Radical Marxist up for Beatification in Helder Camara

This is a guest post by David Martin:

Of the many blunders of recent Vatican history, one that stands out is the Vatican's February 25th decision to open up the process for the beatification of Latin American born Monsignor Helder Camara (1909–1999), who served as auxiliary Bishop of Rio de Janiero and later as Metropolitan Archbishop of Olinda and Recife. Do our dear Vatican cardinals really know what this man was about? Hopefully Pope Francis will act to halt this process.

Dom Helder Camara began his career as a pro-Nazi militant in the 30s and 40s, and was ordained wearing the ill-famed Nazi "green shirt" under his cassock, so deep were his convictions. Thereupon his remaining days on earth were spent as a communist activist implementing Marxist principles inside the Catholic Church. We know from ex-communists like Bella Dodd and Anatoliy Golitsyn how a number of Communist agents entered the seminaries back in the 30s and 40s for the purpose of deliberately destroying the Catholic Church from within. Camara fits the pattern perfectly.

He is especially known as one of the champions of the so-called "Liberation Theology" condemned by the Vatican in 1984, and is also known for the key role he had in assisting the infamous "Comblin affair" which was committed to bringing down the Brazilian government and establishing dictatorial anarchy among the people. His Marxist convictions continued to the end.

His moral views followed suit, being radically pro-feminist, pro-divorce, pro-abortion, pro-women's ordination, and he made a number of eccentric statements that more than show him up as a theological crackpot. For instance, when asked by Professor Plinio de Oliveira in 1968 if he would kindly expel the notorious theological professor Joseph Comblin for his attempts to destroy the Church in Brazil, Camaro replied, "Everyone has the right to dissent."

His views on women's ordination alone rendered him a heretic. During the Second Vatican Council he addressed a group of bishops, and asked with insistence: "Tell me, please, if you can find any effectively decisive argument that impedes the admission of women to the priesthood, or is it just a male prejudice?"

If that's not absurd, consider the statement he made in the presence of the Vatican II fathers in 1965, wherein he gleefully projected: "I believe that man will artificially create life, and will arrive at the resurrection of the dead and… will achieve miraculous results of re-invigoration in male patients through the grafting of monkey’s genital glands."

Is this a man that Rome should be considering for canonization? Why not just beatify Hitler or Nelson Mandela? Camara has no miracles or merits to his credit, and much offense, but just because he blew some nice words around about the "the poor" to conceal his evils, our mainline media is promoting him as some kind of hero.

Camara was a walking scandal whose work brought much misery, pain, and poverty to the people, and now he is being hailed as a champion of religious freedom who loved the poor? We all know how Communism today is being advanced under the guise of "peace, brotherhood, and love." The agents of the red bear don't show their true horns anymore, but use this kind of pacifism to lull the masses. As they say, "the reds of yesterday are the greens of today."

Suffice to say, religious freedom means walking with God, not walking in sin. Mercy means delivering man from sin and from the advocates thereof. If the Vatican fathers had any love of the poor or love of religious freedom, they would quickly dispense with this plan to canonize one who labored so assiduously to put his fellow man in chains.

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St. Benedict Joseph Labre: Patron Saint of the Homeless

According to the Catholic Calendar in place in 1954, today (April 16th) was a ferial day that also was noted as the Feast of St. Benedict Joseph Labre (Mass in Some Places).  As I have posted on several times before, the Masses in Some Places were feasts not on the universal calendar; these feastdays were specific to certain areas or even certain orders of the Church.

St. Benedict was born in 1748 in Boulogne France, the oldest of 15 siblings.  At the age of 22, St. Benedict left him for Rome to go on a pilgrimage.  By this time, he had already applied to and been denied entry into the austere Cistercian and Carthusian orders.

His pilgrimage lasted four years.  By the end of it, his clothing was nothing more than rags and his nourishment was poor as he relied on the alms of others.  He sought refuge when his health began to fail in a hospice in Rome.  He remained in Rome long after arriving at his destination.  He chose to reject all things of the earth to win the crown of glory.  He is the patron saint of the homeless.  May we do well to make the homeless aware of him by passing out to them prayer cards in his honor.

Many miracles after his death were attributed to his intercession.  Those miracles were particularly instrumental in the conversion of the John Thayer, the first American Protestant clergyman to convert to Catholicism.  Mr. Thayer was resident in Rome at the time of the saint's death

St. Benedict Joseph Labre was canonized relatively recently on December 8, 1881, by Pope Leo XIII.  But few Catholics know of him and keep this anniversary of his death on April 16th.  As such, I present the following excerpt in honor of St. Benedict Joseph Labre, so that his name may be more widely known:

He saw him last on the Friday before Holy Week, 1783, when Benedict came to make his confession as usual. He remarks that though always before Benedict had fixed the day when he would come again, this time he made no appointment. The next the priest heard of him was that he was dead, exactly a week later. 

But he was not surprised. For some months before, when once he had come to know Benedict and his way of life, he had wondered how he lived. Apart from his austerities, and his invariable choice of food that was least palatable, of late his body had begun to develop sores and ulcers. The priest had spoken to him on this last point, and had exhorted him at least to take more care of his sores, but Benedict had taken little notice. On his side, as the confessor could not but notice, and as is common with saints as death draws nearer, the love of God that was in him left him no desire to live any longer. 

It came to Wednesday in Holy Week. Among the churches which Benedict frequented none saw him more than S. Maria dei Monti, not very far from the Coliseum. In this church he usually heard mass every morning; in the neighborhood he was well known. On this day he had attended the morning services; as he went out of the door, about one in the afternoon, he was seen to fall on the steps. Neighbors ran towards him. He asked for a glass of water, but he could not lift himself up. A local butcher, who had often been kind to Benedict, offered to have him carried to his house, and Benedict agreed. They laid him on a bed, as they thought, to rest; but it soon became clear that he was dying. A priest was sent for, the Last Sacraments were administered; but Benedict was too weak to receive Viaticum. The prayers for the dying were said; at the words: "Holy Mary, pray for him," Benedict died, without a sigh or a convulsion. It was the 16th of April, 1783: Benedict was thirty-five years of age. 

And now some remarkable things happened. His confessor and first biographer writes: "Scarcely had this poor follower of Christ breathed his last when all at once the little children from the houses hard by filled the whole street with their noise, crying out with one accord: 'The Saint is dead, the Saint is dead.'—But presently after they were not only young children who published the sanctity of Benedict; all Rome soon joined in their cries, repeating the self-same words: 'A Saint is dead.' . . . Great numbers of persons who have been eminent for their holiness, and famous for their miracles, have ended the days of their mortal life in this city; but the death of none of them ever excited so rapid and lively an emotion in the midst of the people as the death of this poor beggar. This stirred a kind of universal commotion; for in the streets scarcely anything could be heard but these few words: 'There is a saint dead in Rome. Where is the house in which he has died?"' 

Nor does this description seem to have been exaggerated. Not only was it written within a year of the event, so that anyone could bear witness to its truth; but we know that scarcely was Benedict dead before two churches were contending for the privilege of possessing his body. At length it was decided that it should be given to S. Maria dei Monti, which he had most frequented; and thither, on the Wednesday night, it was carried. 

So great was the crowd that the guard of police had to be doubled; a line of soldiers accompanied the body to the church; more honor could scarcely have been paid to a royal corpse. 

From the moment that it was laid there the church was thronged with mourners; the next day, Maundy Thursday, and again throughout Good Friday, it almost lay in state during all the Holy Week services. The throng all the time went on increasing, so that the Cardinal Vicar was moved to allow the body to remain unburied for four days. People of every rank and condition gathered there; at the feet of Benedict the Beggar all were made one. They buried him in the church, close beside the altar, on Easter Sunday afternoon; when the body was placed in the coffin it was remarked that it was soft and flexible, as of one who had but just been dead. 

But the enthusiasm did not end with the funeral. Crowds continued to flock to the church, soldiers were called out to keep order. At length the expedient was tried of closing the church altogether for some days. It was of no avail; as soon as the church was reopened the crowds came again, and continued coming for two months. Nothing like it had been seen before, even in Rome; if ever anyone was declared a saint by popular acclamation it was Benedict Joseph Labre, the beggar. Then the news spread abroad. Within a year the name of Benedict was known all over Europe. Lives of him began to appear, legends began to grow, miracles, true and false, were reported from all sides; it was to secure an authentic story, among many inventions, that his confessor was called upon to write the Life that we know. 

Let us add one touching note. All this time the father and mother, brothers and sisters of Benedict were living in their home near Boulogne. For more than twelve years they had heard nothing of him; they had long since presumed that he was dead. 

Now, through these rumors, it dawned upon them very gradually that the saint of whom all the world was speaking was their son! "My son was dead, and is come to life again; he was lost, and is found." 

This excerpt is taken from the book SAINTS FOR SINNERS by Archbishop Alban Goodier, S.J. (1869-1939)

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UPDATED: Pope Calling for Joint Commemoration with Lutherans in 2017

(Another example of Luther's heresy against our Lord)

The Church acted most impeccably and pastorally in putting down Luther's revolt in the 16th century. Let that be our reflection, that it might encourage Catholics to stand behind the Church's verdict, and thus motivate them to encourage separated brethren to renounce the Reformation in everything it stood for. Let that be the only common denominator that unites the joint commemoration in 2017.

The following is a Guest Post by David Martin:

Pope Francis is calling on Catholics to "celebrate together" the 500th anniversary of the Reformation, under the title: “Lutheran-Catholic Common Commemoration of the Reformation.” On December 18, 2014, he received a delegation of the German Evangelical Lutheran Church at the Vatican and told them:

“In 2017, Lutheran and Catholic Christians commemorate together the five hundredth anniversary of the Reformation. On this occasion, Lutherans and Catholics will, for the first time, have the opportunity to keep one and the same global ecumenical commemoration, not in the form of a triumphalist celebration, but rather to confess our common faith in the Triune God." (The Eponymous Flower, December 18, 2014)

This echoes his October 21, 2013, speech to the members of the Lutheran World Federation and the Lutheran-Roman Catholic Commission for Unity, in which he praised "the many advances made in relations between Lutherans and Catholics in these past decades," emphasizing how "commitment to progress in spiritual ecumenism...constitutes the soul of our journey towards full communion." (Zenit News, October 21, 2013)

The problem is that their progress toward unity is in vain, if unity with Christ is what they are expecting. The Lutherans’ journey to ecclesial union consists in rejecting the errors of their wayward sect and confessing the Roman Catholic Church to be the only true religion on earth. They must reject the perfidy of Martin Luther who initiated his hateful “Reformation” in 1517, remembering the decree from the Council of Trent that Luther and the Reformation are not something that Catholics may unite with, lest they be an anathema.

The forthcoming celebration between Lutherans and Catholics is being spurred by the October 2013 document From Conflict to Communion, which cites the supposed progress being made towards a full communion between the two groups. Progress toward unity indeed is being made, in the same way Judas made progress in securing unity with the Pharisees, but such a unity betrays the Faith. The only solution for a true ecclesial communion is for Lutherans to give up their conflict with the Catholic Church, just as the Pharisees were required to give up their conflict with Christ if they wished to have union with him. There was nothing that Christ himself had to do, just as there is nothing His Church must do other than to wait for a humble act of contrition from separated brethren who protested the Faith in the sixteenth century.

The Catholic Church committed no fault in the way it responded to the Reformation five centuries ago, which means there must be no apologies made whatsoever. The papal condemnation of Luther in 1521 was truly the work of the Holy Spirit! Even so, Francis told the Lutheran-Roman Catholic Commission for Unity: “Catholics and Lutherans can ask forgiveness for the harm they have caused one another and for their offenses committed in the sight of God.” Nay, the harm was done solely by the Lutheran “reformers,” while the Catholic Church acted impeccably in God’s sight to glorify His Name and advance the salvation of souls on earth.

Francis seems to operate under the premise that ecumenical unity is some sort of gift or asset, forgetting that “the friendship of this world is the enemy of God.” (James 4:4) Since when does the Roman Catholic Church unite with world religions? Does the good pope not realize that it is the major plan of the infernal U.N., working through its World Council of Churches, to abolish the institutionalized Church of Rome and to merge all peoples and churches into an international one-world religion under the banner Antichrist?

Over a century ago this unification of all religions was foreshadowed in the writings of 19th century Freemason and excommunicated priest, Canon Roca (1830-1893), who predicted that “the liturgy of the Roman Church will shortly undergo a transformation at an *ecumenical council” in a move “to deprive the Church of its supernatural character, to amalgamate it with the world, to interweave the denominations ecumenically instead of letting them run side by side as separate confessions, and thus to pave the way for a standard world religion in the centralized world state.” (Bishop Rudolph Graber PhD, Athanasius and the Church in our Time, 1974)

The dark forces of the global elite are the ones spearheading this one-world ecumenical unity for the downfall and enslavement of mankind, which means the most pastoral thing the pope could do is to rescue the flock from this plague, and not surrender them to it. Pastoral care consists in maintaining the tradition of the Faith for the welfare of the people, as expressed by St. Pope Pius X: “The true friends of the people are neither revolutionaries nor innovators, but men of tradition.”

To say that Catholics and Lutherans will celebrate the Reformation "together" is to say they're on the same side of the fence. The Holy Father says the commemoration is not to be a "triumphalist celebration" where we commemorate the Church’s triumph over the Reformation, but where we rather “confess our common faith" with Lutherans.

Since when do Catholics share in the doctrine of heretics and schismatics? To not rejoice over the Church's verdict against Luther is to rejoice with him. "He that is not with me is against me." (Matt. 12:30) The Council of Trent put the dog out five centuries ago when it rightfully condemned Luther’s work, but Vatican II unfortunately let the dog back in. This seems to be what the coming 2017 commemoration is all about.

Faithful Catholics have no recourse but to either stand behind the Church's verdict against Luther, or be partakers in his sins. In the words of St. Paul: "You cannot drink the chalice of the Lord, and the chalice of devils: You cannot  be partakers of the table of the Lord, and of the table of devils.” (1 Corinthians 10:21)

WE SEEM TO FORGET that Luther was a raving heretic who was driven by the devil to tear the Faith asunder in Europe. His definition of “repentance” was to reject Catholicism, evidenced by his hateful words against the Mass: “It is indeed upon the Mass as on a rock that the whole papal system is built, with its monasteries, its bishoprics, its collegiate churches, its altars, its ministries, its doctrine, i.e., with all its guts. All these cannot fail to crumble once their sacrilegious and abominable Mass falls.” (Martin Luther, Against Henry, King of England, 1522, Werke, Vol. X, p. 220.)

Luther also contributed mightily to the mass murder of 70,000-100,000 peasants during the German Peasant War (1524-1525), which his Reformation helped to spark. Consider the following from Luther: "To kill a peasant is not murder; it is helping to extinguish the conflagration. Therefore let whoever can, smite, slay, and stab them secretly or openly, remembering that nothing can be more poisonous, hurtful or devilish than a rebel…. On the obstinate, hardened, blinded peasants let no one have mercy, but let whoever is able, hew, stab, and slay them like mad dogs." (Erlangen Edition of Luther’s Works, Vol. 24)

In 1526 Luther justified his killing of the peasants, saying, "I, Martin Luther, have during the rebellion slain all the peasants, for it was I who ordered them to be struck dead. (Erlangen LW, Vol. 59, p. 284)

Luther furthermore blasphemed against the Christ, revealing his deficit of faith. “Christ committed adultery first of all with the woman at the well… secondly with Mary Magdalene, and thirdly with the woman taken in adultery.” (Luther’s Works, American Edition, Volume 54, p. 154, Concordia Publishing House)

As for his teaching on salvation and justification, the man was a crackpot who called humble contrition “hypocrisy” and who insisted that Jesus died on the cross so that we can sin freely without the fear of eternal punishment.  Consider Luther’s own words:

“Be a sinner and sin boldly, but believe and rejoice in Christ even more boldly... No sin will separate us from the Christ, even though we commit fornication and murder a thousand times a day.” (From Luther’s letter to Philip Melanchthon, August 1, 1521, LW Vol. 48, pp. 281-282)

Herein is the foundation of Protestantism which asserts that Jesus already “paid the price,” so that works will neither save nor condemn us. This is a devious lie with no scriptural basis, yet Luther knew that he could hook people with it by convincing them that it is taught in the Bible. His ploy was to twist the Scriptures, both in the wording and the interpretation, to establish the false premise that the use of our free will to please God is vain.

In planning his strategy he had his pet verses marked out which, in their twisted form, became ammunition to induce this licentious, worry-free attitude about sin. Knowing the temptation of human nature to shun responsibility for sin, the seducer invented the idea of "sin and be saved," and then used Scripture to try to substantiate his lunacy. The following is perhaps his favorite argument for advancing his doctrine:

"By the works of the law no flesh shall be justified before him... For we account a man to be justified by faith, without the works of the law." (Romans 3: 20,28)

The law mentioned here has nothing to do with the Law of Christ or the performance of good works, but refers specifically to the Old Mosaic Law wherein they practiced circumcision and offered animal sacrifices to expiate for sin, with the observance of certain feast days, etc. Christ came to do away with these former works so that we are no longer under the Law of Moses, but under the Law of Christ. And this is what the Scripture is saying, that we are not justified by being Jew, but are justified by being Christian. Period. The old Jewish works are dead.

Unfortunately heretics have had a field-day with this and other like verses, thinking they have liberty to sin and to avoid good works, when in fact no such liberty is given in the Bible. It was Luther who started this idea that we don’t have to please God with works, before which it never existed in Christian history. Luther obviously didn’t think Christ was worth working for, which is what his rant boiled down to. The Gospel makes it clear that it's not only what we do that can banish souls to the eternal fires, but what we fail to do in good works.

The 25th chapter of St. Matthew states that those who neglect their religious duties in life will be hurled into hell by the Just Judge, who at His Second Coming will declare to them: "Depart from me, you cursed, into everlasting fire which was prepared for the devil and his angels. For I was hungry, and you gave me not to eat: I was thirsty, and you gave me not to drink. I was a stranger, and you took me not in: naked, and you covered me not: sick and in prison, and you did not visit me... And these shall go into everlasting punishment." (Matthew 25: 41-46)

St. Paul exhorts the faithful of God to work out their salvation "with fear and trembling" (Phil. 2:12), because "the Son of man shall come in the glory of his Father with his angels: and then will he render to every man according to his works." (Matthew 16:27)  A man's works then are what justify and keep him. (James 2:17)       "For not the hearers of the law are just before God, but the doers of the law shall be justified." (Romans 2:13)

If there is one thing we learn from the Gospel, it is that lip service and false protestations will not save us.

Jesus himself says, "Why do you call me, Lord, Lord, and do not the things which I say?" (Luke 6:46) Christ indeed is the Savior of the world, but He will not save anyone unless they do what He says. "Not everyone that says to me, Lord, Lord, shall enter into the Kingdom of Heaven: but he that does the will of my Father who is in Heaven, he shall enter into the Kingdom of Heaven." (Matthew 7: 21)

What Luther lacked above all was faith. He called Jesus an adulterer, rejected several books of the Bible,    denied the necessity of good works for salvation, scorned the reality of indulgences, and denied that priests have the power to forgive sins. He maintained that the priest's role in confession is to simply declare to the penitent the forgiveness that is already his from God, arguing that it doesn't come through the priest.

This is heresy. Jesus told his representatives in the priesthood: "Receive the Holy Ghost. Whose sins you shall forgive, they are forgiven them; and whose sins you shall not forgive, they are not forgiven." (John 20: 22,23) Clearly we see that without the absolution (forgiveness) of the priest, the penitent is not forgiven by God.

In short, Martin Luther didn’t agree with the teachings of Jesus Christ, and had no qualms about ripping His doctrine to shreds before the people. He was a classic hypocrite, constantly accusing others of his own errors  and touting himself about his “justifications in faith,” when in fact he had no faith. He was an infidel, a blasphemer, an adulterer and a murderer, and now Rome wants to find common ground with him in 2017? Why not just   celebrate the anniversary of the Third Reich?

Every one of Luther’s charges against the Catholic Church were irrational and false. For instance he accused the clergy of “selling indulgences” in the confessional, which is not true. When penitents came to confession it was common at that time for priests to administer a penance in the form of having them place money in the Church’s treasury, because funds were needed to complete the Basilica of St. Peters in Rome. We might say a Peter’s pence was being raised, which should have exited praise, but this infuriated Luther because he couldn’t tolerate the idea of funding the “papal pig” and his palace.

If anyone would question his motives, let them consider his own words about the Catholic Church: "We too were formerly stuck in the behind of this hellish whore, the new church of the pope... so that we regret having spent so much time and energy in that vile h***. But God be praised and thanked that he rescued us from the scarlet whore." (Luther's Works, Vol. 41, p. 206)

Again Luther says: "I can with good conscience consider the pope a fart-ass and an enemy of God. He cannot consider me an ass, for he knows that I am more learned in the Scriptures than he and all his asses are.” (p. 344) “The papal ass wants to be lord of the church, although he is not a Christian, believes nothing, and can no longer do anything but fart like an ass." (p. 358)

Should the Vatican be commemorating the work of such a man? It is for reason that the Church excommunicated Martin Luther in January 1521, which means the faithful have no choice but to either stand behind this verdict,    or be partakers in his sins. As the Bible says: "You cannot drink the chalice of the Lord, and the chalice of devils” (1 Corinthians 10:21)

It is unfortunate that so many misinformed people listened to the deceiver and allowed themselves to be pulled away from the Catholic Church. Thanks to Luther and his rampage, a better part of Europe was led into apostasy, and now apostates and Catholics are asked to share a “common faith!” What does light have in common with darkness? Benedict XVI even said the Protestant religion is “no religion.”

Charity for separated brethren consists in converting them to the Faith, not in partaking in their errors. The Church from the beginning has forbidden the idea of interreligious dialogue for unity's sake, since our unity is with Christ, not with secular religions. The Church dogmatically teaches that there is no salvation outside the Catholic Church (extra ecclesiam nulla salus), which means Catholics must believe this in order to be saved.

Of all the religions of earth, the Protestant sect is probably the most hostile towards the Catholic Church. It is distinguished by its abhorrence of the Virgin Mary, which is why Protestantism is so radically different than Catholicism, despite what today's ecumenical “experts" might say. Though Protestants are often good people, their sect is not good because it denigrates Mary and runs her into the ground. That is to say, not all Protestants are truly Protestant. Unfortunately it is the true Protestants that Rome is seeking unity with.

Concerning separated brethren who oppose the Faith, St. John says: "If any man come to you, and bring not this doctrine, receive him not into the house nor say to him, God speed you. For he that says to him, God speed you, communicates with his wicked works." (2 John 1:10,11)

Why then is Rome God-speeding Luther and his schismatic sect? Under the pretext of mercy they’re despising goodness and opening the door to evil. Pastoral charity means closing the door on sin and professing the Catholic Church as the only ark of salvation, even if it means being hated by all men for it. Christ himself demonstrated this selfless zeal in the way he refuted the various religious groups of his day. Never once was He open to error, never once did he show openness to the world and its thinking, but He rather rebuked the Pharisees for their pride and their contempt of majesty. His mercy was on the humble and God fearing who struck their breast, not   on the “stiff-necked and uncircumcised of heart” who insisted on bringing their polluted errors into the temple.  

We pray that Francis will likewise demonstrate this zeal for souls by denouncing the ecumenical Pharisees in Rome that are polluting the faithful with their errors. Jesus mercifully cleansed the lepers, so let Peter follow suit and cleanse this moral leprosy from our midst, lest it work the spiritual death of God’s people.

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Who was the First Person Christ Appeared to After His Resurrection?

Who was the first person the Risen Christ appeared to? His Mother!

No less than six doctors of the Church, including Sts. Ambrose (c. 340-97), Anselm (1033-1109), and Albert the Great (c. 1206-80) held that Our Lady was the first witness of the Resurrection. Pope Benedict XIV (1740-58) declared that this fact is “based on the tradition proclaimed by ancient architectural and liturgical monuments, starting from Jerusalem itself.”

This acknowledgment, Fr. Hardon contends, finds further expression in the famous Spiritual Exercises of the founder of the Jesuits, St. Ignatius of Loyola (1491-1556). The Spanish priest simply assumes that Jesus appeared in body and soul to His Blessed Mother immediately after rising from the dead. In fact, St. Ignatius makes this Marian mystery the first of 14 meditations on the risen life of Christ. It is the key meditation that introduces the capstone of the spiritual exercises, the “contemplation for obtaining divine love.”

Such an apparition is mentioned in the visions of Blessed Anne Catherine Emmerich as well.

While the first recorded person that our Lord appeared to was St. Mary Magdalene, the Scriptures do not say that St. Mary Magdalen was the first person to see the Risen Lord. There is nothing contrary to Scripture to believe He first appeared to His Mother and such a mystical apparition was not mentioned in the Scriptures. After all, St. John clearly wrote that not all events concerning our Lord were written in the Gospels or else "if they were written every one, the world itself, I think, would not be able to contain the books that should be written" (John 21:25).

Such a truth is further expressed by the great Liturgist and scholar, Dom Gueranger, in his "Liturgical Year" work: "Meanwhile, our risen Jesus, seen by no other mortal eye, has sped to his most holy Mother. He is the Son of God; he is the vanquisher of death; but he is likewise the Son of Mary. She stood near him to the last, uniting the sacrifice of her mother’s heart with that he made upon the Cross; it is just, therefore, that she should be the first to partake of the joy of his Resurrection. The Gospel does not relate the apparition thus made by Jesus to his Mother, whereas all the others are fully described. It is not difficult to assign the reason. The other apparitions were intended as proofs of the Resurrection; this to Mary was dictated by the tender love borne to her by her Son. Both nature and grace required that his first visit should be to such a Mother, and Christian hearts dwell with delight on the meditation of the mystery. There was no need of its being mentioned in the Gospel; the tradition of the holy Fathers, beginning with St Ambrose, bears sufficient testimony to it; and even had they been silent, our hearts would have told it us. And why was it that our Saviour rose from the tomb so early on the day he had fixed for his Resurrection? It was because his filial love was impatient to satisfy the vehement longings of his dearest and most afflicted Mother. Such is the teaching of many pious and learned writers; and who that knows aught of Jesus and Mary could refuse to accept it?"

A blessed Easter to all!  Christ is Risen from the dead!  Alleluia!

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The Holy Week Office of Tenebrae

During the Sacred Triduum, the Matins and Lauds of the Divine Office are often sung in a haunting service known as the Tenebrae service (“tenebrae” meaning “shadows”), which is basically a funeral service for Our Lord.  On Wednesday evening/night, the Thursday office is traditionally said.  And in like manner, on the evening before, the Office for the next day is said.

During the Matins on Good Friday, one by one, the candles are extinguished in the Church, leaving the congregation in total darkness, and in a silence that is punctuated by the strepitus (a loud clatter intended to evoke the earthquake that was said to happen at the moment of death) meant to evoke the convulsion of nature at the death of Christ. It has also been described as the sound of the tomb door closing.

Consider purchasing a guide book to continue reading more on this aspect of the Triduum.  These booklets will allow you to learn in more detail the Liturgy of the Tenebrae Service for the Triduum:
http://www.cantius.org/go/webstore/product/tenebrae_service_booklets/

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Baptized in Christ: A Catholic Study of the Sacrament of Baptism for Godparents and Parents

CatechismClass.com proudly publishes a best-selling online Baptism Preparation Program, intended for godparents and parents of children to be baptized. We are excited to announce that this best-selling course is now also available in paperback format as well as in eBook format, for use on your Kindle, Nook, or alternative e-reader.

In this short book we will discuss the necessity for, Scriptures relating to, the history of, and the Rite for the Sacrament of Baptism. Baptism is the first Sacrament of the Faith, and it is the Sacrament by which a person becomes a Christian. It is truly a life-giving Sacrament since it is necessary for our salvation to receive it. Baptism was given to the Church as the Sacrament of initiation into the Faith and for the forgiveness of sins, both Original Sin and all personal sins. Through Baptism we are made sons and daughters of God, and God’s very life comes to dwell within us. It is through the graces of Baptism that we are given the foundations of virtue and the gifts of the Holy Spirit, and it is through the graces of Baptism that we live as Christians at all. 

To learn more and order the paperback, please click here. It’s only $10.99!

To preview the eBook, please click here. It’s only $7.95!

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Feast of our Lady of Sorrows in Lent

Greater Double (1955 Calendar): Friday before Palm Sunday

Commemoration (1962 Calendar): Friday before Palm Sunday

Today, the Friday after Passion Sunday is dedicated to the honor of the Seven Sorrows of the Blessed Virgin Mary in the Traditional Roman Catholic Calendar.  This day is in addition to the honor given to our Lady and her Seven Sorrows in September's Feast day by this same name.

Dom Gueranger writes in The Liturgical Year:

This Friday of Passion-week is consecrated in a special manner, to the sufferings which the holy Mother of God endured at the foot of the cross. The whole of next week is fully taken up with the celebration of the mysteries of Jesus’ Passion; and although the remembrance of Mary’s share in those sufferings is often brought before the faithful during Holy Week, yet, the thought of what her Son, our divine Redeemer, goes through for our salvation, so absorbs our attention and love, that it is not then possible to honour, as it deserves, the sublime mystery of the Mother’s com-passion.

It was but fitting, therefore, that one day in the year should be set apart for this sacred duty: and what day could be more appropriate than the Friday of this week, which, though sacred to the Passion, admits the celebration of saints’ feasts, as we have already noticed? As far back as the fifteenth century (that is, in the year 1423), we find the pious archbishop of Cologne, Theodoric, prescribing this feast to be kept by his people. It was gradually introduced, and with the knowledge of the holy See, into several other countries; and at length, in the last century, Pope Benedict XIII, by a decree dated August 22, 1727, ordered it to be kept in the whole Church under the name of the Feast of the Seven Dolours of the Blessed Virgin Mary, for, up to this time, it had gone under various names. We will explain the title thus given to it, as also the first origin of the devotion of the Seven Dolours, when our Liturgical Year brings us to the third Sunday of September, the second feast of Mary’s Dolours. What the Church proposes to her children’s devotion for this Friday of Passion-week, is that one special dolour of Mary—her standing at the foot of the cross. Among the various titles given to this feast before it was extended by the holy See to the whole Church, we may mention, Our Lady of Pity, the Compassion of our Lady, and the one that was so popular throughout France, Notre Dame de la Pamoison. These few historical observations prove that this feast was dear to the devotion of the people, even before it received the solemn sanction of the Church.

That we may clearly understand the object of this feast, and spend it, as the Church would have us do, in paying due honour to the Mother of God and of men, we must recall to our minds this great truth: that God, in the designs of His infinite wisdom, has willed that Mary should have a share in the work of the world’s redemption. The mystery of the present feast is one of the applications of this divine law, a law which reveals to us the whole magnificence of God’s plan; it is, also, one of the many realizations of the prophecy, that satan’s pride was to be crushed by a woman. In the work of our redemption there are three interventions of Mary; that is, she was thrice called upon to take part in what God Himself did. The first of these was in the Incarnation of the Word, who would not take flesh in her virginal womb until she had given her consent to become His Mother; and this she gave by that solemn Fiat which blessed the world with a Saviour. The second was in the sacrifice which Jesus consummated on Calvary, where she was present that she might take part in the expiatory offering. The third was on the day of Pentecost, when she received the Holy Ghost, as did the apostles, in order that she might effectively labour in the establishment of the Church. We have already explained, on the feast of the Annunciation, the share Mary had in that wonderful mystery of the Incarnation, which God wrought for His own glory and for man’s redemption and sanctification. On the feast of Pentecost we shall speak of the Church commencing and progressing under the active influence of the Mother of God. To-day we must show what part she took in the mystery of her Son’s Passion; we must tell the sufferings, the Dolours, she endured at the foot of the cross, and the claims she thereby won to our filial gratitude.

Collect:

O God, in Your passion, the prophecy of Simeon was fulfilled that a sword of sorrow should pierce the sweet soul of Your glorious Virgin-Mother Mary. We reverently recall her sufferings and sorrow; mercifully grant us the fruits of the redemption that was paid for by Your own sufferings, through the merits and prayers of all the saints watching beside the cross; who lives and rules with God the Father...

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Genuflections During the Mass: What the Traditional Latin Mass Teaches Us Through Action

An ordinary Catholic will no doubt be familiar with genuflecting.  After all, everyone is supposed to genuflect towards to Real Presence of our Lord in the Eucharist while in the Church.  As the Eucharist should always be in the Tabernacle which rests in the center of the Altar, we will genuflect towards the Tabernacle before entering the pews and taking our seats.  If we ever cross the aisle, we genuflect toward the tabernacle again as we walk before the Presence of God.

In the context of the Tridentine Latin Mass, anytime the priest walks past the Tabernacle, he will genuflect.  The priests genuflect every single time he approaches the altar, removes the pall, replaces the pall, opens the tabernacle and opens the ciboria. This is done out of respect, reverence, and awe of the presence of the Triune God who is present in the Holy Eucharist.

SCOPE

Yet, the scope of this article is not to mention any of the above practices.  Rather, it is to comment on the sublime realities expressed during the Tridentine Mass when, several times through the year, the priest and people will genuflect together as certain words are read whether in the Epistle, Sequence, Tract, Gospel, or other place.  These special occurrences are worthy of meditation and consideration.

This article also is not to discuss the aspects of genuflection that occur often in the Tridentine Mass.  But for the benefit of those who are not not familiar, they include:

1. During the Nicene Creed, all will kneel during the words "...and was incarnate by the Holy Spirit of the Virgin Mary, and was made man"
2. During the Last Gospel of the Mass, all genuflect at the words "...and the Word became flesh"

What follows are the truly unique and special occasions when the Faithful will genuflect during the Readings of the Mass. Most of these occasions do not occur on Holy Days of Obligation (whether they be on a Sunday Mass or another day of required Mass attendance).  As a result, many Catholics - even those who attend the Tridentine Liturgy each Sunday - may not be aware of these. 

GOSPEL OF THE THIRD MASS OF CHRISTMAS

The Mass During the Day of Christmas is the reading traditionally said for the Last Gospel, and the faithful genuflect as they would do during the Last Gospel:

In the beginning was the Word, and the Word was in God's presence, and the Word was God. The same was in the beginning with God. All things were made by Him, and without Him was made nothing that was made: in Him was life, and the life was the Light of men; and the Light shineth in darkness, and the darkness did not comprehend it. There was a man sent from God, whose name was John. This man came for a witness, to testify concerning the Light, that all might believe through Him. He was not the Light, but he was to testify concerning the Light. That was the true Light, which enlighteneth every man that cometh into this world. He was in the world, and the world was made by Him, and the world knew Him not. He came unto His own, and His own received Him not. But as many as received Him to them He gave power to become sons of God, to them that believe in His Name, who are born not of blood, nor of the will of the flesh, nor of the will of man, but of God, [here genuflect] and the Word was made flesh, and dwelt among us: and we saw His glory, the glory as of the Only begotten of the Father, full of grace and truth.

GOSPEL OF THE EPIPHANY

When Jesus was born in Bethlehem of Juda in the days of King Herod, behold there came wise men from the East to Jerusalem, saying: Where is He that is born King of the Jews? For we have seen His star in the East, and are come to adore Him. And king Herod hearing this was troubled, and all Jerusalem with him.

And assembling together all the chief priests and the scribes of the people, he inquired of them where Christ should be born. But they said to him: In Bethlehem of Juda. For so it is written by the Prophet: And thou Bethlehem, the land of Juda, art not the least among the princes of Juda: for out of thee shall come forth the Captain that shall rule My people Israel. Then Herod, privately calling the wise men, learned diligently of them the time of the star which appeared to them: and sending them into Bethlehem said: Go and diligently inquire after the Child, and when you have found Him, bring me word again that I also may come and adore Him. Who having heard the king went their way.

And behold the star, which they had seen in the East, went before them until it came and stood over where the Child was. And seeing the star, they rejoiced with exceeding great joy. And entering into the house, they found the Child with Mary His mother, [here genuflect] and falling down they adored Him. And opening their treasures, they offered Him gifts, gold, frankincense, and myrrh. And having received an answer in sleep that they should not return to Herod, they went back another way into their country.

GOSPEL OF WEDNESDAY IN 4TH WEEK OF LENT

In the Lenten Feria Mass for Wednesday in the 4th Week of Lent, there is a beautiful epistle in which a healing is recounted by one of the Old Testament Prophets.  Then the Gospel shares a similarly beautiful episode from the life of our Lord.  May we too fall down and adore the Lord:

John 9:1-38 

At that time Jesus, passing by, saw a man who was blind from his birth. And his disciples asked him: "Rabbi, who hath sinned, this man or his parents, that he should be born blind?" Jesus answered: "Neither hath this man sinned, nor his parents; but that the works of God should be made manifest in him. I must work the works of him that sent me, whilst it is day: the night cometh, when no man can work. As long as I am in the world, I am the light of the world."  

When he had said these things, he spat on the ground and made clay of the spittle and spread the clay upon his eyes, And said to him: "Go, wash in the pool of Siloe," which is interpreted, 'Sent.' He went therefore and washed: and he came seeing. 

The neighbours, therefore, and they who had seen him before that he was a beggar, said: "Is not this he that sat and begged?" Some said: "This is he." But others said: "No, but he is like him." But he said: "I am he." They said therefore to him: "How were thy eyes opened?" He answered: "That man that is called Jesus made clay and anointed my eyes and said to me: 'Go to the pool of Siloe and wash.' And I went: I washed: and I see." And they said to him: "Where is he?" He saith: "I know not." 

They bring him that had been blind to the Pharisees. Now it was the sabbath, when Jesus made the clay and opened his eyes. Again therefore the Pharisees asked him how he had received his sight. But he said to them: "He put clay upon my eyes: and I washed: and I see." Some therefore of the Pharisees said: "This man is not of God, who keepeth not the sabbath." But others said: "How can a man that is a sinner do such miracles?" And there was a division among them. They say therefore to the blind man again: "What sayest thou of him that hath opened thy eyes?" And he said: "He is a prophet." 

The Jews then did not believe concerning him, that he had been blind and had received his sight, until they called the parents of him that had received his sight, And asked them, saying: "Is this your son, who you say was born blind? How then doth he now see?" His parents answered them and said: "We know that this is our son and that he was born blind: But how he now seeth, we know not: or who hath opened his eyes, we know not. Ask himself: he is of age: Let him speak for himself." 

These things his parents said, because they feared the Jews: for the Jews had already agreed among themselves that if any man should confess him to be Christ, he should be put out of the synagogue. Therefore did his parents say: "He is of age. Ask himself."
They therefore called the man again that had been blind and said to him: "Give glory to God. We know that this man is a sinner." He said therefore to them: "If he be a sinner, I know not. One thing I know, that whereas I was blind. now I see." They said then to him: 

"What did he to thee? How did he open thy eyes?" He answered them: "I have told you already, and you have heard. Why would you hear it again? Will you also become his disciples?" They reviled him therefore and said: "Be thou his disciple; but we are the disciples of Moses. We know that God spoke to Moses: but as to this man, we know not from whence he is." The man answered and said to them: "why, herein is a wonderful thing, that you know not from whence he is, and he hath opened my eyes. Now we know that God doth not hear sinners: but if a man be a server of God and doth his, will, him he heareth. From the beginning of the world it hath not been heard, that any man hath opened the eyes of one born blind. Unless this man were of God, he could not do anything." They answered and said to him: "Thou wast wholly born in sins; and dost thou teach us?" And they cast him out. 

Jesus heard that they had cast him out. And when he had found him, he said to him: "Dost thou believe in the Son of God?" He answered, and said: "Who is he, Lord, that I may believe in him?" And Jesus said to him: "Thou hast both seen him; and it is he that talketh with thee." And he said: "I believe, Lord." [here genuflect] And falling down, he adored him.

This is a powerful passage.  The words that we hear during the Gospel are not merely a story.  We too are called to have them transform us.  And like the man who was healed, we are also to be so moved by our Lord's miracles and teachings and all His virtues that we fall down and adore Him.

TRACT OF ASH WEDNESDAY

Throughout the Lenten Feria's there is often repeated the Tract of Ash Wednesday.  Again for those unfamiliar, this prayer is said right before the Gospel in place of the Alleluia.  Starting with Septuagesima Sunday (which is 3 Sundays before the First Sunday of Lent) and until Easter, the Alleluia is not permitted to be prayed.

This tract should also cause us to repent of our actions:

Ps. 102:10; 78:8-9
O Lord, repay us not according to the sins we have committed, nor according to our iniquities. V. O Lord, remember not our iniquities of the past; let Your mercy come quickly to us, for we are being brought very low. (All kneel.) V. Help us, O God our Savior, and for the glory of Your name, O Lord, deliver us; and pardon us our sins for Your names sake.

ALLELUIA OF PENTECOST

Yet, not all of these instances of genuflections during the Readings occur during the somber time of Lent.  There is a point in the Pentecost Pascal Alleluia where genuflection occurs:

Alleluia, alleluia! V. Ps. 103:30. Send forth Your Spirit and they shall be created, and You shall renew the face of the earth. Alleluia! (Here all kneel.) V. Come, Holy Spirit, fill the hearts of Your faithful, and kindle in them the fire of Your love.

There is often a connection with kneeling when one implores the Gifts of the Holy Ghost, the 3rd Person of the Most Holy Trinity.

EXALTATION OF THE CROSS

Even during the September 14th Feast of the Exaltation of the Cross, you will find a genuflection occurring during the readings.  Like the aforementioned example occurring during Wednesday in the 4th Week of Lent, this occurs during the Readings. We too should feel moved as to fall down and adore the Lord's Holy Name.  A reading from the Epistle of the Mass:

Philipp. 2:5-11
Brethren: For let this mind be in you, which was also in Christ Jesus: Who being in the form of God, thought it not robbery to be equal with God: But emptied himself, taking the form of a servant, being made in the likeness of men, and in habit found as a man. He humbled himself, becoming obedient unto death, even to the death of the cross. For which cause, God also hath exalted him and hath given him a name which is above all names: [here all genuflect] That in the name of Jesus every knee should bow, of those that are in heaven, on earth, and under the earth: And that every tongue should confess that the Lord Jesus Christ is in the glory of God the Father.

EPISTLE ON PALM SUNDAY

The Epistle of Palm Sunday is the very same one as for the Exaltation of the Cross. Thus, during this day, all genuflect as well.

GOSPEL ON PALM SUNDAY, HOLY TUESDAY, HOLY WEDNESDAY, & GOOD FRIDAY

In a most somber manner, on these days in which the 4 Gospel accounts of our Lord's Death are read, all genuflect when during the readings after His death occurs.  As we read in part on Good Friday:

...Now there stood by the cross of Jesus His Mother, and His Mother's sister, Mary of Cleophas, and Mary Magdalen. When Jesus therefore had seen His Mother and the disciple standing whom He loved, He saith to His Mother: J. Woman, behold thy son. C. After that, He saith to the disciple: J. Behold thy mother. C.And from that hour, the disciple took her to his own. Afterwards, Jesus, knowing that all things were now accomplished, that the Scripture might be fulfilled, said: J. I thirst. C. Now there was a vessel set there, full of vinegar. And they, putting a sponge full of vinegar about hyssop, put it to His mouth. Jesus therefore, when He had taken the vinegar, said: J. It is consummated. C.And bowing His head, He gave up the ghost. 

Here all kneel and pause a few moments. 

Then the Jews because it was the Parasceve, that the bodies might not remain upon the cross on the Sabbath day for that was a great Sabbath day, besought Pilate that their legs might be broken and that they might be taken away. The soldiers therefore came, and they broke the legs of the first, and of the other that was crucified with Him. But after they were come to Jesus, when they saw that He was already dead, they did not break His legs. But one of the soldiers with a spear opened His side, and immediately there came out blood and water. And he that saw it hath given testimony: and his testimony is true. And he knoweth that he saith true: that you also may believe. For these things were done that the Scripture might be fulfilled: you shall not break a bone of Him...

GOOD FRIDAY LITURGY

Many times on Good Friday the Faithful and the priest all genuflect.  This is not only during the Great Intercessions but also during the veneration of the Cross where at three times, all fall down and adore the Holy Cross of our Lord.

CARRYING OF THE PASCAL CALENDAR AT THE EASTER VIGIL

And in yet another example, all genuflect as the Pascal Candle is carried from the Holy Fire into the Sanctuary, when the Exultet will be chanted.

SUMMARY

The Sacred Liturgy offers a number of occasions of great meditation when we pray not only with our words but with our actions.  Man should not hate his body but rather should use it and embrace it.  We are a creation of God composed of both body and soul; and as such, we pray with our whole person.  It is therefore fitting we should embrace these moments in the Liturgy when we fall down and adore the mysteries of our God.  Such occasions are worth great meditation.

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The Precious Blood (Friday after the Fourth Sunday in Lent)

Traditional Catholics will be familiar with the fact that the Feast of the Body of Christ (Corpus Christi) is kept on a separate date than the Feast of the Precious Blood.  The Feast of the Precious Blood is kept on July 1st.  The monthly is July is also especially dedicated to the Precious Blood Devotions.

However, there is also a Lenten Votive Mass that may be said on Friday after the 4th Sunday of Lent.  This was one of the Mass in Some Places that was part of the traditional Missal.

FEAST OF THE MOST PRECIOUS BLOOD.—For many dioceses there are two days to which the Office of the Precious Blood has been assigned, the office being in both cases the same. The reason is this: the office was at first granted to the Fathers of the Most Precious Blood only. Later, as one of the offices of the Fridays of Lent, it was assigned to the Friday after the fourth Sunday in Lent. In many dioceses these offices were adopted also by the fourth Provincial Council of Baltimore (1840). When Pius IX went into exile at Gaeta (1849) he had as his companion the saintly Don Giovanni Merlini, third superior general of the Fathers of the Most Precious Blood. Arrived at Gaeta, Merlini suggested that His Holiness make a vow to extend the feast of the Precious Blood to the entire Church, if he would again obtain possession of the papal dominions. The pope took the matter under consideration, but a few days later sent his domestic prelate Jos. Stella to Merlini with the message: "The pope does not deem it expedient to bind himself by a vow; instead His Holiness is pleased to extend the feast immediately to all Christendom". This was June 30, 1849, the day the French conquered Rome and the republicans capitulated. The thirtieth of June had been a Saturday before the first Sunday of July, wherefore the pope decreed (August 10, 1849) that henceforth every first Sunday of July should be dedicated to the Most Precious Blood.

ULRICH F. MUELLER

 

July 1st: The Precious Blood of Our Lord 1st Class Introit: Apocalypse v: 9-10 Redemisti nos, Dómine, in sánguine tuo, ex omni tribu, et lingua, et pópulo, et natióne: et fecísti nos Deo nostro regnum. [Ps. lxxxviii] Misericórdias Dómini in ætérnum cantábo: in generatiónem et generatiónem annuntiábo veritátem tuam in ore meo. Gloria Patri. Redemísti nos. Thou hast redeemed us, O Lord, in Thy blood, out of every tribe and tongue, and people and nation, and hast made us to our God a kingdom. [Ps. lxxxviii] The mercies of the Lord I will sing forever. I will show forth Thy truth with my mouth to generation and generation. Glory be.... Thou hast redeemed.... Collect: Omnípotens sempitérne Deus, qui unigénitum Fílium tuum mundi Redemptórem constituísti, ac ejus Sánguine placári voluisti: concéde quæsumus, salútis nostræ prétium (solémni cultu) ita venerári atque a præséntis vitæ malis ejus virtúte deféndi in terris; ut fructu perpétuo lætémur in cælis. Per eúmdem Dóminum. O almighty and everlasting God, who didst appoint Thine only-begotten Son the Redeemer of the world, and hast willed to be appeased by His blood; grant unto us, we beseech Thee, so to venerate (with solemn worship) the price of our redemption, and by its power be so defended against the evils of this life, that we may enjoy the fruit thereof for evermore in heaven. Through the same our Lord. Epistle: Hebrews ix: 11-15 Léctio Epístolæ beáti Pauli Apóstoli ad Hebræos: Fratres: Christus assístens póntifex futurórum bonórum, per ámplius et perféctius tabernáculum non manufác­tum, id est, non hujus creatió­nis neque per sánguinem hir­córum, aut vitulórum, sed per próprium sánguinem introívit semel in Sancta, ætérna re­demptióne invénta. Si enim sanguis hircórum et taurórum, et cinis vitulæ aspérsus, in­quinátos sanctíficat ad emun­datiónem carnis: quanto magis sanguis Christi, qui per Spíritum Sanctum semetípsum óbtulit immaculátum Deo, emmundábit consciéntiam nostram ab opéribus mórtuis, ad serviéndum Deo vivénti? Et ideo novi testiménti mediátor est: ut morte inter­cedénte, in redemptiónem eárum prævaricatiónem, quæ erant sub prióri testaménto, repromissiónem accípiant, qui vocáti sunt ætérnæ hereditátis: in Christo Jesu Dómino nostro. A reading from the Epistle of blessed Paul the Apostle to the Hebrews: Brethren: When Christ ap­peared as High Priest of the good things to come, He en­tered once for all through the greater and more perfect tabernacle, not made with hands, that is, not of this cre­ation, nor again by virtue of the blood of goats and calves, but by virtue of His own blood, into the Holies, having obtained eternal redemption. For if the blood of goats and bulls, and the sprinkled ashes of a heifer sanctify the unclean unto the cleansing of the flesh, how much more will the Blood of Christ, who through the Holy Ghost offered Him­self unblemished unto God, cleanse your conscience from dead works to serve the living God? And that is why He is mediator of a new covenant; that whereas a death has taken place for redemption from the transgressions committed un­der the former covenant, they who have been called may have eternal inheritance according to the promise, in Christ Jesus our Lord. Gradual: 1 John v: 6,7-8 Hic est qui venit per aquam et sánguinem, Jesus Christus: non in aqua solum, sed in aqua et sánguine. Tres sunt, qui testimónium dant in cælo: Pater, Verbum, et Spíritus sanctus; et hi tres unum sunt. Et tres sunt, qui testimónium dant in terra: Spíritus. aqua, et sanguis; et he tres unum sunt. This is he that came by water and blood, Jesus Christ; not by water only, but by water and blood. There are three in heaven who give testimony: the Father, the Word, and the Holy Ghost; and these three are one. And there are three that give testimony on earth: the Spirit, the water and the blood; and these three are one. Alleluia, Allelúja. Si testimónium hóminum accípimus, testimónium Dei majus est. Allelúja. Alleluia, Allelúja. If we receive the testimony of men, the testimony of God is greater. Allelúja. In votive Masses, after Septuagesima, the Allelúja verse is replaced by the Tract, as given below: Tract: Ephesians i: 6-8 & Romans iii: 24-25 Gratificávit nos Deus in dilécto Fílio suo, in quo habémus redemptiónem per sánguinem ejus. Remissiónem peccatórum, secúndum divítas grátiæ ejus quæ superabundávit in nobis. Justificáti gratis per grátiam ipsíus, per redemptiónem, quæ est in Christo Jesu. Quem propósuit Deus propitiatiónem per fidem in sánguine ipsíus. God hath graced us in His beloved Son, in whom we have redemption through His blood. The remission of sins, according to the riches of His grace, which hath superabounded in us. Being freely justified by His grace, through the redemption, which is in Christ Jesus. Whom God hath set forth to be a propitiation, through faith in His Blood. In Paschaltide, both Gradual and Tract are replaced by the Allelúja Verse: Apocalypse v:9 & Exodus xii: 13 Alleluia, Allelúja. Dignus est Dómine, accípere librum et aperíre signácula ejus: quoniam occísus est, et redemísti nos, Deo in sánguine tuo.  Allelúja. Erit autem sanguis vobis in signum; et vidébo sánguinem, et transíbo vos: nec erit in vobis plaga dispérdens. Allelúja. Alleluia, Allelúja. Worthy art Thou, O Lord, to take the book, and to open the seals thereof: because Thou wast slain, and hast redeemed us to God in Thy Blood.  Allelúja. And the Blood shall be to you a sign: and I shall see the blood and pass over you; and the plague shall not be on you to destroy you. Allelúja. Gospel: John xix: 30-35 + Sequéntia sancti Evan­gélii secúndum Joánnem. In illo tempore: Cum accepísset Jesus acétum, dixit: «Consummátum est.»  Et inclináto cápite trádidit spíritum. Judæi ergo (quóniam Paracéve erat) ut non remanérent in cruce córpora sábbato (erat enim magnus dies ille sábbati), rogavérunt Pilátum, ut frangeréntur eórum crura, et tolleréntur. Venérunt ergo mílites: et primi quidem fregérunt crura, et altérius, qui crucifíxus est cum eo.  Ad Jesum autem cum veníssent, ut vidérunt eum jam mórtuum, non fregérunt ejus crura, sed unus mílitum láncea latus ejus apéruit, et contínuo exívit sanguis et aqua. Et qui vidit, testimónium perhibuit: et verum est testimónium ejus. Credo. + The continuation of the Holy Gospel according to John. At that time, Jesus, when He had taken the vinegar, said: "It is consummated!" And bowing His head, he gave up the ghost. The Jews, therefore, since it was the Passover, in order that the bodies might not remain upon the cross on the sabbath day, besought Pilate that the legs of those crucified might be broken, and that they might be taken away. The soldiers, therefore came, and they broke the legs of the first, and of the other that was crucified with him. But when they came to Jesus; when they saw that He was already dead, they did not break His legs. But one of the soldiers opened His side with a lance, and immediately there came out blood and water. And he who saw it has borne witness, and his witness is true. Credo. Offertory: 1 Corinthians x: 16 Calix benedictionis, cui benedícimus, none communicátio sánguinis Christi est? Et panis, quem frángimus, nonne participátio córporis Dómini est? The chalice of benediction which we bless, is it not the communion of the blood of Christ? And the bread which we break, is it not the partaking of the Body of the Lord? Secret: Per hæc divína mystéria ad novi, quæsumus, testaménti mediatórem Jesum accedámus: et super altária tua, Dómine virtútum, aspersiónem sánguinis mélius loquéntem quam Abel, innovémus. Per eúmdem Dóminum. We pray that through these divine mysteries, we may draw near to Jesus, the mediator of the New Testament: and upon Thine altars, O Lord of Hosts, may we renew the sprinkling of that blood which pleadeth better than that of Abel. Through the same Lord Jesus Christ.... Vere dignum et iustum est, æquum et salutáre, nos tibi semper et ubíque grátias ágere: Dómine, sancte Pater, omnípotens ætérne Deus: Qui salútem humáni géneris in ligno Crucis constituísti: ut unde mors oriebátur, inde vita resúrgeret: in quo ligno vincébat, in ligno quoque vincerétur: per Christum Dóminum nostrum. Per quem majestátem tuam laudant Angeli, adórant Dominatiónes, tremunt Potestátes. Cæli cælorúmque Virtútes, ac beáta Séraphim, sócia exsultatióne concélebrant. Cum quibus et nostras voces, ut admítti júbeas deprecámur, súpplici confessióne dicéntes: Preface of the Holy Cross It is truly meet and just, right and availing unto salvation, that we should in all times and in all places give thanks unto Thee, O holy Lord, Father almighty and everlasting God. Who didst set the salvation of mankind upon the tree of the Cross, so that whence came death, thence also life might rise again, and that he who overcame by the tree might also be overcome on the tree; through Christ our Lord. Through whom the angels praise Thy majesty, the dominations adore, the powers are in awe, the virtues of highest heaven and the blessed seraphim unite in blissful exultation. With them we praise Thee; grant that our voices too may blend, saying in adoring praise: Communion: Hebrews ix: 28 Christus semel oblátus est ad multórum exhauriénda peccáta: secundo sine peccáto apparébit exspectántibus se in salútem. Christ was offered once to exhaust the sins of many; the second time He shall appear without sin to them that expect Him, unto salvation. Postcommunion: Omnípotens sempitérne Deus, qui unigénitum Fílium tuum mundi Redemptórem constituísti, ac ejus Sánguine placári voluísti: concéde quaésumus, salútis nostræ prétium solémni cultu ita venerári, atquae a præséntis vitæ malus ejus virtúte deféndi in terris; ut fructu perpétuo lætémur in cælis. Per eúmdem Dóminum. We who have been admitted to the holy table, have drawn waters with joy from the fountains of the Savior. May His Blood, we beseech Thee, be within us as a fountain of water springing up unto eternal life; Thou who livest and reignest with God the Father in the unity of the Holy Ghost, one God, World without end. Amen.

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The Five Holy Wounds (Friday after the Third Sunday in Lent)

Regarding this Feast in some places, which is taken from the Missae pro Aliquibus Locis of the Roman Missal, the Catholic Encyclopedia explains:

"The earliest evidence of a feast in honour of the Wounds of Christ comes from the monastery of Fritzlar, Thuringia, where in the fourteenth century a feast was kept on the Friday after the octave of Corpus Christi. The Office was rhythmical (Dreves, "Anal. hymnica", XXIV, 20; Grotefend, "Zeitrechnung", II, 1, 115).  In the fifteenth century it had spread to different countries, to Salisbury (England), Huesca and Jaca (Spain), Vienna, and Tours, and was included in the Breviaries of the Carmelites, Franciscans, Dominicans, and other orders (Dreves, op. cit., XXIV, XL, XLII). 

"The Feast of the Five Wounds, celebrated since the Middle Ages at Evora and elsewhere in Portugal on 6 February (at Lisbon on the Friday after Ash-Wednesday) is of historical interest. It commemorates the founding of the Portuguese kingdom in 1139, when, before the battle on the plains of Ourique, Christ appeared to Alfonso Henriquez, promising victory over the Moors and commanding him to insert into the coat of arms of the new kingdom the emblem of the Five Wounds ("Propr. Portugalliae" in Weiss, "Weltgeschichte", III, 251). This feast is celebrated today in all Portuguese-speaking countries. 

"The Proprium of Venice of 1766, which contains perhaps the earliest series of movable feasts in honour of Christ's Passion, has the Feast of the Five Wounds on the second Sunday in March; it was granted in 1809 to Leghorn for the Friday after Ash-Wednesday, on which day it is still kept in many dioceses of Tuscany, and elsewhere (Mexico).

"Since 1831, when the feasts in honour of the Passion were adopted at Rome by the Passionists and the city, this feast was assigned to the Friday after the third Sunday in Lent. The Office is one of those bequeathed to us by the Middle Ages. As this feast is not celebrated in the entire Church the Office and Mass are placed in the appendix of the Breviary and the Missal."

Today is also an ideal day to pray the Indulged Prayer to the Cross for Fridays in Lent.

The Five Holy Wounds of Our Lord Jesus Christ Friday after the Third Sunday of Lent Introit: Philippians ii: 8-9 Our Lord Jesus Christ humbled Himself unto death, even unto death upon the Cross: Therefore God has also exalted Him, and given Him a name which is above all names. [Ps. lxxxviii: 2] I will sing the mercies of the Lord for all eternity: for generation after generation His truth will be in my mouth. Glory be.... Our Lord Jesus Christ.... Collect O God, who through the passion of Your only begotten Son, and the pouring out of His blood through the five Wounds, hast restored to human nature what was lost through sin: grant, we beseech Thee, that we who venerate the same Wounds and precious blood on earth may gain their fruit in heaven. Through the same.... A Reading From The Prophet Zacharia xii: 10-11; xiii: 6-7 Thus saith the Lord: And I will pour out upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace, and of prayers: and they shall look upon me, whom they have pierced: and they shall mourn for him as one mourneth for an only son, and they shall grieve over him, as the manner is to grieve for the death of the firstborn. In that day there shall be a great lamentation in Jerusalem. And they shall say to him: What are these wounds in the midst of thy hands? And he shall say: With these I was wounded in the house of them that loved me. Awake, O sword, against my shepherd, and against the man that cleaveth to me, saith the Lord of hosts: strike the shepherd, and the sheep shall be scattered: and I will turn my hand to the little ones: saith the Lord almighty. Gradual: Ps. lxviii: 21-22 Insult has broken my heart, and I am weak, I looked for sympathy, but there was none; for comforters, and I found none. Rather they put gall in my food, and in my thirst they gave me vinegar to drink. Tract: Isaias: liii: 4-5 Surely He hath borne our infirmities and carried our sorrows: and we have thought Him, as it were, a leper, and as one struck by God and afflicted. But He was wounded for our iniquities, He was bruised for our sins: the chastisement of our peace was upon Him, and by His bruises we were healed.  Gospel: John xix: 28-35 +  The continuation of the holy Gospel according to John: Jesus knowing that all things were now accomplished, that the scripture might be fulfilled, said: "I thirst." Now there was a vessel set there, full of vinegar. And they, putting a sponge full of vinegar and hyssop, put it to his mouth. Jesus therefore, when he had taken the vinegar, said: "It is consummated." And bowing his head, he gave up the ghost. Then the Jews (because it was the parasceve), that the bodies might not remain upon the cross on the sabbath day (for that was a great sabbath day), besought Pilate that their legs might be broken: and that they might be taken away. The soldiers therefore came: and they broke the legs of the first, and of the other that was crucified with him. But after they were come to Jesus, when they saw that he was already dead, they did not break his legs. But one of the soldiers with a spear opened his side: and immediately there came out blood and water. And he that saw it hath given testimony: and his testimony is true. Credo Offertory Evil men rose up against Me: without mercy they sought to kill Me: they did not hesitate to spit in My face: with their lances they wounded Me, and they have struck all My bones. Secret May Thy majesty, we beseech Thee, O Lord, accept these gifts: in which we offer the Wounds of Thine Only-begotten, the price of our liberty. Through the same.... Preface of the Holy Cross It is truly meet and just, right and availing unto salvation, that we should in all times and in all places give thanks unto Thee, O holy Lord, Father almighty and everlasting God. Who didst set the salvation of mankind upon the tree of the Cross, so that whence came death, thence also life might rise again, and that he who overcame by the tree might also be overcome on the tree; through Christ our Lord. Through whom the angels praise Thy majesty, the dominations adore, the powers are in awe, the virtues of highest heaven and the blessed seraphim unite in blissful exultation. With them we praise Thee; grant that our voices too may blend, saying in adoring praise: Communion: They looked upon Him whom they had transfixed, even as the earth was shaken to its foundations. Postcommunion: Refreshed by these life-giving nourishments, we beseech Thee, O Lord, God: that the wounds of our Lord Jesus Christ which we honor today; may impress themselves upon our hearts, so that dying to sin we will have life. Through the same....

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