Category Archives: Liturgy

Are alternate theories to the Resurrection plausible?

The Bible says that if Jesus did not rise from the dead then the Christian faith is worthless (1 Cor. 15:17). However, if Jesus did rise from the dead then we know Jesus can keep His promise to give everyone who follows Him eternal life (1 John 2:25).

But how can we know that Jesus really rose from the dead and that the Bible’s description of this miracle wasn’t just a story someone made up?

One way is by showing that the Resurrection is the only explanation for the events surrounding Jesus’ death, events that almost everyone, including skeptics, agrees are historical.

As we examine some of the various theories put forward to explain these facts, you will see that only one theory explains 1) Jesus’ death by Crucifixion; 2) his empty tomb; 3) the post-Crucifixion appearances to the disciples; and 4) the disciples’ willingness to die for their faith: the theory that Jesus actually rose from the dead.

The Swoon Theory

One way to explain these facts would be to posit that Jesus never really died. Maybe he just passed out on the cross and woke up in a tomb. Jesus then met up with the disciples who mistakenly thought he’d risen from the dead. But even if Jesus somehow survived the Crucifixion, the apostles would never have thought he’d miraculously risen from the dead. Upon seeing his bloody, mutilated body, they would have thought Jesus had cheated death, not beaten it, and quickly gotten him medical treatment.

The Trash Theory

How do we know Jesus wasn’t just thrown into an anonymous grave and was forgotten until the disciples imagined they saw him alive again?

Deuteronomy 21:22-23 prohibited the Jewish people from leaving a criminal hanging on a tree, so Jesus would have to have been buried immediately after he died on the cross.

The Gospels say Joseph of Arimathea, a member of the council that condemned Jesus to death, buried him (though John 3:1-2 tells us Joseph was a disciple of Jesus, but in secret, out of fear of the other Jewish leaders). If the Gospel writers had invented the story of Jesus being buried in a tomb, they would have given their leader an honorable burial at the hands of his friends and family.

This means we have good historical evidence that after the Crucifixion Jesus’ body was placed in an identifiable tomb and simply didn’t vanish in a common graveyard.

The Hallucination Theory

Most historians agree the disciples thought they saw the risen Jesus. The story of Jesus appearing to them was not a legend that developed centuries later but was recorded by the apostle Paul (1 Cor. 15:3-7). It is almost universally recognized among historians that Paul existed, we have the letters he wrote, and Paul knew the people who claimed to have seen the risen Jesus (Gal. 1:18-19). But could those experiences have just been hallucinations brought on by the terrible grief these men endured after Jesus was executed?

First, it is individuals, not groups, who almost always experience hallucinations. Multiple biblical authors confirm that groups of Jesus’ disciples claimed to see him after his death (Luke 24:36-49, 1 Cor. 15:5-6). As psychologist Gary Collins writes, “By their very nature only one person can see a given hallucination at a time. They certainly aren’t something which can be seen by a group of people.”

Second, the theory that Jesus’ depressed disciples hallucinated his Resurrection doesn’t explain why enemies of the Church came to believe in the Resurrection. The most famous example would be St. Paul, who was a Jewish leader who persecuted the Church until an encounter with the risen Christ moved him to join the “Jewish heresy” he had been persecuting. The best explanation for such a sudden conversion is that Paul had a real encounter with the risen Christ.

The Empty Tomb

We’ve already seen that it is historically certain Jesus was buried in a locatable tomb. The Gospels tell us that on the Sunday after the Resurrection a group of women discovered the tomb was empty. But why should we believe Jesus’ tomb was empty and that the authors of the Gospels didn’t make this up?

First, the disciples preached the empty tomb in the city of Jerusalem. If the tomb were not empty, enemies of the early Church could easily have taken the body out of the tomb and proven Jesus did not rise from the dead.

Second, the earliest enemies of the Church agreed that Jesus’ tomb was empty. Matthew’s Gospel says the Jewish leaders of his day (about forty to fifty years after the Crucifixion) believed Jesus’ body was stolen from the tomb (Matt. 28:11-15). The second-century Christian writer St. Justin Martyr also says that the Jews of his time believed Jesus’ body was stolen.

Finally, the Gospels include the testimony of women discovering the tomb. In Jesus’ time a woman’s testimony was considered to be as reliable as that of a child or a criminal. If the Gospel authors had invented the story about Jesus’ tomb being found empty, they would have used trustworthy characters like Peter or John. The embarrassing detail about women discovering the empty tomb was included in the story simply because that’s what really happened.

The Fraud Theory

Is it possible the disciples stole Jesus’ body and then told people their Messiah had risen from the dead? It’s not impossible, but this theory seems extremely unlikely.

Moreover, fraud is normally committed for personal gain; the only thing the disciples had to gain from their fraud was persecution and death. Since people don’t knowingly die for a lie, we can be confident Jesus’ disciples really believed in the Resurrection they preached to others.

There is no chance they were all deceived or that they all chose to die painful deaths in order to deceive others. What’s more likely is that Jesus’ Resurrection really happened and gave them the courage to share this good news in the face of persecution. They knew that even if they were to die through Christ they would live forever. We too can have eternal life if we trust in God’s promises and choose to be baptized into the Resurrection of Jesus Christ (Rom. 6:3-5).

Why We Believe: The Resurrection

Even skeptics admit that Jesus was crucified, buried, his tomb was found empty, his disciples saw him after his death, and they were willing to die for that truth.
Other explanations, like hallucination or fraud, only explain some of these facts. The most plausible explanation for all these facts is that Jesus really did rise from the dead.

Love & Easter joy,
Matthew

Sinning boldly without fear of God

“There is good reason to be astonished that men should sin so boldly in the sight of Heaven and earth and show so little fear of the most high God. Yet it is a much greater cause of astonishment that while we multiply our iniquities beyond the sands of the sea and have so great a need for God to be kind and indulgent, we are nevertheless so demanding ourselves. Such indignity and such injustice! We want God to suffer everything from us, and we are not able to suffer anything from anyone. We exaggerate beyond measure the faults committed against us; worms that we are, we take the slightest pressure exerted on us to be an enormous attack. Meanwhile, we count as nothing what we undertake proudly against the sovereign majesty of God and the rights of his empire! Blind and wretched mortals: will we always be so sensitive and delicate? Will we never open our eyes to the truth? Will we never understand that the one who does injury to us is always much more to be pitied than are we who receive the injury? . . . Since those who do evil to us are unhealthy in mind, why do we embitter them by our cruel vengeance? Why do we not rather seek to bring them back to reason by our patience and mildness? Yet we are far removed from these charitable dispositions. Far from making the effort at self-command that would enable us to endure an injury, we think that we are lowering ourselves if we do not take pride in being delicate in points of honor. We even think well of ourselves for our extreme sensitivity. And we carry our resentment beyond all measure . . . All of this must stop . . . We must take care of what we say and bridle our malicious anger and unruly tongues. For there is a God in Heaven who has told us that he will demand a reckoning of our ‘careless words’ (Matt. 12:36): what recompense shall he exact for those which are harmful and malicious? We ought, therefore, to revere his eyes and his presence. Let us ponder the fact that he will judge us as we have judged our neighbor.”  — Bishop Jacques-Benigne Bossuet, Meditations for Lent, p. 49-51

Love & repentance,
Matthew

“Woman, why are you crying? Whom do you seek?” -Jn 20:15


-Christ Appearing to Mary Magdalene, Charles de La Fosse, between 1680 and 1685

-by Rev Gabriel of St Mary Magdalen, OCD, Divine Intimacy, Baronius Press, (c) 1964

Presence of God – O Lord, may I always seek You alone, and seeking You, may I have the grace to find You.

MEDITATION

In the Masses of Easter week, the Gospels recount the various apparitions of the risen Jesus; the first, and one of the most moving, is that to Mary Magdalen (John 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? Where could they have put 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 the Angels, and she tells it even to Jesus. The other women, finding the sepulcher open, go in to find out what has happened, but Magdalen runs off quickly to bring the news to the Apostles. Then she returns. What will she do near that 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 the Angels, but she does not marvel or 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 same thoughts, does not even recognize 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 Lord Jesus Christ, how good, blissful and desirable it is to feel the violence of Your love! Ah! enlighten my heart every day with the rays of this love, dissipate the darkness of my mind, illuminate the secret places in my heart, strengthen and inflame my intellect, and rejoice and fortify my soul! Oh! how tender is Your mercy, how great and sweet Your love, O Lord Jesus Christ. You lavish Your love to be enjoyed by those who love none but You, and who think of nothing but You! Loving us first, You invite us to love You; You delight us and draw us, so great is the power of Your love. Nothing invites us, nothing delights and attracts us more than this kind attention of love; the heart, which at first was torpid, feels itself inflamed; and the heart that is fervent, when it knows it is loved and has been loved by You, it becomes still more ardent.

O most loving Lord Jesus Christ, although You have loved me inexpressibly, I, a wicked sinner, enclosing in my bosom a heart of stone and iron, have not recognized Your burning love; and even though I desired Your affection, I did not want to love You. Deign, then, to come to my aid, O most merciful Lord 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).

Love & Easter joy,
Matthew

Easter Sermon on the Sacraments – St Augustine of Hippo (354-430 AD)

Empty tomb with three crosses on a hill side.

“You are yourselves what you receive.”

“I haven’t forgotten my promise. I had promised those of you who have just been baptized a sermon to explain the sacrament of the Lord’s table, which you can see right now, and which you shared in last night. You ought to know what you have received, what you are about to receive, what you ought to receive every day.

That bread which you can see on the altar, sanctified by the word of God, is the body of Christ. That cup, or rather what the cup contains, sanctified by the word of God, is the blood of Christ. It was by means of these things that the Lord Christ wished to present us with His body and blood, which He shed for our sake for the forgiveness of sins.

If you receive them well, you are yourselves what you receive. You see, the apostle says, We, being many, are one loaf, one body. (1 Cor 10:17) That’s how he explained the sacrament of the Lord’s table; one loaf, one body, is what we all are, many though we be.

In this loaf of bread, you are given clearly to understand how much you should love unity. I mean, was that loaf made from one grain? Weren’t there many grains of wheat? But before they came into the loaf they were all separate; they were joined together by means of water after a certain amount of pounding and crushing. Unless wheat is ground, after all, and moistened with water, it can’t possibly get into this shape, which is called bread.

In the same way, you too were being ground and pounded, as it were, by the humiliation of fasting and the sacrament of exorcism. Then came baptism, and you were, in a manner of speaking, moistened with water in order to be shaped into bread. But it’s not yet bread without fire to bake it. So what does fire represent? That’s the chrism, the anointing. Oil, the fire-feeder, you see, is the sacrament of the Holy Spirit.

Notice it, when the Acts of the Apostles are read; the reading of that book begins now, you see. Today begins the book that is called the Acts of the Apostles. Anybody who wishes to make progress has the means of doing so.

When you assemble in church, put aside silly stories and concentrate on the scriptures. We here are your books. So pay attention, and see how the Holy Spirit is going to come at Pentecost. And this is how He will come; He will show Himself in tongues of fire.

You see, He breathes into us the charity, which should set us on fire for God, and have us think lightly of the world, and burn up our straw, and purge and refine our hearts like gold. So the Holy Spirit comes, fire after water, and you are baked into the bread, which is the body of Christ. And that’s how unity is signified.

Now you have the sacraments in the order they occur. First, after the prayer, you are urged to lift up your hearts; that’s only right for the members of Christ. After all, if you have become members of Christ, where is your head? Members have a head. If the head hadn’t gone ahead before, the members would never follow.

Where has our head gone? What did you give back in the creed? On the third day He rose again from the dead, He ascended into heaven, He is seated at the right hand of the Father. So our head is in heaven. That’s why, after the words Lift up your hearts, you reply, We have lifted them up to the Lord.

And you mustn’t attribute it to your own powers, your own merits, your own efforts, this lifting up of your hearts to the Lord, because it’s God’s gift that you should have your heart up above.

That’s why the bishop, or the presbyter who’s offering, goes on to say, when the people have answered We have lifted them up to the Lord, why he goes on to say, Let us give thanks to the Lord our God, because we have lifted up our hearts. Let us give thanks, because unless He had enabled us to lift them up, we would still have our hearts down here on earth. And you signify your agreement by saying, It is right and just to give thanks to the one who caused us to lift up our hearts to our head.

Then, after the consecration of the sacrifice of God, because He wanted us to be ourselves His sacrifice, which is indicated by where that sacrifice was first put, that is the sign of the thing that we are; why, then after the consecration is accomplished, we say the Lord’s prayer, which you have received and given back.

After that comes the greeting, Peace be with you, and Christians kiss one another with a holy kiss. It’s a sign of peace; what is indicated by the lips should happen in the conscience; that is, just as your lips approach the lips of your brothers or sisters, so your heart should not be withdrawn from theirs.

So they are great sacraments and signs, really serious and important sacraments. Do you want to know how their seriousness is impressed on us? The apostle says, Whoever eats the body of Christ or drinks the blood of the Lord unworthily is guilty of the body and blood of the Lord. (1 Cor 11:27)

What is receiving unworthily? Receiving with contempt, receiving with derision. Don’t let yourselves think that what you can see is of no account. What you can see passes away, but the invisible reality signified does not pass away, but remains.

Look, it’s received, it’s eaten, it’s consumed. Is the body of Christ consumed, is the Church of Christ consumed, are the members of Christ consumed? Perish the thought! Here they are being purified, there they will be crowned with the victor’s laurels.

So what is signified will remain eternally, although the thing that signifies it seems to pass away.

So receive the sacrament in such a way that you think about yourselves, that you retain unity in your hearts, that you always fix your hearts up above. Don’t let your hope be placed on earth, but in heaven. Let your faith be firm in God, let it be acceptable to God.

Because what you don’t see now, but believe, you are going to see there, where you will have joy, without end.”

Given c.411-415

Love, & Easter Joy, forever and ever,
Matthew

On the Resurrection of the Lord – Sermon by Pope St Leo the Great (400-461 AD)

*Leo the Great, Sermon LXXI. Sermons in P. Schaff & H. Wace (Editors.), C. L. Feltoe (Translator) Leo the Great, Gregory the Great (Vol. 12a, pp. 181–184), (New York: Christian Literature Company, 1895).
**Ostensibly preached on Good Friday.

WE MUST ALL BE PARTAKERS IN CHRIST’S RESURRECTION LIFE

“In my last sermon,** dearly-beloved, not inappropriately, as I think, we explained to you our participation in the cross of Christ, whereby the life of believers contains in itself the mystery of Easter, and thus what is honored at the feast is celebrated by our practice. And how useful this is you yourselves have proved, and by your devotion have learned, how greatly benefited souls and bodies are by longer fasts, more frequent prayers, and more liberal alms. For there can be hardly any one who has not profited by this exercise, and who has not stored up in the recesses of his conscience something over which he may rightly rejoice. But these advantages must be retained with persistent care, lest our efforts fall away into idleness, and the devil’s malice steal what GOD’S grace gave. Since, therefore, by our forty days’ observance we have wished to bring about this effect, that we should feel something of the Cross at the time of the LORD’S Passion, we must strive to be found partakers also of Christ’s Resurrection, and “pass from death unto life” [John 5:24], while we are in this body. For when a man is changed by some process from one thing into another, not to be what he was is to him an ending, and to be what he was not is a beginning. But the question is, to what a man either dies or lives: because there is a death, which is the cause of living, and there is a life, which is the cause of dying. And nowhere else but in this transitory world are both sought after, so that upon the character of our temporal actions depend the differences of the eternal retributions. We must die, therefore, to the devil and live to GOD: we must perish to iniquity that we may rise to righteousness. Let the old sink, that the new may rise; and since, as says the Truth, “no one can serve two masters” [Matthew 6:24], let not him be Lord who has caused the overthrow of those that stood, but Him Who has raised the fallen to victory.

GOD DID NOT LEAVE HIS SOUL IN HELL, NOR SUFFER HIS FLESH TO SEE CORRUPTION

Accordingly, since the Apostle says, “the first man is of the earth earthy, the second man is from heaven heavenly. As is the earthy, such also are they that are earthy; and as is the heavenly, such also are they that are heavenly. As we have borne the image of the earthy, so let us also bear the image of Him Who is from heaven” [1 Corinthians 15:47-49], we must greatly rejoice over this change, whereby we are translated from earthly degradation to heavenly dignity through His unspeakable mercy, Who descended into our estate that He might promote us to His, by assuming not only the substance but also the conditions of sinful nature, and by allowing the impassibility of Godhead to be affected by all the miseries which are the lot of mortal manhood. And hence that the disturbed minds of the disciples might not be racked by prolonged grief, He with such wondrous speed shortened the three days’ delay which He had announced, that by joining the last part of the first and the first part of the third day to the whole of the second, He cut off a considerable portion of the period, and yet did not lessen the number of days. The Saviour’s Resurrection therefore did not long keep His soul in Hades, nor His flesh in the tomb; and so speedy was the quickening of His uncorrupted flesh that it bore a closer resemblance to slumber than to death, seeing that the Godhead, Which quitted not either part of the Human Nature which He had assumed, reunited by Its power that which Its power had separated.

CHRIST’S MANIFESTATIONS AFTER THE RESURRECTION SHOWED THAT HIS PERSON WAS ESSENTIALLY THE SAME AS BEFORE

And then there followed many proofs, whereon the authority of the Faith to be preached through the whole world might be based. And although the rolling away of the stone, the empty tomb, the arrangement of the linen cloths, and the angels who narrated the whole deed by themselves fully built up the truth of the LORD’S Resurrection, yet did He often appear plainly to the eyes both of the women and of the Apostles, not only talking with them, but also remaining and eating with them, and allowing Himself to be handled by the eager and curious hands of those whom doubt assailed. For to this end He entered when the doors were closed upon the disciples, and gave them the Holy Spirit by breathing on them, and after giving them the light of understanding opened the secrets of the Holy Scriptures, and again Himself showed them the wound in the side, the prints of the nails, and all the marks of His most recent Passion, whereby it might be acknowledged that in Him the properties of the Divine and Human Nature remained undivided, and we might in such sort know that the Word was not what the flesh is, as to confess GOD’S only Son to be both Word and Flesh.

BUT THOUGH IT IS THE SAME, IT IS ALSO GLORIFIED

The Apostle of the Gentiles, Paul, dearly-beloved, does not disagree with this belief, when he says, “even though we have known Christ after the flesh, yet now we know Him so no more” [2 Corinthians 5:16]. For the LORD’S Resurrection was not the ending, but the changing of the flesh, and His substance was not destroyed by His increase of power. The quality altered, but the nature did not cease to exist: the body was made impassible, which it had been possible to crucify: it was made incorruptible, though it had been possible to wound it. And properly is Christ’s flesh said not to be known in that state in which it had been known, because nothing remained passible in it, nothing weak, so that it was both the same in essence and not the same in glory. But what wonder if St. Paul maintains this about Christ’s body, when he says of all spiritual Christians, “wherefore henceforth we know no one after the flesh” [2 Corinthians 5:16]. Henceforth, he says, we begin to experience the resurrection in Christ, since the time when in Him, Who died for all, all our hopes were guaranteed to us. We do not hesitate in diffidence, we are not under the suspense of uncertainty, but having received an earnest of the promise, we now with the eye of faith see the things which will be, and rejoicing in the uplifting of our nature, we already possess what we believe.

BEING SAVED BY HOPE, WE MUST NOT FULFILL THE LUSTS OF THE FLESH

Let us not then be taken up with the appearances of temporal matters, neither let our contemplations be diverted from heavenly to earthly things. Things which as yet have for the most part not come to pass must be reckoned as accomplished: and the mind intent on what is permanent must fix its desires there, where what is offered is eternal. For although “by hope we were saved” [cf Romans 8:24], and still bear about with us a flesh that is corruptible and mortal, yet we are rightly said not to be in the flesh, if the fleshly affections do not dominate us, and are justified in ceasing to be named after that, the will of which we do not follow. And so, when the Apostle says, “make not provision for the flesh in the lusts thereof” [cf Romans 13:14], we understand that those things are not forbidden us, which conduce to health and which human weakness demands, but because we may not satisfy all our desires nor indulge in all that the flesh lusts after, we recognize that we are warned to exercise such self-restraint as not to permit what is excessive nor refuse what is necessary to the flesh, which is placed under the mind’s control. And hence the same Apostle says in another place, “For no one ever hated his own flesh, but nourished and cherished it” [cf Ephesians 5:29]; in so far, of course, as it must be nourished and cherished not in vices and luxury, but with a view to its proper functions, so that nature may recover herself and maintain due order, the lower parts not prevailing wrongfully and debasingly over the higher, nor the higher yielding to the lower, lest if vices overpower the mind, slavery ensues where there should be supremacy.

OUR GODLY RESOLUTIONS MUST CONTINUE ALL THE YEAR ROUND, NOT BE CONFINED TO EASTER ONLY

Let GOD’S people then recognize that they are a new creation in Christ, and with all vigilance understand by Whom they have been adopted and Whom they have adopted. Let not the things, which have been made new, return to their ancient instability; and let not him who has “put his hand to the plough” [Luke 9:62] forsake his work, but rather attend to that which he sows than look back to that which he has left behind. Let no one fall back into that from which he has risen, but, even though from bodily weakness he still languishes under certain maladies, let him urgently desire to be healed and raised up. For this is the path of health through imitation of the Resurrection begun in Christ, whereby, notwithstanding the many accidents and falls to which in this slippery life the traveller is liable, his feet may be guided from the quagmire on to solid ground, for, as it is written, “the steps of a man are directed by the LORD, and He will delight in his way. When the just man falls he shall not be overthrown, because the LORD will stretch out His hand” [cf Psalm 37:23-24]. These thoughts, dearly-beloved, must be kept in mind not only for the Easter festival, but also for the sanctification of the whole life, and to this our present exercise ought to be directed, that what has delighted the souls of the faithful by the experience of a short observance may pass into a habit and remain unalterably, and if any fault creep in, it may be destroyed by speedy repentance. And because the cure of old-standing diseases is slow and difficult, remedies should be applied early, when the wounds are fresh, so that rising ever anew from all downfalls, we may deserve to attain to the incorruptible Resurrection of our glorified flesh in Christ Jesus our LORD, Who lives and reigns with the Father and the Holy Ghost for ever and ever. Amen.”

Love, and Easter Joy, forever and ever,
Matthew

We are an Easter people…

“Alleluia! He is risen! Easter is the most joyful celebration we as Christians can celebrate. God has conquered sin and death through His resurrection. Let us continue to live in the strength of this saving grace.

We do not pretend that life is all beauty. We are aware of darkness and sin, of poverty and pain. But we know Jesus has conquered sin and passed through His own pain to the glory of the Resurrection. And we live in the light of His Paschal Mystery—the mystery of his Death and Resurrection.

We are an Easter People and Alleluia is our song!’ We are not looking for a shallow joy but rather a joy that comes from faith, that grows through unselfish love, that respects the fundamental duty of love of neighbor, without which it would be unbecoming to speak of Joy.’ We realize that joy is demanding; it demands unselfishness; it demands a readiness to say with Mary: ‘Be it done unto me according to thy word’.” -Pope St. John Paul II

Love & Easter joy, forever,
Matthew

Exsultet!!

Exsúltet iam angélica turba cælórum:
exsúltent divína mystéria:
et pro tanti Regis victória tuba ínsonet salutáris.

Gáudeat et tellus, tantis irradiáta fulgóribus:
et ætérni Regis splendóre illustráta,
tótius orbis se séntiat amisísse calíginem.

Lætétur et mater Ecclésia,
tanti lúminis adornáta fulgóribus:
et magnis populórum vócibus hæc aula resúltet.

[Quaprópter astántes vos, fratres caríssimi,
ad tam miram huius sancti lúminis claritátem,
una mecum, quæso,
Dei omnipoténtis misericórdiam invocáte.
Ut, qui me non meis méritis
intra Levitárum númerum dignátus est aggregáre,
lúminis sui claritátem infúndens,
cérei huius laudem implére perfíciat.]

[V/ Dóminus vobíscum.
R/ Et cum spíritu tuo.]
V/ Sursum corda.
R/ Habémus ad Dóminum.
V/ Grátias agámus Dómino Deo nostro.
R/ Dignum et iustum est.

Vere dignum et iustum est,
invisíbilem Deum Patrem omnipoténtem
Filiúmque eius unigénitum,
Dóminum nostrum Iesum Christum,
toto cordis ac mentis afféctu et vocis ministério personáre.

Qui pro nobis ætérno Patri Adæ débitum solvit,
et véteris piáculi cautiónem pio cruóre detérsit.

Hæc sunt enim festa paschália,
in quibus verus ille Agnus occíditur,
cuius sánguine postes fidélium consecrántur.

Hæc nox est,
in qua primum patres nostros, fílios Israel
edúctos de Ægypto,
Mare Rubrum sicco vestígio transíre fecísti.

Hæc ígitur nox est,
quæ peccatórum ténebras colúmnæ illuminatióne purgávit.

Hæc nox est,
quæ hódie per univérsum mundum in Christo credéntes,
a vítiis sæculi et calígine peccatórum segregátos,
reddit grátiæ, sóciat sanctitáti.

Hæc nox est,
in qua, destrúctis vínculis mortis,
Christus ab ínferis victor ascéndit.

Nihil enim nobis nasci prófuit,
nisi rédimi profuísset.
O mira circa nos tuæ pietátis dignátio!
O inæstimábilis diléctio caritátis:
ut servum redímeres, Fílium tradidísti!

O certe necessárium Adæ peccátum,
quod Christi morte delétum est!

O felix culpa,
quæ talem ac tantum méruit habére Redemptórem!

O vere beáta nox,
quæ sola méruit scire tempus et horam,
in qua Christus ab ínferis resurréxit!

Hæc nox est, de qua scriptum est:
Et nox sicut dies illuminábitur:
et nox illuminátio mea in delíciis meis.

Huius ígitur sanctificátio noctis fugat scélera, culpas lavat:
et reddit innocéntiam lapsis et mæstis lætítiam.
Fugat ódia, concórdiam parat et curvat impéria.

In huius ígitur noctis grátia, súscipe, sancte Pater,
laudis huius sacrifícium vespertínum,
quod tibi in hac cérei oblatióne solémni,
per ministrórum manus
de opéribus apum, sacrosáncta reddit Ecclésia.

Sed iam colúmnæ huius præcónia nóvimus,
quam in honórem Dei rútilans ignis accéndit.
Qui, lícet sit divísus in partes,
mutuáti tamen lúminis detrimenta non novit.

Alitur enim liquántibus ceris,
quas in substántiam pretiósæ huius lámpadis
apis mater edúxit.

O vere beáta nox,
in qua terrénis cæléstia, humánis divína iungúntur!

Orámus ergo te, Dómine,
ut céreus iste in honórem tui nóminis consecrátus,
ad noctis huius calíginem destruéndam,
indefíciens persevéret.
Et in odórem suavitátis accéptus,
supérnis lumináribus misceátur.

Flammas eius lúcifer matutínus invéniat:
ille, inquam, lúcifer, qui nescit occásum.
Christus Fílius tuus,
qui, regréssus ab ínferis, humáno géneri serénus illúxit,
et vivit et regnat in sæcula sæculórum.

R/ Amen.

Exult, let them exult, the hosts of heaven,
exult, let Angel ministers of God exult,
let the trumpet of salvation
sound aloud our mighty King’s triumph!

Be glad, let earth be glad, as glory floods her,
ablaze with light from her eternal King,
let all corners of the earth be glad,
knowing an end to gloom and darkness.

Rejoice, let Mother Church also rejoice,
arrayed with the lightning of his glory,
let this holy building shake with joy,
filled with the mighty voices of the peoples.

(Therefore, dearest friends,
standing in the awesome glory of this holy light,
invoke with me, I ask you,
the mercy of God almighty,
that he, who has been pleased to number me,
though unworthy, among the Levites,
may pour into me his light unshadowed,
that I may sing this candle’s perfect praises.)

(V. The Lord be with you.
R. And with your spirit.)
V. Lift up your hearts.
R. We lift them up to the Lord.
V. Let us give thanks to the Lord our God.
R. It is right and just.

It is truly right and just, with ardent love of mind and heart
and with devoted service of our voice,
to acclaim our God invisible, the almighty Father,
and Jesus Christ, our Lord, his Son, his Only Begotten.

Who for our sake paid Adam’s debt to the eternal Father,
and, pouring out his own dear Blood,
wiped clean the record of our ancient sinfulness.

These, then, are the feasts of Passover,
in which is slain the Lamb, the one true Lamb,
whose Blood anoints the doorposts of believers.

This is the night,
when once you led our forebears, Israel’s children,
from slavery in Egypt
and made them pass dry-shod through the Red Sea.

This is the night
that with a pillar of fire
banished the darkness of sin.

This is the night
that even now, throughout the world,
sets Christian believers apart from worldly vices
and from the gloom of sin,
leading them to grace
and joining them to his holy ones.

This is the night,
when Christ broke the prison-bars of death
and rose victorious from the underworld.

Our birth would have been no gain,
had we not been redeemed.

O wonder of your humble care for us!
O love, O charity beyond all telling,
to ransom a slave you gave away your Son!
O truly necessary sin of Adam,
destroyed completely by the Death of Christ!
O happy fault
that earned so great, so glorious a Redeemer!

O truly blessed night,
worthy alone to know the time and hour
when Christ rose from the underworld!

This is the night
of which it is written:
The night shall be as bright as day,
dazzling is the night for me,
and full of gladness.

The sanctifying power of this night
dispels wickedness, washes faults away,
restores innocence to the fallen, and joy to mourners,
drives out hatred, fosters concord, and brings down the mighty.
On this, your night of grace, O holy Father,
accept this candle, a solemn offering,
the work of bees and of your servants’ hands,
an evening sacrifice of praise,
this gift from your most holy Church.

But now we know the praises of this pillar,
which glowing fire ignites for God’s honor,
a fire into many flames divided,
yet never dimmed by sharing of its light,
for it is fed by melting wax,
drawn out by mother bees
to build a torch so precious.

O truly blessed night,
when things of heaven are wed to those of earth,
and divine to the human.

Therefore, O Lord,
we pray you that this candle,
hallowed to the honor of your name,
may persevere undimmed,
to overcome the darkness of this night.

Receive it as a pleasing fragrance,
and let it mingle with the lights of heaven.

May this flame be found still burning
by the Morning Star:
the one Morning Star who never sets,
Christ your Son,
Who, coming back from death’s domain,
has shed His peaceful light on humanity,
and lives and reigns for ever and ever.

R. Amen.

Love, He is Risen!!! He is truly Risen!!! Rejoice!!! Holy Mother, Church!!! Rejoice!!! Praise Him!!! Praise Him, Church!!! Praise Him.
Matthew

Christus Factus Est – Phil 2:8-9

Christus factus est pro nobis obediens
usque ad mortem, mortem autem crucis.
Propter quod et Deus exaltavit illum et dedit illi nomen,
quod est super omne nomen.

Christ became obedient for us unto death,
even to the death, death on the cross.
Therefore God exalted Him and gave Him a name
which is above all names.

Christus Factus Est is a gradual in the Catholic liturgy of the Mass on Palm Sunday, Holy Thursday and Good Friday. The melody is found in the Graduale Romanum, 1974, p. 148.

Love,
Matthew

The Cross

-by Rev Gabriel of St Mary Magdalen, OCD, Divine Intimacy, Baronius Press, (c) 1964

Presence of God – O Holy Spirit, teach me the value of suffering, so that I may esteem it and love it as a means of sanctification.

MEDITATION

We must be thoroughly convinced that if the Holy Spirit works in our souls to assimilate us to Christ, He can do so only by opening to us the way of the Cross. Jesus is Jesus Crucified; therefore, there can be no conformity to Him except by the Cross, and we shall never enter into the depths of the spiritual life except by entering into the mystery of the Cross. St. Teresa of Jesus teaches that even the highest contemplative graces are given to souls only in order to enable them to carry the Cross. “His Majesty,” says the Saint, “can do nothing greater for us than to grant us a life which is an imitation of that lived by His beloved Son. I feel certain, therefore, that these favors are given to us to strengthen our weakness, so that we may be able to imitate Him in His great sufferings” (Interior Castle also known as The Mansions, VII, 4). Yes, conformity to Jesus Crucified has more value and importance than all mystical graces! The whole spiritual life is dominated by the Cross and, as the Cross is the central point in the history of the world, so it is the central point in the history of every soul. The Cross gave us life; it will imprint upon our souls the traits of the most perfect resemblance to Jesus; the more we share in His Cross, the more shall we resemble Him and cooperate in the work of Redemption.

In order to attain sanctity, it is evident that we need the Cross. To accept God’s will always and in every circumstance implies the renouncement of one’s own will; it is impossible to be conformed to Jesus in everything, “Who in this life had no other pleasure, nor desired any, than to do the will of His Father” (John of the Cross, Ascent of Mount Carmel I; 13,4), without renouncing one’s own selfish pleasures. And all this means: detachment, crosses, sacrifice, self-denial. It means setting out steadfastly on the way indicated by Jesus Himself: “If any man will come after Me, let him deny himself, and take up his cross and follow Me” (Matthew 16:24). This is the path which the Holy Spirit urges and invites us to follow. Whenever we find ourselves looking for things that are easier, more commodious, or more honorable; whenever we notice that we are satisfying our self-love, our pride, or see that we are attached to our own will, let us remind ourselves that all this is far removed from the inspirations of the Holy Spirit and, what is worse, it is an obstacle to His action in us.

COLLOQUY

“O Spirit of truth, make me know Your Word; teach me to remember all He has said; enlighten me, guide me, make me conformable to Jesus as an ‘alter Christus,’ another Christ, by giving me His virtues, especially His patience, humility, and obedience; let me take part in His redemptive work by making me understand and love the Cross.

“O Holy Spirit, I come before You like a little green fruit which will ripen in the sun, like a bit of straw which is to be burned, like a drop of dew to be absorbed by the sun, like an ignorant child who must be taught. O Holy Spirit, giving Yourself to little souls, poor and humble, I present myself to You as one of these, and in this disposition I invoke You: ‘Veni, Sancte Spiritus, sanctifica me!’ Come, Holy Spirit, sanctify me! My desire for holiness is so great! Sanctify me Yourself; make haste to make me holy and a great saint, without my knowing it, in the self-effacement of my daily life.

“I wish to cast myself into You, O Holy Spirit, divine Fire, so that You will complete my purification, destroy my miserable self-love and transform me wholly into love. It is for this that I beseech You to come upon me and direct me according to Your good pleasure. ‘Dirige ados nostros in beneplacito tuo.’ Direct our actions according to Your good pleasure.

“O consuming Fire, divine Love in person, inflame me, burn me, consume me, destroy all self-love in me, transform me entirely into love, bring me to the ‘nothing’ that I may possess the ‘All’; bring me to the summit of the ‘mountain’ where dwells only the honor and glory of God, where all is ‘peace and joy’ in You, O Holy Spirit! Grant that here below—through suffering and loving contemplation—I may arrive at the most intimate union with the Blessed Three, until I go to contemplate Them in the face-to-face vision of heaven, in the peace, joy, and security of the ‘perpetual banquet’” (Sr. Carmela of the Holy Spirit, O.C.D.).”

Love & strength to endure all the crosses we must endure. Put your faith in Him, and NEVER WAIVER!!!! Be as rock!!! The ultimate thing Satan desires is our despair!!!! Resist him!! Solid in your faith!!!,
Matthew

Suffering


-adapted from Br. Luke VanBerkum, OP

“The onslaught of television shows, movies, advertisements, and pop culture can skew the perception of a normal human life. We unconsciously form an idea of what there is to expect in life: peak physical fitness and attractiveness, perfect love, and material happiness. Young people especially can become enamored with this picture, making it the standard of a fulfilling life. But this ignores a very real aspect of our existence: suffering…

By Jesus, we are transformed from dying on the cross. As St. Peter says, “He Himself bore our sins in His body upon the cross, so that, free from sin, we might live for righteousness. By His wounds you have been healed” (1 Pet 2:24). By Christ’s death and resurrection, we are freed from original sin, and life with God in heaven is made possible.

While we wait in hope for heavenly glory, we suffer during this life on earth because of the effects of sin. Our suffering, though, is not in vain. It is a participation in Jesus’s own suffering: “For to this you have been called, because Christ also suffered for you, leaving you an example that you should follow in His footsteps” (1 Pet 2:21). Following in Christ’s footsteps by offering up our suffering to God prepares us to continue following in His footsteps unto eternal life. (Ed. Treasury of Merit!!)

Must we suffer with Christ?… Our physical deterioration is inevitable as we age. Wheelchairs and the return of diapers are in our future. Bed baths, walking with a walker, Alzheimer’s, and dementia are all real possibilities. The helplessness and reliance on others that mark this later stage of life can be frightening, and so it is easy to ignore it until we are in the clutches of old age. (…whence cometh my help? My help cometh from the Lord, Who made heaven and earth. Ps 121:1-2)

How can we prepare spiritually for this bodily suffering? With constant practice over a lifetime, we can form a habit of prayer, an awareness of the presence of God, and firmly rooted virtue. Moreover, the Church has given us this season of Lent to consider suffering, particularly the greatest mystery of suffering: GOD suffering on the cross. Contemplating the cross now…prepares us for when our body becomes our cross. Staying close to Christ and His cross transforms this suffering into an eternal reward. Embracing the cross, we are ready to follow Christ into eternal life, where one day our bodies will be glorified supernaturally as we share in God’s life.”

Love, joy, hope,
Matthew