Posted on 04/28/2014 8:45:28 PM PDT by Salvation
April 29, 2014
Memorial of Saint Catherine of Siena, Virgin and Doctor of the Church
Reading 1 Acts 4:32-37
The community of believers was of one heart and mind,
and no one claimed that any of his possessions was his own,
but they had everything in common.
With great power the Apostles bore witness
to the resurrection of the Lord Jesus,
and great favor was accorded them all.
There was no needy person among them,
for those who owned property or houses would sell them,
bring the proceeds of the sale,
and put them at the feet of the Apostles,
and they were distributed to each according to need.
Thus Joseph, also named by the Apostles Barnabas
(which is translated “son of encouragement”),
a Levite, a Cypriot by birth,
sold a piece of property that he owned,
then brought the money and put it at the feet of the Apostles.
Responsorial Psalm Ps 93:1ab, 1cd-2, 5
R. (1a) The Lord is king; he is robed in majesty.
or:
R. Alleluia.
The LORD is king, in splendor robed;
robed is the LORD and girt about with strength.
R. The Lord is king; he is robed in majesty.
or:
R. Alleluia.
And he has made the world firm,
not to be moved.
Your throne stands firm from of old;
from everlasting you are, O LORD.
R. The Lord is king; he is robed in majesty.
or:
R. Alleluia.
Your decrees are worthy of trust indeed:
holiness befits your house,
O LORD, for length of days.
R. The Lord is king; he is robed in majesty.
or:
R. Alleluia.
Gospel Jn 3:7b-15
Jesus said to Nicodemus:
“‘You must be born from above.’
The wind blows where it wills, and you can hear the sound it makes,
but you do not know where it comes from or where it goes;
so it is with everyone who is born of the Spirit.”
Nicodemus answered and said to him,
‘How can this happen?”
Jesus answered and said to him,
“You are the teacher of Israel and you do not understand this?
Amen, amen, I say to you,
we speak of what we know and we testify to what we have seen,
but you people do not accept our testimony.
If I tell you about earthly things and you do not believe,
how will you believe if I tell you about heavenly things?
No one has gone up to heaven
except the one who has come down from heaven, the Son of Man.
And just as Moses lifted up the serpent in the desert,
so must the Son of Man be lifted up,
so that everyone who believes in him may have eternal life.”
They didn’t think that way then, just a loving community. The Jerusalem Bible does not use the word communal. I think we get thrown off by that.
Saint Catherine of Siena,
Virgin & Doctor of the Church
Memorial
April 29th
Saint Catherine of Siena (20th c.) - Vatican [Photo: Father Jerry Pokorsky]Catherine Benincasa was born in Siena on Palm Sunday, March 5, 1347, the daughter of Giacomo Benincasa, a pious and prosperous dyer and his wife Lapa. It is said that when she was five years old, she was in the habit of saying the Hail Mary on each step of the staircase of the house. When Catherine was about six year old, she saw a vision of Christ and His Apostles while walking in the countryside with her brother. She was transfixed by the vision, in which the Lord, in the garb of a pope, blessed her. As one writer put it, "Such was the 'call' of Saint Catherine of Siena ... and the appearance of Christ, in the semblance of His Vicar [the pope], may fitly appear to symbolize the great mission of her later life to the Holy See". For the pope was not in Rome but in Avignon, France, the so-called "Babylonian Captivity" of the papacy, where for political reasons the papal court had moved -- and Catherine, years later, would attempt to persuade the pope to return to Rome, the See of Peter.
At the age of sixteen Catherine took the habit of the Dominican Tertiaries (or "third order", a lay affiliation with the Dominican Order). After three years of celestial visitations and familiar conversation with Christ, she underwent the mystical experience known as "spiritual espousal" (or "mystical marriage" to Christ).
Catherine then dedicated herself to the poor, the sick and the conversation of sinners. In the summer of 1370 she received visions of Hell, Purgatory and Heaven and a Divine command to enter the public life of the world.
She began to dictate and dispatch letters to men and women in every condition of life, entered into correspondence with the princes and republics of Italy, was consulted by the papal legates about the affairs of the Church, and set herself to heal the wounds of her native land. She implored Pope Gregory XI to reform the notoriously corrupt clergy and the administration of the Papal States. Through her influence, the pope left Avignon and returned to Rome.
On the fourth Sunday of Lent in 1375 she received the stigmata, that is, the wounds of Christ.
In about 1378 Catherine composed her "Dialogue", said to have been dictated while she was in ecstasy, a book of meditations and reflections on the Creed and teachings of the Church, and on the sinfulness of man and the mercy of God.
Her last public work was to aid in the reconciliation of Pope Urban VI and the Roman Republic.
Catherine died April 29, 1380.
In 1970 Pope Paul VI proclaimed Saint Catherine of Siena a Doctor of the Church, a title given to certain ecclesiastical writers because of the benefit the whole Church has derived from their teaching and witness.
Collect:
O God, who set Saint Catherine of Siena on fire with divine love
in her contemplation of the Lord's Passion
and her service of your Church,
grant, through her intercession,
that your people,
participating in the mystery of Christ,
may ever exult in the revelation of his glory.
Who lives and reigns with you in the unity of the Holy Spirit,
one God, for ever and ever. +Amen.Readings of the Day:
First Reading - 1 John 1:5-2:2
This is the message we have heard from Him and proclaim to you, that God is light and in Him is no darkness at all. If we say we have fellowship with Him while we walk in darkness, we lie and do not live according to the truth; but if we walk in the light, as He is in the light, we have fellowship with one another, and the blood of Jesus His Son cleanses us from all sin. If we say we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins, He is faithful and just, and will forgive our sins and cleanse us from all unrighteousness. If we say we have not sinned, we make Him a liar, and His word is not in us. My little children, I am writing this to you so that you may not sin; but if any one does sin, we have an advocate with the Father, Jesus Christ the righteous; and He is the expiation for our sins, and not for ours only but also for the sins of the whole world.
Gospel Reading - Matthew 11:25-30
At that time Jesus declared, "I thank Thee, Father, Lord of heaven and earth, that Thou hast hidden these things from the wise and understanding and revealed them to babes; yea, Father, for such was Thy gracious will. All things have been delivered to Me by My Father; and no one knows the Son except the Father, and no one knows the Father except the Son and any one to whom the Son chooses to reveal Him. Come to Me, all who labor and are heavy laden, and I will give you rest. Take My yoke upon you, and learn from Me; for I am gentle and lowly in heart, and you will find rest for your souls. For My yoke is easy, and My burden is light."[Scripture translations: Revised Standard Version - Catholic Edition]
Litany of St. Catherine of Siena
Lord, have mercy on us. Christ, have mercy on us. Lord, have mercy on us.
Christ, hear us. Christ graciously hear us.
God the Father of heaven, have mercy on us.
God the Son, Redeemer of the world, have mercy on us.
God the Holy Ghost, have mercy on us.
Holy Trinity, one God, have mercy on us.Holy Mary, our mother, pray for us.
St. Dominic, glorious Patriarch, pray for us.
St. Catherine of Siena, pray for us.
St. Catherine benevolent mother of the poor, pray for us.
St. Catherine, kind mother of the suffering, pray for us.
St. Catherine, merciful mother of the sick, pray for us.
St. Catherine, refuge of the sorrowful, pray for us.
St. Catherine, intercessor for sinners, pray for us.
St. Catherine, rose pf patience, pray for us.
St. Catherine, model of humility, pray for us.
St. Catherine, lily of chastity, pray for us.
St. Catherine, vessel of graces, pray for us.
St. Catherine, zealous promoter of the honor of God, pray for us.
St. Catherine, luster of holiness, pray for us.
St. Catherine, example of mildness, pray for us.
St. Catherine, glory of the Order of Preachers, pray for us.
St. Catherine, fruitful mother of spiritual children, pray for us.
St. Catherine, promoter of peace, pray for us.
St. Catherine, terror of the evil spirits, pray for us.
St. Catherine, follower of Jesus, pray for us.
St. Catherine, who didst give the blossoms of thy innocent youth to the service of thy Heavenly Spouse, pray for us.
St. Catherine, who didst lead an angelic life in human flesh, pray for us.
St. Catherine, who didst tear thy virginal flesh with scourges, pray for us.
St. Catherine, whom Jesus, Himself, did feed with His Body and Blood, pray for us.
St. Catherine, who didst exchange thy heart with the Heart of Jesus, pray for us.
St. Catherine, who was blest with His Holy Wounds, pray for us.
St. Catherine, who was taken to Heaven to the celestial nuptials, pray for us.
St. Catherine, who didst receive a hundredfold, reward for all thy labors and merits, pray for us.Lamb of God, Who takest away the sins of the world, spare us, O Lord.
Lamb of God, Who takest away the sins of the world, graciously hear us, O Lord.
Lamb of God, Who takest away the sins of the world, have mercy on us.Pray for us, O glorious Virgin, St. Catherine
that we may be made worthy of the promises of Christ.Let us Pray: O God, who didst enable Blessed Catherine, graced with the special privilege of virginity, and patience, to overcome the assault of evil spirits, and to stand unshaken in the love of Thy Name, grant we beseech Thee, that after her example treading under foot the wickedness of the world, and overcoming the wiles of all enemies, we may safely pass onward to Thy glory.Through Christ Our Lord. Amen.
BENEDICT XVI, GENERAL AUDIENCE, November 24, 2010
Saint Catherine of Siena
Dear Brothers and Sisters,
Our catechesis today deals with Saint Catherine of Siena, a Dominican tertiary, a woman of great holiness and a Doctor of the Church. Catherine’s spiritual teachings are centred on our union with Christ, the bridge between earth and heaven. Her own virginal entrustment to Christ the Bridegroom was reflected in her celebrated visions. Catherine’s life also shows us the importance of the spiritual maternity exercised by so many women in every age. From this great saint let us learn to grow in holiness, love for the Lord and fidelity to his body, the Church.
A remedy for Pride based on something Jesus told St. Catherine of Siena
A Word from the Lord and a Saint as to what Prayer Does
On St. Catherine of Siena
The Dialogue by St. Catherine of Siena (Online book)
St. Catherine of Siena, Virgin, Doctor of the Church 1380 (April 30)
St. Catherine of Siena: A Feisty Role for Sister Nancy Murray
9 Day Novena - St. Catherine of Siena - to protect Pope Benedict XVI
EWTN New Program - St. Catherine of Siena: Mystic and Reformer
Saint Catherine of Siena, Virgin (d.1380)
Catholic Caucus - St. Catherine of Siena
Feast Day: April 29
Born: 25 March 1347 at Siena, Tuscany, Italy
Died: 29 April 1380
Canonized: July 1461 by Pope Pius II
Patron of: against fire, bodily ills, Europe, firefighters, illness, Italy, miscarriages, nurses, people ridiculed for their piety, sexual temptation, sick people, sickness, television
St. Catherine of Siena
Feast Day: April 29
Born: 1347 ::Died: 1380
Catherine was born at Siena, Tuscany in Italy. Catherine was the youngest in a family of twenty-five children. When she was six years old Jesus appeared and blessed her. Her mother and father wanted her to be happily married. But, Catherine wished only to be a nun.
To make herself as unattractive as possible, she cut off her long, beautiful hair. Her parents were very upset and scolded her often. They also gave her the most difficult housework to do. But Catherine did not change her mind. Finally, her parents stopped bothering her and allowed her to become a nun.
St. Catherine was very honest and straightforward with Jesus and scolded him when he was not around to help her in her struggles and temptations. Jesus told her that because he was in her heart she was able to win her struggles by his grace.
One night when the people of Siena were out on the streets celebrating. The little baby Jesus and his mother Mary appeared to Catherine who was praying alone in her room. Mary took Catherine's hand and the infant Jesus put a ring on the saint's finger and she became his bride.
In those days the Church had many problems. There were fights going on all over Italy. Catherine wrote letters to kings and queens. She even went to beg rulers to make peace with the pope and to avoid wars.
Catherine asked the pope to leave Avignon, France, and return to Rome to rule the Church as it was God's will. He listened to St. Catherine and did as she said.
Catherine never forgot that Jesus was in her heart. Through her, Jesus helped the sick people she nursed and comforted the prisoners she visited in jail.
This great saint died in Rome in 1380 when she was just thirty-three. She is the patroness of Italy, her country. Hundreds of years later St. Catherine was named a Doctor of the Church. She received this great honor because she served Jesus' Church boldly during her short lifetime.
Tuesday, April 29
Liturgical Color: White
Today the Church recalls St. Hugh of Cluny.
Although his father wanted him to be a
knight, he felt a calling to the priesthood. Over
his life he founded more than 1500
monasteries. St. Hugh died in 1109.
|
What is Confirmation?
Confirmation is the sacrament that completes Baptism; in it the gift of the Holy Spirit is bestowed upon us. Anyone who freely decides to live a life as God's child and asks for God's Spirit under the signs of the imposition of hands and anointing with chrism receives the strength to witness to God's love and might in word and deed. He is now a full fledged, responsible member of the Catholic Church.
When a coach sends a soccer player onto the playing field, he puts his hand on his shoulder and gives him final instructions. We can understand Confirmation in a similar way. A hand is placed upon us. We step out onto the field of life. Through the Holy Spirit we know what we have to do and we have been given the power to do it. He has motivated us. His mission resounds in our ears. We sense his help. We will not betray his trust or disappoint him; we will win the game for him. We just have to want to do it and listen to him. (YOUCAT question 203)
Dig Deeper: CCC section (1285-1314) and other references here.
Part 2: The Celebration of the Christian Mystery (1066 - 1690)
Section 2: The Seven Sacraments of the Church (1210 - 1690)
Chapter 1: The Sacraments of Christian Initiation (1212 - 1419)
Article 2: The Sacrament of Confirmation (1285 - 1321)
Baptism, the Eucharist, and the sacrament of Confirmation together constitute the "sacraments of Christian initiation," whose unity must be safeguarded. It must be explained to the faithful that the reception of the sacrament of Confirmation is necessary for the completion of baptismal grace.89 For "by the sacrament of Confirmation, [the baptized] are more perfectly bound to the Church and are enriched with a special strength of the Holy Spirit. Hence they are, as true witnesses of Christ, more strictly obliged to spread and defend the faith by word and deed."90
89.
Cf. Roman Ritual, Rite of Confirmation (OC), Introduction 1.
90.
LG 11; Cf. OC, Introduction 2.
I. CONFIRMATION IN THE ECONOMY OF SALVATION ⇡
In the Old Testament the prophets announced that the Spirit of the Lord would rest on the hoped-for Messiah for his saving mission.91 The descent of the Holy Spirit on Jesus at his baptism by John was the sign that this was he who was to come, the Messiah, the Son of God.92 He was conceived of the Holy Spirit; his whole life and his whole mission are carried out in total communion with the Holy Spirit whom the Father gives him "without measure."93
91.
Cf. Isa 11:2; 61:1; Lk 4:16-22.
92.
Cf. Mt 3:13-17; Jn 1:33-34.
93.
This fullness of the Spirit was not to remain uniquely the Messiah's, but was to be communicated to the whole messianic people.94 On several occasions Christ promised this outpouring of the Spirit,95 a promise which he fulfilled first on Easter Sunday and then more strikingly at Pentecost.96 Filled with the Holy Spirit the apostles began to proclaim "the mighty works of God," and Peter declared this outpouring of the Spirit to be the sign of the messianic age.97 Those who believed in the apostolic preaching and were baptized received the gift of the Holy Spirit in their turn.98
94.
Cf. Ezek 36:25-27; Joel 3:1-2.
95.
Cf. Lk 12:12; Jn 3:5-8; 7:37-39; 16:7-15; Acts 1:8.
96.
Cf. Jn 20:22; Acts 2:1-14.
97.
98.
Cf. Acts 2:38.
"From that time on the apostles, in fulfillment of Christ's will, imparted to the newly baptized by the laying on of hands the gift of the Spirit that completes the grace of Baptism. For this reason in the Letter to the Hebrews the doctrine concerning Baptism and the laying on of hands is listed among the first elements of Christian instruction. The imposition of hands is rightly recognized by the Catholic tradition as the origin of the sacrament of Confirmation, which in a certain way perpetuates the grace of Pentecost in the Church."99
99.
Paul VI, Divinae consortium naturae, 659; cf. Acts 8:15-17; 19:5-6; Heb 6:2.
Very early, the better to signify the gift of the Holy Spirit, an anointing with perfumed oil (chrism) was added to the laying on of hands. This anointing highlights the name "Christian," which means "anointed" and derives from that of Christ himself whom God "anointed with the Holy Spirit."100 This rite of anointing has continued ever since, in both East and West. For this reason the Eastern Churches call this sacrament Chrismation, anointing with chrism, or myron which means "chrism." In the West, the term Confirmation suggests that this sacrament both confirms and strengthens baptismal grace.
100.
Two traditions: East and West ⇡
In the first centuries Confirmation generally comprised one single celebration with Baptism, forming with it a "double sacrament," according to the expression of St. Cyprian. Among other reasons, the multiplication of infant baptisms all through the year, the increase of rural parishes, and the growth of dioceses often prevented the bishop from being present at all baptismal celebrations. In the West the desire to reserve the completion of Baptism to the bishop caused the temporal separation of the two sacraments. The East has kept them united, so that Confirmation is conferred by the priest who baptizes. But he can do so only with the "myron" consecrated by a bishop.101
101.
Cf. CCEO, Can. 695 § 1; 696 § 1.
A custom of the Roman Church facilitated the development of the Western practice: a double anointing with sacred chrism after Baptism. The first anointing of the neophyte on coming out of the baptismal bath was performed by the priest; it was completed by a second anointing on the forehead of the newly baptized by the bishop.102 The first anointing with sacred chrism, by the priest, has remained attached to the baptismal rite; it signifies the participation of the one baptized in the prophetic, priestly, and kingly offices of Christ. If Baptism is conferred on an adult, there is only one post-baptismal anointing, that of Confirmation.
102.
Cf. St. Hippolytus, Trad. Ap. 21:SCh 11,80-95.
The practice of the Eastern Churches gives greater emphasis to the unity of Christian initiation. That of the Latin Church more clearly expresses the communion of the new Christian with the bishop as guarantor and servant of the unity, catholicity and apostolicity of his Church, and hence the connection with the apostolic origins of Christ's Church.
II. THE SIGNS AND THE RITE OF CONFIRMATION ⇡
In treating the rite of Confirmation, it is fitting to consider the sign of anointing and what it signifies and imprints: a spiritual seal.
Anointing, in Biblical and other ancient symbolism, is rich in meaning: oil is a sign of abundance and joy;103 it cleanses (anointing before and after a bath) and limbers (the anointing of athletes and wrestlers); oil is a sign of healing, since it is soothing to bruises and wounds;104 and it makes radiant with beauty, health, and strength.
103.
Cf. Deut 11:14; Pss 23:5; 104:15.
104.
Anointing with oil has all these meanings in the sacramental life. The pre-baptismal anointing with the oil of catechumens signifies cleansing and strengthening; the anointing of the sick expresses healing and comfort. The post-baptismal anointing with sacred chrism in Confirmation and ordination is the sign of consecration. By Confirmation Christians, that is, those who are anointed, share more completely in the mission of Jesus Christ and the fullness of the Holy Spirit with which he is filled, so that their lives may give off "the aroma of Christ."105
105.
By this anointing the confirmand receives the "mark," the seal of the Holy Spirit. A seal is a symbol of a person, a sign of personal authority, or ownership of an object.106 Hence soldiers were marked with their leader's seal and slaves with their master's. A seal authenticates a juridical act or document and occasionally makes it secret.107
106.
Cf Gen 38:18; 41:42; Deut 32:34; CT 8:6.
107.
Cf. 1 Kings 21:8; Jer 32:10; Isa 29:11.
Christ himself declared that he was marked with his Father's seal.108 Christians are also marked with a seal: "It is God who establishes us with you in Christ and has commissioned us; he has put his seal on us and given us his Spirit in our hearts as a guarantee."109 This seal of the Holy Spirit marks our total belonging to Christ, our enrollment in his service for ever, as well as the promise of divine protection in the great eschatological trial.110
108.
Cf. Jn 6:27.
109.
2 Cor 1:21-22; cf. Eph 1:13; 4,30.
110.
Cf. Rev 7:2-3; 9:4; Ezek 9:4-6.
The celebration of Confirmation ⇡
The consecration of the sacred chrism is an important action that precedes the celebration of Confirmation, but is in a certain way a part of it. It is the bishop who, in the course of the Chrism Mass of Holy Thursday, consecrates the sacred chrism for his whole diocese. In some Eastern Churches this consecration is even reserved to the patriarch: The liturgy of Antioch expresses the epiclesis for the consecration of the sacred chrism (myron) in this way: "[Father ... send your Holy Spirit] on us and on this oil which is before us and consecrate it, so that it may be for all who are anointed and marked with it holy myron, priestly myron, royal myron, anointing with gladness, clothing with light, a cloak of salvation, a spiritual gift, the sanctification of souls and bodies, imperishable happiness, the indelible seal, a buckler of faith, and a fearsome helmet against all the works of the adversary."
When Confirmation is celebrated separately from Baptism, as is the case in the Roman Rite, the Liturgy of Confirmation begins with the renewal of baptismal promises and the profession of faith by the confirmands. This clearly shows that Confirmation follows Baptism.111 When adults are baptized, they immediately receive Confirmation and participate in the Eucharist.112
111.
Cf. SC 71.
112.
Cf. CIC, can. 866.
In the Roman Rite the bishop extends his hands over the whole group of the confirmands. Since the time of the apostles this gesture has signified the gift of the Spirit. The bishop invokes the outpouring of the Spirit in these words: All-powerful God, Father of our Lord Jesus Christ,
by water and the Holy Spirit
you freed your sons and daughters from sin
and gave them new life.
Send your Holy Spirit upon them
to be their helper and guide.
Give them the spirit of wisdom and understanding,
the spirit of right judgment and courage,
the spirit of knowledge and reverence.
Fill them with the spirit of wonder and awe in your presence.
We ask this through Christ our Lord.113
113.
OC 25.
The essential rite of the sacrament follows. In the Latin rite, "the sacrament of Confirmation is conferred through the anointing with chrism on the forehead, which is done by the laying on of the hand, and through the words: 'Accipe signaculum doni Spiritus Sancti' [Be sealed with the Gift of the Holy Spirit]."114 In the Eastern Churches of Byzantine rite, after a prayer of epiclesis, the more significant parts of the body are anointed with myron: forehead, eyes, nose, ears, lips, chest, back, hands, and feet. Each anointing is accompanied by the formula Σφραγις δωρεας Πνευματος Αγιου (Signaculum doni Spiritus Sancti): "the seal of the gift of the Holy Spirit."115
114.
Paul VI, apostolic constitution, Divinae consortium naturae, 663.
115.
Rituale per le Chiese orientali di rito bizantino in lingua greca, Pars Prima (Liberia Editrice Vaticana, 1954) 36.
The sign of peace that concludes the rite of the sacrament signifies and demonstrates ecclesial communion with the bishop and with all the faithful.116
116.
Cf. St. Hippolytus, Trad. Ap. 21:SCh 11,80-95.
III. THE EFFECTS OF CONFIRMATION ⇡
It is evident from its celebration that the effect of the sacrament of Confirmation is the special outpouring of the Holy Spirit as once granted to the apostles on the day of Pentecost.
From this fact, Confirmation brings an increase and deepening of baptismal grace:
117.
118.
Cf. LG 11.
119.
Cf. Council Of Florence (1439): DS 1319; LG 11; 12.
120.
St. Ambrose, De myst. 7,42:PL 16,402-403.
Like Baptism which it completes, Confirmation is given only once, for it too imprints on the soul an indelible spiritual mark, the "character," which is the sign that Jesus Christ has marked a Christian with the seal of his Spirit by clothing him with power from on high so that he may be his witness.121
121.
Cf. Council Of Trent (1547): DS 1609; Lk 24:48-49.
Part 2: The Celebration of the Christian Mystery (1066 - 1690)
Section 2: The Seven Sacraments of the Church (1210 - 1690)
Chapter 1: The Sacraments of Christian Initiation (1212 - 1419)
Article 2: The Sacrament of Confirmation (1285 - 1321)
III. THE EFFECTS OF CONFIRMATION ⇡
This "character" perfects the common priesthood of the faithful, received in Baptism, and "the confirmed person receives the power to profess faith in Christ publicly and as it were officially (quasi Ex officio)."122
122.
St. Thomas Aquinas, STh III,72,5, ad 2.
IV. WHO CAN RECEIVE THIS SACRAMENT? ⇡
Every baptized person not yet confirmed can and should receive the sacrament of Confirmation.123 Since Baptism, Confirmation, and Eucharist form a unity, it follows that "the faithful are obliged to receive this sacrament at the appropriate time,"124 for without Confirmation and Eucharist, Baptism is certainly valid and efficacious, but Christian initiation remains incomplete.
123.
Cf. CIC, can. 889 § 1.
124.
CIC, can. 890.
For centuries, Latin custom has indicated "the age of discretion" as the reference point for receiving Confirmation. But in danger of death children should be confirmed even if they have not yet attained the age of discretion.125
125.
Cf. CIC, cann. 891; 883, 3o.
Although Confirmation is sometimes called the "sacrament of Christian maturity," we must not confuse adult faith with the adult age of natural growth, nor forget that the baptismal grace is a grace of free, unmerited election and does not need "ratification" to become effective. St. Thomas reminds us of this: Age of body does not determine age of soul. Even in childhood man can attain spiritual maturity: as the book of Wisdom says: "For old age is not honored for length of time, or measured by number of years. "Many children, through the strength of the Holy Spirit they have received, have bravely fought for Christ even to the shedding of their blood.126
126.
St. Thomas Aquinas, STh III,72,8, ad 2; Cf. Wis 4:8.
Preparation for Confirmation should aim at leading the Christian toward a more intimate union with Christ and a more lively familiarity with the Holy Spirit his actions, his gifts, and his biddings in order to be more capable of assuming the apostolic responsibilities of Christian life. To this end catechesis for Confirmation should strive to awaken a sense of belonging to the Church of Jesus Christ, the universal Church as well as the parish community. The latter bears special responsibility for the preparation of confirmands.127
127.
Cf. OC Introduction 3.
To receive Confirmation one must be in a state of grace. One should receive the sacrament of Penance in order to be cleansed for the gift of the Holy Spirit. More intense prayer should prepare one to receive the strength and graces of the Holy Spirit with docility and readiness to act.128
128.
Cf. Acts 1:14.
Candidates for Confirmation, as for Baptism, fittingly seek the spiritual help of a sponsor. To emphasize the unity of the two sacraments, it is appropriate that this be one of the baptismal godparents.129
129.
Cf. OC Introduction 5; 6; CIC, Can. 893 §§ 1-2.
V. THE MINISTER OF CONFIRMATION ⇡
The original minister of Confirmation is the bishop.130
In the East, ordinarily the priest who baptizes also immediately confers Confirmation in one and the same celebration. But he does so with sacred chrism consecrated by the patriarch or the bishop, thus expressing the apostolic unity of the Church whose bonds are strengthened by the sacrament of Confirmation. In the Latin Church, the same discipline applies to the Baptism of adults or to the reception into full communion with the Church of a person baptized in another Christian community that does not have valid Confirmation.131
130.
Cf. LG 26.
131.
Cf. CIC, Can. 883 § 2.
In the Latin Rite, the ordinary minister of Confirmation is the bishop.132 If the need arises, the bishop may grant the faculty of administering Confirmation to priests,133 although it is fitting that he confer it himself, mindful that the celebration of Confirmation has been temporally separated from Baptism for this reason. Bishops are the successors of the apostles. They have received the fullness of the sacrament of Holy Orders. The administration of this sacrament by them demonstrates clearly that its effect is to unite those who receive it more closely to the Church, to her apostolic origins, and to her mission of bearing witness to Christ.
132.
Cf. CIC, Can. 882.
133.
Cf. CIC, Can. 884 § 2.
If a Christian is in danger of death, any priest can give him Confirmation.134 Indeed the Church desires that none of her children, even the youngest, should depart this world without having been perfected by the Holy Spirit with the gift of Christ's fullness.
134.
Cf. CIC, Can. 883 § 3.
Daily Readings for:April 29, 2014
(Readings on USCCB website)
Collect: O God, who set Saint Catherine of Siena on fire with divine love in her contemplation of the Lord's Passion and her service or your Church, grant, through her intercession, that your people, participating in the mystery of Christ, may ever exult in the revelation of his glory. Who lives and reigns with you in the unity of the Holy Spirit, on God, for ever and ever.
RECIPES
ACTIVITIES
o St. Catherine of Siena on Loving Your Neighbor, the Poor, and God's Omnipresence
PRAYERS
o Regina Coeli (Queen of Heaven)
o Litany of Dominican Saints and Blesseds
o Novena to St. Catherine of Siena
LIBRARY
o Be Strong and Creative in Your Love | Pope John Paul II
o Do Not Accept Ideas Without a Future | Pope John Paul II
o Three Co-Patronesses of Europe | Pope John Paul II
· Easter: April 29th
· Memorial of St. Catherine of Siena, virgin and doctor
Old Calendar: St. Peter of Verona, martyr; St. Hugh of Cluny (Hist) ; Other Titles: St. Catharine of Siena
Catherine Benincasa, born in Siena at a date that remains uncertain, was favored with visions from the age of seven. Becoming a tertiary of the Dominican Order, she acquired great influence by her life of prayer and extraordinary mortifications as well as by the spread of her spiritual writings. Her continual appeals for civil peace and reform of the Church make her one of the leading figures of the fourteenth century. Worn out by her mortifications and negotiations she died in Rome on April 29, 1380.
According to the 1962 Missal of Bl. John XXIII the Extraordinary Form of the Roman Rite, St. Catherine's feast is celebrated on April 30 and today is the feast of St. Peter of Verona. He was born about 1205 at Verona. His parents were Manichaeans, but he was converted and entered the Order of Preachers with the ambition not only of preaching the faith but of giving his life for it. He had his wish, for in the course of his apostolic work he was assassinated by the Manichaeans on the road from Como to Milan in 1252.
Historically today is the feast of St. Hugh of Cluny, a prince related to the sovereign house of the dukes of Burgundy. He was an adviser to nine popes.
St. Catherine of Siena
Catherine, the youngest of twenty-five children, was born in Siena on March 25, 1347. During her youth she had to contend with great difficulties on the part of her parents. They were planning marriage for their favorite daughter; but Catherine, who at the age of seven had already taken a vow of virginity, refused. To break her resistance, her beautiful golden brown tresses were shorn to the very skin and she was forced to do the most menial tasks. Undone by her patience, mother and father finally relented and their child entered the Third Order of St. Dominic.
Unbelievable were her austerities, her miracles, her ecstasies. The reputation of her sanctity soon spread abroad; thousands came to see her, to be converted by her. The priests associated with her, having received extraordinary faculties of absolution, were unable to accommodate the crowds of penitents. She was a helper and a consoler in every need. As time went on, her influence reached out to secular and ecclesiastical matters. She made peace between worldly princes. The heads of Church and State bowed to her words. She weaned Italy away from an anti-pope, and made cardinals and princes promise allegiance to the rightful pontiff. She journeyed to Avignon and persuaded Pope Gregory XI to return to Rome. Even though she barely reached the age of thirty-three her accomplishments place her among the great women of the Middle Ages. The virgin Catherine was espoused to Christ by a precious nuptial ring which, although visible only to her, always remained on her finger.
Excerpted from The Church's Year of Grace, Pius Parsch
Patron: Against fire; bodily ills; Europe; fire prevention; firefighters; illness; Italy; miscarriages; nurses; nursing services; people ridiculed for their piety; sexual temptation; sick people; sickness; Siena, Italy; temptations.
Symbols: Cross; heart; lily; ring; stigmata.
Things to Do:
St. Peter of Verona
Peter entered the Dominican Order in 1221, the year when St. Dominic died. He was a zealous preacher, and as Inquisitor converted many heretics. While attending school at the age of seventeen, he was asked by his uncle, a heretic, what he was learning. Candidly the boy replied, "The Apostles' Creed." Neither threats nor honeyed words from father and uncle were able to shake the boy's steadfast faith. Years later, when death was near, he once more recited the Apostles' Creed that he prayed so courageously in his youth. The mortal stab soon fell, and he received the martyr's crown.
Excerpted from The Church's Year of Grace, Pius Parsch
Patron: Inquisitors.
Symbol: Dominican with a large knife in or splitting his head; holding a knife; man with a knife in his head and a sword in his breast.
Things to Do:
St. Hugh of Cluny
St. Hugh was a prince related to the sovereign house of the dukes of Burgundy, and had his education under the tuition of his pious Mother, and under the care of Hugh, Bishop of Auxerre, his great-uncle. From his infancy he was exceedingly given to prayer and meditation, and his life was remarkably innocent and holy.
One day, hearing an account of the wonderful sanctity of the monks of Cluny, under St. Odilo, he was so moved that he set out that moment, and going thither, humbly begged the monastic habit. After a rigid novitiate, he made his profession in 1039, being sixteen years old.
His extraordinary virtue, especially his admirable humility, obedience, charity, sweetness, prudence, and zeal, gained him the respect of the whole community; and upon the death of St. Odilo, in 1049, though only twenty-five years old, he succeeded to the government of that great abbey, which he held sixty-two years.
He received to the religious profession Hugh, Duke of Burgundy, and died on the twenty-ninth of April, in 1109, aged eighty-five.
He was canonized twelve years after his death by Pope Calixtus II.
Excerpted from Lives of the Saints, by Alban Butler, Benziger Bros. ed. 1894
Also known as
Profile
Youngest of 24 children; her father was a wool-dyer. At the age of seven she had a vision in which Jesus appeared with Peter, Paul, and John; Jesus blessed her, and she consecrated herself to Him. Her parents began making arranged marriages for her when she turned 12, but she refused to co-operate, became a Dominican tertiary at age 15, and spent her time working with the poor and sick, attracting others to work with her. Received a vision in which she was in a mystical marriage with Christ, and the Infant Christ presented her with a wedding ring. Some of her visions drove her to become more involved in public life. Counselor to and correspondent with Pope Gregory XI and Pope Urban VI. Stigmatist in 1375. Lived in Avignon, France in 1376, and then in Rome, Italy from 1378 until her death. Friend of Blessed Raymond of Capua who was also her confessor. Proclaimed Doctor of the Church on 4 October 1970.
Born
Additional Information
Saint Catherine of Siena, Virgin and Doctor of the Church
There was no needy person among them. (Acts 4:34)
Isn’t it striking how the first Christians took care of one another? Moved by their love for the Lord and for each other, the wealthier members of their community—people like Barnabas—freely shared their resources with those who were less fortunate. They considered their bounty as a blessing from God, something that they should share with each other rather than hold onto for themselves (Acts 4:34-37).
Blessed Frederic Ozanam is a more contemporary example of someone who, like the early Christians, looked beyond himself to the needs of the people around him. When thousands died in a cholera epidemic in Paris in 1832, many more were left destitute. Ozanam, a young university student, was moved at the hopeless state of families who had lost the support of their breadwinners. Then he was stung by another student’s remark: “In former times Christianity worked wonders, but what is it doing for mankind now? And you, who pride yourself on your Catholicity, what are you doing for the poor?”
In response, Ozanam gathered a few friends and began to do whatever he could to relieve the suffering he saw in the slums of the city. Eventually, a new organization, the Society of St. Vincent de Paul, grew from Ozanam’s work and spread. Through the society, volunteers serve millions of disadvantaged people around the globe. They provide home visits, job training, housing assistance, food pantries, and medicine for the elderly. They pray with people, care for their needs, and show the love of Christ in countless concrete ways.
Most of us don’t live in so close-knit a community as the first Christians, where everything was held in common. Nor would many of us be able, like Barnabas, to sell our property, donate it to our local parish, and still be able to care for ourselves and our families. But God still calls us to bear witness to Jesus through acts of generosity and loving service that are in line with our circumstances. So ask the Holy Spirit to open your eyes to see the needs around you. Sharing even a little of your resources, even a little of your time and attention, can make a big difference!
“Lord, show me how I can share the blessings you have given me.”
Psalm 93:1-2, 5; John 3:7-15
Daily Marriage Tip for April 29, 2014:
A good shepherd lays down his life for the sheep. (Jn 10:11) In todays world time is often our most precious commodity. It reflects your priorities. When you give time and attention to your beloved, its like laying down your life for the other. Save time for each other today.
John | |||
English: Douay-Rheims | Latin: Vulgata Clementina | Greek NT: Byzantine/Majority Text (2000) | |
John 3 |
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7. | Wonder not, that I said to thee, you must be born again. | Non mireris quia dixi tibi : oportet vos nasci denuo . | μη θαυμασης οτι ειπον σοι δει υμας γεννηθηναι ανωθεν |
8. | The Spirit breatheth where he will; and thou hearest his voice, but thou knowest not whence he cometh, and whither he goeth: so is every one that is born of the Spirit. | Spiritus ubi vult spirat, et vocem ejus audis, sed nescis unde veniat, aut quo vadat : sic est omnis qui natus est ex spiritu. | το πνευμα οπου θελει πνει και την φωνην αυτου ακουεις αλλ ουκ οιδας ποθεν ερχεται και που υπαγει ουτως εστιν πας ο γεγεννημενος εκ του πνευματος |
9. | Nicodemus answered, and said to him: How can these things be done? | Respondit Nicodemus, et dixit ei : Quomodo possunt hæc fieri ? | απεκριθη νικοδημος και ειπεν αυτω πως δυναται ταυτα γενεσθαι |
10. | Jesus answered, and said to him: Art thou a master in Israel, and knowest not these things? | Respondit Jesus, et dixit ei : Tu es magister in Israël, et hæc ignoras ? | απεκριθη ιησους και ειπεν αυτω συ ει ο διδασκαλος του ισραηλ και ταυτα ου γινωσκεις |
11. | Amen, amen I say to thee, that we speak what we know, and we testify what we have seen, and you receive not our testimony. | amen, amen dico tibi, quia quod scimus loquimur, et quod vidimus testamur, et testimonium nostrum non accipitis. | αμην αμην λεγω σοι οτι ο οιδαμεν λαλουμεν και ο εωρακαμεν μαρτυρουμεν και την μαρτυριαν ημων ου λαμβανετε |
12. | If I have spoken to you earthly things, and you believe not; how will you believe, if I shall speak to you heavenly things? | Si terrena dixi vobis, et non creditis : quomodo, si dixero vobis cælestia, credetis ? | ει τα επιγεια ειπον υμιν και ου πιστευετε πως εαν ειπω υμιν τα επουρανια πιστευσετε |
13. | And no man hath ascended into heaven, but he that descended from heaven, the Son of man who is in heaven. | Et nemo ascendit in cælum, nisi qui descendit de cælo, Filius hominis, qui est in cælo. | και ουδεις αναβεβηκεν εις τον ουρανον ει μη ο εκ του ουρανου καταβας ο υιος του ανθρωπου ο ων εν τω ουρανω |
14. | And as Moses lifted up the serpent in the desert, so must the Son of man be lifted up: | Et sicut Moyses exaltavit serpentem in deserto, ita exaltari oportet Filium hominis : | και καθως μωσης υψωσεν τον οφιν εν τη ερημω ουτως υψωθηναι δει τον υιον του ανθρωπου |
15. | That whosoever believeth in him, may not perish; but may have life everlasting. | ut omnis qui credit in ipsum, non pereat, sed habeat vitam æternam. | ινα πας ο πιστευων εις αυτον μη αποληται αλλ εχη ζωην αιωνιον |
The Joy that Flows from God’s Goodness
Tuesday, 29 April 2014 09:02
The treasured Wednesday catecheses of Pope Benedict XVI constitute a precious heritage for the Church in every place and time. One will want to return to them, again and again, as to a wellspring of refreshing water for the soul. Today, on the feast of the Holy Abbots of Cluny, I was drawn to re–read and meditate Pope Benedict’s presentation of Saint Odo of Cluny. The subtitles are my own and the text in boldface indicates my own emphases.
BENEDICT XVI
General Audience, Wednesday, 2 September 2009
Saint Odo of Cluny
What It Means to Be Christian
Dear Brothers and Sisters, After a long pause, I would like to resume the presentation of important writers of the Eastern and Western Church in the Middle Ages because in their life and writings we see as in a mirror what it means to be Christian. Today I present to you the luminous figure of St Odo, Abbot of Cluny. He fits into that period of medieval monasticism which saw the surprising success in Europe of the life and spirituality inspired by the Rule of St Benedict. In those centuries there was a wonderful increase in the number of cloisters that sprang up and branched out over the continent, spreading the Christian spirit and sensibility far and wide. St Odo takes us back in particular to Cluny, one of the most illustrious and famous monasteries in the Middle Ages that still today reveals to us, through its majestic ruins, the signs of a past rendered glorious by intense dedication to ascesis, study and, in a special way, to divine worship, endowed with decorum and beauty.
Tender Devotion to Our Lady
Odo was the second Abbot of Cluny. He was born in about 880, on the boundary between the Maine and the Touraine regions of France. Odo’s father consecrated him to the holy Bishop Martin of Tours, in whose beneficent shadow and memory he was to spend his entire life, which he ended close to St Martin’s tomb. His choice of religious consecration was preceded by the inner experience of a special moment of grace, of which he himself spoke to another monk, John the Italian, who later became his biographer. Odo was still an adolescent, about 16 years old, when one Christmas Eve he felt this prayer to the Virgin rise spontaneously to his lips: “My Lady, Mother of Mercy, who on this night gave birth to the Saviour, pray for me. May your glorious and unique experience of childbirth, O Most Devout Mother, be my refuge” (Vita sancti Odonis, 1, 9: PL 133, 747). The name “Mother of Mercy”, with which young Odo then invoked the Virgin, was to be the title by which he always subsequently liked to address Mary. He also called her “the one Hope of the world … thanks to whom the gates of Heaven were opened to us” (In veneratione S. Mariae Magdalenae: PL 133, 721).
Saint Benedict Shining Like a Lamp in the Darkness
At that time Odo chanced to come across the Rule of St Benedict and to comment on it, “bearing, while not yet a monk, the light yoke of monks” (ibid., I, 14, PL 133, 50). In one of his sermons Odo was to celebrate Benedict as the “lamp that shines in the dark period of life” (De sancto Benedicto abbate: PL 133, 725), and to describe him as “a teacher of spiritual discipline” (ibid., PL 133, 727). He was to point out with affection that Christian piety, “with the liveliest gentleness commemorates him” in the knowledge that God raised him “among the supreme and elect Fathers of Holy Church” (ibid., PL 133, 722).
Virtue of Patience
Fascinated by the Benedictine ideal, Odo left Tours and entered the Benedictine Abbey of Baume as a monk; he later moved to Cluny, of which in 927 he became abbot. From that centre of spiritual life he was able to exercise a vast influence over the monasteries on the continent. Various monasteries or coenobiums were able to benefit from his guidance and reform, including that of St Paul Outside-the-Walls. More than once Odo visited Rome and he even went as far as Subiaco, Monte Cassino and Salerno. He actually fell ill in Rome in the summer of 942. Feeling that he was nearing his end, he was determined, and made every effort, to return to St Martin in Tours, where he died, in the Octave of the Saint’s feast, on 18 November 942. His biographer, stressing the “virtue of patience” that Odo possessed, gives a long list of his other virtues that include contempt of the world, zeal for souls and the commitment to peace in the Churches. Abbot Odo’s great aspirations were: concord between kings and princes, the observance of the commandments, attention to the poor, the correction of youth and respect for the elderly (cf. Vita sancti Odonis, I, 17: PL 133, 49).
Solitude, Interiority, Openness to the Light of God
He loved the cell in which he dwelled, “removed from the eyes of all, eager to please God alone” (ibid., I, 14: PL 133, 49). However, he did not fail also to exercise, as a “superabundant source”, the ministry of the word and to set an example, “regretting the immense wretchedness of this world” (ibid., I, 17: PL 133, 51). In a single monk, his biographer comments, were combined the different virtues that exist, which are found to be few and far between in other monasteries: “Jesus, in his goodness, drawing on the various gardens of monks, in a small space created a paradise, in order to water the hearts of the faithful from its fountains” (ibid., I, 14: PL 133,49). In a passage from a sermon in honour of Mary of Magdala the Abbot of Cluny reveals to us how he conceived of monastic life: “Mary, who, seated at the Lord’s feet, listened attentively to his words, is the symbol of the sweetness of contemplative life; the more its savour is tasted, the more it induces the mind to be detached from visible things and the tumult of the world’s preoccupations” (In ven. S. Mariae Magd., PL 133, 717). Odo strengthened and developed this conception in his other writings. From them transpire his love for interiority, a vision of the world as a brittle, precarious reality from which to uproot oneself, a constant inclination to detachment from things felt to be sources of anxiety, an acute sensitivity to the presence of evil in the various types of people and a deep eschatological aspiration. This vision of the world may appear rather distant from our own; yet Odo’s conception of it, his perception of the fragility of the world, values an inner life that is open to the other, to the love of one’s neighbour, and in this very way transforms life and opens the world to God’s light.
The Eucharistic Piety of Odo of Cluny
The “devotion” to the Body and Blood of Christ which Odo in the face of a widespread neglect of them which he himself deeply deplored always cultivated with conviction deserves special mention. Odo was in fact firmly convinced of the Real Presence, under the Eucharistic species, of the Body and Blood of the Lord, by virtue of the conversion of the “substance” of the bread and the wine. He wrote: “God, Creator of all things, took the bread saying that this was his Body and that he would offer it for the world, and he distributed the wine, calling it his Blood”; now, “it is a law of nature that the change should come about in accordance with the Creator’s command”, and thus “nature immediately changes its usual condition: the bread instantly becomes flesh, and the wine becomes blood”; at the Lord’s order, “the substance changes” (Odonis Abb. Cluniac. occupatio, ed. A. Swoboda, Leipzig 1900, p. 121). Unfortunately, our abbot notes, this “sacrosanct mystery of the Lord’s Body, in whom the whole salvation of the world consists”, (Collationes, XXVIII: PL 133, 572), is celebrated carelessly. “Priests”, he warns, “who approach the altar unworthily, stain the bread, that is, the Body of Christ” (ibid., PL 133, 572-573). Only those who are spiritually united to Christ may worthily participate in his Eucharistic Body: should the contrary be the case, to eat his Flesh and to drink his Blood would not be beneficial but rather a condemnation (cf. ibid., XXX, PL 133, 575). All this invites us to believe the truth of the Lord’s presence with new force and depth. The presence in our midst of the Creator, who gives himself into our hands and transforms us as he transforms the bread and the wine, thus transforms the world.
Divine Mercy
St Odo was a true spiritual guide both for the monks and for the faithful of his time. In the face of the “immensity of the vices widespread in society, the remedy he strongly advised was that of a radical change of life, based on humility, austerity, detachment from ephemeral things and adherence to those that are eternal (cf. Collationes, XXX, PL 133, 613). In spite of the realism of his diagnosis on the situation of his time, Odo does not indulge in pessimism: “We do not say this”, he explains, “in order to plunge those who wish to convert into despair. Divine mercy is always available; it awaits the hour of our conversion” (ibid., PL 133, 563). And he exclaims: “O ineffable bowels of divine piety! God pursues wrongs and yet protects sinners” (ibid., PL 133, 592). Sustained by this conviction, the Abbot of Cluny used to like to pause to contemplate the mercy of Christ, the Saviour whom he describes evocatively as “a lover of men”: “amator hominum Christus” (ibid., LIII: PL 133, 637). He observes “Jesus took upon himself the scourging that would have been our due in order to save the creature he formed and loves (cf. ibid., PL 133, 638).
Goodness, Merriment, and Joy
Here, a trait of the holy abbot appears that at first sight is almost hidden beneath the rigour of his austerity as a reformer: his deep, heartfelt kindness. He was austere, but above all he was good, a man of great goodness, a goodness that comes from contact with the divine goodness. Thus Odo, his peers tell us, spread around him his overflowing joy. His biographer testifies that he never heard “such mellifluous words” on human lips (ibid., I, 17: PL 133, 31). His biographer also records that he was in the habit of asking the children he met along the way to sing, and that he would then give them some small token, and he adds: “Abbot Odo’s words were full of joy … his merriment instilled in our hearts deep joy” (ibid., II, 5: PL 133, 63). In this way the energetic yet at the same time lovable medieval abbot, enthusiastic about reform, with incisive action nourished in his monks, as well as in the lay faithful of his time, the resolution to progress swiftly on the path of Christian perfection.
Let us hope that his goodness, the joy that comes from faith, together with austerity and opposition to the world’s vices, may also move our hearts, so that we too may find the source of the joy that flows from God’s goodness.
Ex abundantia enim cordis os loquitur
Tuesday, 29 April 2014 09:26
Today’s feast of the Holy Abbots of Cluny compelled me to return to Pope Benedict’s exposition of the contribution of Cluny to the life of the Church, a contribution that remains alive and relevant today. For Benedictine monks, in a very special way, the pontificate of Pope Benedict XVI was a season rich in graces. Pope Benedict XVI’s uniquely Benedictine sensibility informed and coloured his teachings. His very demeanour of humility, gentleness, and moderation corresponded to the description of the abbot that Saint Benedict sets forth in the Holy Rule. It is no surprise then that when Pope Benedict spoke of Benedictine subjects, he became wonderfully eloquent and enthusiastic. “For out of the abundance of the heart the mouth speaketh” (Luke 6:45). The subtitles are my own and the text in boldface indicates my own emphases.
BENEDICT XVI
General Audience, Wednesday, 11 November 2009
The Cluniac Reform
1,200 Monasteries
Dear Brothers and Sisters, this morning I would like to speak to you about a monastic movement that was very important in the Middle Ages and which I have already mentioned in previous Catecheses. It is the Order of Cluny which at the beginning of the 12th century, at the height of its expansion, had almost 1,200 monasteries: a truly impressive figure! A monastery was founded at Cluny in 910, precisely 1,100 years ago, and subsequent to the donation of William the Pious, Duke of Aquitaine, was placed under the guidance of Abbot Berno. At that time Western monasticism, which had flourished several centuries earlier with St Benedict, was experiencing a severe decline for various reasons: unstable political and social conditions due to the continuous invasions and sacking by peoples who were not integrated into the fabric of Europe, widespread poverty and, especially, the dependence of abbeys on the local nobles who controlled all that belonged to the territories under their jurisdiction. In this context, Cluny was the heart and soul of a profound renewal of monastic life that led it back to its original inspiration.
Central Role of the Liturgy in Christian Life
At Cluny the Rule of St Benedict was restored with several adaptations which had already been introduced by other reformers. The main objective was to guarantee the central role that the Liturgy must have in Christian life. The Cluniac monks devoted themselves with love and great care to the celebration of the Liturgical Hours, to the singing of the Psalms, to processions as devout as they were solemn, and above all, to the celebration of Holy Mass. They promoted sacred music, they wanted architecture and art to contribute to the beauty and solemnity of the rites; they enriched the liturgical calendar with special celebrations such as, for example, at the beginning of November, the Commemoration of All Souls, which we too have just celebrated; and they intensified the devotion to the Virgin Mary.
A Venerable Sanctuary of Prayer
Great importance was given to the Liturgy because the monks of Cluny were convinced that it was participation in the liturgy of Heaven. And the monks felt responsible for interceding at the altar of God for the living and the dead, given large numbers of the faithful were insistently asking them to be remembered in prayer. Moreover, it was with this same aim that William the Pious had desired the foundation of the Abbey of Cluny. In the ancient document that testifies to the foundation we read: “With this gift I establish that a monastery of regulars be built at Cluny in honour of the Holy Apostles Peter and Paul, where monks who live according to the Rule of St Benedict shall gather… so that a venerable sanctuary of prayer with vows and supplications may be visited there, and the heavenly life be sought after and yearned for with every desire and with deep ardour, and that assiduous prayers, invocations and supplications be addressed to the Lord”. To preserve and foster this atmosphere of prayer, the Cluniac Rule emphasized the importance of silence, to which discipline the monks willingly submitted, convinced that the purity of the virtues to which they aspired demanded deep and constant recollection. It is not surprising that before long the Monastery of Cluny gained a reputation for holiness and that many other monastic communities decided to follow its discipline. Numerous princes and Popes asked the abbots of Cluny to extend their reform so that in a short time a dense network of monasteries developed that were linked to Cluny, either by true and proper juridical bonds or by a sort of charismatic affiliation. Thus a spiritual Europe gradually took shape in the various regions of France and in Italy, Spain, Germany and Hungary.
A Succession of Saintly Abbots
Cluny’s success was assured primarily not only by the lofty spirituality cultivated there but also by several other conditions that ensured its development. In comparison with what had happened until then, the Monastery of Cluny and the communities dependent upon it were recognized as exempt from the jurisdiction of the local Bishops and were directly subject to that of the Roman Pontiff. This meant that Cluny had a special bond with the See of Peter and, precisely because of the protection and encouragement of the Pontiffs the ideals of purity and fidelity proposed by the Cluniac Reform spread rapidly. Furthermore, the abbots were elected without any interference from the civil authorities, unlike what happened in other places. Truly worthy people succeeded one another at the helm of Cluny and of the numerous monastic communities dependent upon it: Abbot Odo of Cluny, of whom I spoke in a Catechesis two months ago, and other great figures such as Eymard, Majolus, Odilo and especially Hugh the Great, who served for long periods, thereby assuring stability and the spread of the reform embarked upon. As well as Odo, Majolus, Odilo and Hugh are venerated as Saints.
Spiritual Renewal for the Whole Church
Not only did the Cluniac Reform have positive effects in the purification and reawakening of monastic life but also in the life of the universal Church. In fact, the aspiration to evangelical perfection was an incentive to fight two great abuses that afflicted the Church in that period: simony, that is the acquisition of pastoral offices for money, and immorality among the secular clergy. The abbots of Cluny with their spiritual authority, the Cluniac monks who became Bishops and some of them even Popes, took the lead in this impressive action of spiritual renewal. And it yielded abundant fruit: celibacy was once again esteemed and practised by priests and more transparent procedures were introduced in the designation of ecclesiastical offices.
Charity for the Poor
Also significant were the benefits that monasteries inspired by the Cluniac Reform contributed to society. At a time when Church institutions alone provided for the poor, charity was practised with dedication. In all the houses, the almoner was bound to offer hospitality to needy wayfarers and pilgrims, travelling priests and religious and especially the poor, who came asking for food and a roof over their heads for a few days. Equally important were two other institutions promoted by Cluny that were characteristic of medieval civilization: the “Truce of God” and the “Peace of God”. In an epoch heavily marked by violence and the spirit of revenge, with the “Truces of God” long periods of non-belligerence were guaranteed, especially on the occasion of specific religious feasts and certain days of the week. With “the Peace of God”, on pain of a canonical reprimand, respect was requested for defenceless people and for sacred places.
Peace and Justice
In this way, in the conscience of the peoples of Europe during that long process of gestation, which was to lead to their ever clearer recognition two fundamental elements for the construction of society matured, namely, the value of the human person and the primary good of peace. Furthermore, as happened for other monastic foundations, the Cluniac monasteries had likewise at their disposal extensive properties which, diligently put to good use, helped to develop the economy. Alongside the manual work there was no lack of the typical cultural activities of medieval monasticism such as schools for children, the foundation of libraries and scriptoria for the transcription of books.
Aspiration to the Things of God
In this way, 1,000 years ago when the development of the European identity had gathered momentum, the experience of Cluny, which had spread across vast regions of the European continent, made its important and precious contribution. It recalled the primacy of spiritual benefits; it kept alive the aspiration to the things of God; it inspired and encouraged initiatives and institutions for the promotion of human values; it taught a spirit of peace. Dear brothers and sisters let us pray that all those who have at heart an authentic humanism and the future of Europe may be able to rediscover, appreciate and defend the rich cultural and religious heritage of these centuries.
Born of the Spirit | ||
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Memorial of Saint Catherine of Siena, virgin and doctor of the Church
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John 3:7b-15 Jesus said to Nicodemus: “‘You must be born from above.’ The wind blows where it wills, and you can hear the sound it makes, but you do not know where it comes from or where it goes; so it is with everyone who is born of the Spirit.” Nicodemus answered and said to him, “How can this happen?” Jesus answered and said to him, “You are the teacher of Israel and you do not understand this? Amen, amen, I say to you, we speak of what we know and we testify to what we have seen, but you people do not accept our testimony. If I tell you about earthly things and you do not believe, how will you believe if I tell you about heavenly things? No one has gone up to heaven except the one who has come down from heaven, the Son of Man. And just as Moses lifted up the serpent in the desert, so must the Son of Man be lifted up, so that everyone who believes in him may have eternal life.” Introductory Prayer: Lord, you know my needs better than I do. I turn to your Spirit to teach me what to ask for in this prayer. I want to fulfill your holy will over my life. I love you, Lord, and I place all my hope in you. Petition: Lord, increase my faith! 1. You Are the Teacher of Israel: Nicodemus was one of the leading teachers, yet here he tries to make a quiet request for information from Jesus. As a religious teacher he was well versed in the rules and regulations, but there was still a gap in his knowledge. He didn’t know about the Holy Spirit and the new existence that we receive by being born of “water and the spirit.” In a way, he can’t be blamed, since Jesus had not yet revealed it, but it just goes to show us how fundamental spiritual knowledge is in order to be a credible spiritual leader. As committed Catholics, we need to lead others to deeper faith. But will we do so to the degree that we know the faith and are living it in our hearts? 2. Being Born of the Spirit: Are we practical materialists? At times we become so enmeshed in the reality of daily life that we don’t give the slightest thought to the spiritual world, which is infinitely greater than the material one that consumes all our attention. Through our baptism, we are marked out for heavenly things. We bear on our soul the indelible mark that proclaims to the universe that we are children of God. Every time we take a spiritual breath, and glance heavenwards, we renew that birth in the Spirit through which the Lord claimed us as his own. Let us never spend more than a minute as practical materialists! 3. Giving Testimony: Jesus speaks here about giving testimony. He wants us to be his witnesses as well. He wants us to continue to proclaim to the world the reality of the “heavenly things” that he revealed. Possibly the greatest testimony we can give is the happiness and charity of our lives. Joyful, charitable Catholics carry in their very demeanor the sign that their faith is authentic. Before you get angry, upset, or critical, ask yourself, “Is this the testimony of a life filled with the Holy Spirit?” Conversation with Christ: Lord, thank you for the gift of the Holy Spirit in my life. At times, I don’t always live in accord with the great blessing you have given me, but I know that your patience and mercy always give me another chance. Help me to love others and give them a glimpse of heaven through my charity. Resolution: In my conversation today, I will try to say something that will plant a spiritual seed in others. |
April 29, 2014
Christ’s conversation with Nicodemus is a discourse on baptism, which means, to be born from above. One who is born from above allows the Spirit to lead his life; everything he does is based solely on the will of God. Even if we are all baptized, most of us cannot say that we are born from above because usually, we would rather do our own will, anything that makes us happy, fills us, and gratifies us. We are all basically egoistic. This is why we truly need to be born of the Spirit. How are we born of the Spirit? By believing that the Son of Man was lifted up, we become people born of the Spirit, which is not a simple matter. Jesus was lifted up when he died on the cross and also when he was resurrected. To believe in this truth is to acknowledge Christ as the Lord. However, often, we raise up other gods in our lives like ourselves, money, success, affection, etc. We worship these idols instead of Christ, preferring our projects in life. This gospel is an invitation for us to allow Jesus Christ to overthrow the devil in our lives who keeps us slave of our concupiscence, of our egoism, and truly believe only in Him as our Lord.
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