Miyerkules, Hunyo 6, 2012
Preparatory Novena for the Consecration of the SSPX to the Sacred Heart

Dear Faithful,

Our Superior General, His Excellency Bishop Fellay wishes to renew the Consecration of the Society of St. Pius X to the Sacred Heart of Jesus on Friday, June 15, the Feast of the Sacred Heart. This will be done in all our houses during Benediction of the Blessed Sacrament.

His Excellency asks that this renewal be preceded by a novena, to start immediately this Wednesday, June 6. The novena is to consist simply in the daily recitation of the Litany of the Sacred Heart in all our houses for the intention indicated. The Society was first consecrated to the Sacred Heart in 1992, and this consecration was renewed in 1994. The circumstances in which we currently find ourselves bring us, at Bishop Fellay’s request, to renew it once again, imploring blessings and graces from Heaven for our dear Society.

I would like to invite the faithful to join in this novena with the same generosity they have shown in the Rosary Crusades. I am honored and pleased to announce that the United States District prayed over 4 million rosaries in the most recent Crusade. I am grateful to all of you and convinced that this generosity will be source of many graces for the Society here in America. Please recall that 8 new priests, 6 for the Society of St. Pius X and 2 for Our Lady of Guadalupe Monastery, will be ordained in Winona on June 15.

I encourage you to come in great numbers for this joyous event, and together with us renew the Consecration to the Sacred Heart requested by Bishop Fellay for that day. I assure you of my prayers and give you my blessing, in the Immaculate Heart of Mary and the Sacred Heart of Jesus.

Fr. Arnaud Rostand
District Superior
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Glorious St. Norbert, Founder of the Premonstratensians

Today the Holy Catholic Church remembers the life of St. Norbert (c. 1080 - June 6, 1134). Born at Xanten, Germany into nobility, St. Norbert served as an almoner for Emperor Henry V. Living a worldly life, St. Norbert decided to receive Holy Orders only as part of a career move. St. Nobert joined the joined the Benedictines at Siegburg and after a narrow escape from death, took his vows seriously and experienced an interior conversion.


In the United States, there still exists vibrant Norbertine communities.  I was given the opportunity back in 2009 to review "Anthology: Chants and Polyphony from St. Michael's Abbey". The CD features the recordings of the Norbertine Fathers of St. Michael's Abbey. While I have heard first-hand experience of the Norbertine order falling headfirst into liberalism, St. Michael's Abbey remains as a beacon of hope for the order. The CD features 18 beautifully Catholic titles including Exultet, Attende Coelum, Panis Angelicus, Ave Maria, Verbum Caro, and more! I highly recommend this CD to all Catholics.

This same community released a CD on Gregorian Chant from the Requiem Mass last year and I reviewed and endorsed that CD as well.


Saint Norbert, Bishop and Confessor
(from the Liturgical Year, 1904)

The helpful influence of the Holy Ghost is more and more multiplied, along the Church's path. It seems as though He would show us today, how the divine power of His action is not crippled by lapse of years: for here we have, twelve centuries after his first coming among us, miracles of grace and conversion quite as brilliant as those that marked His glorious descent upon earth.

Norbert, in whose veins flowed the best blood of emperors and kings, was, from the very breast of his mother, Hedwige, supernaturally invited to a nobility loftier still: yet did he devote, to the unreserved enjoyment of pleasure, three and thirty years of a life that was to number but fifty in all. The Holy Ghost at length hastened to the conquest. There bursts a sudden storm, a thunderbolt falls right in front of the prodigal, throwing him to the ground and making a frightful chasm, between him and the point whither, a moment ago, he was hastening in pursuit of new vanities that needs must fail, as all others had done, to fill the hopeless void in his heart. Then, in the very depths of his soul resounds a voice, such as Saul once heard on his way to Damascus: "Norbert, whither goest thou?" Like another Paul he replies: " Lord, what wilt thou have me to do? " He is answered: " Depart from evil and do good; seek after peace and pursue it." Twenty years later, and Norbert is in heaven, seated amidst pontiffs, upon a glorious throne, and all radiant with that special brilliancy, that distinguishes the Founders of the great Religious Orders, when they have reached the eternal Home.

Deep are the traces left by him on earth, of his few years of penitential life. Germany and France receive his preaching; Antwerp is delivered from a shameful heresy; Magdeburg is rescued by this her Archbishop, from the irregularities that were sullying the House of God: such are his works; and though these alone would have sufficed to a long life of holiness, yet they are not the only titles, nor the most brilliant which Norbert has to the Church's gratitude. Before being called, against his will, to the honours of the episcopate, this once gay courtier, made choice of an uninhabitable solitude amidst the forests of the diocese of Laon, wherein to devote himself to prayer and to the maceration of his flesh. The renown of this holy penitent gained rapidly; and Premontre soon beheld her swampy marshes invaded by a vast multitude, formed of the fairest names of picked nobility, pressing thither to learn the science of salvation, from the lips of the saintly anchorite. There too, did Our Lady show to him, in vision, the white habit wherewith his disciples were to be clothed; and Saint Augustine, in like manner, delivered to him his own Rule. Thus was founded the most illustrious branch of the Order of Canons Regular. They add to the obligation of solemnizing the Divine Office, the austerities of an uninterrupted penance; and devote themselves, moreover, to the service of souls, by preaching and the administration of parishes.

In the foregoing century, the episcopacy and papacy had been raised by the monks, from out the reach of feudal servitude; and Norbert was now raised up, to give the needed completion to their work. Although, on principle, the monastic life excludes no sort of labour useful to the Church, the monks could not (however numerous they might be) quit their cloisters, in order to undertake charge of souls. Yet, great were the wants of the lambs of the flock, at that time, for many unworthy pastors of secondary order, slaves to simony and immorality, still continued to lead astray the simple laity. The religious life was alone capable of raising the priesthood from such degradation, whether on the pinnacles of the hierarchy or amongst the lowest degrees of sacred Orders. Norbert was the man chosen by God to effect, in part at least, this immense work: and the importance of his mission explains the sublime prodigality wherewith the Holy Ghost multiplied vocations to his standard. The number and rapidity of foundations, permitted succour to be promptly and everywhere afforded. Even into the far East did the light of Premontre reach, almost at its first dawn. In the eighteenth century, notwithstanding the devastations of the Turks and the ravages of the pretended Reform, the Order, divided into twenty-eight provinces, still contained, in nearly each one of its houses, as many as from fifty to one hundred and twenty Canons; and the parishes that continued under their care, might be counted by thousands.

Nuns, whose holy life and prayers are the ornament and aid of the Church militant, occupied from the very beginning, the place deservedly their due in this numerous family. In the time of the founder, or soon after his death, there were more than a thousand of them, at Premontre alone. Such an incredible sum gives us an idea of the prodigious propagation of the Order, from its very origin. Norbert moreover extended his charity to persons, who like Thibault Count of Champagne, would gladly have followed him into the desert, but who were retained by God's will in the world; he thus made a prelude to those pious associations, which we shall see Saint Francis and Saint Dominic organizing, in the thirteenth century, under the name of "Third Orders."


The Liturgy thus condenses the life of this great servant of God:

Norbert, born of parents of the highest rank, thoroughly educated in his youth, in worldly knowledge, and then a member of the imperial court, turned his back upon the glory of the world, and chose rather to enlist himself as a soldier of the Church. Being ordained priest, he laid aside all soft and showy raiment, clad himself in a coat of skins, and made the preaching of the word of God the one object of his life. Having renounced the ecclesiastical revenues which he possessed and which were very considerable, he distributed likewise his patrimony among the poor. He ate only once a day and that in the evening, and then his meal was of Lenten fare. His life was of singular austerity, and he was used even in the depth of winter, to go out with bare feet and ragged garments. Hence came that mighty power of his words and whereby he was enabled to turn countless heretics to the faith, sinners to repentance, and enemies to peace and concord.

Being at Laon, the bishop besought him not to leave his diocese, and he therefore made choice of a wilderness, at a place called Premontre, whither he withdrew himself with thirteen disciples, and thus he founded the Order of Premonstratensians, whereof he received the Rule in a holy vision, from Saint Augustine. When, however, the fame of his holy life became every day more and more noised abroad, and great numbers sought to become his disciples, and the Order had been approved by Honorius II. and other Popes, many more monasteries were built by him, and the Institute wonderfully extended.

Being called to Antwerp, he there gave the deathblow to the shameful heresy of Tauchelin. He was remarkable for the spirit of prophecy and for the gift of miracles. He was created, (albeit against his will,) archbishop of Magdeburg, and as such, was a strong upholder of the discipline of the Church, especially as regards celibacy. At a council held at Rheims, he was a great help to Innocent II, and went with other bishops to Rome, where he repressed the schism of Peter de Leon. At last, this man of God full of good works and of the Holy Ghost, fell asleep the Lord, at Magdeburg, in the year of Salvation eleven hundred and thirty four, on the sixth day of June.
Prayer:


Thou didst indeed know how to redeem the time (Eph. v. 16), as was fitting in those evil days, wherein thou thyself, O Norbert, led away by the example of the senseless crowd, hadst for so long frustrated the designs of God's love. Those years, at first refused by thee to the true Master of the world, thou didst at length return unto Him, multiplied a hundredfold, through those countless sons and daughters thou didst train up in sanctity. Even thy personal works, in but twenty years' space, filled the whole earth. Schism crushed; heresy confounded to the glory of the Most Holy Sacrament which it had already dared to attack; the rights of the Church, intrepidly defended against worldly princes and unjust retentions; the priesthood restored to its primitive purity; the Christian life strengthened on its true basis, namely prayer and penance; such and so many victories achieved in so few years, are due to the generosity which prevented thee from looking back, for one moment, from the day where in the Holy Ghost touched thy heart. Do thou make all understand that it is never too late to begin to serve God. Were it even, as in thy case, the evening-fall of life, what yet remains of time would quite suffice to make us saints, if we would but generously give that little, fully to Heaven (1 St. Pet. iv. 2).


Faith and Patience were thy cherished virtues; make them flourish once more, in this sad world of ours, which vaunts itself on doubting of everything, and with gibe and jeer hurries onward to the abyss of hell. Forget not, dear Apostle, now that thou art in heaven, the countries thou didst formerly evangelize: we implore this of thee, despite their forgetfulness, despite their criminal return to the deceits of the devil.


Holy Pontiff, Magdeburg has lost her ancient faith, and therewith, the precious relics of thy body, which she no longer deserved to possess: Prague is now the favoured spot of thy repose. But, whilst blessing this hospitable city, pray still for the ungrateful one that has cast aside her double treasure. O thou Founder of Premontre, smile once more on France, who derives from thee one of her fairest glories. Obtain of God, that for the salvation of these calamitous times, thine Order may recover something of its former splendour. Bless, few as they are, those sons and daughters of thine who, despite the ridiculous hostility of the powers that be, seek to shed once more their beneficent influence on France. May our own England benefit also of their return to her midst, and may their fruits be multiplied in every direction. Maintain thine own spirit among them; may they find in interior peace, the secret of triumph over Satan and his crew; may the full magnificence of the divine worship solemnly carried out, be ever unto their souls, as the dearly loved mount, whence Moses like, they may declare the Will of the Lord, unto the new Israel, the Christian people.

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Martes, Hunyo 5, 2012
King Henry VIII was The King with a Pope in His Belly

Are you keen to know really happened during the so-called Reformation in England? Tired of the Protestant propaganda which says that it was a good thing? If you want to know the truth about what really went on, two new books by English historian, Dr Bella d’Abrera are a must. They are short, easy to read, highly entertaining, and will give you an excellent grasp of the facts, as well as the characters, both good and bad, of this religious revolution.

 ‘A King with a Pope in His Belly’ and ‘Papists, Spaniards & Other Strangers.

In ‘A King with a Pope in His Belly’ Dr d’Abrera treats the violent reign of Henry VIII, his break with Rome and destruction of monastic life in England. Continuing in the second volume, ‘Papists, Spaniards & Other Strangers,’ the author presents meticulously researched and documented accounts of the short reign of Edward VI, the struggles between the contenting survivors of the throne, culminating in Mary Tudor’s bloodless victory over her enemies.

Copies are available through the Angelus Press; http://www.angeluspress.org/ or http://www.hillhouse-publishers.com/catalog/revisiting-history-series.

Or alternatively downloadable as an e-book for $3.99 each on www.amazon.com where you can look inside, or www.smashwords.com

Review from Angelus website:
If you really want to understand The Reformation, the way it actually happened, this is the book you need. So often, studying history means laboring through long, tedious volumes, filled with facts but not life; not so with this book. Once you pick it up, you will find it hard to put down. It is like reading a great tale of adventure, with real, human characters, not abstract heresies. Instead of a list of dry dates
and facts, you will know the major characters almost personally. This book will provide you with a much better, deeper understanding of how The Reformation happened. Even is you already know a fair amount, even if you have read quite a few other good books on the subject, this book will bring it all back to life, and in sharper focus. It is an excellent addition to any bookshelf.

About the Author 

Bella Wyborn d’Abrera, who is based in London, is a graduate of Monash University in Melbourne. She completed her Masters degree at the University of St. Andrews, and was awarded a Doctorate of Philosophy by the University of Cambridge in 2003. She is also the author of The Tribunal of Zaragoza and Crypto-Judaism 1484-1515
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Lunes, Hunyo 4, 2012
For Greater Glory: The True Story of Cristeros



An inside look at the new motion picture "For Greater Glory." This special chronicles the history of the Cristero War with interviews from leading historians, several cast members, and Catholic leaders.


As the Catholic Blogosphere is abuzz with this new and profoundly pro-Catholic film, many of you may be unaware of the Cristeros and the great persecution of the Catholic Church only 100 years ago.  This film is a testament to the Catholic Faith- in its timeless beauty of the Traditional Latin Mass - and how even simple people can be called to lay down their lives for the Church.

The above video (approximately 26 minutes in length) features a trailer of the film and interviews concerning the Cristero War.  Find the film in a theater near you and help the ratings for this film.

We surely can all pray the Battle Hymn of the Cristeros:
The Virgin Mary is protector and defender against that we fear
She will vanquish demons with a cry of "Long live Christ King!" (x2)
Soldiers of Christ, let us follow this flag, for its cross points to the army of God
Let us follow the flag and declare, "Long live Christ King!"
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Linggo, Hunyo 3, 2012
Can the Trinity be Known by Human Reason?

In honor of Trinity Sunday, I am sharing Question 32, Article 1 from St. Thomas Aquinas' Summa Theologica.

Whether the trinity of the divine persons can be known by natural reason?

Objection 1. It would seem that the trinity of the divine persons can be known by natural reason. For philosophers came to the knowledge of God not otherwise than by natural reason. Now we find that they said many things about the trinity of persons, for Aristotle says (De Coelo et Mundo i, 2): "Through this number"--namely, three--"we bring ourselves to acknowledge the greatness of one God, surpassing all things created." And Augustine says (Confess. vii, 9): "I have read in their works, not in so many words, but enforced by many and various reasons, that in the beginning was the Word, and the Word was with God, and the Word was God," and so on; in which passage the distinction of persons is laid down. We read, moreover, in a gloss on Romans 1 and Exodus 8 that the magicians of Pharaoh failed in the third sign--that is, as regards knowledge of a third person--i.e. of the Holy Ghost --and thus it is clear that they knew at least two persons. Likewise Trismegistus says: "The monad begot a monad, and reflected upon itself its own heat." By which words the generation of the Son and procession of the Holy Ghost seem to be indicated. Therefore knowledge of the divine persons can be obtained by natural reason.

Objection 2. Further, Richard St. Victor says (De Trin. i, 4): "I believe without doubt that probable and even necessary arguments can be found for any explanation of the truth." So even to prove the Trinity some have brought forward a reason from the infinite goodness of God, who communicates Himself infinitely in the procession of the divine persons; while some are moved by the consideration that "no good thing can be joyfully possessed without partnership." Augustine proceeds (De Trin. x, 4; x, 11,12) to prove the trinity of persons by the procession of the word and of love in our own mind; and we have followed him in this (27, 1 and 3). Therefore the trinity of persons can be known by natural reason.

Objection 3. Further, it seems to be superfluous to teach what cannot be known by natural reason. But it ought not to be said that the divine tradition of the Trinity is superfluous. Therefore the trinity of persons can be known by natural reason.

On the contrary, Hilary says (De Trin. i), "Let no man think to reach the sacred mystery of generation by his own mind." And Ambrose says (De Fide ii, 5), "It is impossible to know the secret of generation. The mind fails, the voice is silent." But the trinity of the divine persons is distinguished by origin of generation and procession (30, 2). Since, therefore, man cannot know, and with his understanding grasp that for which no necessary reason can be given, it follows that the trinity of persons cannot be known by reason.

I answer that, It is impossible to attain to the knowledge of the Trinity by natural reason. For, as above explained (12, 4, 12), man cannot obtain the knowledge of God by natural reason except from creatures. Now creatures lead us to the knowledge of God, as effects do to their cause. Accordingly, by natural reason we can know of God that only which of necessity belongs to Him as the principle of things, and we have cited this fundamental principle in treating of God as above (Question 12, Article 12). Now, the creative power of God is common to the whole Trinity; and hence it belongs to the unity of the essence, and not to the distinction of the persons. Therefore, by natural reason we can know what belongs to the unity of the essence, but not what belongs to the distinction of the persons. Whoever, then, tries to prove the trinity of persons by natural reason, derogates from faith in two ways.

Firstly, as regards the dignity of faith itself, which consists in its being concerned with invisible things, that exceed human reason; wherefore the Apostle says that "faith is of things that appear not" (Hebrews 11:1), and the same Apostle says also, "We speak wisdom among the perfect, but not the wisdom of this world, nor of the princes of this world; but we speak the wisdom of God in a mystery which is hidden" (1 Corinthians 2:6-7).

Secondly, as regards the utility of drawing others to the faith. For when anyone in the endeavor to prove the faith brings forward reasons which are not cogent, he falls under the ridicule of the unbelievers: since they suppose that we stand upon such reasons, and that we believe on such grounds.

Therefore, we must not attempt to prove what is of faith, except by authority alone, to those who receive the authority; while as regards others it suffices to prove that what faith teaches is not impossible. Hence it is said by Dionysius (Div. Nom. ii): "Whoever wholly resists the word, is far off from our philosophy; whereas if he regards the truth of the word"--i.e. "the sacred word, we too follow this rule."

Reply to Objection 1. The philosophers did not know the mystery of the trinity of the divine persons by its proper attributes, such as paternity, filiation, and procession, according to the Apostle's words, "We speak the wisdom of God which none of the princes of the world"--i.e. the philosophers--"knew" (1 Corinthians 2:6). Nevertheless, they knew some of the essential attributes appropriated to the persons, as power to the Father, wisdom to the Son, goodness to the Holy Ghost; as will later on appear. So, when Aristotle said, "By this number," etc., we must not take it as if he affirmed a threefold number in God, but that he wished to say that the ancients used the threefold number in their sacrifices and prayers on account of some perfection residing in the number three. In the Platonic books also we find, "In the beginning was the word," not as meaning the Person begotten in God, but as meaning the ideal type whereby God made all things, and which is appropriated to the Son. And although they knew these were appropriated to the three persons, yet they are said to have failed in the third sign--that is, in the knowledge of the third person, because they deviated from the goodness appropriated to the Holy Ghost, in that knowing God "they did not glorify Him as God" (Romans 1); or, because the Platonists asserted the existence of one Primal Being whom they also declared to be the father of the universe, they consequently maintained the existence of another substance beneath him, which they called "mind" or the "paternal intellect," containing the idea of all things, as Macrobius relates (Som. Scip. iv). They did not, however, assert the existence of a third separate substance which might correspond to the Holy Ghost. So also we do not assert that the Father and the Son differ in substance, which was the error of Origen and Arius, who in this followed the Platonists. When Trismegistus says, "Monad begot monad," etc., this does not refer to the generation of the Son, or to the procession of the Holy Ghost, but to the production of the world. For one God produced one world by reason of His love for Himself.

Reply to Objection 2. Reason may be employed in two ways to establish a point: firstly, for the purpose of furnishing sufficient proof of some principle, as in natural science, where sufficient proof can be brought to show that the movement of the heavens is always of uniform velocity. Reason is employed in another way, not as furnishing a sufficient proof of a principle, but as confirming an already established principle, by showing the congruity of its results, as in astrology the theory of eccentrics and epicycles is considered as established, because thereby the sensible appearances of the heavenly movements can be explained; not, however, as if this proof were sufficient, forasmuch as some other theory might explain them. In the first way, we can prove that God is one; and the like. In the second way, reasons avail to prove the Trinity; as, when assumed to be true, such reasons confirm it. We must not, however, think that the trinity of persons is adequately proved by such reasons. This becomes evident when we consider each point; for the infinite goodness of God is manifested also in creation, because to produce from nothing is an act of infinite power. For if God communicates Himself by His infinite goodness, it is not necessary that an infinite effect should proceed from God: but that according to its own mode and capacity it should receive the divine goodness. Likewise, when it is said that joyous possession of good requires partnership, this holds in the case of one not having perfect goodness: hence it needs to share some other's good, in order to have the goodness of complete happiness. Nor is the image in our mind an adequate proof in the case of God, forasmuch as the intellect is not in God and ourselves univocally. Hence, Augustine says (Tract. xxvii. in Joan.) that by faith we arrive at knowledge, and not conversely.

Reply to Objection 3. There are two reason why the knowledge of the divine persons was necessary for us. It was necessary for the right idea of creation. The fact of saying that God made all things by His Word excludes the error of those who say that God produced things by necessity. When we say that in Him there is a procession of love, we show that God produced creatures not because He needed them, nor because of any other extrinsic reason, but on account of the love of His own goodness. So Moses, when he had said, "In the beginning God created heaven and earth," subjoined, "God said, Let there be light," to manifest the divine Word; and then said, "God saw the light that it was good," to show proof of the divine love. The same is also found in the other works of creation. In another way, and chiefly, that we may think rightly concerning the salvation of the human race, accomplished by the Incarnate Son, and by the gift of the Holy Ghost.
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Married Couples: Watch Over Your Children

"Dear married couples, watch over your children and, in a world dominated by technology, transmit to them, with serenity and trust, reasons for living, the strength of faith, pointing them towards high goals and supporting them in their fragility. Your vocation is not easy to live, especially today, but the vocation to love is a wonderful thing, it is the only force that can truly transform the world." ~Pope Benedict XVI, June 3rd, 2012

The Holy Father also said, "Dear families, despite the relentless rhythms of the modern world, do not lose a sense of the Lord’s day."  In this spirit, I highly recommend the book "Marriage in the Heart and Mind of the Church," as a means for couples (married and engaged) to recall their God-given mission to raise Catholic children.

Image Source: Pope Benedict XVI is greeted by Milan Archbishop Cardinal Angelo Scola (R) as he arrives in Duomo square, downtown Milan June 1, 2012. The Pope is visiting Milan for the 2012 World Family Meeting. Picture taken June 1, 2012.  Source is Reuters
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Biyernes, Hunyo 1, 2012
Rosary Procession in Kansas City, MO Hosted by Franciscan Sisters of Christ the King

The St. Vincent de Paul Church in Kansas City, Missouri, concluded the SSPX's Rosary Crusade with a 15-decade rosary procession and parish potluck picnic, graciously hosted by the Franciscan Sisters of Christ the King on the grounds of their nearby convent.

Please pray for the sisters and for vocations to their order.  Images and text are from SSPX website.




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Huwebes, Mayo 31, 2012
Prayer to Our Lady, Queen of Prophets


Coronation of the Virgin by El Greco

To thee, O Queen of Prophets, foreseen by them, Mother of God and of His people, to thee we have recourse in our necessities, confident that as thou thyself art the fulfilment of prophecy, so thou wilt desire the fulfilment of thy own words, bringing, out of all generations, N_______, to call thee blessed. Say to all the erring for whom we beseech thee, and especially to N________, "Thy light has come." Say but one word to thy Son, and the glory of the Lord shall rise upon them, and the eyes of the blind shall be opened, and so they, wondering at the star, will follow into the house of bread, where, finding thy Child with thee, they will eat of the true bread and live forever, possessing joy and gladness, while sorrow and sadness will disappear. O thou who art omnipotent in prayer, at whose request thy Son worked his first miracle, beg Him to say: "I the Lord will do this suddenly in its time," and grant to those for whom we pray, that they may draw water with joy at the fountains of the Saviour. May it be granted to us all to be united with thee, O Mother, in singing thy Magnificat to Him thy Son, our Lord Jesus.

(Indulgence of 100 Days, once a day. Leo XIII, January 24, 1901)
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Miyerkules, Mayo 30, 2012
Whit Embertide

Although Ember Days are no longer considered required in mainstream Roman Catholicism following Vatican II, they can - and should - still be observed by the Faithful. In fact, many Traditional priests encourage the Faithful to observe the days. Ember Days are set aside to pray and/or offer thanksgiving for a good harvest and God's blessings. If you are in good health, please at least fast during these three days and pray the additional prayers. Remember the words from the Gospel: "Unless you do penance, you shall likewise perish" (Luke 13:5)

Ember Days this Pentecost: May30, June 1, June 2

From New Advent:

Ember days (corruption from Lat. Quatuor Tempora, four times) are the days at the beginning of the seasons ordered by the Church as days of fast and abstinence. They were definitely arranged and prescribed for the entire Church by Pope Gregory VII (1073-1085) for the Wednesday, Friday, and Saturday after 13 December (S. Lucia), after Ash Wednesday, after Whitsunday, and after 14 September (Exaltation of the Cross). The purpose of their introduction, 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. The immediate occasion was the practice of the heathens of Rome. 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; hence their feriae sementivae, feriae messis, and feri vindimiales. The Church, when converting heathen nations, has always tried to sanctify any practices which could be utilized for a good purpose. At first the Church in Rome had fasts in June, September, and December; the exact days were not fixed but were announced by the priests. The "Liber Pontificalis" ascribes to Pope Callistus (217-222) a law ordering: the fast, but probably it is older. Leo the Great (440-461) considers it an Apostolic institution. When the fourth season was added cannot be ascertained, but Gelasius (492-496) speaks of all four. This pope also permitted the conferring of priesthood and deaconship on the Saturdays of ember week--these were formerly given only at Easter.

Before Gelasius the ember days were known only in Rome, but after his time their observance spread. They were brought into England by St. Augustine; into Gaul and Germany by the Carlovingians. Spain adopted them with the Roman Liturgy in the eleventh century. They were introduced by St. Charles Borromeo into Milan. The Eastern Church does not know them. The present Roman Missal, in the formulary for the Ember days, retains in part the old practice of lessons from Scripture in addition to the ordinary two: for the Wednesdays three, for the Saturdays six, and seven for the Saturday in December. Some of these lessons contain promises of a bountiful harvest for those that serve God.

From Catholic Culture:
Since man is both a spiritual and physical being, the Church provides for the needs of man in his everyday life. The Church's liturgy and feasts in many areas reflect the four seasons of the year (spring, summer, fall and winter). The months of August, September, October and November are part of the harvest season, and as Christians we recall God's constant protection over his people and give thanksgiving for the year's harvest.

The September Ember Days were particularly focused on the end of the harvest season and thanksgiving to God for the season. Ember Days were three days (Wednesday, Friday and Saturday) set aside by the Church for prayer, fasting and almsgiving at the beginning of each of the four seasons of the year. The ember days fell after December 13, the feast of St. Lucy (winter), after the First Sunday of Lent (spring), after Pentecost Sunday (summer), and after September 14 , the feast of the Exaltation of the Holy Cross (fall). These weeks are known as the quattor tempora, the "four seasons."

Since the late 5th century, the Ember Days were also the preferred dates for ordination of priests. So during these times the Church had a threefold focus: (1) sanctifying each new season by turning to God through prayer, fasting and almsgiving; (2) giving thanks to God for the various harvests of each season; and (3) praying for the newly ordained and for future vocations to the priesthood and religious life.
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First Communions at Our Lady of Mt Carmel (SSPX)

These images are taken from the website of the SSPX and are from Our Lady of Mount Carmel Church at the Dallas-Ft. Worth area chapel in North Richland Hills. Fr. Richard Boyle is the pastor of the chapel.  Please let us pray for these children to preserve in God's grace!



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