replace
certain pagan festivals, even though the best scholarship indicates otherwise. In the case of Ember Days, however,
it's true. As the Catholic Encyclopedia notes: The Romans were originally given
to agriculture, and their native gods belonged to the same class. At the
beginning of the time for seeding and harvesting religious ceremonies were
performed to implore the help of their deities: in June for a bountiful
harvest, in September for a rich vintage, and in December for the seeding.
·
Keep
the Best; Discard the Rest: The Ember Days are a perfect example of how the
Church (in the words of the Catholic Encyclopedia) "has always tried to
sanctify any practices which could be utilized for a good purpose." The
adoption of the Ember Days wasn't an attempt to displace Roman paganism so much
as it was a way to avoid disrupting the lives of Roman converts to
Christianity. The pagan practice, though directed at false gods, was
praiseworthy; all that was necessary was to transfer the supplications to the
true God of Christianity.
·
An
Ancient Practice: The adoption of Ember Days by Christians happened so early
that Pope Leo the Great (440-61) considered the Ember Days (with the exception
of the one in the spring) to have been instituted by the Apostles. By the time
of Pope Gelasius II (492-96), the fourth set of Ember Days had been instituted.
Originally celebrated only by the Church in Rome, they spread throughout the
West (but not the East), starting in the fifth century.
·
The
Origin of the Word: The origin of the word "ember" in "Ember
Days" is not obvious, not even to those who know Latin. According to the
Catholic Encyclopedia, "Ember" is a corruption (or we might say, a
contraction) of the Latin phrase Quatuor Tempora, which simply means "four
times," since the Ember Days are celebrated four times per year.
·
Optional
Today: With the revision of the liturgical calendar in 1969, the Vatican left
the celebration of Ember Days up to the discretion of each national conference
of bishops. They're still commonly celebrated in Europe, particularly in rural
areas. In the United States, the bishops' conference has decided not to
celebrate them, but individual Catholics can, and many traditional Catholics
still do, because it's a nice way to focus our minds on the changing of the
liturgical seasons and the seasons of the year. The Ember Days that fall during
Lent and Advent are especially useful to remind children of the reasons for
those seasons.
·
Marked
by Fasting and Abstinence: The Ember Days are celebrated with fasting (no food
between meals) and half-abstinence, meaning that meat is allowed at one meal
per day. (If you observe the traditional Friday abstinence from meat, then you
would observe complete abstinence on an Ember Friday.) As always, such fasting
and abstinence has a greater purpose. As the Catholic Encyclopedia notes,
through these activities, and through prayer, we use the Ember Days to
"thank God for the gifts of nature, teach men to make use of them in moderation,
and assist the needy."
The term “Ember Days” is derived from the Latin term Quatuor Tempora, which literally means “four times.” There are four sets of Ember Days each calendar year: three days each – Wednesday, Friday, and Saturday. Ember Days fall at the start of a new season, and they are ordered as days of fast and abstinence. The significance of the days of the week is that Wednesday was the day Christ was betrayed, Friday was the day He was crucified, and Saturday was the day He was entombed. According to the Catholic Encyclopedia, the purpose of Ember Days, “besides the general one intended by all prayer and fasting, was to thank God for the gifts of nature, to teach men to make use of them in moderation, and to assist the needy.” [2]
Fall Ember Days[3]
Football games and pumpkin spice beverages and foods return; Autumn is upon us. Sadly, that is what the fall season means to so many people. We have lost contact the actual natural signs of the seasons of the year and turn to manmade expressions as signals for the change of seasons. But a pumpkin spice latte and football game aren’t true signals of the season change, because the specially flavored latte tends to return earlier each year, and added pre-season games blur the true end of summer and beginning of Fall. Once again, I turn to the Church’s Ember Days as an aid to looking at nature and the change of seasons and recognizing them all as a gift from God. Ember Days are a quarterly observance the Wednesday, Friday and Saturday of one week of each season that “the Church is accustomed to entreat the Lord for the various needs of humanity, especially for the fruits of the earth and for human labor, and to give thanks to him publicly.” (Universal Norms on the Liturgical Year and the Calendar, 45).
In addition, the Church provides us two seasons of preparation, Advent and Lent. Both seasons are a time for change of heart and renewal. But naturally the change of seasons seems to tug and encourage us for renewal and change (spring and fall cleaning, anyone?). Although not required, the traditional fasting and abstaining of these days are an external expression of turning our hearts and focusing back to God. Practicing Ember Days is not intended to be a backward-looking movement or living in the past. Ember Days are still a part of the Church’s tradition. There is an unbroken continuum within the Church’s Liturgy. Ember Days may look a bit different than pre-Vatican II (but even before 1962 Maria von Trapp was bemoaning how they were different and disappearing in her contemporary 1955 America), but the Ember Days are still a part of the Church’s living tradition. Ember Days are part of the agrarian heritage of our Faith. The Church recognizes our dependency on God for His gifts of nature. The Liturgy has reflected this connection with nature and God. Before man become so civilized, weather, crops, farm animals and the change of seasons were a part of daily life for everyone. Not everyone lived in rural locations, but there was a recognition of that connection of the land to our life. The agrarian connection also recognized that while man could work the land, he can never control the elements.
Returning to our agricultural roots brings true humility in remembering man’s role on earth as being completely beholden to God. The gift of nature is from God, and man is not and can never be in control of it. While Liturgy always has the balance of the four forms of prayer: adoration, contrition, thanksgiving and supplication, our personal prayers tend to lean heavily on the petition form. The Ember Days were a time dedicated to continuing that petition to help us with our needs, especially with harvests, but also stressing on giving gratitude to God for His generous gifts.
The September Ember Days were one of the first Ember Days established, and they are the most prominent of the quarterly days. The Ember Days in September are outside the main liturgical seasons (Advent, Christmas, Lent and Easter) and are closest to the Fall Equinox. The Church recognized the pattern of change of seasons and bringing in the harvest man needs to give thanks and renew our hearts. The public practice of Ember Days within the diocese or parish is dependent on the local Ordinary, so there are many locations that do not observe Ember Days at all. But that doesn’t mean that Ember Days can’t be observed in small ways in our domestic churches. There are prayers, food, decorations and activities that can easily be incorporated by your family. Even if no extra external activities or food are added, the Ember Days can be a simple three-day exercise of remembering to look with wonder at our gifts of nature from God, see the connections in our life, and to use this time to turn our hearts in praise and thanksgiving.
Wednesday, Friday,
and Saturday after the the Feast of the Exaltation of the Holy Cross, 14
September, are known as "Michaelmas Embertide," and they come near
the beginning of Autumn (September, October, November). The Lessons focus on
the Old Covenant's Day of Atonement and the fast of the seventh month, but
start off with this prophecy from Amos 9:13-15:
Behold the days come, when the ploughman shall overtake the reaper, and the treader of grapes him that soweth seed, and the mountains shall dop sweetness, and every hill shall be tilled. And I will bring back the captivity of My people Israel, and they shall build the abandoned cities, and inhabit them; and they shall plant vineyards, and drink the wine of them; and shall make gardens and eat the fruits of them; and I will plant them upon their land: and I will no more pluck them out of their land which I have given them; saith the Lord thy God.
Like all
Embertides but Whit Embertide, the Lessons end with the story of the three boys
in the fiery furnace, as told by Daniel.
The Gospel readings recount how Jesus exorcised demons from a possessed boy and
tells the disciples about fasting to cast out unclean spirits (Matthew
9:16-28), forgave Mary
Magdalen (Luke 7:36-50), and healed the woman on the sabbath after telling
the parable of the fig
tree (Luke 13:6-17).
St. Hildegarde[5]
Called the "Sibyl of the Rhine," Hildegard of Bingen became the most
famous mystic and prophet of her time. Her writings and music are still found
in all major bookstores, and no woman saint is more popular in her native
Germany. When she was eight, she was placed in a convent, where she later
became abbess. She was a biblical exegete, visionary, preacher, composer, and
herbalist, who corresponded with the major royalty and church leaders of her
day, including four popes. Her greatest vision came when she was forty-two,
which is recorded in her famous Scrivias, or Know the Ways of the Lord,
a treatise whose magnificence rivals William Blake's visionary work.
Hildegard's spiritual writings found approval during her lifetime, and her
lectures on the spiritual life drew crowds from all over Europe. She wrote
prolifically on topics as varied as history and drama, politics and liturgical
poetry. Her monastery joyfully sang the praises she wrote. During the last year
of her life, when she was eighty-one, she entered into a conflict with
ecclesiastical authorities because she allowed a young man who had been
excommunicated to be buried in her abbey cemetery, and her convent was placed
under interdict. It is probably that, for this reason, Hildegard was never
formally canonized, although she is found in all major saints' books and her
cult was approved locally because of so many miracles reported at her tomb.
— Excerpted from Women Saints, Madonna Sophia
Compton
Things to Do:
·
Learn more about St.
Hildegarde.
·
Visit Hildegard's
Medieval Garden
·
St. Hildegard was a composer, visit this page to read more.
· Read St. Hildegard of Bingen: A Visionary for All Time
St. Hildegarde’s Vision of Present Times[6]
The Black Pig (1991-present)
It is an open question as to how future historians will view the West since 1991 and what sort of titles will be used to characterize the period. From the experience of the last quarter century, one might be tempted to call it “The Age of Globalization”. The dominant themes have been free trade, elimination of borders and for much of Europe, a common market, passport, and currency. This title also suits the continuing migrations of millions to Europe from the Middle East and Africa.
Note that Hildegard
states clearly that she is referring only to the era’s “leaders” in her
description. The generation of leaders since the 1990s have not been, in
general, the same type of people as their predecessors. Today’s leaders
tend to be pro-abortion and pro-homosexual marriage, imposing many
laws, like Obergefell vs. Hodges, that are contrary to Christian teaching.
Hildegard writes:
“…[T]his epoch will have leaders who blacken themselves in misery and wallow in the mud of impurity. They will infringe the divine law by fornication and other like evils and will plot to diverge from the holiness of God’s commands”
As the agenda of political correctness, gender theory, homosexuality, race, etc., gradually became more radicalized in the higher educational system through the 70s and 80s, naturally so have our leaders who were educated in those times. Think of Clinton, Blair, Obama, Trudeau, Cameron, Holland, Merkel, etc.; think also of the thousands of their political appointees, including judges, that further the cause of political correctness, the goals of which “infringe the divine law”. Historian Paul Johnson has described it in terms of social engineering and referred to it as “the salient evil of our time”.
Constitution
Day[7]
Constitution Day commemorates the adoption of the United States Constitution and celebrates the citizens of the United States. The Constitution was written because the existing charter of government, known as the Articles of Confederation, had resulted in creating a weak and ineffective central government. The Constitution defines the supreme law of the United States, with each article of the constitution pertaining to aspects such as the congress, president, judicial system, interrelationship between the state and federal government and process of amendments to the Constitution. James Madison, Oliver Ellsworth, Nathaniel Gorham, Alexander Hamilton, William Johnson, Rufus King, Gouverneur Morris, Benjamin Franklin and George Washington wrote the Constitution. Constitution Day originally began in 1939 with the suggestion of a holiday to celebrate American Citizenship. President Harry Truman then declared that the third Sunday of May become I am American Day. A decade later, 1953, President Dwight Eisenhower changed the date to coincide with the signing of the Constitution and renamed it Citizenship Day. Constitution or Citizenship Day is observed annually on September 17th, the same day as the US Constitution was signed in 1787.
Constitution Day Top Events and Things to
Do
·
To
learn more about judicial system, read the Constitution of the United States.
The Constitution
is only a few pages in length and well-organized.
·
Visit
the National Museum of American History to view displays about the heritage of
the United States. Displays include those related to the political, social,
cultural, scientific and military history of the United States, including the
Constitution. The museum is located in Washington D.C.
·
The
United States Declaration of Independence and the United States Constitution
were debated and accepted at the floors of Independence Hall, located in
Philadelphia, Pennsylvania. Visit Independence National Historical Park in
Philadelphia, which is also a UNESCO World Heritage Site.
·
Visit
the National Constitution Center in Philadelphia, Pennsylvania. It offers a
range of activities for kids and adults, videos and educational
material about the U.S. Constitution.
· Watch documentaries relating to the United States Constitution including Constitution USA with Peter Sagal (2013), The Constitution Project (The Documentary Group, 2014), and The United States Constitution (2007).
Our National Principles[8]
There are 28 principles-we will review them for the
next 28 days.
Declaration
of Independence is in July and the Constitution is in September, let us once
again reflect on the marvelous principles underlying these two documents. The
following is a review of these principles together with a comment or a quote by
the Founders. Documentation may be found in The Five Thousand Year Leap.
·
Principle 1–The only reliable basis for sound
government and just human relations is Natural Law.
Every Wednesday is Dedicated to St. Joseph
The
Italian culture has always had a close association with St. Joseph perhaps you
could make Wednesdays centered around Jesus’s Papa. Plan an Italian dinner of
pizza or spaghetti after attending Mass as most parishes have a Wednesday
evening Mass. You could even do carry out to help restaurants. If you are
adventurous, you could do the Universal Man Plan: St. Joseph style. Make the
evening a family night perhaps it could be a game night. Whatever you do make
the day special.
·
Devotion to the 7 Joys and Sorrows of St.
Joseph
·
Total Consecration
to St. Joseph Day 16
· Do the St. Joseph Universal Man Plan.
Daily Devotions
·
Unite
in the work of the Porters of St.
Joseph by joining them in fasting: Today's Fast: Individuals
with Mental Illness
·
Religion
in the Home for Preschool: September
·
Litany of the Most Precious
Blood of Jesus
·
Offering to
the sacred heart of Jesus
·
Rosary
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