Friday, 31 May 2013
A blogger's vocation
My people perish for want of knowledge! – Hosea 4:6
A blogger may look on his or her efforts as part of the larger vocation of the new evangelization. I prefer to call it teaching. In addition, prayer, in fact, intense, even contemplative prayer, must be part of the call to lead the sheep to the Living Water, Who is Christ. Without the purification of the imagination and intellect, one merely does one's own thing and not God's. Purifying prayer and suffering must be behind each word.
A blogger may look on his or her efforts as part of the larger vocation of the new evangelization. I prefer to call it teaching. In addition, prayer, in fact, intense, even contemplative prayer, must be part of the call to lead the sheep to the Living Water, Who is Christ. Without the purification of the imagination and intellect, one merely does one's own thing and not God's. Purifying prayer and suffering must be behind each word.
In reply to questions from a reader
| ABUSE |
1) What did the Church leaders really want to do through Sacrosanctum Concilium?
To begin with, one merely needs to look at the document for some hints on the intention of, at least, Pope Paul VI. Here is one snippet to look at first: what is obvious is that the Pope wanted more participation of the Faithful in the Mass, but notice the emphasis here on the clergy, who are to be "imbued with the spirit and power of the litugy" and, therefore, be able to teach the people.
What the power and the spirit of the liturgy may be could be open to discussion, but I would hope it would primarily be to all who read this the public worship of God in the Holy Sacrifice of the Mass, in reverence and in Truth.
In the restoration and promotion of the sacred liturgy, this full and active participation by all the people is the aim to be considered before all else; for it is the primary and indispensable source from which the faithful are to derive the true Christian spirit; and therefore pastors of souls must zealously strive to achieve it, by means of the necessary instruction, in all their pastoral work.
Yet it would be futile to entertain any hopes of realizing this unless the pastors themselves, in the first place, become thoroughly imbued with the spirit and power of the liturgy, and undertake to give instruction about it. A prime need, therefore, is that attention be directed, first of all, to the liturgical instruction of the clergy.
Liturgical instruction does not mean that the clergy is free to do what they want. As I have highlighted recently, too many clergy here abuse the Eucharist in Adoration with novelties, such as healing Adoration services, which violate rules of GIRM. Of course, we are all too aware of liturgical abuses in the Mass. One knows that where there is disobedience to the norms and a lack of respect for the Mass and the Eucharist, there is sin, not merely ignorance. Sin, not ignorance...
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The complete revision, in the document called "restoration" was specifically stated in this document. This is the problem with many who want to defend the great changes, as the question may and should be asked, why was such a revision or "restoration" necessary?
Again, a snippet from the norms:
A) General norms
22. 1. Regulation of the sacred liturgy depends solely on the authority of the Church, that is, on the Apostolic See and, as laws may determine, on the bishop.
2. In virtue of power conceded by the law, the regulation of the liturgy within certain defined limits belongs also to various kinds of competent territorial bodies of bishops legitimately established.
3. Therefore no other person, even if he be a priest, may add, remove, or change anything in the liturgy on his own authority.
23. That sound tradition may be retained, and yet the way remain open to legitimate progress careful investigation is always to be made into each part of the liturgy which is to be revised. This investigation should be theological, historical, and pastoral. Also the general laws governing the structure and meaning of the liturgy must be studied in conjunction with the experience derived from recent liturgical reforms and from the indults conceded to various places. Finally, there must be no innovations unless the good of the Church genuinely and certainly requires them; and care must be taken that any new forms adopted should in some way grow organically from forms already existing.
As far as possible, notable differences between the rites used in adjacent regions must be carefully avoided.
24. Sacred scripture is of the greatest importance in the celebration of the liturgy. For it is from scripture that lessons are read and explained in the homily, and psalms are sung; the prayers, collects, and liturgical songs are scriptural in their inspiration and their force, and it is from the scriptures that actions and signs derive their meaning. Thus to achieve the restoration, progress, and adaptation of the sacred liturgy, it is essential to promote that warm and living love for scripture to which the venerable tradition of both eastern and western rites gives testimony.
25. The liturgical books are to be revised as soon as possible; experts are to be employed on the task, and bishops are to be consulted, from various parts of the world.
B) Norms drawn from the hierarchic and communal nature of the Liturgy
26. Liturgical services are not private functions, but are celebrations of the Church, which is the "sacrament of unity," namely, the holy people united and ordered under their bishops [33]
Therefore liturgical services pertain to the whole body of the Church; they manifest it and have effects upon it; but they concern the individual members of the Church in different ways, according to their differing rank, office, and actual participation.
27. It is to be stressed that whenever rites, according to their specific nature, make provision for communal celebration involving the presence and active participation of the faithful, this way of celebrating them is to be preferred, so far as possible, to a celebration that is individual and quasi-private.
This applies with especial force to the celebration of Mass and the administration of the sacraments, even though every Mass has of itself a public and social nature.
28. In liturgical celebrations each person, minister or layman, who has an office to perform, should do all of, but only, those parts which pertain to his office by the nature of the rite and the principles of liturgy.
29. Servers, lectors commentators, and members of the choir also exercise a genuine liturgical function. They ought, therefore, to discharge their office with the sincere piety and decorum demanded by so exalted a ministry and rightly expected of them by God's people.
Consequently they must all be deeply imbued with the spirit of the liturgy, each in his own measure, and they must be trained to perform their functions in a correct and orderly manner.
30. To promote active participation, the people should be encouraged to take part by means of acclamations, responses, psalmody, antiphons, and songs, as well as by actions, gestures, and bodily attitudes. And at the proper times all should observe a reverent silence.
31. The revision of the liturgical books must carefully attend to the provision of rubrics also for the people's parts.
32. The liturgy makes distinctions between persons according to their liturgical function and sacred Orders, and there are liturgical laws providing for due honors to be given to civil authorities. Apart from these instances, no special honors are to be paid in the liturgy to any private persons or classes of persons, whether in the ceremonies or by external display
......
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D) Norms for adapting the Liturgy to the culture and traditions of peoples
37. Even in the liturgy, the Church has no wish to impose a rigid uniformity in matters which do not implicate the faith or the good of the whole community; rather does she respect and foster the genius and talents of the various races and peoples. Anything in these peoples' way of life which is not indissolubly bound up with superstition and error she studies with sympathy and, if possible, preserves intact. Sometimes in fact she admits such things into the liturgy itself, so long as they harmonize with its true and authentic spirit.
38. Provisions shall also be made, when revising the liturgical books, for legitimate variations and adaptations to different groups, regions, and peoples, especially in mission lands, provided that the substantial unity of the Roman rite is preserved; and this should be borne in mind when drawing up the rites and devising rubrics.
There is more, but one can clearly see the huge departures from the TLM, although the Latin Participatory Mass had been in effect for many years before this 1963 document.
So, as to "intent", I think it is clear that the NO must be seen as a departure from the hermenuetic of continuity.
I suggest reading the rest of the norms here. http://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19631204_sacrosanctum-concilium_en.html
Remember, however, that Latin was and is the official language of the Church and the Liturgy of the Church and the TLM was never abrogated.
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| ABUSE |
The dogmatic principles which were laid down by the Council of Trent remaining intact [40], communion under both kinds may be granted when the bishops think fit, not only to clerics and religious, but also to the laity, in cases to be determined by the Apostolic See, as, for instance, to the newly ordained in the Mass of their sacred ordination, to the newly professed in the Mass of their religious profession, and to the newly baptized in the Mass which follows their baptism.
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| Thanks to WikiCommons--Ancient Beauty |
Note as well, the pride of place given to Gregorian Chant and THIS has been ignored in most parishes and even in many cathedrals.
116. The Church acknowledges Gregorian chant as specially suited to the Roman liturgy: therefore, other things being equal, it should be given pride of place in liturgical services.
But other kinds of sacred music, especially polyphony, are by no means excluded from liturgical celebrations, so long as they accord with the spirit of the liturgical action, as laid down in Art. 30.
117. The typical edition of the books of Gregorian chant is to be completed; and a more critical edition is to be prepared of those books already published since the restoration by St. Pius X.
It is desirable also that an edition be prepared containing simpler melodies, for use in small churches.
118. Religious singing by the people is to be intelligently fostered so that in devotions and sacred exercises, as also during liturgical services, the voices of the faithful may ring out according to the norms and requirements of the rubrics.
2) How could the liturgy as it stood, as the TLM, been "tweaked" to help Catholics who were wanting the Mass in the venancular?
I cannot see that anything needed tweaking. As one who grew up in a TLM time and when more converts were coming into the Church with the TLM in place, I am mystified by the changes, which IMO, were never necessary. The Latin Mass had been changed to allow for the participation of the people in the singing and answering of certain parts-again, what was called the Participatory Mass.
| The TLM is the Mass of the Ages |
3) Why can't bishops see the exodus from the Church and the lack of converts as connected to the NO?
I have come to the conclusion that a lack of discernment in any Catholic is owing to hidden sin and the refusal to allow God to purify one. Discernment is totally lacking in so many "leaders", we are spoiled for choice for examples of minds and hearts caught in a spiritual darkness. I cannot add to that.
American Seminarians Abroad
Pray for these good men from several dioceses, who are traveling in France and Spain, on their way to Rome. Pray for vocations.
Pray for the men at Mundelein.
Scroll Down for Papal Holy Hour Information
And, if you have information you want me to post, send it to me here in comments. No Anonymous, please.
Papal Holy Hour at Shrewsbury
Shrewsbury Cathedral is joining in for the Holy Hour on Sunday at four as well. Please attend if you are in that diocese, and those in other dioceses, find out if your bishop is taking part.
Cathedral 4pm Holy Hour
Cathedral 4pm Holy Hour
Brentwood Holy Hour Information
Worldwide Holy Hour for the Year of Faith
On the Solemnity of Corpus Christi (next Sunday 2 June) the Holy Father will preside over a
special Eucharistic adoration that will extend at the same time all over the world
involving the cathedrals and parishes in each diocese.
For an hour, (at 5.00 pm Rome time), the whole world will be united in
prayer and adoration of the Blessed Sacrament
Please come and join us in the Cathedral on
Sunday, 2nd June at 4.00 p.m. (UK time)
and be part of our Holy Hour of prayer before the
Blessed Sacrament
special Eucharistic adoration that will extend at the same time all over the world
involving the cathedrals and parishes in each diocese.
For an hour, (at 5.00 pm Rome time), the whole world will be united in
prayer and adoration of the Blessed Sacrament
Please come and join us in the Cathedral on
Sunday, 2nd June at 4.00 p.m. (UK time)
and be part of our Holy Hour of prayer before the
Blessed Sacrament
Arundel and Brighton Diocesan Eucharist Adoration Holy Hour
Join the Holy Father June 2
| Starts on | 02/06/2013 |
|---|---|
| at | 16:00 |
| Category | Hour of Prayer |
| Location | Arundel Cathedral |
Map data ©2013 Google -
Join the Holy Father June 2
Join the Holy Father Pope Francis in an hour of Prayer before the Blessed Sacrament to celebrate the Year of Faith timed to co-incide with a similar service in St Peter’s Basilica, Vatican City.
An Hour of Prayer will take place at 4.00 pm, on 2 June, the feast of Corpus Christi at Arundel Cathedral.
Papal Call for Holy Hour on Sunday for Corpus Christi
http://www.ncregister.com/daily-news/pope-francis-to-lead-global-holy-hour/
All parishes and all people have been called by the Pope to take part in a Holy Hour on Sunday, at 4-5 British time.
Please take part in this, and pray for pro-life issues, as the Pope wants all the join him in prayer. Here is a snippet:
....intentions proposed by the Pope. The first is: “For the Church spread throughout the world and united today in the adoration of the Most Holy Eucharist as a sign of unity. May the Lord make her ever more obedient to hearing his Word in order to stand before the world ‘ever more beautiful, without stain or blemish, but holy and blameless.’ That through her faithful announcement, the Word that saves may still resonate as the bearer of mercy and may increase love to give full meaning to pain and suffering, giving back joy and serenity.”
Pope Francis’ second intention is: “For those around the world who still suffer slavery and who are victims of war, human trafficking, drug running, and slave labour. For the children and women who are suffering from every type of violence. May their silent scream for help be heard by a vigilant Church so that, gazing upon the crucified Christ, she may not forget the many brothers and sisters who are left at the mercy of violence. Also, for all those who find themselves in economically precarious situations, above all for the unemployed, the elderly, migrants, the homeless, prisoners, and those who experience marginalization. That the Church’s prayer and its active nearness give them comfort and assistance in hope and strength and courage in defending human dignity.”
Text from page http://en.radiovaticana.va/news/2013/05/28/pope_to_lead_millions_in_global_hour_of_adoration/en1-696274
of the Vatican Radio website
Pray for the Adoration, Latin Mass community and house for Walsingham.
Here is the announcement from Westminster:
| Description: | The Feast of Corpus Christi - Holy Hour (Eucharistic Adoration with Pope Francis) |
| Time: | 16:00 |
| Venue: | Westminster Cathedral |
| Postcode: | SW1P 1QJ |
May I add that I hope priests and deacons follow the rules on Eucharistic Adoration. There are many abuses here in Great Britain concerning the set-up of Christ in the Monstrance.
A Meditation on the Visitation
I had one sister and still have three brothers (in America). My sister, Elizabeth Ann, who we called Beth Ann, had blond hair and blue eyes. I had, at the time, brown-black hair and brown eyes. She was a happy, cheerful baby. I was quiet, reserved and serious.
God took her home through a disease. My mother was 27.
The Visitation is a special day for me, as I think of my sister on this day.
May she intercede for her only sister and her three brothers.
God took her home through a disease. My mother was 27.
The Visitation is a special day for me, as I think of my sister on this day.
May she intercede for her only sister and her three brothers.
Against the Charismatics Again: Garrigou-Lagrange on Revelations
I should have read this last year to strengthen my many articles against false seers, but many of his points I came to as well. Here is the expert opinion of this great Dominican. Look especially closely at his warnings.
WHAT SHOULD BE THOUGHT OF PRIVATE REVELATIONS
Those who receive divine revelations, recognized as such, should
most certainly, after prudent and authoritative judgment, incline
respectfully before this supernatural manifestation.(2) St. Margaret Mary followed this rule in regard to devotion to the Sacred Heart; so also did St. Bernadette in respect to the revelations she received at Lourdes, after favorable examination by diocesan authority.
most certainly, after prudent and authoritative judgment, incline
respectfully before this supernatural manifestation.(2) St. Margaret Mary followed this rule in regard to devotion to the Sacred Heart; so also did St. Bernadette in respect to the revelations she received at Lourdes, after favorable examination by diocesan authority.
According to certain theologians, a person who receives a private divine revelation with the certitude of its divine origin, like St. Joan of Arc, should believe in it with divine theological faith, for, in their opinion, the revelation contains the formal motive of infused faith, the authority of God revealing.(3)
According to other theologians, and their opinion seems more exact, anyone who receives a certain private revelation should adhere to it immediately, not through divine faith but by prophetic light. This supernatural certitude may last or, on the contrary, give way to a moral certitude when the prophetic illumination disappears; but this illumination may return in order to restore the first certitude. (4)
However, certitude or sincerity are not indications of the truth of the revelations, per se.
When the Church approves private revelations made to the saints, she simply declares that they contain nothing contrary to Scripture and to Catholic teaching and that they may be proposed as probable to the pious belief of the faithful.(5) Private revelations may not be published without the approbation of ecclesiastical authority.(6)
Sadly, there are too many bishops and retired bishops or priests who have been proven wrong, in serious error, in supporting false seers. Thankfully, there are more good, discerning leaders in the Church than not.
Even in revelations approved as probable by the Church, some
error may slip in; for the saints themselves may attribute to the Holy Ghost what proceeds from themselves, or may falsely interpret the meaning of a divine revelation, or interpret it in too materialistic a manner, as, for example, the disciples interpreted Christ's remark about St. John to mean that the latter would not die.(7)
error may slip in; for the saints themselves may attribute to the Holy Ghost what proceeds from themselves, or may falsely interpret the meaning of a divine revelation, or interpret it in too materialistic a manner, as, for example, the disciples interpreted Christ's remark about St. John to mean that the latter would not die.(7)
I never follow a seer or apparition unless Rome approves first. Mistaking the Holy Spirit for false spirits is too easy for us mortals.
The explanation of this possibility of error lies in the fact that there are many degrees in prophetic light, from the simple, supernatural instinct to perfect revelation. When there is only prophetic instinct, the meaning of things revealed and even the divine origin of the revelation may remain unknown.(8) Thus it was that Caiphas prophesied, without being aware of it, when he said, "that it was expedient that one man should die for the people." (9)
Even a great and infamous sinner can give prophetic statements, as seen above. A correct prophecy means nothing in itself.
One of the signs of the divine origin of a revelation is the humility and simplicity with which the favored soul receives it and, without excessive attachment to it, communicates it briefly to its spiritual director, whom it obeys perfectly as the minister of Jesus Christ.(10)The gift of prophecy may, it is true, be found in those who do not possess these qualities, but such an exception is rare.
Humility is key. Simplicity does not mean stupidity or anti-intellectualism, but a cleanness of heart.
Before regulating its conduct, at least indirectly, by a private
revelation, a soul that is truly enlightened by God will always consult its director or some other learned and discreet person who will examine the matter from the point of view of faith, theology, and supernatural prudence. St. Teresa insists particularly on this point(11) This is especially necessary since the soul may easily go astray in the interpretation of revelations, either because it considers them too literally and according to habits tainted with egoism, or because they are sometimes conditional.(12) A learned, prudent, and virtuous confessor, however, has graces of state which make him avoid error, especially when he prays humbly, fervently, and assiduously for these graces. He himself then receives the inspirations of the gift of counsel that he may see clearly and judge rightly.
revelation, a soul that is truly enlightened by God will always consult its director or some other learned and discreet person who will examine the matter from the point of view of faith, theology, and supernatural prudence. St. Teresa insists particularly on this point(11) This is especially necessary since the soul may easily go astray in the interpretation of revelations, either because it considers them too literally and according to habits tainted with egoism, or because they are sometimes conditional.(12) A learned, prudent, and virtuous confessor, however, has graces of state which make him avoid error, especially when he prays humbly, fervently, and assiduously for these graces. He himself then receives the inspirations of the gift of counsel that he may see clearly and judge rightly.
In my campaign against false seers, the most obvious problems have been doctrinal errors. The next section is key. Look carefully at the list of errors.
What should be thought of the desire for revelations? St. John of the Cross, who often invites interior souls to desire humbly, but confidently and ardently, the infused contemplation of the mysteries of faith and the divine union resulting therefrom, strongly reproves the desire for revelations. On this point he is in complete accord with St. Vincent Ferrer,(13) and shows that the soul desiring revelations is vain; that by this curiosity it gives the devil the opportunity to lead it astray; (14) that this inclination takes away the purity of faith, (15) produces a hindrance for the spirit,(16) denotes a lack of humility,(17) and exposes it to many errors.(18) To ask for revelations shows also a lack of respect toward Christ, because the fullness of revelation has been given in the Gospel.(19) God sometimes grants these extraordinary favors to weak souls,(20) or again to strong souls that have an exceptional mission to accomplish in the midst of great difficulties; but to desire them is at least a venial sin, even when the soul has a good end in view.(21) They are of value only because of the humility and love of God which they awaken in the soul. (22) All this shows clearly the error of imprudent directors who, impelled by curiosity, are concerned with souls favored by visions and revelations.(23) This curiosity is a deformation of the spirit which casts the soul into illusion and trouble, and turns it away from humility through vain complacency in extraordinary ways.
Curiosity is a sin of pride and leads to gnosticism. Many of those priests and bishops who have given imprimaturs to false seers sin in this way, or through gross carelessness.
Finally, St. John of the Cross insists strongly on the fact that the desire for revelations turns the soul away from infused contemplation. He says: "The soul imagines that something great has taken place, that God Himself has spoken, when in reality there is very little, or nothing, or less than nothing. In truth, of what use is that which is void of humility, charity, mortification, holy simplicity, silence, etc.? This is why I affirm that these illusions offer a great obstacle to divine union, for if the soul makes much of them, this fact alone drives it very far from the abyss of faith.
I see this daily in London, Walsingham, Kent, where those who insist on following false teaching are being led away from the one, holy, Catholic and apostolic Church.
. . . The Holy Ghost enlightens the recollected intellect according to the measure of its recollection. The most perfect recollection is that which takes place in faith. . . . Infused charity is in proportion to the purity of the soul in a perfect faith: the more intense such charity is, the more the Holy Ghost enlightens the soul and communicates His gifts to it." (24)
Many of the nuns at Tyburn reveal this recollected intellect. We all must strive for this, and it is possible. AND, it is a constant theme of this blog.
No words could more strongly condemn the desire for revelations and make the soul long for that perfect spirit of faith, which is found in infused contemplation and which leads to almost continual intimate union with God.
Do not chase after these things, do not. This chasing after so called private knowledge is either sinful or leads to the loss of relationship with Holy Mother Church.
As we have pointed out several times, it is, therefore, a serious error, rather frequently committed, to confound the desire for revelations with a desire for infused contemplation. Not only is the former blameworthy, but it also turns the soul away from infused contemplation, which is highly desirable. St. John of the Cross thus gives us the loftiest commentary on St. Thomas' words: "Sanctifying grace is much nobler than gratia gratis data." (25) In other words, sanctifying grace (with charity and the seven gifts connected with it) is far superior to the charisms, and even to prophecy, the highest of all. This statement puts clearly before us the whole scope of St. Paul's teaching on the eminence of charity.(26)
I HAVE SAID THIS HERE ON THIS BLOG. The chasing after and desire for these things interrupts the road to perfection. The road to perfection is the way to be a saint.
However, at this point in our study we must distinguish two kinds of private revelations: (I) revelations properly so called reveal secrets about God or His works; (2) revelations improperly so called give a greater understanding of supernatural truths already known by faith.(27)
I) Revelations manifesting secrets to us are much more subject to illusion.
Umm, this is pretty obvious, folks. To be continued...
We are all called to this, so have generous hearts
This salutary crisis is a purgatory before death, in which the soul is purified under the influence, not of a sensible fire, but of the spiritual fire of contemplation and love. "And thus," says St: John of the Cross, "the soul which passes through this state in the present life, and is perfectly purified, either enters not into purgatory, or is detained there but a moment, for one hour here is of greater moment than many there." (14) The reason is that on earth man is purified while meriting and growing greatly at times in charity, whereas after death he is purified without meriting. And as purgatory is a penalty and every penalty presupposes a sin that could have been avoided, the normal way of sanctity is to undergo the passive purifications of which we are speaking before death and not after death. In reality, however, rare are they who go immediately from earth to heaven, without passing through purgatory. The true order of Christian life is fully realized only in the saints.
Summary from Garrigou-Lagrange
Repeat on the Eucharistic Heart of Jesus Feast
Feast Instituted by Benedict XV and thanks to http://vultus.stblogs.org/2010/06/feast-of-the-eucharistic-heart.html
On 9 November 1921, Pope Benedict XV instituted the feast of the Eucharistic Heart of Jesus to be celebrated on the Thursday within the Octave of the Sacred Heart with a Proper Mass and Office. The feast continues to be celebrated in some places and by some communities, notably by the Redemptorists who maintain it in their Proper Calendar. In instituting the feast, Pope Benedict XV wrote:
The chief reason of this feast is to commemorate the love of Our Lord Jesus Christ in the mystery of the Eucharist. By this means the Church wishes more and more to excite the faithful to approach this sacred mystery with confidence, and to inflame their hearts with that divine charity which consumed the Sacred Heart of Jesus when in His infinite love He instituted the Most Holy Eucharist, wherein the Divine Heart guards and loves them by living with them, as they live and abide in Him. For in the sacrament of the Holy Eucharist He offers and gives Himself to us as victim, companion, nourishment, viaticum, and pledge of our future glory.
Even to the Consummation of the World
The adorable mystery of the Eucharist sums up, contains, and communicates to us the entire mystery of Christ: His incarnation, life, passion, death, resurrection, and ascension, and outpouring of the Holy Spirit. If you seek the open Side of the glorious ascended Christ, you will find it in the Eucharist. If you seek the pierced Heart of Christ, beating with love for the Father and with mercy for sinners, you will find it in the Eucharist. The Communion Antiphon of the Mass of the feast is meant to be repeated and treasured. It is, at once, a promise and an invitation: "Behold I am with you all days, even to the consummation of the world" (Mt 28:20).
Here, apart from the Epistle, Gradual, Alleluia, and Gospel, is my own translation of the Proper of the Mass of the Eucharistic Heart of Jesus, together with (optional) General Intercessions.
Introit
SCIENS Jesus quia venit hora ejus ut
transeat ex hoc mundo ad Patrem:
cum dilexisset suos, qui erant in
mundo, in finem dilexit eos. Alleluia,
alleluia. Ps. 97. 1. Cantate Domino
canticum novum: quia mirabilia
fecit. Gloria Patri.
transeat ex hoc mundo ad Patrem:
cum dilexisset suos, qui erant in
mundo, in finem dilexit eos. Alleluia,
alleluia. Ps. 97. 1. Cantate Domino
canticum novum: quia mirabilia
fecit. Gloria Patri.
Jesus, knowing that His hour had come
to pass out of this world to the Father,
having loved His own who were in the world,
loved them to the end (Jn 13:1).
to pass out of this world to the Father,
having loved His own who were in the world,
loved them to the end (Jn 13:1).
Collect
DOMINE Jesu Christe, qui divitias
amoris tui erga homines effundens
Eucharistiæ Sacramentum condidisti:
da nobis, quæsumus; ut amantissimum
Cor tuum diligere, et tanto
Sacramento digne semper uti valeamus:
Qui vivis.
amoris tui erga homines effundens
Eucharistiæ Sacramentum condidisti:
da nobis, quæsumus; ut amantissimum
Cor tuum diligere, et tanto
Sacramento digne semper uti valeamus:
Qui vivis.
Lord Jesus Christ,
Who in pouring out the treasures of Your love for mankind,
instituted the sacrament of the Eucharist,
grant us, we beseech You,
always to cherish Your most loving Heart,
and worthily to avail ourselves of so great a Sacrament.
Who live and reign with God the Father,
in the unity of the Holy Spirit,
God, forever and ever.
Who in pouring out the treasures of Your love for mankind,
instituted the sacrament of the Eucharist,
grant us, we beseech You,
always to cherish Your most loving Heart,
and worthily to avail ourselves of so great a Sacrament.
Who live and reign with God the Father,
in the unity of the Holy Spirit,
God, forever and ever.
Epistle: Ephesians 3. 8-12, 14-19
Brethren: To me, the least of all the Saints, is given the grace, to preach among the Gentiles the unsearchable riches of Christ: and to enlighten all men, that they may see what is the dispensation of the mystery which hath been hidden from eternity in God, Who created all things: that the manifold wisdom of God may be made known to the principalities and powers in heavenly places through the Church, according to the eternal purpose which He made in Christ Jesus our Lord: in Whom we have boldness and access with confidence by the faith of Him. 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 grounded 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 fullness of God.
Gradual
EXSULTA et lauda, habitatio Sion,
quia magnus in medio tui Sanctus
Israel. Notas facite in populis adinventiones
ejus.
quia magnus in medio tui Sanctus
Israel. Notas facite in populis adinventiones
ejus.
Exult and praise, O abode of Sion, for
great is the Holy One of Israel in the midst
of thee. Among the people make known His
works.
great is the Holy One of Israel in the midst
of thee. Among the people make known His
works.
Alleluia
ALLELUIA, alleluia. V. Quid bonum
ejus est, et quid pulchrum ejus, nisi
frumentum electorum, et vinum
germinans virgines. Alleluia.
ejus est, et quid pulchrum ejus, nisi
frumentum electorum, et vinum
germinans virgines. Alleluia.
Alleluia, alleluia. V. What is His good and
what is His beauteous thing, but the wheat of
the elect, and wine bringing forth virgins?
Alleluia.
what is His beauteous thing, but the wheat of
the elect, and wine bringing forth virgins?
Alleluia.
Gospel: Luke 22:15-20
At that time Jesus said to His disciples: With desire I have desired to eat this pasch with you, before I suffer. For I say to you that from this time I will not eat it, till it be fulfilled in the kingdom of God. And having taken the chalice, He gave thanks and said: Take and divide among you. For I say to you that I will not drink of the fruit of the vine, till the kingdom of God come. And taking bread, He gave thanks and brake and gave to them, saying: This is My Body, which is given for you. Do this for a commemoration of Me. In like manner, the chalice also, after He had supped, saying: this is the chalice, the new testament in My Blood, which shall be shed for you.
General Intercessions
That the Church may more worthily celebrate, adore, and contemplate
the Sacrament that reveals the Face of Christ shining for all peoples
and the Sacrifice that presents to all His Pierced Side
flowing with living water,
to the Lord we pray: Christ, hear us. R. CHRIST, GRACIOUSLY HEAR US.
the Sacrament that reveals the Face of Christ shining for all peoples
and the Sacrifice that presents to all His Pierced Side
flowing with living water,
to the Lord we pray: Christ, hear us. R. CHRIST, GRACIOUSLY HEAR US.
That the leaders of nations
may turn from every temptation
to greed, violence, and the abuse of power,
and seek the things that make for peace,
to the Lord we pray: Christ, hear us. R. CHRIST, GRACIOUSLY HEAR US.
may turn from every temptation
to greed, violence, and the abuse of power,
and seek the things that make for peace,
to the Lord we pray: Christ, hear us. R. CHRIST, GRACIOUSLY HEAR US.
That those who are enemies of the Cross may find
reconciliation and healing in its embrace;
that the sick may find strength in the Body and Blood of Christ;
and that those tempted against hope
may find comfort and peace in the Sacrament of the Altar,
to the Lord we pray: Christ, hear us. R. CHRIST, GRACIOUSLY HEAR US.
reconciliation and healing in its embrace;
that the sick may find strength in the Body and Blood of Christ;
and that those tempted against hope
may find comfort and peace in the Sacrament of the Altar,
to the Lord we pray: Christ, hear us. R. CHRIST, GRACIOUSLY HEAR US.
That families broken by divorce,
divided by misunderstandings,
or wounded by the refusal to forgive and be forgiven,
may be repaired and healed
by the love that ever streams from the Eucharistic Heart of Christ,
to the Lord we pray: Christ, hear us. R. CHRIST, GRACIOUSLY HEAR US.
divided by misunderstandings,
or wounded by the refusal to forgive and be forgiven,
may be repaired and healed
by the love that ever streams from the Eucharistic Heart of Christ,
to the Lord we pray: Christ, hear us. R. CHRIST, GRACIOUSLY HEAR US.
That by offering our adoration to the Eucharistic Heart of Christ today
we may in some way make reparation
for those who fail to recognize in the Sacrament of the Altar
a mercy ready to forgive every sin,
a love capable of healing every wound,
and a joy surpassing all joys,
to the Lord we pray: Christ, hear us. R. CHRIST, GRACIOUSLY HEAR US.
we may in some way make reparation
for those who fail to recognize in the Sacrament of the Altar
a mercy ready to forgive every sin,
a love capable of healing every wound,
and a joy surpassing all joys,
to the Lord we pray: Christ, hear us. R. CHRIST, GRACIOUSLY HEAR US.
Collect at the General Intercessions
O God, who, in the Heart of Your Son, wounded by our faults,
have opened for us the treasures of Your infinite love,
grant that, with all the saints, we may contemplate this mystery
and, in the gift of the Most Holy Eucharist
recognize the wedding feast of the Lamb,
the sacrifice that saves the world,
and the abiding presence of Him who with great desire
longed to share the paschal meal with His disciples
before He suffered.
Who lives and reigns forever and ever.
have opened for us the treasures of Your infinite love,
grant that, with all the saints, we may contemplate this mystery
and, in the gift of the Most Holy Eucharist
recognize the wedding feast of the Lamb,
the sacrifice that saves the world,
and the abiding presence of Him who with great desire
longed to share the paschal meal with His disciples
before He suffered.
Who lives and reigns forever and ever.
Offertory Antiphon
QUAM magna multitudo dulcedinis
tuæ, Domine, quam abscondisti timentibus
te. Alleluia
tuæ, Domine, quam abscondisti timentibus
te. Alleluia
O how great is the multitude of Your sweetness, O Lord,
which You have hidden away for them that fear You, alleluia (Ps 30:30).
which You have hidden away for them that fear You, alleluia (Ps 30:30).
Prayer Over the Oblations
TUERE nos, Domine, tua tibi holocausta
offerentes: ad quæ ut ferventius
corda nostra præparentur, flammis
adure tuæ divinæ caritatis. Qui
vivis.
offerentes: ad quæ ut ferventius
corda nostra præparentur, flammis
adure tuæ divinæ caritatis. Qui
vivis.
Look upon us, Lord,
as we offer You this Your holocaust;
and to prepare our hearts for offering it more ardently,
make them burn with the flame of Your divine charity.
Through Christ our Lord.
as we offer You this Your holocaust;
and to prepare our hearts for offering it more ardently,
make them burn with the flame of Your divine charity.
Through Christ our Lord.
Preface
VERE dignum et justum est, æquum
et salutáre, nos tibi semper, et ubíque
grátias ágere: Dómine sancte,
Pater omnipotens, ætérne Deus per
Christum Dominum nostrum. Qui
pridie quam pro nobis immolaretur
in ara crucis, dilectionis suæ in homines
divitias velut effundens, de
Cordis sui thesauro Eucharistiæ
prompsit mysterium. In quo credentium
fides alitur, spes provehitur,
caritas roboratur, et futuræ gloriæ
pignus accipitur. Et ídeo cum Angelis
et Archángelis, cum Thronis et
Dóminatiónibus, cumque omni
milítia coeléstis exércitus, hymnum
glóriæ tuæ cánimus sine fine dicéntes:
et salutáre, nos tibi semper, et ubíque
grátias ágere: Dómine sancte,
Pater omnipotens, ætérne Deus per
Christum Dominum nostrum. Qui
pridie quam pro nobis immolaretur
in ara crucis, dilectionis suæ in homines
divitias velut effundens, de
Cordis sui thesauro Eucharistiæ
prompsit mysterium. In quo credentium
fides alitur, spes provehitur,
caritas roboratur, et futuræ gloriæ
pignus accipitur. Et ídeo cum Angelis
et Archángelis, cum Thronis et
Dóminatiónibus, cumque omni
milítia coeléstis exércitus, hymnum
glóriæ tuæ cánimus sine fine dicéntes:
Truly it is right and just, our duty and our salvation,
always and everywhere to give you thanks,
Lord, holy Father, almighty and eternal God,
through Christ our Lord.
always and everywhere to give you thanks,
Lord, holy Father, almighty and eternal God,
through Christ our Lord.
Who on the day before He was sacrificed
on the altar of the cross,
desiring to pour out upon men the riches of His love,
brought forth from the treasury of His Heart
the mystery of the Eucharist.
on the altar of the cross,
desiring to pour out upon men the riches of His love,
brought forth from the treasury of His Heart
the mystery of the Eucharist.
In this mystery the faith of believers is nourished,
their hope increased,
their charity strengthened,
and they receive the pledge of future glory.
their hope increased,
their charity strengthened,
and they receive the pledge of future glory.
And therefore with Angels and Archangels,
with Thrones and Dominations,
and with all the hosts of the heavenly army,
we sing a hymn to your glory,
ceaselessly saying:
with Thrones and Dominations,
and with all the hosts of the heavenly army,
we sing a hymn to your glory,
ceaselessly saying:
Communion Antiphon
ECCE ego vobiscum sum omnibus
diebus, usque ad consummationem
sæculi, dicit Dominus. Alleluia.
diebus, usque ad consummationem
sæculi, dicit Dominus. Alleluia.
Behold I am with you all days,
even to the consummation of the world (Mt 28:20).
even to the consummation of the world (Mt 28:20).
Postcommunion
DIVINIS donis Cordis tui satiati:
quæsumus, Domine Jesu, ut in tui
semper amore permanere et usque
in finem crescere mereamur. Qui vivis.
quæsumus, Domine Jesu, ut in tui
semper amore permanere et usque
in finem crescere mereamur. Qui vivis.
Filled with the divine gifts of Your Heart, Lord Jesus,
we pray that we may be found worthy
ever to abide in Your love
and to grow therein unto the end.
Who live and reign forever and ever.
we pray that we may be found worthy
ever to abide in Your love
and to grow therein unto the end.
Who live and reign forever and ever.
The purgation again...
If a saint is not a martyr, he must undergo the passive purification. Accepting whatever suffering is given is a must.
All saints experience this process, unless they are martyred, which is a different process, and some martyrs may have experienced this purgation first, such as John Houghton and the Charterhouse Monks.
Let us look at this selection from Garrigou-Lagrange.
PURIFYING INFUSED LIGHT AND SPIRITUAL FIRE
The Book of Wisdom says of the just: "As gold in the furnace He hath proved them, and as a victim of a holocaust He hath received them." (2) Gold in the crucible is purified by material fire; a still more intense fire is needed to transform coal into a diamond; likewise, in tribulation the soul of the just man is purified by a spiritual fire. Scripture often insists on this thought, telling us that God is a fire which gradually consumes whatever hinders His reign in souls.(3)
As I noted when looking at the Doctors of the Church, the saints of the Old Testament experienced this.
Jeremias writes in his Lamentations: "From above He hath sent fire into my bones. . . . He hath made me desolate, wasted with sorrow all the day long." (4) In the light of this spiritual fire, which in him, the prophet sees far more clearly the sins of Israel, the justice and goodness of God, and he prays earnestly to Him for the salvation of sinners.
How clear this is. St. David is especially helpful in his psalms.
The Psalmist says likewise: "Who can understand sins? From my secret ones cleanse me, O Lord." (5) "My substance is as nothing before Thee." (6) "O my God, enlighten my darkness." (7) "Create a clean heart in me, O God." (8) Thus, like a flash of lightning, the Holy Ghost illumines the soul He wishes to purify. He says at times to the soul: "Do you wish to be purified?" And if the reply is what it ought to be, a profound work begins in it; divine truth is given to the soul to deliver it from the depth of self-love that still so often deludes it. "If you continue in My word," says Christ, "you shall be My disciples indeed. And you shall know the truth, and the truth shall make you free." (9) If anyone lives seriously by the words of Christ, correcting himself, the first Truth will gradually penetrate into his soul and deliver it from that most pernicious of lies, the lie that a person tells himself while cherishing his illusions.
All illusions must go, all. All self-deception must go. All that is not perfect must go.
The most common blockages are status and money.
We can never too strongly desire this purifying light which Scripture speaks of. Unfortunately we often flee from it, because we are afraid we may be told the truth about ourselves, when we so greatly love to tell others the truth about themselves.
We must be open to hearing the truth spoken to us, either by our brothers and sisters in Christ, or in prayer, when God speaks to the soul, the mind, the heart. The next selection is SO important. Ignorance must be cleansed. There is not excuse for this state.
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| Thanks to wiki for John Houghton |
St. John of the Cross simply explains the nature of the purifying light spoken of in Scripture, when he writes: "The dark night is a certain inflowing of God into the soul which cleanses it of its ignorances and imperfections, habitual, natural, and spiritual. Contemplatives call it infused contemplation, or mystical theology, whereby God secretly teaches the soul and instructs it in the perfection of love, without efforts on its own part beyond a loving attention to God, listening to His voice and admitting the light He sends, but without understanding how this is infused contemplation." (10) In the life of the holy Cure of Ars we have a striking example of this state. Comprehending better every day the loftiness of the priestly ideal and judging himself to be farther than ever from it, he certainly did not think then that he was a contemplative, and yet it was God Himself who was enlightening him and instructing him in this way.
God does the work. We only have to cooperate.
To be continued...