Catholic Culture
Collect: Almighty and merciful God, by whose gift your faithful offer you right and praiseworthy service, grant, we pray, that we may hasten without stumbling to receive the things you have promised. Through our Lord Jesus Christ, your Son, who lives and reigns with you in the unity of the Holy Spirit, one God, for ever and ever.
o Basic French Bread
o Beef Bourguignon
o Death and Burial
o November and the Holy Souls
o Praying for the Dead and Gaining Indulgences During November
o Religion in the Home for Elementary School: November
o Religion in the Home for Preschool: November
o November Devotion: The Holy Souls in Purgatory
o Little Litany of the Holy Souls
o Prayer for a Happy Death
o Daily Acceptance of Death
· Ordinary Time: November 6th
· Wednesday of the Thirty-First Week in Ordinary Time
Old Calendar: St. Leonard of Limoges (Hist)
Historically today is the feast of St. Leonard of Limoges, a hermit-abbot who was a convert of St. Remigius. He was a French courtier offered a bishopric, but became a recluse at Micy, France. He then lived at Limoges, France, and he was given land by the royal court on which he founded Noblac Abbey, later called Saint-Leonard.
Since we are so closely associated with the Church Suffering in the communion of saints, fraternal charity demands that we pray fervently for those who have preceded us with the sign of faith and who rest in the sleep of peace. This thought is repeatedly inculcated in every Mass for the dead.
Don't forget to pray for the Poor Souls in Purgatory from November 1 to the 8th.
St. Leonard of Limoges
Leonard of Noblac or of Limoges (also known as Lienard, Linhart, Leonhard) (died in 559), was a Frankish noble in the court of Clovis I. He was converted to Christianity along with the king by Saint Remigius ("Saint Rémy"), Bishop of Reims. Leonard secured the release of a number of prisoners, for whom he has become a patron saint, then, declining the offer of a bishopric, he entered a monastery at Micy near Orléans, under the direction of Saint Mesmin and Saint Lie. Then, according to his legend, Leonard became a recluse in the forest of Limousin, where he gathered a number of followers. Through his prayers the queen of the Franks was safely delivered of a male child, and in recompense Leonard was given royal lands at Noblac, 21 km from Limoges, where he founded the abbey of Noblac, around which a village grew, named in his honour Saint-Leonard de Noblat.
In the eleventh century his cult rapidly spread, at first through Frankish lands, following the release of Bohemond I of Antiochin 1103 from a Danishmend prison. Bohemond, a charismatic leader of the First Crusade, subsequently visited the Abbey of Noblac, where he made an offering in gratitude for his release. Bohemund's example inspired many similar gifts, enabling the Romanesque church and its visible landmark belltower to be constructed. About the same time Noblac was becoming a stage in the pilgrimage route that led towards Santiago de Compostela. Leonard's cult spread through all of Western Europe: in England with its cultural connections to the region, no fewer than 177 churches are dedicated to him. Leonard was venerated in the Low Countries, Spain, Italy, Switzerland, Germany, particularly in Bavaria, and also in Bohemia, Poland, and elsewhere. Pilgrims and patronage flowed to Saint-Leonard de Noblac. Leonard or Lienard became one of the most venerated saints of the late Middle Ages. His intercession was credited with miracles for the release of prisoners, women in labour and the diseases of cattle. His feast day is 6th November, when he is honoured with a festival at Bad Tölz, Bavaria.
Excerpted from thisismiddleton.co.uk
Hiding Death and its Signs
"Hiding death and its signs" is widespread in contemporary society and prone to the difficulties arising from doctrinal and pastoral error.
Doctors, nurses, and relatives frequently believe that they have a duty to hide the fact of imminent death from the sick who, because of increasing hospitalization, almost always die outside of the home.
It has been said that cities of the living have no place for the dead: buildings containing tiny flats cannot house space to hold a vigil for the dead; traffic congestion prevents funeral corteges as they block the traffic; cemeteries, which once surrounded the local church and were "holy ground" and noted the link between Christ and the dead, are now located outside of the towns and cities, since urban planning no longer includes provision for cemeteries.
Modern society refuses to accept the "visibility of death", and hence tries to conceal its presence. In some places, recourse is even made to conserving the bodies of the dead by chemical means in an effort to prolong the appearance of life.
The Christian, who must be conscious of and familiar with the idea of death, cannot interiorly accept the phenomenon of the "intolerance of the dead," which deprives the dead of all acceptance in the city of the living. Neither can he refuse to acknowledge the signs of death, especially when intolerance and rejection encourage a flight from reality, or a materialist cosmology, devoid of hope and alien to belief in the death and resurrection of Christ.
The Christian is obliged to oppose all forms of "commercialisation of the dead," which exploit the emotions of the faithful in pursuit of unbridled and shameful commercial profit.
Excerpted from the Directory on Popular Piety and the Liturgy
Indulgences for All Souls Week
An indulgence, applicable only to the Souls in Purgatory, is granted to the faithful, who devoutly visit a cemetery and pray, even if only mentally, for the departed. The indulgence is plenary each day from the first to the eighth of November; on other days of the year it is partial.
A plenary indulgence, applicable only to the Souls in Purgatory, is granted to the faithful, who on the day dedicated to the Commemoration of All the Faithful Departed [November 2 {as well as on the Sunday preceding or following, and on All Saints' Day}] piously visit a church. In visiting the church it is required that one Our Father and the Creed be recited.
To acquire a plenary indulgence it is necessary also to fulfill the following three conditions: sacramental Confession, Eucharistic communion, and prayer for the intention of the Holy Father. The three conditions may be fulfilled several days before or after the performance of the visit; it is, however, fitting that communion be received and the prayer for the intention of the Holy Father be said on the same day as the visit.
The condition of praying for the intention of the Holy Father is fully satisfied by reciting one Our Father and one Hail Mary. A plenary indulgence can be acquired only once in the course of the day.
25. And there went great multitudes with him: and he turned, and said to them,
26. If any man come to me, and hate not his father, and mother, and wife, and children, and brethren, and sisters, yes, and his own life also, he cannot be my disciple.
27. And whosoever doth not bear his cross, and come after me, cannot be my disciple.
GREG. The mind is kindled, when it hears of heavenly rewards, and already desires to be there, where it hopes to enjoy them without ceasing; but great rewards cannot be reached except by great labors. Therefore it is said, And there went great multitudes to him: and he turned to them, and said, &c.
THEOPHYL. For because many of those that accompanied Him followed not with their whole heart, but lukewarmly, He shows what kind of a man his disciple ought to be.
GREG. But it may be asked, how are we bid to hate our parents and our relations in the flesh, who are commanded to love even our enemies? But if we weigh the force of the command we are able to do both, by rightly distinguishing them so as both to love those who are united to us by the bond of the flesh, and whom we acknowledge our relations, and by hating and avoiding not to know those whom we find our enemies in the way of God. For he is as it were loved by hatred, who in his carnal wisdom, pouring into our ears his evil sayings, is not heard.
AMBROSE; For if for your sake the Lord renounces His own mother, saying, Who is my mother? and who are my brethren? why do you deserve to be preferred to your Lord? But the Lord will have us neither be ignorant of nature, nor be her slaves, but so to submit to nature, that we reverence the Author of nature, and depart not from God out of love to our parents.
GREG. Now to show that this hatred towards relations proceeds not from inclination or passion, but from love, our Lord adds, yes, and his own life also. It is plain therefore that a man ought to hate his neighbor, by loving as himself him who hated him. For then we rightly hate our own soul when we indulge not its carnal desires, when we subdue its appetites, and wrestle against its pleasures. That which by being despised is brought to a better condition, is as it were loved by hatred.
CYRIL; But life must not be renounced, which both in the body and the soul the blessed Paul also preserved, that yet living in the body he might preach Christ. But when it was necessary to despise life so that he might. finish his course, he counts not his life dear to him.
GREG. How the hatred of life ought to be strewn He declares as follows; Whosoever bears not his cross, &c.
CHRYS. He means not that we should place a beam of wood on our shoulders, but that we should ever have death before our eyes. As also Paul died daily and despised death.
BASIL; By bearing the cross also he announced the death of his Lord, saying, The world is crucified to me, and I to the world, which we also anticipate at our very baptism, in which our old man is crucified, that the body of sin may be destroyed.
GREG. Or because the cross is so called from torturing. In two ways we bear our Lord's cross, either when by abstinence we afflict our bodies, or when through compassion of our neighbor we think all his necessities our own. But because some exercise abstinence of the flesh not for God's sake but for vain-glory, and show compassion, not spiritually but carnally, it is rightly added, And comes after me. For to bear His cross and come after the Lord, is to use abstinence of the flesh, or compassion to our neighbor, from the desire of an eternal gain.
28. For which of you, intending to build a tower, sits not down first, and counts the cost, whether he have sufficient to finish it?
29. Lest haply, after he has laid the foundation, and is not able to finish it, all that behold it begin to mock him,
30. Saying, This man began to build, and was not able to finish.
31. Or what king, going to make war against another king, sits not down first, and consults whether he be able with ten thousand to meet him that comes against him with twenty thousand?
32. Or else, while the other is yet a great way off, he sends an ambassage, and desires conditions of peace.
33. So likewise, whosoever he be of you that forsakes not all that he has, he cannot be my disciple.
GREG. Because He had been giving high and lofty precepts, immediately follows the comparison of building a tower, when it is said, For which of you intending to build a tower does not first count &c. For every thing that we do should be preceded by anxious consideration. If then we desire to build a tower of humility, we ought first to brace ourselves against the ills of this world.
BASIL; Or the tower is a lofty watch-tower fitted for the guardianship of the city and the discovery of the enemy's approach. In like manner was our understanding given us to preserve the good, to guard against the evil. For the building up whereof the Lord bids us sit down and count our means if we have sufficient to finish.
GREG. NYSS. For we must be ever pressing onward that we may reach the end of each difficult undertaking by successive increases of the commandments of God, and so to the completion of the divine work. For neither is one stone the whole fabric of the tower, nor does a single command lead to the perfection of the soul. But we must lay the foundation, and according to the Apostle, thereupon must be placed store of gold, silver, and precious stones. Whence it is added, Lest haply after he has laid the foundation, &c.
THEOPHYL. For we ought not to lay a foundation, i.e. begin to follow Christ, and not bring the work to an end, as those of whom St. John writes, That many of his disciples went back. Or by the foundation understand the word of teaching, as for instance concerning abstinence. There is need therefore of the above-mentioned foundation, that the building up of our works be established, a tower of strength from the face of the enemy. Otherwise, man is laughed at by those who see him, men as well as devils.
GREG. For when occupied in good works, unless we watch carefully against the evil spirits, we find those our mockers who are persuading us to evil. But another comparison is added proceeding from the less to the greater, in order that from the least things the greatest may be estimated. For it follows, Or what king, going to make war against another king, sits not down first, and consults whether he be able with ten thousand to meet him that comes against him with twenty thousand
CYRIL; For we fight: against spiritual wickedness in high places; but there presses upon us a multitude also of other enemies, fleshly lust, the law of sin raging in our members, and various passions, that is, a dreadful multitude of enemies.
AUG. Or the ten thousand of him who is going to fight with the king who has twenty, signify the simplicity of the Christian about to contend with the subtlety of the devil.
THEOPHYL. The king is sin reigning in our mortal body; but our understanding also was created king. If then he wishes to fight against sin, let him consider with his whole mind. For the devils are the satellites of sin, which being twenty thousand, seem to surpass in number our ten thousand, because that being spiritual compared to us who are corporeal, they are come to have much greater strength.
AUG. But as with respect to the unfinished tower, he alarms us by the reproaches of those who say, The man began to build, I and was not able to finish, so with regard to the king with whom the battle was to be, he reproved even peace, adding, Or else, while the other is yet a great way off, he sends an ambassage, and desires conditions of peace; signifying that those also who forsake all they possess cannot endure from the devil the threats of even coming temptations, and make peace with him by consenting to him to commit sin.
GREG. Or else, in that awful trial we come not to the judgment a match for our king, for ten thousand are against twenty thousand, two against one. He comes with a double army against a single. For while we are scarcely prepared in deeds only, he sifts us at once both in thought and deed. While then he is yet afar off, who though still present in judgment, is not seen, let us send him an embassy, our tears, our works of mercy, the propitiatory victim. This is our message which appeases the coming king.
AUG. Now to what these comparisons refer, He on the same occasion sufficiently explained, when he said, So likewise whosoever he be of you that forsakes not all that he has, he cannot be my disciple. The cost therefore of building the tower, and the strength of the ten thousand against the king who has twenty thousand, mean nothing else than that each one should forsake all that he has. The foregoing introduction tallies then with the final conclusion. For in the saying that a man forsakes all that he has, is contained also that he hates his father and mother, his wife and children, brothers and sisters, yes and his own wife also. For all these things are a man's own, which entangle him, and hinder him from obtaining not those particular possessions which will pass away with time, but those common blessings which will abide for ever.
BASIL; But our Lord's intention in the above-mentioned example is not indeed to afford occasion or give liberty to any one to become His disciple or not, as indeed it is lawful not to begin a foundation, or not to treat of peace, but to show the impossibility of pleasing God, amidst those things which distract the soul, and in which it is in danger of becoming an easy prey to the snares and wiles of the devil.
BEDE; But there is a difference between renouncing all things and leaving all things. For it is the way of few perfect men to leave all things, that is, to cast behind them the cares of the world, but it is the part of all the faithful to renounce all things, that is, so to hold the things of' the world as by them not to be held in the world.
Catena Aurea Luke 14
