Saturday, February 28, 2009

First Sorrow of Mary


JESUS IS PRESENTED IN THE TEMPLE

&

THE PROPHECY OF SIMEON



And when the day came for them to be purified in keeping with the Law of Moses, they took him up to Jerusalem to present him to the Lord--observing what is written in the Law of the Lord: Every first-born male must be consecrated to the Lord--and also to offer in sacrifice, in accordance with what is prescribed in the Law of the Lord, a pair of turtledoves or two young pigeons. Now in Jerusalem there was named Simeon. He was an upright and devout man; he looked forward to the restoration of Israel and the Holy Spirit rested on him. It had been revealed to him by the Holy Spirit that he would not see death until he had set eyes on the Christ of the Lord. Prompted by the Spirit he came to the Temple; and when the parents brought in the child Jesus to do for him what the Law required, he took him into his arms and blessed God; and he said: Now, Master, you are letting your servant go in peace as you promised; for my eyes have seen the salvation which you have made ready in the sight of the nations; a light of revelation for the gentiles and glory for your people Israel. As the child's father and mother were wondering at the things that were being said about him, Simeon blessed them and said to Mary his mother, 'Look, he is destined for the fall and rise of many in Israel, destined to be a sign that is opposed--and a sword will pierce your soul too--so that the secret thoughts of many may be laid bare.'
Luke 2: 22-35

Second Station: Jesus carries His cross


Leader: We adore you, O Christ, and we praise you.
All: Because by your holy cross You have redeemed the world.

Jesus, as you accepted your cross, you knew you would carry it to your death on Calvary. You knew it wouldn't be easy, but you accepted it and carried it just the same.

As a child, sometimes I don't like the problems that come my way. Sometimes I try to get others to take care of them or solve them for me. Sometimes I become upset and crabby when I'm asked to do even the smallest thing to help others.

As an adult I sometimes feel like I'm not appreciated. Sometimes I feel as if I accept more responsibility that I need to. I can feel sorry for myself, even though the crosses others carry are much larger than my own. In my self-pity, I don't reach out to help.

My Jesus, Who by Thine own will didst take on Thee the most heavy cross I made for Thee by my sins, oh, make me feel their heavy weight, and weep for them ever while I live.

Our Father.... Hail Mary.... Glory Be to the Father....

Leader: Jesus Christ Crucified.
All: Have mercy on Us.
Leader: May the souls of the faithful departed, through the mercy of God, Rest in peace.
All: Amen.

First Station: Jesus is condemned to death

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Leader: We adore Thee, O Christ, and bless Thee.
All: Because by Thy holy cross Thou hast redeemed the world.

Jesus, you stand all alone before Pilate. Nobody speaks up for you. Nobody helps defend you. You devoted your entire life to helping others, listening to the smallest ones, caring for those who were ignored by others. They don't seem to remember that as they prepare to put you to death.

As a child, sometimes I feel alone. Sometimes I feel that others don't stand up for me and defend me when I am afraid. Sometimes I don't feel like I am treated fairly, especially if I am scolded or corrected.

As an adult, sometimes I feel abandoned and afraid as well. Sometimes I too, feel like I am treated unfairly or blamed for things unfairly. I have a hard time when people criticize me at home or at work.

Help me be grateful for what you did for me. Help me to accept criticism and unfairness as you did, and not complain. Help me pray for those who have hurt me.


My Jesus, often have I signed the death warrant by my sins; save me by Thy death from that eternal death which I have so often deserved.

Our Father.... Hail Mary.... Glory Be to the Father....

Leader: Jesus Christ Crucified.
All: Have mercy on Us.
Leader: May the souls of the faithful departed, through the mercy of God, Rest in peace.
All: Amen.

Wednesday, February 25, 2009

40 Days for Life


+JMJ+

Today also starts the beginning of the 40 days for life campaign. For devotionals, go to this site:

http://www.40daysforlife.com/getinvolved.cfm?selected=spring2009day01

Ash Wednesday

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The liturgical use of ashes originated in the Old Testament times. Ashes symbolized mourning, mortality and penance. In the Book of Esther, Mordecai put on sackcloth and ashes when he heard of the decree of King Ahasuerus to kill all of the Jewish people in the Persian Empire (Esther 4:1). Job repented in sackcloth and ashes (Job 42:6). Prophesying the Babylonian captivity of Jerusalem, Daniel wrote, "I turned to the Lord God, pleading in earnest prayer, with fasting, sackcloth, and ashes" (Daniel 9:3).
Jesus made reference to ashes, "If the miracles worked in you had taken place in Tyre and Sidon, they would have reformed in sackcloth and ashes long ago" (Matthew 11:21).
In the Middle Ages, the priest would bless the dying person with holy water, saying, "Remember that thou art dust and to dust thou shalt return."
The Church adapted the use of ashes to mark the beginning of the penitential season of Lent, when we remember our mortality and mourn for our sins. In our present liturgy for Ash Wednesday, we use ashes made from the burned palm branches distributed on the Palm Sunday of the previous year. The priest blesses the ashes and imposes them on the foreheads of the faithful, making the sign of the cross and saying, "Remember, man you are dust and to dust you shall return," or "Turn away from sin and be faithful to the Gospel." As we begin this holy season of Lent in preparation for Easter, we must remember the significance of the ashes we have received: We mourn and do penance for our sins. We again convert our hearts to the Lord, who suffered, died, and rose for our salvation. We renew the promises made at our baptism, when we died to an old life and rose to a new life with Christ. Finally, mindful that the kingdom of this world passes away, we strive to live the kingdom of God now and look forward to its fulfillment in heaven.

Taken from EWTN reflections for Ash Wednesday.

Saturday, February 21, 2009

Preparation for Total Consecration

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I apologize for posting this a day late, but if you are interested in making a consecration to Jesus, through Mary, on March 25th (Feast of the Annunciation),you should do it according to St. Louis de Montfort's 33-day formula. Just do Days 1&2 today in order to make up for the lost day. Below is a link to the necessary prayers and readings.
Preparation for Total Consecration
I would encourage everyone to do this, as Monfort reminds us that Our Lady is the surest and quickest way to Her Son. You might also want to either read The Secret of Mary or True Devotion to Mary by Saint Louis de Montfort to further supplement your preparation.

Saturday, February 14, 2009

Saint Valentine's Day


+JMJ+

Even though St Valentine is no longer on the Church calender, I thought this was an appropriate post for today

St. Valentine
Valentine was a holy priest in Rome, who, with St. Marius and his family, assisted the martyrs in the persecution under Claudius II. He was apprehended, and sent by the emperor to the prefect of Rome, who, on finding all his promises to make him renounce his faith in effectual, commended him to be beaten with clubs, and afterwards, to be beheaded, which was executed on February 14, about the year 270. Pope Julius I is said to have built a church near Ponte Mole to he memory, which for a long time gave name to the gate now called Porta del Popolo, formerly, Porta Valetini. The greatest part of his relics are now in the church of St. Praxedes. His name is celebrated as that of an illustrious martyr in the sacramentary of St. Gregory, the Roman Missal of Thomasius, in the calendar of F. Fronto and that of Allatius, in Bede, Usuard, Ado, Notker and all other martyrologies on this day. To abolish the heathens lewd superstitious custom of boys drawing the names of girls, in honor of their goddess Februata Juno, on the fifteenth of this month, several zealous pastors substituted the names of saints in billets given on this day.

The Origin of St. Valentine
The origin of St. Valentine, and how many St. Valentines there were, remains a mystery. One opinion is that he was a Roman martyred for refusing to give up his Christian faith. Other historians hold that St. Valentine was a temple priest jailed for defiance during the reign of Claudius. Whoever he was, Valentine really existed because archaeologists have unearthed a Roman catacomb and an ancient church dedicated to Saint Valentine. In 496 AD Pope Gelasius marked February 14th as a celebration in honor of his martyrdom.

The first representation of Saint Valentine appeared in a The Nuremberg Chronicle, a great illustrated book printed in 1493. [Additional evidence that Valentine was a real person: archaeologists have unearthed a Roman catacomb and an ancient church dedicated to Saint Valentine.] Alongside a woodcut portrait of him, text states that Valentinus was a Roman priest martyred during the reign of Claudius the Goth [Claudius II]. Since he was caught marrying Christian couples and aiding any Christians who were being persecuted under Emperor Claudius in Rome [when helping them was considered a crime], Valentinus was arrested and imprisoned. Claudius took a liking to this prisoner -- until Valentinus made a strategic error: he tried to convert the Emperor -- whereupon this priest was condemned to death. He was beaten with clubs and stoned; when that didn't do it, he was beheaded outside the Flaminian Gate [circa 269].

Saints are not supposed to rest in peace; they're expected to keep busy: to perform miracles, to intercede. Being in jail or dead is no excuse for non-performance of the supernatural. One legend says, while awaiting his execution, Valentinus restored the sight of his jailer's blind daughter. Another legend says, on the eve of his death, he penned a farewell note to the jailer's daughter, signing it, "From your Valentine."

St. Valentine was a Priest, martyred in 269 at Rome and was buried on the Flaminian Way. He is the Patron Saint of affianced couples, bee keepers, engaged couples, epilepsy, fainting, greetings, happy marriages, love, lovers, plague, travellers, young people. He is represented in pictures with birds and roses.


Catholic Valentines
St. Valentine’s Day

* Sacred Heart, Immaculate Heart, and/or saints pictures
* Red construction paper or posterboard
* Glue stick
* White doilies
* Markers, pens, and/or glitter glue



1. Cut red hearts with construction paper or posterboard.
2. If desired, glue each onto a white doily; or glue pink and white hearts onto it.
3. Glue a holy card or other picture onto each.
4. Add message and decoration. Write "Happy St. Valentine's Day" and a fitting Bible verse and/or saint's quote.

* Using a similar method, you can create a double heart with flames by cutting it on the fold of folded posterboard. Decorate it front and back to look like the Sacred Heart or the Immaculate Heart. You can even decorate the front as the Sacred Heart and the back as the Immaculate Heart to symbolize their inseparable union. Add your message.


May these St. Valentine messages inspire us and the recipients with greater charity, that we may respond ever more fully to Jesus' loving call, "Be Mine."

Wednesday, February 11, 2009

Our Lady of Lourdes


+JMJ+




Interview: On Lourdes and St. Bernadette
By Karna Swanson
9/9/2008

Zenit News Agency (www.zenit.org)
Elizabeth Ficocelli, author of "Lourdes: Font of Faith, Hope and Charity" is interviewed on the Pilgrimage site and the life of St. Bernadette.

Advertisement
COLUMBUS, Ohio (Zenit) - The world today could learn a lot from visionary Bernadette Soubirous of Lourdes, said the author of a new book on the Marian apparitions to the French girl.Elizabeth Ficocelli, journalist and author of "Lourdes: Font of Faith, Hope and Charity" (Paulist Press), added that she hopes Benedict XVI will highlight the example of the saint when he visits Lourdes this September.

In this interview with us, Ficocelli comments on the popularity of the pilgrimage site, her own experience at Lourdes, and what she hopes Benedict XVI will highlight during his Sept. 13-15 visit there.

Q: What is the particular draw to Lourdes, especially from those who visit the shrine from abroad?

Ficocelli: There are many factors that draw people to Lourdes, even across oceans and continents. Certainly, there is still the hope for physical miracles, as there has been since the earliest days of the apparitions. This is evidenced by the number of pilgrims with physical illness and disability that visit the shrine each year from all parts of the world -- upward of 70,000 -- and the 100,000 volunteers who travel with these individuals to assist them during their pilgrimage.

Less visible, but in no means less important, are the pilgrims who come to Lourdes in hopes for mental and emotional healing. This can include the healing of depression, bipolar disease, and addictions of all kinds.

Of course, individuals are also drawn to Lourdes for spiritual reasons. Some come in thanksgiving for favors bestowed upon them. Others come out of respect for Our Lady and the messages of prayer and penance she imparted in the grotto.

Many pilgrims to Lourdes -- including myself -- have found themselves surprised at the spiritual conversion they experience at the shrine during poignant moments such as participating in the processions, being lowered into the baths, or making a deep and heartfelt confession.

Q: What special challenges did you face as an English-speaking journalist writing a book on Lourdes?

Ficocelli: My first challenge in taking on this assignment was that I had never been to Lourdes myself. God resolved this perfectly, as I was invited to join a special needs pilgrimage organized by Our Lady of Lourdes North American Volunteers, an organization founded by Marlene Watkins, who herself had a profound conversion experience at Lourdes. My traveling companions gave me an insider's look at what it is to serve and be served at this popular Marian shrine.

As a naive American, I assumed everyone in France would speak English. I quickly discovered this was an incorrect notion. Far from the metropolitan center of Paris, Lourdes is nestled in the Pyrenees Mountains of southern France, not far from the Spanish border. The popular languages spoken at the shrine are French, Italian, Spanish, German, Dutch, and then English. Therefore, I needed to have translators for most of the people I interviewed.

It was important to me that I did not merely report on Lourdes as a news story. My intention was to fully immerse myself in the experience of being a first-time Catholic pilgrim to the shrine. Although at times it was challenging to change hats from conducting interviews to entering prayerfully into the experience of Lourdes, I feel the blend of historic reporting and personal reflection has greatly strengthened the book.

Q: You had unprecedented access to some key personnel at Lourdes. How did this come about and what did this achieve for your book?

Ficocelli: I must credit God for every aspect of this book, from the invitation to write it to my pilgrimage experience and the unprecedented access I had to key personnel at Lourdes. Marlene Watkins, whom I mentioned above, was the first important door that God opened for me. This "veteran" of Lourdes introduced me to Father Regis-Marie de La Teyssonniere, an invaluable resource.

Father Regis-Marie served as the father general at Lourdes for over 10 years. He is a leading expert, author, and speaker on the apparitions, second only to the great Marian theologian, Father Rene Laurentin.

Fortunately for me, Father Regis-Marie spoke English. He graciously agreed to review my manuscript carefully for any inaccuracies in the telling of the history of the apparitions that seem to have crept into numerous books about Lourdes. Father also arranged for me to interview several important figures at the shrine including Bishop Jacques Perrier of Tarbes and Lourdes; Father Patrick-Louis Desprez, general chaplain; Dr. Patrick Theillier, medical director; Gabriel Barbry, former president of hospitality; Philippe Tardy-Joubert, International Hospitality Conference coordinator; Father Raymond Zambelli, rector; Pierre Adias, communications director, numerous chaplains, volunteers and others.

These fascinating interviews allowed me to present a unique view of the shrine today and its importance for the future. Specifically, I was able to explore for my readers the complex process of authenticating miracles at Lourdes; the powerful spiritual conversion that happens daily in the confessionals as witnessed by the chaplains who serve there; the unparalleled network of volunteerism at the shrine and its significant effect on all pilgrims; the personal recollections of eyewitnesses to the historic visits of Pope John Paul II to Lourdes; and how the shrine is qualified and ready to contribute to the efforts of the universal Church to evangelize the world.

Q: What misconceptions about the shrine did you find in researching this book?

Ficocelli: There are those in the Catholic faith today that would like to categorize Lourdes as "pre-Vatican II spirituality" -- in other words, something that is quaint and perhaps borderline superstitious, but not really relevant for the modern world.

I feel nothing could be further from the truth. My experience in researching and writing this book proved to me that Lourdes is an important center of Catholicity, a place where our faith is alive and vibrant and appealing to people of all ages, life styles, and even religious beliefs.

For example, if your concept of Lourdes is that it is a place for rosary-wielding little old ladies, you will be surprised at the strong presence of young people who visit and work at the shrine. Lourdes is a magnet for teenagers from all over the world. They can really identify with Bernadette Soubirous, who was 14 years old at the time of the apparitions. Bernadette is an icon for young Catholics that they, too, can be powerful instruments in changing the world when they say "yes" to God. Young people find themselves not only welcomed, but needed at the shrine, because many of the volunteer positions demand the physical strength, stamina and exuberance characteristic of the young.

Secondly, Lourdes is not merely a Catholic phenomenon. Certainly, the far majority of pilgrims who visit are Catholic. But the shrine also attracts Protestants, Muslims, and Buddhists -- including the Dalai Lama himself -- who recognize Lourdes as an important spiritual center for the world today. Even atheists have been known to come to the shrine, mostly out of curiosity, trying to understand the powerful attraction of such places. Many people have converted because of their positive experience at Lourdes.

Finally, Lourdes has great relevance not only for today, but for the future of our Church. It is not, insists Bishop Jacques Perrier, a historical museum to commemorate an event of the past. Rather, it is a living sanctuary that continues to lead people to a deeper spirituality. This is why he has worked diligently with leaders of pilgrimage organizations throughout Europe to discern specific areas in which Lourdes can offer the universal Church input and expertise. These areas include the mission of the Church in relation to the sick, to people with disabilities, to young people, to peace, to Mary, to the promotion of the Eucharist, to the service of others, to the marginalized, to the nations, to the unity of Christians and to interreligious dialogue.

Q: Just at the time you were accepting this assignment, Lourdes was making headlines around the world. It seems there was talk of proposing a new way to approach the subject of healings and miracles that take place at the shrine on a regular basis. Can you tell us more about that?

Ficocelli: Since the apparitions took place 150 years ago, millions of people have visited Lourdes. Generations of people have credited the shrine and its healing waters for miraculous outcomes. But if you look at the number of Church-approved miracles, you'll see a different story: There are only 67. Why so few?

According to Dr. Patrick Theiller, medical director at Lourdes, the disparity is the result of three factors. First, the criteria used to evaluate miracles -- the same criteria used today to authenticate miracles in the process of canonization -- were established in 1734. These criteria exclude spiritual and psychological cures, as these cannot be measured scientifically. This automatically eliminates a significant number of healings that people experience at Lourdes.

Second, not every pilgrim who experiences a profound improvement in his or her physical health wishes to undergo the intense and lengthy examination process required for a cure to be authenticated -- or the publicity that often goes with it. A cure recipient, for example, is expected to return to the medical bureau at Lourdes several times over the course of five or more years to prove that a cure is lasting. This is simply not possible for all people, especially those coming from far distances.

Third, the process requires the consent and cooperation of the individual's personal physician at home and, even more importantly, his or her bishop. Often times, doctors and bishops do not wish to or are unable to get involved in such matters. According to Dr. Theillier, there are more than 7,000 reports of scientifically inexplicable cures on file with the medical bureau that lack some requirement to allow them to advance to the final stage of being deemed miraculous.

In order for Lourdes to be able to present to the world a more balanced picture of what actually is happening at the shrine, the bishop and medical director have appealed to Rome. Their intent is not to change the way the Church authenticates miracles. Rather, they seek to create a new category of "authenticated healings."

The new category would by no means reduce the stringent evaluation process. The person's condition would still need to be medically verified as serious and its reversal as scientifically inexplicable. It would, however, for the first time feature the added dimension of assessing the spiritual benefits of the healing as well. And it would enable a person to testify to their healing and spiritual conversion in their parishes and on retreat, which they do not have Church approval to do currently.

Another important step is that Lourdes, through its International Medical Committee that meets annually in Paris, is also seriously reflecting on the pertinence of healing in cases involving psychological and mental diseases, and how these can be evaluated and presented.

Q: As the Holy Father prepares to visit Lourdes during the Jubilee Year marking the 150th anniversary of the Marian apparitions, what aspects of the apparitions would you like to see him underline?

Ficocelli: Benedict XVI has already made it abundantly clear that he echoes the importance of Lourdes and its Gospel message of prayer, penance and conversion for the world today that his predecessor, Pope John Paul II established during his pontificate.

For starters, Benedict XVI continues the tradition of World Day of the Sick that Pope John Paul II initiated to bring awareness to the dignity of those with illness and disability. He also instituted a plenary indulgence for those able to visit Lourdes during this special Jubilee Year to walk and pray in the footsteps of St. Bernadette. For those unable to travel to France, many dioceses have responded by offering pilgrimage opportunities at local shrines and parishes dedicated to St. Bernadette and Our Lady of Lourdes.

Finally, Benedict XVI, who has traveled far less than his predecessor, announced his own papal pilgrimage to Lourdes in September, placing a great deal of importance on these particular apparitions for a world so desperately in need of faith, hope and charity.

I am sure the Holy Father will continue to underscore the importance for all Christians to demonstrate care and respect for people with illness and disability, a fundamental Gospel value.I would expect him to draw attention to the relevance and power of the Eucharist and confession, two central areas of focus at Lourdes, and to the Blessed Mother who graces us throughout history with messages or encouragement and correction, as any loving mother would do for her children.

Lastly, I would like to see Benedict XVI emphasize the example of St. Bernadette, who willingly made countless acts of penance for the sins of others, and who committed her life to growing in personal holiness. Our current world, absorbed in pleasure and matters of self, could learn much from St. Bernadette's humble, simple and others-directed spirituality.

Tuesday, February 3, 2009

Pope's Lenten Message for 2009

+JMJ+

"Fasting Is a Great Help to Avoid Sin and All That Leads to It"

VATICAN CITY, FEB. 3, 2009 (Zenit.org).- Here is Benedict XVI's Lenten message for 2009, dated Dec. 11 and released today. The theme of the letter is "He Fasted for Forty Days and Forty Nights, and Afterward He Was Hungry."

* * *

Dear Brothers and Sisters!

At the beginning of Lent, which constitutes an itinerary of more intense spiritual training, the Liturgy sets before us again three penitential practices that are very dear to the biblical and Christian tradition -- prayer, almsgiving, fasting -- to prepare us to better celebrate Easter and thus experience God's power that, as we shall hear in the Paschal Vigil, "dispels all evil, washes guilt away, restores lost innocence, brings mourners joy, casts out hatred, brings us peace and humbles earthly pride" (Paschal Præconium). For this year's Lenten Message, I wish to focus my reflections especially on the value and meaning of fasting. Indeed, Lent recalls the forty days of our Lord's fasting in the desert, which He undertook before entering into His public ministry. We read in the Gospel: "Jesus was led up by the Spirit into the wilderness to be tempted by the devil. He fasted for forty days and forty nights, and afterwards he was hungry" (Mt 4,1-2). Like Moses, who fasted before receiving the tablets of the Law (cf. Ex 34,28) and Elijah's fast before meeting the Lord on Mount Horeb (cf. 1 Kings 19,8), Jesus, too, through prayer and fasting, prepared Himself for the mission that lay before Him, marked at the start by a serious battle with the tempter.

We might wonder what value and meaning there is for us Christians in depriving ourselves of something that in itself is good and useful for our bodily sustenance. The Sacred Scriptures and the entire Christian tradition teach that fasting is a great help to avoid sin and all that leads to it. For this reason, the history of salvation is replete with occasions that invite fasting. In the very first pages of Sacred Scripture, the Lord commands man to abstain from partaking of the prohibited fruit: "You may freely eat of every tree of the garden; but of the tree of the knowledge of good and evil you shall not eat, for in the day that you eat of it you shall die" (Gn 2, 16-17). Commenting on the divine injunction, Saint Basil observes that "fasting was ordained in Paradise," and "the first commandment in this sense was delivered to Adam." He thus concludes: "'You shall not eat' is a law of fasting and abstinence" (cf. Sermo de jejunio: PG 31, 163, 98). Since all of us are weighed down by sin and its consequences, fasting is proposed to us as an instrument to restore friendship with God. Such was the case with Ezra, who, in preparation for the journey from exile back to the Promised Land, calls upon the assembled people to fast so that "we might humble ourselves before our God" (8,21). The Almighty heard their prayer and assured them of His favor and protection. In the same way, the people of Nineveh, responding to Jonah's call to repentance, proclaimed a fast, as a sign of their sincerity, saying: "Who knows, God may yet repent and turn from his fierce anger, so that we perish not?" (3,9). In this instance, too, God saw their works and spared them.

In the New Testament, Jesus brings to light the profound motive for fasting, condemning the attitude of the Pharisees, who scrupulously observed the prescriptions of the law, but whose hearts were far from God. True fasting, as the divine Master repeats elsewhere, is rather to do the will of the Heavenly Father, who "sees in secret, and will reward you" (Mt 6,18). He Himself sets the example, answering Satan, at the end of the forty days spent in the desert that "man shall not live by bread alone, but by every word that proceeds from the mouth of God" (Mt 4,4). The true fast is thus directed to eating the "true food," which is to do the Father's will (cf. Jn 4,34). If, therefore, Adam disobeyed the Lord's command "of the tree of the knowledge of good and evil you shall not eat," the believer, through fasting, intends to submit himself humbly to God, trusting in His goodness and mercy.

The practice of fasting is very present in the first Christian community (cf. Acts 13,3; 14,22; 27,21; 2 Cor 6,5). The Church Fathers, too, speak of the force of fasting to bridle sin, especially the lusts of the "old Adam," and open in the heart of the believer a path to God. Moreover, fasting is a practice that is encountered frequently and recommended by the saints of every age. Saint Peter Chrysologus writes: "Fasting is the soul of prayer, mercy is the lifeblood of fasting. So if you pray, fast; if you fast, show mercy; if you want your petition to be heard, hear the petition of others. If you do not close your ear to others, you open God's ear to yourself" (Sermo 43: PL 52, 320. 322).

In our own day, fasting seems to have lost something of its spiritual meaning, and has taken on, in a culture characterized by the search for material well-being, a therapeutic value for the care of one's body. Fasting certainly bring benefits to physical well-being, but for believers, it is, in the first place, a "therapy" to heal all that prevents them from conformity to the will of God. In the Apostolic Constitution Pænitemini of 1966, the Servant of God Paul VI saw the need to present fasting within the call of every Christian to "no longer live for himself, but for Him who loves him and gave himself for him, he will also have to live for his brethren" (cf. Ch. I). Lent could be a propitious time to present again the norms contained in the Apostolic Constitution, so that the authentic and perennial significance of this long held practice may be rediscovered, and thus assist us to mortify our egoism and open our heart to love of God and neighbor, the first and greatest Commandment of the new Law and compendium of the entire Gospel (cf. Mt 22, 34-40).

The faithful practice of fasting contributes, moreover, to conferring unity to the whole person, body and soul, helping to avoid sin and grow in intimacy with the Lord. Saint Augustine, who knew all too well his own negative impulses, defining them as "twisted and tangled knottiness" (Confessions, II, 10.18), writes: "I will certainly impose privation, but it is so that he will forgive me, to be pleasing in his eyes, that I may enjoy his delightfulness" (Sermo 400, 3, 3: PL 40, 708). Denying material food, which nourishes our body, nurtures an interior disposition to listen to Christ and be fed by His saving word. Through fasting and praying, we allow Him to come and satisfy the deepest hunger that we experience in the depths of our being: the hunger and thirst for God.

At the same time, fasting is an aid to open our eyes to the situation in which so many of our brothers and sisters live. In his First Letter, Saint John admonishes: "If anyone has the world's goods, and sees his brother in need, yet shuts up his bowels of compassion from him -- how does the love of God abide in him?" (3,17). Voluntary fasting enables us to grow in the spirit of the Good Samaritan, who bends low and goes to the help of his suffering brother (cf. Encyclical Deus caritas est, 15). By freely embracing an act of self-denial for the sake of another, we make a statement that our brother or sister in need is not a stranger. It is precisely to keep alive this welcoming and attentive attitude towards our brothers and sisters that I encourage the parishes and every other community to intensify in Lent the custom of private and communal fasts, joined to the reading of the Word of God, prayer and almsgiving. From the beginning, this has been the hallmark of the Christian community, in which special collections were taken up (cf. 2 Cor 8-9; Rm 15, 25-27), the faithful being invited to give to the poor what had been set aside from their fast (Didascalia Ap., V, 20,18). This practice needs to be rediscovered and encouraged again in our day, especially during the liturgical season of Lent.

From what I have said thus far, it seems abundantly clear that fasting represents an important ascetical practice, a spiritual arm to do battle against every possible disordered attachment to ourselves. Freely chosen detachment from the pleasure of food and other material goods helps the disciple of Christ to control the appetites of nature, weakened by original sin, whose negative effects impact the entire human person. Quite opportunely, an ancient hymn of the Lenten liturgy exhorts: "Utamur ergo parcius, / verbis cibis et potibus, / somno, iocis et arctius / perstemus in custodia" (Let us use sparingly words, food and drink, sleep and amusements. May we be more alert in the custody of our senses).

Dear brothers and sisters, it is good to see how the ultimate goal of fasting is to help each one of us, as the Servant of God Pope John Paul II wrote, to make the complete gift of self to God (cf. Encyclical "Veritatis splendor," 21). May every family and Christian community use well this time of Lent, therefore, in order to cast aside all that distracts the spirit and grow in whatever nourishes the soul, moving it to love of God and neighbor. I am thinking especially of a greater commitment to prayer, lectio divina, recourse to the Sacrament of Reconciliation and active participation in the Eucharist, especially the Holy Sunday Mass. With this interior disposition, let us enter the penitential spirit of Lent. May the Blessed Virgin Mary, "Causa nostrae laetitiae," accompany and support us in the effort to free our heart from slavery to sin, making it evermore a "living tabernacle of God." With these wishes, while assuring every believer and ecclesial community of my prayer for a fruitful Lenten journey, I cordially impart to all of you my Apostolic Blessing.

From the Vatican, 11 December 2008

BENEDICTUS PP. XVI

Monday, February 2, 2009

Presentation of the Lord in the Temple

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Note: The Presentation in the Temple is the first sorrow of Mary because of Simeon's prophecy that a sword of sorrow would pierce Her heart.

At the end of the fourth century, a woman named Etheria made a pilgrimage to Jerusalem. Her journal, discovered in 1887, gives an unprecedented glimpse of liturgical life there. Among the celebrations she describes is the Epiphany (January 6), the observance of Christ’s birth, and the gala procession in honor of his Presentation in the Temple 40 days later—February 15.

This feast emphasizes Jesus’ first appearance in the Temple more than Mary’s purification.

The observance spread throughout the Western Church in the fifth and sixth centuries. Because the Church in the West celebrated Jesus’ birth on December 25, the Presentation was moved to February 2, 40 days after Christmas.

At the beginning of the eighth century, Pope Sergius inaugurated a candlelight procession; at the end of the same century the blessing and distribution of candles which continues to this day became part of the celebration, giving the feast its popular name: Candlemass.

Taken from www.catholicnewsagency.org