2020 Catholic Voting Principles

With only a month before election day in the United States, it's important to understand the importance of voting and the Church's teaching on how Catholics are to exercise their right to vote in democratic countries.

Here are some of the key points worth repeating on Catholics and voting:

• Catholics are obliged to participate in politics by voting.

• Legislators are elected to serve and protect the common good, human dignity, and rights of human persons.

• Voters should have a clear understanding of the principles of Catholic moral and social teaching.

• The life issues are dominant in the hierarchy of issues for the Catholic voter.

• Abortion is the dominant political issue.

• Being pro-abortion disqualifies a candidate from a Catholic vote.

• The ban against euthanasia and assisted suicide admits of no exception.

• Science must respect the inherent dignity of the human person.

• Unused and unwanted embryos must be treated with the respect afforded to other human beings.

• Ending human life cannot be justified in the name of therapeutic (i.e., medical) benefits to other persons.

• Marriage was instituted prior to the state and should be recognized by the state as something inviolate and necessary to the common good.

• Prudential judgments about law and public policy should always seek to strengthen marriage and families.

• So-called same-sex marriages cannot be recognized by the Catholic Church, and civil unions are likely to undermine marriage and damage its foundational role in society.

• Catholic health-care organizations must be free to perform their work with clear consciences.

• Abstinence and fidelity should be the foundation of sexually transmitted disease—education and prevention.

As a result, a Catholic must vote for the best candidate that will advance the common good. A Catholic may not vote for a candidate that advocates, supports, encourages, funds, promotes, or advances abortion, embryonic stem cell research, or euthanasia. 

US Presidential Race:

Where each candidate stands on the issues: https://2020election.procon.org/view.source-summary-chart.php 

President Donald Trump recently gave a talk last week to Catholics in New York. Listen to the 4-minute clip: https://www.facebook.com/1000078.../videos/2733288656941997P

President Trump's pro-life record: http://www.nrlc.org/uploads/records/trumprecord.pdf

Joe Biden, a Baptized Catholic himself, has pledged to make abortion enshrined in American law, even if Roe vs. Wade is overturned. He admitted it himself on Twitter: https://twitter.com/JoeBiden/status/1313283330486476801

Joe Biden's running mate is one of the most pro-abortion candidates to ever run: https://www.texasrighttolifepac.com/kamala-harris-pro-abortion-record/ 

The choice is clear for the US Presidential Race. A Catholic may not vote for Joe Biden without committing a grave sin. Fr. Altman has come to a similar conclusion in his recently released video: https://www.youtube.com/watch?v=3-7eoTN2vNM

Other Races:

Since there are many national, state, and local races on-going, consult a voting guide. Since abortion is the preeminent issue for Catholics - as affirmed by the United States Conference of Catholic Bishops - referencing this guide from the National Right to Life is useful: https://www.nrlvictoryfund.org/endorsements/ 

Anyone for abortion being legal or funded by taxpayer dollars is disqualified from your vote.

As a final reminder, voting is a grave obligation. Do so for the good of souls. You do not have to like the personality or the person you are voting for. But to vote for someone that will advance evil against the human person or the Church is unworthy of a vote. And to vote for such a person would be mortally sinful.

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Sts. Sergius and Bacchus & Sts. Marcellus and Apuleius

Commemoration (1954 Calendar): October 7
Commemoration (1962 Calendar): October 8

In addition to the great celebration of Our Lady of the Rosary, today's liturgy includes a Commemoration of Pope St. Mark in addition to a Commemoration of Ss. Sergius and Bacchus and Ss. Marcellus and Apuleius. The 1960 Breviary moved the Commemoration of these holy martyrs to October 8th due to a rubric change made in 1960 that allows only one commemoration on days of the II class, and October 7th kept the Commemoration of St. Mark.

The following is taken from their account in the Roman Martyrology:

"In lower Syria, the holy Martyrs Sergius and Bacchus, noble Romans, who lived under the Emperor Maximian. Bacchus was scourged with thongs that tore his flesh; he died in his torments confessing the name of Jesus. Sergius, forced to wear shoes with nails piercing his feet, remained firm in the faith and was beheaded. At Rome the holy Martyrs Marcellus and Apuleius abandoned Simon the Magician, whose disciples they had been, to follow the teaching of St. Peter. After the martyrdom of the apostles they themselves obtained the same crown under the ex-consul Aurelian and were buried near Rome."

The Catholic Encyclopedia also bears witness to their lives and mentions how these saints, whose names are surely forgotten by nearly all today, were honored since ancient times:

"Their martyrdom is well authenticated by the earliest martyrologies and by the early veneration paid them, as well as by such historians as Theodoret. They were officers of troops on the frontier, Sergius being primicerius, and Bacchus secundarius. According to the legend, there were high in esteem of the Caesar Maximianus on account of their bravery, but this favour was turned into hate when they acknowledged their Christian faith. When examined under torture they were beaten so severely with thongs that Bacchus died under the blows. Sergius, though, had much more suffering to endure; among other tortures, as the legend relates, he had to run eighteen miles in shoes which were covered on the soles with sharp-pointed nails that pierced through the foot. He was finally beheaded. The burial-place of Sergius and Bacchus was pointed out in the city of Resaph; in honour of Sergius the Emperor Justinian also built churches in honour of Sergius at Constantinople and Acre; the one at Constantinople, now a mosque, is a great work of Byzantine art. In the East, Sergius and Bacchus were universally honoured. Since the seventh century they have a celebrated church in Rome. Christian art represents the two saints as soldiers in military garb with branches of palm in their hands. Their feast is observed on 7 October. The Church calendar gives the two saints Marcellus and Apuleius on the same day as Sergius and Bacchus. They are said to have been converted to Christianity by the miracles of St. Peter. According to the "Martyrologium Romanum" they suffered martyrdom soon after the deaths of Sts. Peter and Paul and were buried near Rome. Their existing Acts are not genuine and agree to a great extent with those of Sts. Nereus and Achilleus. The veneration of the two saints is very old. A mass is assigned to them in the "Sacramentarium" of Pope Gelasius.:

Collect:

May the blessed deeds of Thy holy martyrs Sergius, Bacchus, Marcellus, and Apuleius plead for us, O Lord, and may they make us ever burn with love for Thee.

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What are the 3 Days of Darkness?

And they say to the mountains and the rocks: Fall upon us, and hide us from the face of him that sitteth upon the throne and from the wrath of the Lamb: For the great day of their wrath is come, and who shall be able to stand? (Revelations 6:16-17)

Blessed Anna Maria Taigi (1769–1837) is the most known mystic who described the Three Days of Darkness and describes the event in this way:

There shall come over the whole earth an intense darkness lasting three days and three nights. Nothing can be seen, and the air will be laden with pestilence which will claim mainly, but not only, the enemies of religion. It will be impossible to use any man-made lighting during this darkness, except blessed candles. He, who out of curiosity, opens his window to look out, or leaves his home, will fall dead on the spot. During these three days, people should remain in their homes, pray the Rosary and beg God for mercy. All the enemies of the Church, whether known or unknown, will perish over the whole earth during that universal darkness, with the exception of a few whom God will soon convert. The air shall be infected by demons who will appear under all sorts of hideous forms.

Marie-Julie Jahenny (1850-1941), known as the “Breton Stigmatist”, expanded upon the story of the Three Days of Darkness, saying that it will occur on a Thursday, Friday, and Saturday to strike at those outside their homes and those without a lit blessed candle of 100% pure wax. A Catholic home should keep such candles in stock for sick calls as well, should a priest need to visit a sick family member. These candles should be bought long in advance and blessed long in advance as well by a priest using the traditional blessing of candles. The English translation is as follows:

Our help is in the name of the Lord.

All: Who made heaven and earth.

P: The Lord be with you.

All: May He also be with you.

Let us pray.

Lord Jesus Christ, Son of the living God, bless + these candles at our lowly request. Endow them, Lord, by the power of the holy + cross, with a blessing from on high, you who gave them to mankind in order to dispel darkness. Let the blessing that they receive from the sign of the holy + cross be so effectual that, wherever they are lighted or placed, the princes of darkness may depart in trembling from all these places, and flee in fear, along with all their legions, and never more dare to disturb or molest those who serve you, the almighty God, who live and reign forever and ever.

All: Amen.

They are sprinkled with holy water.

While we certainly do not know the day when the end will come, we nevertheless must always be prepared by living and remaining in the state of sanctifying grace. Each of us will die one day - at any moment - and the state of our souls at that moment will determine an eventual eternity in Heaven or in Hell.

Spend some visit exploring the website of America Needs Fatima, which is also the source of the above image.

Lord, have mercy!

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"Only Through These Hands" by Bishop Theas of Lourdes

Some years ago I got a copy of a small booklet called "Only Through These Hands: A Treatise of the Office of the Bishop in the Catholic Church" by Bishop Pierre-Marie Theas of Lourdes. The booklet was translated from French into English by Geraldine Carrigan who lived until the Feast of St. Joseph, March 19, 2000. The booklet was published by Pio Decimo Press, which is now out of business. It would be wonderful to see this back in print again.

A few days ago, I picked up the copy from my bookshelf again and read through its 32 pages. Despite its small size, "Only Through These Hands" is a succinct yet insightful explanation of the authority, importance, and role of Bishops. 

The booklet begins by quoting the Preface used during the Holy Sacrifice of the Mass for the Consecration of Bishop. That traditional Preface with its beautiful symbolism worth repeating. It states in part:

It is truly fitting and just, right and profitable unto salvation that, at all times and in all places, we should give thanks to Thee, O Holy Lord, Father Almighty, Eternal God, source of honor to all dignitaries who in their sacred orders serve Thy glory. Thanks to Thee, O Lord Who, in the privacy of familiar conversation, didst instruct Moses Thy servant, concerning, among other things of divine worship, the nature of sacerdotal garments, and Who didst order that Aaron, Thy chosen one should be clad in mystic robes during sacred functions, so that generation after generation might learn from the example of their forebears, and so that knowledge derived from Thy instruction be not wanting in any age. Among our forebears the very display of symbols would excite reverence; among us, however, the realities themselves mean more than the symbols. Whereas the garb of the ancient priesthood is merely a display for our mind, now the splendor of souls rather than of vestments makes the pontifical glory attractive; because even those things which then were pleasing to the eyes of the flesh had to be grasped by the mind as to their inner meaning. Therefore, we beseech Thee, O Lord, shower upon this Thy servant, whom Thou hast chosen for the ministry of the highest priesthood, this grace, namely, that whatever those garments signify in the lustre of gold, the beauty of jewels, and the varied skill of craftsmanship, may shine forth in their conduct and deeds. Give to thy priests the perfection of ministry, and sanctify them, decked out in ornaments of glory, with the dew of Thy heavenly ointment.

The book is divided into 8 short chapters which each describe the Office of the Bishop:

1. According to the Gospels
2. According to St. Paul and St. John
3. According to St. Ignatius of Antioch
4. According to St. Thomas Aquinas
5. According to the Pontifical
6. According to Leo XIII
7. According to Pius XII
8. In God's Eyes

Some of Bishop Theas' remarks worth repeating from the book:

"The episcopacy is not a human institution. It was not established because there was a need for good management, nor because the Bishops are delegates whom the Pope chooses to exercise his office. Rather the episcopacy has a divine origin - instituted by Christ: no one may suppress it, not even the Pope."

The mission of the Bishop is accomplished by "exercising his doctrinal authority," by "the ministry of sanctification, through which the Bishop dispenses divine life," and by "governing, whereby the Bishop instructs, commands, forbids, or permits certain actions." 

There are seven points of certain regarding the episcopacy in the early history of the Church. The first: "The Apostles possess two prerogatives which they do not transmit to Bishops: personal infallibility and universal jurisdiction." The second: "In the first century of Christianity there were Christian communities instead of dioceses. Ecclesiastical authority was exercises over persons rather than a territory."

And after discussing the teaching of St. Thomas Aquinas, Bishop Theas writes, "The Bishop is primarily a sanctifier, a fact which trends the episcopal state superior to the religious state, where one engages oneself to receive perfection, not to communicate it."

And Bishop Theas in a beautiful chapter on the insights from the Pontifical, referencing the Preface which was quoted at the beginning of the booklet states, "This sacramental formula is preceded by a text which answers an objection rather wide-spread today: Why all the elaborate vestments for a Bishop - the purple cassock, the cape, the ring, the precious stones? It is in remembrance of the Pontiffs of the Old Law, clothed by the will of God in the finest dress. But especially it is that the Bishop comprehends the symbol of the external magnificence of his ornaments. It is his soul which must be resplendent, for it is interiorly that true beauty is found - the beauty of grace."

"The responsibility of the Bishop is sublime and the charge which the Church imposes on him is very heavy. Pray for your Bishops and look on them with the faith of the Church."

A Prayer For Holy Bishops As Composed by St. John Fisher:

Lord, according to Your promise that the Gospel should be preached throughout the whole world, raise up men fit for such work. The Apostles were but soft and yielding clay till they were baked hard by the fire of the Holy Ghost.

So, good Lord, do now in like manner again with Thy Church militant; change and make the soft and slippery earth into hard stone; set in Thy Church strong and mighty pillars that may suffer and endure great labours, watching, poverty, thirst, hunger, cold and heat; which also shall not fear the threatening of princes, persecution, neither death but always persuade and think with themselves to suffer with a good will, slanders, shame, and all kinds of torments, for the glory and laud of Thy Holy Name. By this manner, good Lord, the truth of Thy Gospel shall be preached throughout all the world.

Therefore, merciful Lord, exercise Thy mercy, show it indeed upon Thy Church.

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What is Better: Shared Days of Penance or Private Acts of Penance?

As mentioned in my articles on the catastrophic decline in fasting in the lives of Catholics, the notion of shared days of communal penance (e.g. abstinence on Fridays and shared days of fasting for Lent, Ember Days, and Vigils) has all but vanished. What is even more concerning than losing these traditions and connections with the Faith as it has been practised for centuries is that the Church has taught that days of communal penance are more efficacious than mere private penances. The trend to encourage private fasting and penances and reduce Church-wide fasting to only Ash Wednesday and Good Friday is deplorable.

As Dom Gueranger writes in his article on Ember Wednesday for September:

We have already spoken of the necessity of private penance for the Christian who is at all desirous to make progress in the path of salvation. But in this, as in all spiritual exercises, a private work of devotion has neither the merit nor the efficacy of one that is done in company with the Church, and in communion with her public act; for the Church, as bride of Christ, communicates an exceptional worth and power to works of penance done, in her name, in the unity of the social body.

He continues by quoting the following passage from Pope St. Leo the Great:

God has sanctioned this privilege, that what is celebrated in virtue of a public law is more sacred than that which depends on a private regulation. The exercise of self-restraint which an individual Christian practises by his own will is for the advantage of that single member; but a fast undertaken by the Church at large includes everyone in the general purification. God’s people never is so powerful as when the hearts of all the faithful join together in the unity of holy obedience, and when, in the Christian camp, one and the same preparation is made by all, and one and the same bulwark protects all...

Let us not only keep the traditional days of fasting as were known and practiced long before the 1900s but also work to restore their observance to the Universal Church. Then we can reap even greater merits.

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Vigil of St. Matthew

Commemoration (1954 Calendar): September 20

In addition to the Feast of St. Eustace, September 20th is also the Vigil of Saint Matthew. If this Mass is celebrated, the vestments are violet. Otherwise, the Vigil is commemorated at the Mass of St. Eustace.

Traditionally the feasts of all the apostles, which were Holy Days of Obligation in previous times, were preceded with a vigil. It has been kept in the Church from ancient times and is mentioned in the Martyrology of St. Jerome.

Today is a worthwhile day, in years when the Vigil does not fall on a Sunday, for us to fast and abstain from meat as we prepare to celebrate St. Matthew's feastday. In years when the Vigil falls on a Sunday, before the advent of the 1917 Code of Canon Law, the fast would be anticipated on Saturday, the day prior.

Luke 5: 27-32 (the Proper Last Gospel today at the Mass of St. Eustace if a second Mass for the Vigil is not offered):

At that time, Jesus saw a publican, named Levi, sitting at the receipt of custom; and He said to him, "Follow Me." And, leaving all things, he rose up, and followed Him. And Levi made Him a great feast in his own house; and there was a great company of publicans, and of others, that were at table with them. But the pharisees and scribes murmured, saying to His disciples, Why do you eat and drink with publicans and sinners? And Jesus answering, said to them, "They that are whole need not the physician: but they that are sick. I came not to call the just, but sinners, to penance."

Collect:

Grant, we beseech Thee, O almighty God, that the august solemnity of blessed Matthew, Thine apostle and Evangelist, to which we look forward, may increase both our devotion and our salvation. Through Our Lord Jesus Christ: Who liveth and reigneth with Thee in the unity of the Holy Ghost, one God.

Image Source: Tridentine Mass Society of Madison

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Within the Octave of the Nativity of the Blessed Virgin Mary

We are currently in the midst of another octave - the Octave of the Nativity of the Blessed Virgin Mary, another casualty in 1955 that few people know of or spiritually celebrate anymore. This was previously a Common Octave. In 1913, with the Divino Aflatu reforms, the Octave was downgraded to a simple octave, and the Octave Day itself, September 15th, was replaced by the Feast of Our Lady of Sorrows.

By the 20th century, the Octave of the Nativity of our Blessed Mother had all but vanished as higher-ranking feasts were added to the calendar. The entire octave of the Nativity of the Blessed Virgin Mary was impeded, but The Most Holy Name of Mary was celebrated during the octave and The Seven Sorrows of the Blessed Virgin Mary was celebrated on the former octave day.

Brief History of Octaves:

By the 8th century, Rome had developed liturgical octaves not only for Easter, Pentecost, and Christmas but also for the Epiphany and the feast of the dedication of a church.

After 1568, when Pope Pius V reduced the number of octaves (since by then they had grown considerably), the number of Octaves was still plentiful.  Octaves were classified into several types. Easter and Pentecost had "specially privileged" octaves, during which no other feast whatsoever could be celebrated. Christmas, Epiphany, and Corpus Christi had "privileged" octaves, during which certain highly ranked feasts might be celebrated. The octaves of other feasts allowed even more feasts to be celebrated.

To reduce the repetition of the same liturgy for several days, Pope Leo XIII and Pope St. Pius X made further distinctions, classifying octaves into three primary types: privileged octaves, common octaves, and simple octaves. Privileged octaves were arranged in a hierarchy of first, second, and third orders. For the first half of the 20th century, octaves were ranked in the following manner, which affected holding other celebrations within their timeframes:

• Privileged Octaves
  
  • Privileged Octaves of the First Order
    
    • Octave of Easter
    • Octave of Pentecost
  • Privileged Octaves of the Second Order
    
    • Octave of Epiphany
    • Octave of Corpus Christi
  • Privileged Octaves of the Third Order
    
    • Octave of Christmas
    • Octave of the Ascension
    • Octave of the Sacred Heart

• Common Octaves
  
  • Octave of the Immaculate Conception of the BVM
  • Octave of the Solemnity of St. Joseph
  • Octave of the Nativity of St. John the Baptist
  • Octave of Saints Peter and Paul
  • Octave of All Saints
  • Octave of the Assumption of the BVM

• Simple Octaves
  
  • Octave of St. Stephen
  • Octave of St. John the Apostle
• Octave of the Holy Innocents 
• Octave of St. Lawrence
• Octave of the Nativity of the Blessed Virgin Mary

The Crown of Twelve Stars

All praise and thanksgiving; be to the ever-blessed Trinity, Who hath shown unto us Mary, ever-Virgin, clothed with the sun, with the moon beneath her feet, and on her head a mystic crown of twelve stars.

R. For ever and ever. Amen.

Let us praise and give thanks to God the Father, Who elected her for his daughter.

R. Amen. Pater noster.

Praise be to God the Father, Who predestined her to be the Mother of His Son.

R. Amen. Ave Maria.

Praise be to God the Father, Who preserved her from all stain in her conception.

R. Amen. Ave Maria.

Praise be to God the Father, Who on her birthday adorned her with His choicest gifts.

R. Amen. Ave Maria

Praise be to God the Father, Who gave her Joseph for her pure spouse and companion.

R. Amen. Ave Maria

Let us praise and give thanks to God the Son, Who chose her for His Mother.

R. Amen. Pater noster.

Praise be to God the Son, Who became Incarnate in her womb, and abode there nine months.

R. Amen. Ave Maria

Praise be to God the Son, Who was born of her and was nourished at her breast.

R. Amen. Ave Maria.

Praise be to God the Son, Who in His childhood willed that Mary should teach Him.

R. Amen. Ave Maria

Praise is to God the Son, Who revealed to her the mysteries of the redemption of the world.

R. Amen. Ave Maria and Gloria Patri.

Let us praise and give thanks to God the Holy Ghost who made her His spouse.

R. Amen. Pater noster.

Praise be to God the Holy Ghost, Who revealed to her first His name of Holy Ghost.

R. Amen. Ave Maria

Praise be to God the Holy Ghost, through whose operation she became at once Virgin and Mother.

R. Amen. Ave Maria

Praise be to God the Holy Ghost, through whom she became the living temple of the Most Holy Trinity.

R. Amen. Ave Maria.

Praise be to God the Holy Ghost, by whom she was exalted in Heaven high above all creatures.

R. Amen. Ave Maria and Gloria Patri.

For the Holy Catholic Church, for the propagation of the faith, for peace among Christian princes, and for the uprooting of heresies, let us say Salve Regina.

Hail Holy Queen, Mother of Mercy, Hail our Life, our Sweetness, and our Hope! To thee do we cry, poor banished children of Eve; to thee do we send up our sighs, mourning and weeping in this vale of tears. Turn, then, most gracious Advocate, thine eyes of mercy towards us; and after this our exile, show unto us the blessed Fruit of thy womb, Jesus, O clement, O loving, O sweet Virgin Mary.

V. Make me worthy to praise thee, O Holy Virgin.

R. Give me strength against thine enemies.

V. Blessed be God in his saints.

R. Amen

(100 days Indulgence)

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Book Review - Oremus: A Treasury of Latin Prayers

I recently had the chance to review Oremus: A Treasury of Latin Prayers with English Translations (Latin and English Edition) after receiving a copy from the publisher. As a promoter of the Church's sacred language, I was happy to take a look.

The Positives:

• Oremus features more than just standard prayers. This is not just a paperback with the Rosary prayers in Latin. The book has sections for morning prayers, evening prayers, Rosary prayers, prayers during Eucharistic Adoration, Prayers used in True Devotion by St. Louis de Montfort, the Stations of the Cross, the Divine Mercy Chaplet, Marian prayers, Liturgical Sequences, and many other various prayers.
• The back of the book ends with a number of Psalms in both English and Latin.
• They have kept the Gallican Psalter and the Sixto-Clementine edition of the Vulgate, which many Latinist and liturgists substantially prefer to the Nova Vulgata which was commissioned in 1907.

The Negatives:

• The book promotes and includes the Luminous Mysteries which are not actually part of the Rosary and should not be promoted.
• There is no audio pronunciation guide. While it is not something that would be possible to include a book, the obvious drawback is that many people who want to learn Latin simply will not know how to pronounce it even after reading the pronunciation section at the front. Having links to recommended resources to actually listen to the pronunciation is necessary.
• On that note, if you do choose to order the book, I'd highly recommend you check out the English/Latin pronunciation prayer cards made available through PrayLatin.org. They are planning to realize Spanish/Latin cards very soon too. Check them out.

Areas of Future Improvement:

• When it comes to prayer books, I prefer hard copy that is durable and will last a long time. Think of the Raccolta, the Douay Rheims Bible, or other Catholic treasures that stand the passage of time. While the paperback is fine, it just does not have that traditional feel that I'd expect in a book. I don't think it would hold up if put to daily use without the spine and pages showing noticeable wear after only a few weeks.
• I wish the prayers that carried indulgences were marked as such, especially if they referred to the Raccolta's listing.

Regardless if you choose to obtain this book, make it an effort to learn at least the basic prayers of our Faith in the Church's unifying and universal language. And after you master those, expand from there. While God of course hears us in any language, nothing can replace Latin as the unifying language - the counter to the Tower of Babel - which unites peoples from distance lands and various cultures into the one same expression of the Faith. The introduction to the book did give a nice explanation of why pray in Latin before starting on the prayers.

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Confraternity of Our Lady of Fatima

I received a very interesting email from a kind reader regarding a new Confraternity which is promoting the message and requests of our Lady of Fatima. The message said in part:

I received information on the Confraternity of Our Lady of Fatima and think you might want to spread this on your blog.  It was started by Bishop A. Schneider and the membership requirements are things traditional Catholics already do: Confession once a month; daily rosary of 5 decades; one daily act of simple penance and the wearing of the Brown Scapular plus praying the Prayer for the Holy Father to Consecrate Russia!  Hope you will consider including this. 

The Requirements (which are already what many of us already do):

• Confession once per month 
• Daily Rosary (5 decades) 
• One daily act of simple penance 
• Wear the Brown Scapular 
• Pray the Prayer for the Holy Father to Consecrate Russia each day 

The Prayer for the Holy Father to Consecrate Russia:

O Immaculate Heart of Mary, you are the holy Mother of God and our tender Mother. 

Look upon the distress in which the Church and the whole of humanity are living because of the spread of materialism and the persecution of the Church. 

In Fatima, you warned against these errors, as you spoke about the errors of Russia. 

You are the Mediatrix of all graces. Implore your Divine Son to grant this special grace for the Pope: that he might consecrate Russia to your Immaculate Heart, so that Russia will be converted, a period of peace will be granted to the world, and your Immaculate Heart will triumph, through an authentic renewal of the Church in the splendor of the purity of the Catholic Faith, of the sacredness of Divine worship and of the holiness of the Christian life. 

O Queen of the Holy Rosary and our sweet Mother, turn your merciful eyes to us and graciously hear this our trusting prayer.        

Amen.

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A Meditation on the Holy Sacrifice of the Mass

The Most Holy Sacrifice of the Mass is the self-same Sacrifice of our Lord Jesus Christ on the Cross. It is one and the same Sacrifice. It is not the Sacrifice of Jesus recreated. It is not reenacted. It is not repeated. It is the same Sacrifice that takes place out of time.

This video is a powerful and beautiful illustration of this reality. This symbolism is shown below from "The Catholic Church Alone: The One True Church of Christ" by the Catholic Education Company, New York, page 551:

• "When the priest kisses the altar, he is kissing Christ, *faithfully,* in contradiction to the kiss of betrayal by Judas." In a sense, the priest is making atonement for the betrayal of Judas.
• "The priest reading the Introit represents Christ being falsely accused by Annas and blasphemed."
• "The priest going to the middle of the altar and saying the Kyrie Eleison represents Christ being brought to Caiphas and these three times denied by Peter."
• "The priest saying the 'Dominus vobiscum' represents Christ looking at Peter and converting him."
• "The priest saying the 'Orate Fratres' represents Christ being shown by Pilate to the people with the words 'Ecce Homo.'"
• "The priest praying in a low voice represents Christ being mocked and spit upon."
• "The priest blessing the bread and wine represents Christ being nailed to the cross."
• "The priest elevating the host represents Christ being raised on the cross."
• "The priest goes to the Epistle side and prays signifying how Jesus was led before Pilate and falsely accused."
• "The priest goes to the Gospel-side, where he reads the Gospel, signifying how Christ was sent from Pilate to Herod, and was mocked and derided by the latter."
• "The priest goes from the Gospel side again to the middle of the altar - this signifies how Jesus was sent back from Herod to Pilate."
• "The priest uncovers the chalice, recalling how Christ was stripped for the scourging."
• "The priest offers bread and wine, signifying how Jesus was bound to the pillar and scourged."
• "The priest washes his hands, signifying how Pilate declared Jesus innocent by washing his hands."
• "The priest covers the chalice after the Offertory recalling how Jesus was crowned with thorns."
• "The priest breaking and separating the host represents Christ giving up His spirit."

Share this symbolism with others! Click here for a PDF put together by the Fatima Center and share!

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