MARY, THE BEAUTY OF CARMEL

Brothers of our Lady

Directed to Christ and oriented to Him, Carmel is also directed to Mary and oriented to her. "Completely Marian", "Totus marianus est," Carmelite authors like to repeat throughout the centuries, and of all their titles none is dearer to the sons of Elias than that of Brothers of our Lady. It is historically certain that the first hermits who retired to Mount Carmel in 1150 made their center a chapel consecrated to our Lady and from the time of Saint Brocard, the first Prior General, the Carmelites were called Brothers of our Lady of Mount Carmel. So devotion to our Lady is seen to be one of their distinctive signs. "Despite its historical inexactitudes "L'Institution des premiers moines" shows that the Order isdominated by the two great figures which represent, on different levels, its ideal: "Elias and our Lady" [1]. No need to follow the example of medieval Carmelite authors, in particular Bostius, and multiply the subtle and often forced resemblances between Elias and our Lady. The origin of these resemblances is to be found in a mystical interpretation of the scene in the book of Kings where on the heights of Carmel, at the prophet's prayer, a little cloud, about as big as the palm of a man's hand, rises out of the sea, melts into rain and fructifies the parched land: this is the image of the Virgin who was to give the Savior to mankind (3 Kings 18: 44). Nor is it necessary to do what Baconthorp did about 1330 and seek to establish close parallels between the life led by the Carmelite and the life of our Lady. "We have chosen a Rule", he said, "in which many points are similar to the life led by the Blessed Virgin Mary". If this be so, why does this Rule never once mention our Lady's name? Nor is the name of Elias found in its pages (in fact no reference is made to the fountain of Elias in the primitive texts). Nevertheless it is certain, as the Order's many authors and documents repeat, Carmel belongs to Elias and to our Lady. "Marianus et Elianus Ordo Carmeli", is the way it is expressed in the Mirror of the Carmelites, or the History of the Order of Elias of the Brothers of the Blessed Virgin Mary of Mount Carmel.

At Carmel what is true of our Lady is also true of our Lord. Contemplative life advances by assimilation and union, much more than by images, examples and models. Preserving all due proportion, what we have said of Christ we repeat about Mary. If the Carmelite does not strive to imitate Mary's life, he does find himself quite naturally in deep harmony with her soul, and it is in this sense that he may be said to lead a "Mary-form" life. Our Lady is for him not only the Mother of Christ and his own mother. She also represents and expresses the soul's essential attitude before God. Mary not only sums up the whole Old Testament, she represents all mankind. She is its soul athirst for God, longing for Him, hoping for Him. All her strength and all her faculties are turned toward Him so that she may receive Him and fully live by Him. Our Lady is also the place of the divine response, of the divine coming. In her, mankind becomes conscious of God's desire and His fully efficacious will to communicate Himself to man. Mary is the place of this meeting; better still, she is the temple in which is consummated God's espousals with man, the hidden sanctuary in which the Spouse is united with the bride, the desert which flowers at the breath of God. Our Lady is pure reference to God and to the life of God in the sense in which Eliseus said to Elias: "As the Lord liveth and as thy soul liveth". From the moment of her immaculate conception Mary's soul had no other life than God, no other end than to know Him and to love Him purely and without any admixture and to allow Him to accomplish in her His designs of love. Carmel finds in Mary the fullness of the spirit which is its own: her beauty is without spot, her purity is absolute. As Isaias says: "The beauty of Carmel will be given you" (35: 2). Reciprocally, Mary's soul is connected with Carmel. She is a daughter of David according to the flesh, the daughter of the prophets and the daughter of Elias according to the spirit. In biblical times souls sought to make the perfect response that Mary was to give to the Word of God which (Luke 2: 19) and on which she "she pondered in her heart""meditated day and night". They longed for the ardent zeal with which she was aflame under the action of the Spirit of God. But her virginal maternity made this predestined daughter of Carmel a queen and raised her to a place of sovereignty among her brethren. For this reason, Carmel will live Mary and will breathe Mary with a movement as natural and as spontaneous as it is willed and conscious. To advance along this path the Carmelite has but to intensify his Marian attitude of virginal simplicity and pure reference to God. At Carmel, God is the object but the soul will become more and more Mary. So the reason why the Rule does not mention our Lady is clear. Carmel seeks to gaze upon God and love Him with mind and heart. What Mary represents is the soul itself. As the soul is united to Christ, so Carmel is hidden in Mary. Mary is, beyond any doubt, for Carmel the infinitely admirable and lovable Mother, the all-merciful Mother, but deeper than this, she is the one who was chosen and formed by God to be the Mother of the Savior; she is the purest, highest and most perfect expression of the soul that is open to the divine action and lives in Mary's light and in Mary's love. She is, par excellence, the contemplative soul. This mystic and filial intuition is to be confirmed in the centuries that were to come. In a critical hour, our Lady herself answered the trusting, insistent prayer of Saint Simon Stock. She appeared to him, holding in her hand the scapular of the Order, and said: "This is the privilege that I give you and all Carmel's children. Whoever dies clothed with this habit will be saved" [2]. In this way she extended, in visible fashion, her special protection over the Order which has always called itself her own. Mary was to intervene in the lives of Carmel's saints. Saint Albert of Sicily, Saint Andrew Corsini, Saint Peter Thomas, Saint Teresa, Saint John of the Cross, and in our own days Saint Theresa of the Child Jesus were favored with our Lady's visible protection. It seems as if at Carmel there can be no great servant of God who has not been sustained and guided by Mary.

Similarly, Carmel's authors multiply works which tighten the already close bonds between Carmel and our Lady. The Order was founded for the veneration of the Blessed Virgin. The Rule was formulated in connection with her life and virtues [3]. In one sense, the objectivity and value of these connections matter little. It is certain that between the time of the Rule and the Reform, "the idea of our Lady taken as model greatly gained in precision... and it becomes clear that Carmel was established for her honor". Was it not normal and at the same time the manifestation of an altogether filial spirit for Carmel to give the Blessed Virgin Mary honor that expressed something of her own intimate fervor. "The first hermits of Carmel considered Carmelite life as existence equally dedicated to the service of the Lord God and of His Mother, the Virgin Mary. Better than all the legends, this expression permits us to understand the flowering of Marian piety at Carmel and the true meaning of later official texts which affirmed that the Order of Carmel is dedicated from its beginning to the honor of our Lady."[4] Carmel sees in her the "soul" in the presence of God. Her purity and simplicity are ravishing. She is the soul whom God has completely and absolutely unified. In her is admirably made manifest: the omnipotence of the Spirit, the origin of contemplation, the origin of the apostolate. Through Mary Carmel perceives the ideal toward which it is drawn and which attracts it. This is a life of unity in God, of union with Christ, of efficacious and salvific charity toward men. Of course, for Carmel as for every Christian soul, Mary is above all, the Mother. "She is more mother than queen", affirms Saint Theresa of the Child Jesus. But she is also something more. She is "the beauty of Carmel". What does that mean? Under this mysterious title, Carmel tries to express something of what she means to the Order: a brightness of eternal light, she in whom God allows Himself to be contemplated and cherished, she in whom "the divine light knows no shadow". Now we understand why, at Carmel, at least for certain souls, Mary is intimately associated in the very practice of contemplation. In her the Lord has done great things. The purity and transparency of her soul enables us to see God at work in her and to contemplate in her a reflection of the divine Beauty. This soul, so transparent, is, we know, that of our mother. Her mission is to form us to live a life of union with God such as she enjoyed. How could our path not lead us to her? So we see that at Carmel there has always been a contemplative way on which union with Mary, far from being an obstacle, or even a detour, is envisaged as an essential condition of advance to the highest mystical life. "The soul discovers that Marian contemplation does not lead her away from adhesion to or immediate union with the Sovereign Good and the simple essence of God considered in itself. On the contrary the soul finds herself attracted to God with greater facility and is held by Him with greater stability.... All this is effected in the soul by one and the same Spirit, the author of this Marian life which leads finally to a perfectly mystical life."[5]

1. FRANCOIS DE SAINTE-MARIE, "La Regle du Carmel et son esprit," Edition
du Seuil, 1949, p. 112.
2. Viridarium in "Speculum Carm.," 599.
3. JOHN BACONTHORP.
4. ELISEE DE LA NATIVITE, O.C.D.: "La vie mariale au Carmel," "Maria,"
II, p. 839, Beaucheane.
5. MICHEL DE SAINT-AUGUSTIN: "La vie Marieforme."

Credits: fragments taken from the essay on "Carmelite Spirituality" by Fr Paul Marie de la Croix, OCD - link on the sidebar in Carmelitana section

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St. Joseph's Day - (transferred) Patron of the Universal Church

TRIALS AND CONSOLATIONS (Luke 1:6; Matth 1: 18-25)

[After the circumcision of the Forerunner], Mary returned to Nazareth. Now the generation of Christ was in this wise. When as His Mother Mary was espoused to Joseph, (Espousals were celebrated among the Jews a year before the marriage. The bond that united the betrothed pair was so sacred that they were spoken of as husband and wife: to break this bond a bill of repudiation was necessary as in the case of an actual marriage) before they came together, she was found with child, of the Holy Ghost. Whereupon Joseph her husband, being a just man and not willing publicly to expose her, was minded to put her away privately (A word from Mary could have turned to joy the anguish of her chaste spouse. This word she did not speak, too humble to proclaim the secret of heaven with her own mouth. She contented herself with pouring out prayers and tears into the bosom of the Father of all consolation, confided that the Holy Spirit who had revealed to the mother of John the Baptist the whole mystery of the Incarnation, would enlighten Joseph when the time appointed by divine Wisdom had arrived). But while he thought on these things, behold the Angel of the Lord appeared to him in his sleep, saying: "Joseph son of David fear not to take unto thee Mary thy wife, for that which is conceived in her, is of the Holy Ghost. And she shall bring forth a Son, and thou shalt call His name JESUS, for He shall save His people from their sins."
Now all this was done that might be fulfilled which the Lord spoke by the Prophet, saying: "Behold a Virgin shall be with child, and bring forth a son and they shall call His nameGod with us" (Note: In this name Emmanuel the twofold nature of the Saviour is revealed: God and man, in one person).
And Joseph rising up from sleep, did as Angel of the Lord has commanded him and took unto him his wife. And he knew her not till she brought forth her first born Son; (Note:Among Jews the son of any woman who had not yet been a mother, was called the First-born, even if he remained the only son. This name was a token that he was bound by the law of the Presentation in the Temple, and it conferred on him special privileges.) and he called His name Jesus.

Credits: "The Four Gospels Harmonized" by the Rev. Canon Alfred Weber

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Feast of St Joseph (transferred from 19 March)

Let me present today the most popular Catholic devotion to St Joseph, devotion to his Seven Sorrows and Joys. This beautiful devotion allows us to contemplate on the entire life of the Holy Family before and after birth of Our Lord.

The history of this devotion is as follows:
Two Fathers of the Franciscan order were sailing along the coast of Flanders, when a terrible tempest arose, which sank the vessel, with its three hundred passengers. The two Fathers had sufficient presence of mind to seize hold of a plank, upon which they were tossed to and fro upon the waves, for three days and nights. In their danger and affliction, their whole recourse was to St. Joseph, begging his assistance in their sad condition. The Saint, thus invoked, appeared in the habit of a young man of beautiful features, encouraged them to confide in his assistance, and, as their pilot, conducted them into a safe harbor. They, desirous to know who their benefactor was asked his name, that they might gratefully acknowledge so great a blessing and favor. He told them he was St. Joseph, and advised them daily to recite the Our Father and Hail Mary seven times, in memory of his seven dolors or griefs, and of his seven joys, and then disappeared.
credit: Catholic Culture

1. St. JOSEPH, Chaste Spouse of the Holy Mother of God, by the SORROW with which thy heart was pierced at the thought of a cruel separation from Mary,

and by the deep JOY that thou didst feel when the angel revealed to thee the ineffable mystery of the Incarnation, obtain for us from Jesus and Mary, the grace of surmounting all anxiety. Win for us from the Adorable Heart of Jesus the unspeakable peace of which He is the Eternal Source.

Our Father, Hail Mary, and Glory Be

2. St. JOSEPH, Foster-Father of Jesus, by the bitter SORROW which thy heart experienced in seeing the Child Jesus lying in a manger,

and by the JOY which thou didst feel in seeing the Wise men recognize and adore Him as their God, obtain by thy prayers that our heart, purified by thy protection, may become a living crib, where the Savior of the world may receive and bless our homage.

Our Father, Hail Mary, and Glory Be

3. St. JOSEPH, by the SORROW with which thy heart was pierced at the sight of the Blood which flowed from the Infant Jesus in the Circumcision,

and by the JOY that inundated thy soul at thy privilege of imposing the sacred and mysterious Name of Jesus, obtain for us that the merits of this Precious Blood may be applied to our souls, and that the Divine Name of Jesus may be engraved forever in our hearts.

Our Father, Hail Mary, and Glory Be

4. St. JOSEPH, by the SORROW when the Lord declared that the soul of Mary would be pierced with a sword of sorrow,

and by thy JOY when holy Simeon added that the Divine Infant was to be the resurrection of many, obtain for us the grace to have compassion on the sorrows of Mary, and share in the salvation which Jesus brought to the earth.

Our Father, Hail Mary, and Glory Be

5. St. JOSEPH, by thy SORROW when told to fly into Egypt,

and by thy JOY in seeing the idols overthrown at the arrival of the living God,grant that no idol of earthly affection may any longer occupy our hearts, but being like thee entirely devoted to the service of Jesus and Mary, we may live and happily die for them alone.

Our Father, Hail Mary, and Glory Be

6. St. JOSEPH, by the SORROW of thy heart caused by the fear of the tyrant Archelaus

and by the JOY in sharing the company of Jesus and Mary at Nazareth, obtain for us, that disengaged from all fear, we may enjoy the peace of a good conscience and may live in security, in union with Jesus and Mary, experiencing the effect of thy salutary assistance at the hour of our death.

Our Father, Hail Mary, and Glory Be

7. St. JOSEPH, by the bitter SORROW with which the loss of the Child Jesus crushed thy heart,

and by the holy JOY which inundated thy soul in recovering thy Treasure on entering the Temple, we supplicate thee not to permit us to lose our Saviour Jesus by sin. Yet, should this misfortune befall us, grant that we may share thy eagerness in seeking Him, and obtain for us the grace to find Him again, ready to show us His great mercy, especially at the hour of death; so that we may pass from this life to enjoy His presence in heaven, there to sing with thee His divine mercies forever.

Our Father, Hail Mary, and Glory Be

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DIVINE MERCY DEVOTION

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First Sunday after Easter - Low Sunday

EPISTLE (1 John 5:4-10)
Dearly Beloved, Whatsoever is born of God overcometh the world; and this is the victory which overcometh the world, our faith. Who is he that overcometh the world, but he that believeth that Jesus is the Son of God? This is he that came by water and blood, Jesus Christ: not by water only, but by water and blood. And it is the spirit which testifieth that Christ is the truth. And there are three who give testimony in heaven: the Father, the Word, and the Holy Ghost: and these three are one. And there are three that give testi­mony on earth: the spirit, and the water, and the blood: and these three are one. If we receive the testimony of men, the testimony of God is greater: for this is the testimony of God, which is greater, because he hath testified of his Son. He that believeth in the Son of God, hath the testimony of God in himself.

INSTRUCTION
As in his gospel, so in his epistles, and especially in this, St. John proves the divinity of Christ which had been denied by some heretics. He says that Christ had come to purify all men from sin by water and blood, that is, by. His blood shed on the cross for our rec­onciliation, and by the water of baptism to which He has given the power, the divine effect of His blood, and has thus proved Himself the divine Redeemer. This His divine dignity is attested by the Holy Ghost who lived in Christ and worked through Him with His fulness, and when sent by Him after our Lord's Ascension, produced most won­derful effect in the apostles and the faithful. As now on earth three, the Spirit, water, and blood, give testimony of Christ's divinity and agree in it, so also in heaven three, the Father, who calls Him His beloved Son, (Matt. 3:17) the Word, or the Son Himself, who wrought so many miracles, the Holy Ghost, when He descended upon Him at the baptism in the Jordan, (Luke 3: 22) give testimony of His divinity, and these also agree with one another in their testimony. If Christ is truly God, then we must believe in Him, and this faith must be a living one, that is, it must prove fertile in good works, and this faith conquers the world by teaching us to love God above all, to despise the world with its pleasures, and to overcome it by indif­ference. Let us strive to have such faith, and we shal overcome all temptations and gain the eternal crown.

ASPIRATION
O Lord Jesus! strengthen me by a lively faith in Thy divinity, so that I may not suc­cumb in the spiritual combat against the world, the flesh, and the devil, and be eternally lost.

GOSPEL (John 20:19-31)
At that time, When it was late that same day, the first of the week and the doors were shut,where the disciples were gathered together, for fear of the Jews, Jesus came, and stood in the midst, and said to them: Peace be to you. And when he had said this, he showed them his hands and his side. The disciples therefore were glad, when, they saw the Lord.


He said therefore to them again: Peace be to you. As the Father hath sent me, I also send you. When he had said this, he breathed on them; and he said to them: Receive ye the Holy Ghost; whose sins you shall forgive, they are forgiven them: and whose sins you shall retain, they are retained.

Now Thomas, one of the twelve, who is called Didymus, was not with them when Jesus came. The other disciples therefore said to him: We have seen the Lord. But he said to them: Except I shall see in his hands the print of the nails, and put my finger into the place of the nails, and put my hand into his side, I will not believe. And after eight days, again his disciples were within, and Thomas with them. Jesus cometh, the doors being shut, and stood in the midst, and said: Peace be to you. Then he said to Thomas: Put in thy finger hither, and see my hands, and bring hither thy hand, and put it into my side; and be not faithless, but believing. Thomas answered and said to him: My Lord and my God. Jesus saith to him: Because thou hast seen me, Thomas, thou hast believed: blessed are they that have not seen, and have believed.*

Many other signs also did Jesus in the sight of his disciples, which are not written in this book. But these are written, that you may believe that Jesus is the Christ, the Son of God; and that, believing, you may have life in his name.

Why does Christ so often wish peace to the apostles?

To show that He only, by His death and resurrection, has made peace between God and man, and that His fol­lowers should be known by their harmony (John 13: 35). There is a threefold peace: peace with God, by avoid­ing sin; peace with ourselves, that is, a good conscience; peace with our neighbor, by the exercise of charity. This threefold peace is necessary for our salvation.

Why did Jesus breathe upon the apostles when giving them the power to forgive sin?
To show that as bodily life was once given to Adam by the breath of God, so should the spiritual life be given henceforth by the apostles and their successors, through the Holy Ghost in the Sacrament of Penance, to the children of Adam who were spiritually dead.

Why did God permit Thomas to doubt the Resurrection of Christ?
That Thomas, as well as we, says St. Gregory, should be strengthened in humble belief in the Resurrection of Christ, and that all doubts should be removed.

Had Thomas true faith when with his own eyes he saw Christ?
Yes, for he saw Christ only in His humanity, and yet testified to His divinity by exclaiming: My Lord and my God!

Is it true, meritorious faith not to be ready to believe before seeing that which is to be believed?
By no means; for faith consists precisely in firmly hold­ing as true that which is not seen. Therefore Christ calls him blessed who has not seen and yet believes.

When is faith true and meritorious?
That is true faith which firmly believes all that God has revealed, whether written or unwritten, and when one lives in accordance with that faith; for faith in Jesus simply does not save us, when that which He has commanded is not performed (Matt 7:21; James 2: 20). That faith is meritorious which without doubting and without hesitation willingly submits the understanding to revealed truths which it cannot comprehend, and this for the love of Gods who is eternal truth and cannot deceive.

Whence do we know for certain that God has revealed certain things?
From the Church of Christ which alone preserves the revealed word of God faithfully and uncorrupted, as it is contained in the Bible and in tradition; by the Holy Ghost all truth is given to the Church, and Christ remains with her until the end of the world (Matt 28: 20).

Has the Church of Christ any marks by which it may be known?
Christ's Church has these four marks: it is One, it is Holy, it is Catholic, and it is Apostolic.

How is the, Church one?
The Church is one, because all its members agreein one faith, are all in one communion, and are all under one head. (Matt 16:18; Eph 4: 37)

How is the Church Holy?
The Church is Holy, in her Founder, Jesus Christ, and by teaching a holy doctrine, by inviting all to a holy life, and by the eminent holiness of so many thousands of her children.

How is the Church Catholic?
The Church is Catholic or Universal, because she subsists in all ages, teaches all nations (Matt 27:19-20) and maintains all truth.

How is the Church Apostolic?
The Church is Apostolic, because she comes down by a perpetual succession from the apostles of Christ, and has her doctrines her orders, and her mission from them.

Which is this true Church?
The Roman Catholic Church, for she alone has these marks. She is One in her head, the Pope of Rome, in her doctrine, and in her Sacraments, which is evident since she excludes all those who do not accept all her dogmas. She is. Holy, for Christ her Founder is holy; and her doctrine and Sacraments lead to holiness, as shown by the multitude of her saints whose sanctity God arms by great miracles. No sect has saints. She is Catholic or Universal, for she has been in existence always from the times of the apostles, as is clearly shown by the fact that from the times of the apostles there have always been some who separated from her and founded sects. The Catholic Church has always existed, and cannot perish or be­come corrupt, since Christ has promised to remain with her to the end of the world; she is also spread over the whole world, is always being announced to all nations, and is fitted for all generations and for all people. She is Apostolic, for she accepts no doctrine which does not come from the apostles, and she can prove that the ministers of the Church, the bishops, have come down in unbroken succession from the apostles.

Can those who remain outside the Catholic Church be, saved?
The Council of Trent (Sess. V. in the Introduction) assigns the Catholic faith as the one without which it is impossible to please God, and the Roman Catechism teaches: (I part. art. 9.) "The Church is also called Catholic or Universal, because all who desire eternal salvation must cling to, and embrace her, like those who entered the ark to escape perishing in the flood." According to this doctrine of the Church, which the holy Fathers affirm, only those idolaters and obstinate heretics are excluded from salvation who knowingly deny the truth, and will not enter the Church. The Catholic Church does not condemn the unbelievers, she prays for them, leaves judgment to the Lord, who alone knows the heart, and knows whether the error is culpable or not, and she calls on all her, members to pray for their enlightenment.

Are we then already saved, if we belong to the true Church?
No, we must also live up to the faith which she teaches make good use of all means of salvation, regard and honor all her regulations and commands, for otherwise the words of Christ will be verified in us: And I say to you that many shall come from the east and the west, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven: but the children of the kingdom (the true Church) shall be cast out into exterior darkness (Matt 8: 11)

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LOW SATURDAY

St Gregory the Pope interprets today's reading in mystical way for us. The faith of the disciples was not yet perfect. St Mary Magdalen, seeing the empty sepulcher was convinced Jesus's body was stolen, although she believed her beloved teacher was the Son of God, she did not think at that moment of His Divinity. Peter and John run to the sepulcher, John overrun Peter but did not dare to enter the tomb whereas Peter did not hesitate and went in and he signifies the Church, whereas: "The Synagogue came first to the Sepulchre, but she hath not yet entered in; for, though she hath received the commandments of the law, and hath heard the Prophets tell of the Incarnation and Passion of the Lord, she will not believe in him who died for her."

John 20: 1-9
And on the first day of the week, Mary Magdalen cometh early, when it was yet dark, unto the sepulchre;

and she saw the stone taken away from the sepulchre. She ran, therefore, and cometh to Simon Peter, and to the other disciple whom Jesus loved, and saith to them: They have taken away the Lord out of the sepulchre, and we know not where they have laid him.



Peter therefore went out, and that other disciple, and they came to the sepulchre. And they both ran together,

and that other disciple did outrun Peter, and came first to the sepulchre.


And when he stooped down, he saw the linen cloths lying; but yet he went not in. Then cometh Simon Peter, following him, and went into the sepulchre, and saw the linen cloths lying, And the napkin that had been about his head, not lying with the linen cloths, but apart, wrapped up into one place. Then that other disciple also went in, who came first to the sepulchre: and he saw, and believed. For as yet they knew not the scripture, that he must rise again from the dead.
A Homily by St. Gregory the Pope
Dearly beloved brethren, the portion of the Holy Gospel which hath just now been read in your ears, is exceeding simple on the face of it, which is its historical sense; but the mystic sense, which underlieth that other, requíreth from us a little searching. Mary Magdalene came unto the Sepulchre when it was yet dark. The historic sense telleth us what was the hour of the day; the mystic sense, the state of her understanding who sought. Mary Magdalene sought for him, by whom all things were made, and whom she had seen die, as concerning the flesh; she sought for him, I say, in the grave, and finding him not, she believed that he had been stolen away. Yea, it was yet dark, when she came unto the sepulchre. Then she ran and told the disciples, but they who had loved him most, namely Peter and John, did outrun the others. So they ran both together, but John did outrun Peter, and came first to the Sepulchre, but yet took he not upon himself to go in first. Then cometh Peter following him, and went in. What, my brethren, what did the racing of these Apostles signify? Can we believe that the description given by the deepest of the Evangelists is without a mystic interpretation? By no means. John had never told how that he did outrun Peter, and yet went not into the Sepulchre, if he had not believed that his hesitation veiled some mystery. What signifieth John but the Synagogue? or Peter, but the Church? Neither must ye take it as strange that the elder Apostle should represent the Church, and younger the Synagogue: for although the Synagogue was first to worship God, yet the herd of Gentiles is in the world older than the Synagogue, as witnesseth Paul where he saith: That was not first which is spiritual, but that which is natural. By Peter, then, who was the elder, is signified the Church of the Gentiles; and by John, who was the younger, the Synagogue of the Jews. They run both of them together, for from the time of her birth until now (and so will it be until the end), the Church of the Gentiles hath run in a parallel road and manywise a common road with the Synagogue, albeit not with equal understandings. The Synagogue came first to the Sepulchre, but she hath not yet entered in; for, though she hath received the commandments of the law, and hath heard the Prophets tell of the Incarnation and Passion of the Lord, she will not believe in him who died for her.

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FRIDAY IN THE OCTAVE OF EASTER

Matthew 28:16-20 At that time the eleven disciples went into Galilee, unto the mountain where Jesus had appointed them. And seeing him they adored: but some doubted. And Jesus coming, spoke to them, saying: All power is given to me in heaven and in earth.

Going therefore, teach ye all nations; baptizing them in the name of the Father, and of the Son, and of the Holy Ghost. Teaching them to observe all things whatsoever I have commanded you: and behold I am with you all days, even to the consummation of the world.

A Homily by St. Jerome the Priest

After his resurrection Jesus was seen on a mountain in Galilee, and there he was worshipped. And, albeit some doubted, their doubts have led to a further establishing of our faith. Then he shewed himself more openly unto Thomas, and pointed out the wound-print of the spear in his side, and the prints of the nails in his hands. And Jesus came and spake unto them, saying: All power is given unto me in heaven and in earth. Yea, all power is given unto him who but a little while before had been crucified, and buried in the grave, and had lain among the dead, but who also had risen again. Power is given unto him in heaven and in earth, that he who of everlasting had been King of heaven, might have a monarchy on earth also, through the faith of them which believe in him. Go ye, therefore, saith he, and teach all nations, baptizing them in the Name of the Father, and of the Son, and of the Holy Ghost. First they were to teach all nations; then they were to wash with water such as had been taught. For it cannot be that the body should receive the Sacrament of Baptism if the mind have not first received the truth of the Faith. And they were to be baptized: In the Name of the Father, and of the Son, and of the Holy Ghost: for, even as the Godhead of the Father, and of the Son, and of the Holy Ghost, is all One, so is the one grace of Baptism the gift of all three divine Persons; and the Name of the Trinity is the Name of one God, not of three. Teaching them to observe all things whatsoever I have commanded you. The order of the Lord's commands to the Apostles is important. First, to teach all nations; secondly, to make them partake in the Sacrament of the Faith; thirdly, when they had believed and been baptized, to teach them what to observe. And lest we should think that he commanded things light and few, he hath said: All things whatsoever I have commanded you : so that all who have believed, and have therefore been baptized in the Name of the Trinity, are bound to observe all things whatsoever he hath commanded. And lo, saith he, I am with you alway, even unto the end of the world. He who promiseth that he will be with his disciples, even unto the end of the world, doth give them thereby to know that they will live for ever, and that he will never fail any which believe in him.

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THURSDAY IN THE OCTAVE OF EASTER

John 20: 11-18
At that time Mary stood at the sepulchre without, weeping. Now as she was weeping, she stooped down, and looked into the sepulchre. And she saw two angels in white, sitting, one at the head, and one at the feet, where the body of Jesus had been laid. They say to her: Woman, why weepest thou? She saith to them: Because they have taken away my Lord; and I know not where they have laid him.

When she had thus said, she turned herself back, and saw Jesus standing; and she knew not that it was Jesus. Jesus saith to her: Woman, why weepest thou? whom seekest thou? She, thinking it was the gardener, saith to him:

Sir, if thou hast taken him hence, tell me where thou hast laid him, and I will take him away. Jesus saith to her: Mary. She turning, saith to him: Rabboni (which is to say, Master). Jesus saith to her: Do not touch me, for I am not yet ascended to my Father. But go to my brethren, and say to them: I ascend to my Father and to your Father, to my God and your God. Mary Magdalen cometh, and telleth the disciples: I have seen the Lord, and these things he said to me.

A Homily by St. Gregory the Pope

Mary Magdalene, the woman of the city who was a sinner, through love of the truth, washed away by her tears the befoulment of her sin ; and thereby the word of the Truth was fulfilled which he spake : Her sins, which are many, are forgiven : for she loved much. She that had remained cold while she sinned, became burning when she loved. And so Mary Magdalene, after that she had been to the sepulchre, and had not found there the body of the Lord (wherefrom she was led to believe that it had been taken away), went out and told his disciples ; and they came and saw, and thought it was even as she said. So it is written : Then the disciples went away again unto their own home. But of her it is said : Mary stood without, at the sepulchre, weeping.In connection with this matter, we ought to ponder on this, namely, the great store of love which was in that woman's heart. For she, when even his disciples were gone away, could not tear herself from the grave of the Lord. She sought him whom she had not found there, and as she sought, she wept. And the fire of love in her heart yearned after him, who (as she believed) had been taken away. And so it came to pass that she, who had lingered to seek him, was the only one who then saw him. For the backbone of a good work is endurance, and the voice of the Truth itself hath said : He that endureth to the end shall be saved.
As Mary wept there, she stooped down and looked into the sepulchre. It was but a little while since she had seen that the sepulchre was empty, and had declared that the Lord was taken away. Why then should she stoop down and look in again? It was because she loved him so well, that one look was not enough ; the energy of her affection constrained her to search again and again. She began by searching and not finding ; but she endured in her search, and behold, it came to pass that she found. And this was done that our own longings for Christ's presence might be taught to expand ; and that we might know how, that as they expand, they will meet with him to whom they aspire.

picture credit:unknown illustrator of Jerome Nadal's Bible, G. Ohe and Luiken Caspar

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Meditation for the fourth week of Lent with St Thomas Aquinas

CHRIST BY HIS PASSION MERITED TO BE EXALTED
He became obedient unto death, even to the death of the cross: for which God has exalted him. - Phil.2:8.

Merit is a thing which implies a certain equality of justice. Thus St. Paul says, To him that worketh, the reward is reckoned according to debt (Rom.4:4). Now since a man who commits an injustice takes for himself more than is due to himself, it is just that he suffer loss even in what is actually due to him. If a man steals one sheep, he shall give back four as it says in Holy Scripture (Exod. 22: 1). And this is said to be merited inasmuch as in this way the man's evil will is punished. In the same way the man who acts with such justice that he take less than what is due to him, merits that more shall be generously superadded to what he has, as a kind of reward for his just will. So, for instance, the gospel tells us, He that humbleth himself shall be exalted (Luke 14: 2). Now in His Passion Christ humbled himself below His dignity in four respects:

(i) In respect of His Passion and His death, things which He did now owe to undergo.
(ii) In respect to places, for His body was placed in a grave and his soul in hell.
(iii) In respect to the confusion and shame that He endured.
((iv) In respect to His being delivered over to human authority, as He said Himself to Pilate, Thou shalt not have any power against me, unless it were given thee from above. (John xix, 11).

Therefore, on account of His Passion, He merited a fourfold exaltation.
(i) A glorious resurrection.
It is said in the Psalm (Ps. 88: 1), Thou hast known my sitting down, that is, the humiliation of my Passion, and my rising up.
(ii) An ascension into heaven.
Whence it is said, He descended first into the lower parts of the earth: He that descended is the same also that ascended above all the heavens (Eph.4: 9,10).
(iii). To be seated at the right hand of the Father, with His divinity made manifest.
Isaias says, He shall be exalted, and extolled, and shall be exceeding high. As many have been astonished at thee, so shall his visage be inglorious among men, and St. Paul says, He became obedient unto death, even the death of the cross. For which cause God hath exalted him and hath given him a name which is above all names (Phil. ii. 8,9), that is to say, He shall be named God by all, and all shall pay Him reverence as God. And this is why St. Paul adds, That in the name of Jesus every knee should bow, of those that art in heaven, on earth, and under the earth (ibid. X).
(iv) A power of judgement.
For it is said, Thy cause hath been judged as that of the wicked. Cause and judgement thou shalt recover (Job 26: 17).

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JESUS APPEARING TO HIS DISCIPLES AT THE SEA OF TYBERIAS - THE SECOND MIRACULOUS DRAUGHT OF FISH

Matt, 28:16; Jn, 21: 1-14

After this the eleven disciples went into Galilee. Jesus shewed Himself again to [them] at the sea of Tiberias. And He shewed Himself after this manner: there were together Simon Peter, and Thomas who is called Didymus, and Nathaniel who was of Cana in Galilee, and the sons of Zebedee, and two others of His disciples.

Simon Peter saith to them: "I go a fishing." They say to him: "-We also come with thee." And they went forth and entered into the ship: and that night they caught nothing.

But when the morning was come, Jesus stood on the shore: yet the disciples knew not that it was Jesus. Jesus therefore said to them: "Children, have you any meat?" They answered: "No." He saith to them: "Cast the net on the right side of the ship; and you shall find."


They cast therefore: and now they were not able to draw it for the multitude of fishes. That disciples therefore whom Jesus loved said to Peter: "-It is the Lord."

Simon Peter, when he had heard that it was the Lord, girt his coat about him (for he was naked) and cast himself into the sea.

But the other disciples came in the ship (for they were not far from the land, but as it were two hundred cubits) dragging the net with fishes.

As soon as they came to land, they saw hot coals lying, and a fish laid thereon and bread. Jesus saith to them: "-Bring hither of the fishes which you have caught."

Simon Peter went up and drew the net to land, full of great fishes, one hundred fifty three. And although there were so many, the net was not broken.


Jesus saith to them: "Come and dine." And none of them who were at meat, durst ask Him: Who art thou? Knowing that it was the Lord. And Jesus cometh and taketh bread, and giveth them, and fish in like manner. This is now the third time that Jesus was manifested to His disciples, after he was risen from the dead.

Fragments of St. Gregory, the Pope, Homily (from RB Matins, Lesson 3).

Again, it may be asked why, when the disciples were labouring on the sea, the Lord appeared, after his resurrection, standing upon the shore, while before his resurrection he had walked upon the waves of the sea in the sight of the disciples. We shall soon see the reason of this, if we consider the inner nature of the case. For what does the sea represent, if not this present world, surging with the tumult of its ever-shifting fortunes, and with the billows of this corruptible life? What is signified by the solidity of the shore, if not the everlasting peace of eternity? Since therefore the disciples were as yet surrounded by the bellows of this mortal life, they were struggling on the sea: but since our Redeemer had now passed beyond the corruption of the flesh after his resurrection he was standing on the shore.

Picture credit to following artists starting from the upper site of the post: Peter Bruegel the Elder, Alexander Bida, unknown, Julius Schnorr von Carolsfeld, unknown illustrator of Jerome Nadal's Bible, Alexander Bida, Gustave Dore, James Tissot and unknown artist in Jerome Nadal edition of the Bible.

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PEACE BE TO YOU - CHRIST APPEARING TO HIS DISCIPLES

Lk 24:36-47.
Now, whilst they were speaking these things, Jesus stood in the midst of them and saith to them: Peace be to you. It is I: Fear not. But they being troubled and frightened, supposed that they saw a spirit. And he said to them: Why are you troubled, and why do thoughts arise in your hearts?


See my hands and feet, that it is I myself. Handle, and see: for a spirit hath not flesh and bones, as you see me to have. And when he had said this, he shewed them his hands and feet.


But while they yet believed not and wondered for joy, he said: Have you here any thing to eat? And they offered him a piece of a broiled fish and a honeycomb. And when he had eaten before them, taking the remains, he gave to them. And he said to them: These are the words which I spoke to you while I was yet with you, that all things must needs be fulfilled which are written in the law of Moses and in the prophets and in the psalms, concerning me.


Then he opened their understanding, that they might understand the scriptures. And he said to them: Thus it is written, and thus it behoved Christ to suffer and to rise again from the dead, the third day: And that penance and remission of sins should be preached in his name, unto all nations, beginning at Jerusalem.

PICTURES CREDIT: first and third pic by Duccio di Buoninsegna, the second is the Rembrandt's drawing and the last one by William Blake (from Biblical art website)

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EASTER TUESDAY - WHOM SEEK YOU?

PRESENCE OF GOD - O Lord, may I always seek You alone, and seeking You, may I have the grace to find You.

MEDITATION
1. In the Masses of Easter week the Gospel recount the various apparitions of risen Jesus; the first, and one of the most moving, is that to Mary Magdalen (Jn 20:11-18). In this episode Mary appears with her characteristic trait, that of a soul completely possessed by the love of God. When she reaches the sepulcher, she has scarcely seen "the stone rolled away," before she is seized with one only anxiety: "They have taken away my Lord." Who could have taken Him? She repeats these questions to everyone she meets, supposing that they are filled with a like apprehension. She tells it to Peter and John who come running to see for themselves; she tells it to Angels, and she tells it even to Jesus. The other women, finding the sepulcher open, go in and find out what happened, but Magdalen runs off quickly to bring the news to the Apostles. Then she returns. What will she do near the empty tomb? She does not know, but love has impelled her to return, and it keeps her at the place where the body of the Master had been, the body that she wants to find at any cost. She sees Angels, but she does not marvel nor become frightened like the other women; she is so possessed by her grief that there is no room in her soul for other emotions. When the Angels ask her: "Woman, why weepest thou?" she has only one answer: "Because they have taken away my Lord, and I know not where they have laid Him." Later, Jesus asks her the same question and Mary, absorbed in her thoughts, does not even recognise Him, but "Thinking that it was the gardener," she says to Him: "Sir, if thou hast taken Him hence, tell me where thou hast laid him, and I will take Him away." The thought of finding Jesus so occupies her mind that she does not even feel the need of giving His name; it seems to her that everyone must be thinking of Him, that everyone would understand immediately - as though everyone were in the same state of mind as she. When love of God and desire for Him have taken full possession of a soul, there is no longer room in it for other loves, other desires, other preoccupations. All its movements are directed to God, and through all things the soul does nothing but seek God alone......

COLLOQUY
.....O most loving Jesus Christ, although You have loved me inexpressibly, I, a wicked sinner, enclosing in my bosom a heart of stone and iron, have not recognised your burning love; even though I desired Your affection, I did not want to love You. Deign, then, to come to my aid, O most merciful Jesus Christ, and by the violence of Your most sweet love, force my rebellious soul to love You, so that I may serve You in peace and attain the unending life of love (Ven. R. Giordano).

credit: text from 'Divine Intimacy' by Fr Gabriel of St Mary Magdalene, OCD

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CHRISTUS RESURREXIT! HE IS RISEN!

Matt 28:1-7

In the end of the Sabbath, when it began to dawn towards the first day of the week,came Mary Magdalen, and the other Mary, to view the sepulchre. And behold there was a great earthquake. For an angel of the Lord descended from heaven: and coming, rolled back the stone, and sat upon it. And his countenance was as lightning, and his raiment as snow. And for fear of him, the guards were struck with terror, and became as dead men. And the angel answering, said to the women: Fear not you: for I know that you seek Jesus, who was crucified. He is not here, for he is risen, as he said. Come, and see the place where the Lord was laid. And going quickly, tell ye his disciples that he is risen: and behold, he will go before you into Galilee; there you shall see him. Lo, I have foretold it to you.

The LINK to read more on Easter Sunday

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HOLY SATURDAY

The martyrdom of the Virgin Mary, implicit in Simeon's prophecy, is put before us in the story of Our Lord's Passion. Blessed Mother, a sword did pierce your soul, for no sword could penetrate your Son's flesh without piercing your soul. Though he belong to us all, He was yours in a special sense, and we rightly speak of you as more than a martyr, for the anguish of mind you suffered exceeded all bodily pain (St Bernard).

Consider the meeting of the Son and the Mother, which took place on this journey. Their looks become like so many arrows to wound those hearts which love each other so tenderly (St Alphonsus)

Mary endured martyrdom in her soul, an anguish of mind exceeding all bodily pain. Could her Son die bodily and she not share His death in her heart? It was love that moved Him to suffer death, and it was love that moved Mary, the like of which no mother has ever known (St Bernard).

Look at what our Spouse's love cost Him; in order to free us from death....Fix your eyes on the Crucified and everything will become small for you (St Teresa of Avila).

Consider how, after Our Lord had expired, two of His disciples, Joseph and Nicodemus, took Him down from the Cross and laid Him in the arms of His afflicted Mother who received Him with unutterable tenderness and pressed Him to her bosom (St Alphonsus).

If you would understand that the Cross is Our Lord's triumph, hear what He Himself said:' If I am lifted up, I will draw all people to myself'. In sharing His Cross, you are seeking His glory (St John of the Cross).

INSTRUCTIONS ON HOLY SATURDAY 1.

From an ancient homily for Holy Saturday

Something strange is happening -- there is a great silence on earth today, a great silence and stillness. The whole earth keeps silence because the King is asleep. The earth trembled and is still because God has fallen asleep in the flesh and he has raised up all who have slept ever since the world began. God has died in the flesh and hell trembles with fear. He has gone to search for our first parent, as for a lost sheep. Greatly desiring to visit those who live in darkness and in the shadow of death, he has gone to free from sorrow the captives Adam and Eve. The Lord approached them bearing the Cross, the weapon that had won him the victory. At the sight of him Adam, the first man he had created, struck his breast in terror and cried out to everyone: 'My Lord be with you all.' Christ answered him: 'And with your spirit.' He took him by the hand and raised him up, saying: 'Awake, o sleeper, and rise from the dead, and Christ will give you light.' I am your God, who for your sake have become your son. Out of love for you and your descendants I now by my own authority command all who are held in bondage to come forth, all who are in darkness to be enlightened, all who are sleeping to arise. I order you, O sleeper, to awake. I did not create you to be held a prisoner in Hell. Rise from the dead, for I am the life of the dead. Rise up, work of my hands, you who were created in my image. Rise, let us leave this place, for you are in Me and I in you; together we form one person and cannot be separated.
For your sake I, your God, became your son; I, the Lord, took the form of a slave; I, Whose home is above the heavens, descended to the earth and beneath the earth. For your sake, for the sake of man, I became like a man without help, free among the dead. For the sake of you, who left a garden, I was betrayed to the Jews in a garden, and I was crucified in a garden. See on My Face the spittle I received in order to restore to you the life I once breathed into you. See there the marks of the blows I received in order to refashion your warped nature in my image. On My back see the marks of the scourging I endured to remove the burden of sin that weighs upon your back. See My hands, nailed firmly to a tree, for you who once wickedly stretched out your hand to a tree. I slept on the cross and a sword pierced My side for you who slept in paradise and brought forth Eve from your side. My side has healed the pain in yours. My sleep will rouse you from your sleep in Hell. The sword that pierced Me has sheathed the sword that was turned against you. Rise. Let us leave this place. The enemy led you out of the earthly paradise.
I will not restore you to that paradise, but will enthrone you in heaven. I forbade you the tree that was only a symbol of life, but see, I who am life itself am now one with you. I appointed cherubim to guard you as slaves are guarded, but now I make them worship you as God. The throne formed by cherubim awaits you, its bearers swift and eager. The bridal chamber is adorned, the banquet is ready, the eternal dwelling places are prepared, the treasure houses of all good things lie open. The kingdom of heaven has been prepared for you from all eternity - credit: FISH EATERS

INSTRUCTIONS ON HOLY SATURDAY 2.

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