Category Archives: Liturgy

Solemnity of the Ascension

-The Ascension, by John Singleton Copley, 1775, oil, canvas, 73.66 x 81.28 cm, located Museum of Fine Arts, Boston, Jean & Alexander Heard Divinity Library.

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

Presence of God – O Jesus, who ascended into heaven, grant that I, too, may live there in spirit.

MEDITATION

The central idea in the liturgy today is the raising of our hearts toward heaven, so that we may begin to dwell in spirit where Jesus has gone before us. “Christ’s Ascension,” says St. Leo, “is our own ascension; our body has the hope of one day being where its glorious Head has preceded it” (Roman Breviary). In fact, Our Lord had already said in His discourse after the Last Supper, “I go to prepare a place for you. And if I shall go and prepare a place for you, I will come again and will take you to Myself; that where I am, you also may be” (John 14:2,3). The Ascension is, then, a feast of joyful hope, a sweet foretaste of heaven. By going before us, Jesus our Head has given us the right to follow Him there some day, and we can even say with St. Leo, “In the person of Christ, we have penetrated the heights of heaven” (Roman Breviary). As in Christ Crucified we die to sin, as in the risen Christ we rise to the life of grace, so too, we are raised up to heaven in the Ascension of Christ. This vital participation in Christ’s mysteries is the essential consequence of our incorporation in Him. He is our Head; we, as His members, are totally dependent upon Him and intimately bound to His destiny. “God, who is rich in mercy,” says St. Paul, “for His exceeding charity wherewith He loved us … hath quickened us together in Christ … and hath raised us up … and hath made us sit together in the heavenly places through Christ Jesus” (Ephesians 2:4-6). Our right to heaven has been given us, our place is ready; it is for us to live in such a way that we may occupy it some day. Meanwhile, we must actualize the beautiful prayer which the liturgy puts on our lips: “Grant, O almighty God, that we, too, may dwell in spirit in the heavenly mansions” (Collect). “Where thy treasure is, there is thy heart also” (Matthew 6:21), Jesus said one day. If Jesus is really our treasure, our heart cannot be anywhere but near Him in heaven. This is the great hope of the Christian soul, so beautifully expressed in the hymn for Vespers: “O Jesus, be the hope of our hearts, our joy in sorrow, the sweet fruit of our life” (Roman Breviary).

COLLOQUY

“O my God, O my Jesus, You are going away and leaving us! Oh! what joy there will be in heaven! But we have to remain here on earth. O eternal Word, what has Your creature done for You, that You should do so much for him and then ascend into heaven to glorify him even more? Tell me, what has he done for You, that You should love him so much? What has he given You? What do You look for in him? You love him so much that You give Yourself to him, You who are all things, and besides whom there is nothing. You want from him his entire will and intellect because when he gives them to You, he gives You all that he has. O infinite Wisdom, O supreme Good, O Love, O Love so little known, little loved, and possessed by so few! Oh! our ingratitude, cause of every evil! O Purity, so little known and so little desired! O my Spouse, now that You are in heaven, seated at the right hand of the eternal Father, create in me a pure heart and renew a right spirit within me” (St. Mary Magdalen dei Pazzi).

“Alas! how long this exile is, O Lord, and how the desire to see You makes it seem longer still! O Lord, what can an imprisoned soul do?… I want to please You. Behold me, Lord! If I have to live longer in order to serve You further, I refuse none of the crosses which may await me on earth. But alas, Lord, alas! These are but words; I am capable of nothing else. Permit my desires, at least, to have some value in Your sight, O my God, and do not regard my lack of merit!

“Ah! my works are poor, my God, even if I could perform many! Then why should I remain in this life, so full of misery? Only to do Your will. Could I do anything better than that? Hope, therefore, my soul, hope. Watch carefully, for you know not the day nor the hour. Everything passes quickly, even though your desire makes a short time seem very long. Remember that the more you struggle, the greater the proofs of love you will be giving to your God, and afterward, the more you will enjoy your Beloved in happiness and felicity without end” (Teresa of Jesus, Exclamations of the Soul to God, 15).”

Love, Glory, & Victory!!!
Matthew

Pascha Nostrum

Alleluia.
Christ our Passover has been sacrificed for us;
therefore let us keep the feast,

Not with the old leaven, the leaven of malice and evil,
but with the unleavened bread of sincerity and truth. Alleluia.

Christ being raised from the dead will never die again;
death no longer has dominion over Him.

The death that He died, He died to sin, once for all;
but the life He lives, He lives to God.

So also consider yourselves dead to sin,
and alive to God in Jesus Christ our Lord. Alleluia.

Christ has been raised from the dead,
the first fruits of those who have fallen asleep.

For since by a man came death,
by a man has come also the resurrection of the dead.

For as in Adam all die,
so also in Christ shall all be made alive. Alleluia.

Love,
Matthew

“Mysterium fidei” – Mystery of Faith

[Ed. Recall when the Catholic Church uses the word “mystery”, it does not mean something unknowable. Rather, it means something infinitely knowable. Key.]

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

Presence of God – O Jesus, I believe that You are present in the Blessed Sacrament of the altar, and I adore You. Increase my faith.

MEDITATION

In the Canon [Eucharistic Prayer] of the Mass, the Eucharist is called “Mysterium fidei,” the Mystery of faith; indeed, only faith can make us see God present under the appearances of bread. Here, as St. Thomas says, the senses do not help at all—sight, touch, and taste are deceived, finding in the consecrated Host only a little bread. But what matters? We have the word of the Son of God; the word of Christ, Who declared: “This is My Body … This is My Blood” and we firmly believe in His word. “Credo quidquid dixit Dei Filius, nil hoc verbo Veritatis verius.” I believe everything the Son of God has said; nothing can be truer than this word of Truth (Adoro Te Devote by St Thomas Aquinas, OP)…

I devoutly adore you, O hidden Deity,
Truly hidden beneath these appearances.
My whole heart submits to You,
And in contemplating You, it surrenders itself completely.

Sight, touch, taste are all deceived in their judgment of You,
But hearing suffices firmly to believe.
I believe all that the Son of God has spoken;
There is nothing truer than this word of truth.

On the cross only the divinity was hidden,
But here the humanity is also hidden.
Yet believing and confessing both,
I ask for what the repentant thief asked.

I do not see the wounds as Thomas did,
But I confess that You are my God.
Make me believe more and more in You,
Hope in You, and love You.

O memorial of our Lord’s death!
Living bread that gives life to man,
Grant my soul to live on You,
And always to savor Your sweetness.

Lord Jesus, Good Pelican1,
wash my filthiness and clean me with Your blood,
One drop of which can free
the entire world of all its sins.

Jesus, Whom now I see hidden,
I ask You to fulfill what I so desire:
That the sight of Your face being unveiled
I may have the happiness of seeing Your glory. Amen.

…We firmly believe in the Eucharist, we have no doubts about it; unfortunately, however, we must admit that our faith is often weak and dull. Although we may not live far from a church, although we may perhaps dwell under the same roof with Jesus in the Blessed Sacrament, it is easy to become rather indifferent, or even cold, in the presence of this great reality. Alas, our coarse nature gradually grows accustomed to even the most sublime and beautiful realities, so that they no longer impress us and have no power to move us, especially when they are near at hand. Thus it happens that while we believe in the ineffable presence of Jesus in the Blessed Sacrament, we pay little or no attention to the greatness of this reality, and we fail to have the lively, concrete appreciation of it which the saints had. Let us then repeat, very humbly and confidently, the Apostles’ beautiful prayer: “Domine, adauge nobis fidem,” Lord, increase our faith! (Luke 17:5).

COLLOQUY

“Praise and thanks to you, O blessed faith! You tell me with certitude that the Blessed Sacrament of the altar, the heavenly Manna, is no longer bread, but my Lord Jesus Christ Who is wholly present there for love of me.

“One day, O Jesus, full of love and of goodness, You sat beside the well to await the Samaritan woman, that You might convert and save her. Now, You dwell on our altars, hidden in the consecrated Host, where You wait and sweetly invite souls, to win them to Your love. From the tabernacle You seem to say to us all: ‘O men, why do you not come to Me, Who love you so much? I am not come to judge you! I have hidden myself in this Sacrament of love only to do good and to console all who have recourse to Me’; I understand, O Lord; love has made You our prisoner; the passionate love You have for us has so bound You that it does not permit You to leave us.

“O Lord, You find Your delight in being with us, but do we find ours in being with You? Especially do we, who have the privilege of dwelling so near Your altar, perhaps even in Your very own house, find our delight in being with You? Oh! how much coldness, indifference, and even insults You have to endure in this Sacrament, while You remain there to help us by Your presence!

“O God, present in the Eucharist, O Bread of Angels, O heavenly Food, I love You; but You are not, nor am I, satisfied with my love. I love You, but I love You too little! Banish from my heart, O Jesus, all earthly affections and give place, or better, give the whole place to Your divine love. To fill me with Yourself, and to unite Yourself entirely to me, You come down from heaven upon the altar every day; justly then, should I think of nothing else but of loving, adoring, and pleasing You. I love You with my whole soul, with all my strength. If You want to make a return for my love, increase it and make it always more ardent!” (St. Alphonsus).”

Love,
Matthew

1. In medieval Europe, the pelican was thought to be particularly attentive to her young, to the point of providing her own blood by wounding her own breast when no other food was available. As a result, the pelican came to symbolize the Passion of Jesus and the Eucharist.

Peacocks & Resurrection

Master of Isabella di Chiaromonte. ‘Initial D with Imago Pietatis (Christ on His Tomb with Marks of the Passion),’ ca. 1460. ink, paint and gold on parchment. Walters Art Museum (W.328.101R): Acquired by Henry Walters.


-by Rev John Bartunek, LC

“Peacocks often appear in early Christian art as a symbol of the Resurrection and Eternal Life. There are various levels to this symbolism.

Pagan Roots

The most obvious is a carry-over from ancient pagan religions, some of which held the belief that the peacock’s flesh never decayed, even after it died. Early Christians, therefore, adopted the bird as a symbol of the Resurrection, Christ’s eternal, glorious existence.

Medieval Theories

In medieval times, it was also thought that peacocks molt (shed their feathers) every year, and the new ones that grow are more beautiful than the old ones. Along with this idea, medieval legends included the theory that the gorgeous colors of a peacock’s feathers came from a special diet: It was believed that peacocks could kill and eat poisonous serpents, ingesting the poison and transforming it into the colors of their feathers. This too contributed to their being an apt symbol of Christ’s Resurrection, since Christ “became sin” [cf 2 Corinthians 5:21] for us on the Cross, but then rose from the dead with his glorified body and wounds having conquered the powers of evil.

Regardless of the biological accuracy or inaccuracy of these traditions, they help explain why Christian artists often used peacocks as a symbol of the Resurrection and Eternal Life.

Hidden Splendor

Personally, however, I have always been moved even more deeply by another level of symbolism that we can discover in this intriguing bird.

During the normal activities of a normal day, peacocks are fairly normal looking animals. And yet, all the while they are pecking and clucking like your average fowl, a hidden splendor lies underneath. When they spread their tail-feathers, this magnificence shines forth, revealing their true beauty.

The symbolism here is clear. When you see a Christian walking along the street, you can’t tell the difference between him and someone who has never been baptized. From all external appearances, they are both just human beings making their way through the hustle and bustle of daily life. And yet, underneath that ordinary appearance, the Christian soul enjoys a hidden splendor through the transforming power of God’s grace. The Blessed Trinity actually dwells in the soul who lives in that grace. And the person living the life of grace has also received a plethora of spiritual gifts: the theological virtues and the other infused virtues; the gifts of the Holy Spirit; the sacramental seals coming from baptism and confirmation, etc.

These spiritual realities are habitually and dynamically present in every Christian who lives the life of grace, but they are not visible in the ordinary way. Their full splendor will only become visible when the Christian enters into eternal life and comes to share in Christ’s own glorious resurrection. At that point, the hidden magnificence of each Christian’s soul will be revealed, to the wonderment of all, similar to a sudden spreading of the peacock’s magnificent feathers.

It’s only an artistic symbol, so there isn’t a perfect correlation. But it’s a lovely one, in my opinion.”

Love, and beauty,
Matthew

Salva festa dies – 6th century AD

Salve, festa dies, toto venerabilis aevo. qua deus infernum vicit et astra tenet (Repeat after each verse)

Ecce renascentis testatur gratia mundi omnia cum domino dona redisse suo.

Namque triumphanti post tristia Tartara Christo undique fronde nemus, gramina flore favent.

Legibus inferni oppressis super astra meantem laudant rite deum lux polus arva fretum.

Qui crucifixus erat, deus ecce per omnia regnat, dantque creatori cuncta creata precem. salve, festa dies.

Christe salus rerum, bone conditor atque redemptor, unica progenies ex deitate patris.

Qui genus humanum cernens mersisse profundo, ut hominem eriperes es quoque factus homo

Nec voluisti etenim tantum te corpore nasci, sed caro quae nasci, pertulit atque mori

Fexequias pateris vitae auctor et orbis, intras mortis iter dando salutis opem.

Tristia cesserunt infernae vincula legis expavitque chaos luminis ore premi.

Depereunt tenebrae Christi fulgore fugatae et tetrae noctis pallia crassa cadunt.

Pollicitam sed redde fidem, precor, alma potestas: tertia lux rediit, surge, sepulte meus.

Non decet. ut humili tumulo tua membra tegantur, neu pretium mundi vilia saxa premant.

Lintea, precor, sudaria linque sepulchro: tu satis es nobis et sine te nihil est.

Solvecatenatas inferni carceris umbras et revoca sursum quidquid ad ima ruit.

Redde tuam faciem, videant ut saecula lumen, redde diem qui nos te moriente fugit.

Sed plane inplesti remeans, pie victor, ad orbem: Tartara pressa iacent nec sua iura tenent.

Inferus insaturabiliter cava gruttura pandens, qui rapuit semper, fit tua praeda, deus.

Evomit absorptam trepide fera belua plebem et de fauce lupi subtrahit agrnus oves.

Rex sacer, ecce tui radiat pars magna triumphi, cum puras animas sancta lavacra beant

Candidus egreditur nitidis exercitus undis atque vetus vitium purgat in amne novo.

Fulgentes animas vestis quoque candida signat et grege de niveo gaudia pastor habet.

Salve, festa dies, toto venerabilis aevo. qua deus infernum vicit et astra tenet.

Hail, thou festive, ever venerable day! whereon hell is conquered and heaven is won by Christ. (Repeat after each verse)

Lo! our earth is in her spring, bearing thus her witness that, with her Lord, she has all her gifts restored.

For now the woods with their leaves and the meadows with their flowers, pay homage to Jesus’ triumph over the gloomy tomb.

Light, firmament, fields and sea, give justly praise to the God that defeats the laws of death, and rises above the stars.

The crucified God now reigns over all things; and every creature to its Creator tells a prayer.

O Jesus! Saviour of the world! Loving Creator and Redeemer! Only ­begotten Son of God the Father!

Seeing the human race was sunk in misery deep, thou wast made Man, that thou mightest rescue man.

Nor wouldst thou be content to be born; but being born in the flesh, in the same wouldst thou suffer death.

Thou, the author of life and of all creation, wast buried in the tomb, treading the path of death, to give us salvation.

The gloomful bonds of hell were broken; the abyss shook with fear, as the light shone upon its brink.

The brightness of Christ put darkness to flight, and made to fall the thick veils of everlasting night.

But redeem thy promise, I beseech thee, merciful King! This is the third day; arise, my buried Jesus!

‘Tis not meet that thy Body lie in the lowly tomb, or that a sepulchral stone should keep imprisoned the ransom of the world.

Throw off thy shrouds, I pray thee! Leave thy winding sheet in the tomb. Thou art our all; and all else, without thee, is nothing.

Set free the spirits that are shackled in limbo’s prison. Raise up all fallen things.

Show us once more thy face, that all ages may see the light! Bring back the day which fled when thou didst die.

But thou hast done all this O loving conqueror, by returning to our world: death lies defeated, and its rights are gone.

The greedy monster, whose huge throat had swallowed all mankind, is now thy prey, O God!

The savage beast now trembling vomits forth the victims he had made, and the lamb tears the sheep from the jaw of the wolf.

O King divine! lo! here a bright ray of thy triumph- the souls made pure by the holy font.

The white ­robed troop comes from the limpid waters; and the old iniquity is cleansed in the new stream.

The white garments symbolize unspotted souls, and the Shepherd rejoices in his snowlike flock.

Hail, thou festive, ever venerable day! whereon hell is conquered and heaven is won by Christ.”

Happy Easter!!!

Love,
Matthew

Why we believe in the Resurrection


-by Trent Horn

“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. Even scholars who don’t think the Bible is the word of God admit it is not completely made up.

For example, skeptical scholar John Dominic Crossan denies that Jesus rose from the dead but he says, “That he was crucified is as sure as anything historical can ever be.”

Similarly, the atheist New Testament scholar Gerd Ludemann said, “It may be taken as historically certain that Peter and the disciples had experiences after Jesus’ death in which Jesus appeared to them as the risen Christ.” Lüdemann doesn’t think Jesus actually rose from the dead but that the apostles experienced an hallucination instead. He does think, however, the apostles thought they saw the risen Jesus and this fact of history needs to be explained.

An Atheist Admits the Evidence Is Overwhelming

Antony Flew was at one time one of the most famous atheists in the Western world. His essay “Theology and Falsification” is one of the most widely printed essays in the history of twentieth-century philosophy. That is why it is remarkable that even he admitted in a debate with a Christian that “the evidence for the resurrection is better than for claimed miracles in any other religion. It’s outstandingly different in quality and quantity.”

For example, the Qu’ran does not record Muhammad performing miracles, and the earliest sources about Buddha say he refused to perform miracles. Both men are described as performing miracles only in legends written centuries after their deaths. This stands in sharp contrast to the accounts of Christ’s Resurrection that we find in the Bible. Unlike the stories of other ancient wonder-workers, these Christian accounts were written decades (not centuries) after the events they describe and are preserved in multiple sources.

“I’m Ready to Be a Christian”

I remember staying up one night in high school watching debates on the Internet between Christians and atheists. One question kept bothering me: How did it all start? Christianity didn’t begin with one person having visions of God that no one else could confirm. It began with the public proclamation that a man had been raised from the dead. It was accompanied by historical evidence like the empty tomb that proved this was not a hoax or a hallucination.

That night I realized Jesus was really alive and he was the God “out there” I had vaguely thought about for so many years. I then bowed my head, opened up my palms, and prayed, “Jesus, if you’re real, help me believe. I’m ready to be a Christian.”

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 [attempt to] 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!!! He is Risen!!!! He is truly Risen!!!
Matthew

Haec dies

Haec dies quam fecit Dominus:
exultemus et laetemur in ea,
alleluya.

verse for Easter Sunday:
Confitemini Domino, quoniam bonus:
quoniam in saeculum misericordia ejus.
[Pascha nostrum Immolatus est Christus.]

verse for Easter Monday:
Dicant nunc Israel, quoniam bonus:
quoniam in saeculum misericordia ejus.

verse for Easter Tuesday:
Dicant nunc, qui redempti sunt a Domino:
quos redemit de manu inimici,
et de regionibus congregavit eos.

This is the day which the Lord hath made:
let us be glad and rejoice therein.
Alleluia.

verse for Easter Sunday:
Give praise to the Lord, for he is good:
for his mercy endureth for ever. (Psalm 118:1)
[Christ our Passover was sacrificed for us.]

verse for Easter Monday:
Let Israel now say, that He is good:
that His mercy endureth for ever. (Psalm 118:2)

verse for Easter Tuesday:
Let them say so that have been redeemed by the Lord,
whom He hath redeemed from the hand of the enemy:
and gathered out of the countries.
(Psalm 107:2)

He IS RISEN!!!! Praise Him!!!

Love,
Matthew

Jesus, never leave us

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

Presence of God – Do not leave me, O Jesus, gentle Pilgrim; I have need of You.

MEDITATION

God has made us for Himself, and we cannot live without Him; we need Him, we hunger and thirst for Him; He is the only One who can satisfy our hearts. The Easter liturgy is impregnated with this longing for God, for Him Who is from on high; it even makes it the distinctive sign of our participation in the Paschal mystery. “If you be risen with Christ, seek the things that are above, where Christ is sitting at the right hand of God; mind the things that are above, not the things that are upon the earth” (Colossians 3:1-2). The more the soul revives itself in the Resurrection of Christ, the more it feels the need of God and of heavenly truths; it detaches itself more and more from earthly things to turn toward those of heaven.

Just as physical hunger is an indication of a living, healthy organism, so spiritual hunger is a sign of a robust spirit, one that is active and continually developing. The soul which feels no hunger for God, no need to seek Him and to find Him, and which does not vibrate or suffer with anxiety in its search, does not bear within itself the signs of the Resurrection. It is a dead soul or at least one which has been weakened and rendered insensible by lukewarmness. The Paschal alleluia is a cry of triumph at Christ’s Resurrection, but at the same time, it is an urgent invitation for us to rise also. Like the sound of reveille, it calls us to the battles of the spirit and invites us to rouse and renew ourselves, to participate ever more profoundly in Christ’s Resurrection. Who can say, however advanced he may be in the ways of the spirit, that he has wholly attained to his resurrection?

COLLOQUY

“O my hope, my Father, my Creator, true God and Brother, when I think of what You said—that Your delights are to be with the children of men—my soul rejoices greatly. O Lord of heaven and earth, how can any sinner, after hearing such words, still despair? Do You lack souls in whom to delight, Lord, that You seek so unsavory a worm as I?… O what exceeding mercy! What favor far beyond our deserving!

“Rejoice, O my soul … and since the Lord finds His delights in you, may all things on earth not suffice to make you cease to delight in Him and rejoice in the greatness of your God.

“I desire neither the world, nor anything that is worldly; and, nothing seems to give me pleasure but You; everything else seems to me a heavy cross.

“O my God, I am afraid, and with good reason, that You may forsake me; for I know well how little my strength and insufficiency of virtue can achieve, if You are not always granting me Your grace and helping me not to forsake You. It seems to me, my Lord, that it would be impossible for me to leave You…. But as I have done it so many times I cannot but fear, for when You withdraw but a little from me I fall utterly to the ground. But blessed may You be forever, O Lord! For though I have forsaken You, You have not so completely forsaken me as not to raise me up again by continually giving me Your hand…. Remember my great misery, O Lord, and look upon my weakness, since You know all things.” (Teresa of Jesus, Exclamations of the Soul to God, 7 – Life, 6).

Love,
Matthew

Christ is the Day – St Maximus of Turin, (380-465 AD), Bishop


-image of a side chapel of the Rosary Basilica, Sanctuary of Our Lady of Lourdes, France. The main image is a permanent mosaic depicting the Resurrection and was completed in about 1900. (The Basilica was consecrated in 1901)

(Sermo 53, 1-2, 4: CCL 23, 214-216 by Saint Maximus of Turin, bishop)

“Christ is risen! He has burst open the gates of hell and let the dead go free; He has renewed the earth through the members of His Church now born again in baptism and has made it blossom afresh with men brought back to life. His Holy Spirit has unlocked the doors of heaven, which stand wide open to receive those who rise up from the earth. Because of Christ’s resurrection, the thief ascends to paradise, the bodies of the blessed enter the holy city, and the dead are restored to the company of the living. There is an upward movement in the whole of creation, each element raising itself to something higher. We see hell restoring its victims to the upper regions, earth sending its buried dead to heaven, and heaven presenting the new arrivals to the Lord. In one and the same movement, our Savior’s passion raises men from the depths, lifts them up from the earth, and sets them in the heights.

Christ is risen. His rising brings life to the dead, forgiveness to sinners, and glory to the saints. And so David the prophet summons all creation to join in celebrating the Easter festival: Rejoice and be glad, he cries, on this day which the Lord has made (cf Psalm 118:24).

The light of Christ is an endless day that knows no night. Christ is this day, says the Apostle; such is the meaning of his words: Night is almost over; day is at hand (cf Romans 13:12). He tells us that night is almost over, not that it is about to fall. By this we are meant to understand that the coming of Christ’s light puts Satan’s darkness to flight, leaving no place for any shadow of sin. His everlasting radiance dispels the dark clouds of the past and checks the hidden growth of vice. The Son is that day to whom the day, which is the Father, communicates the mystery of His divinity. He is the day who says through the mouth of Solomon: I have caused an unfailing light to rise in heaven (cf Ecclesiasticus [Sirach] 24:6 Douay-Rheims). And as in heaven, no night can follow day, so no sin can overshadow the justice of Christ. The celestial day is perpetually bright and shining with brilliant light; clouds can never darken its skies. In the same way, the light of Christ is eternally glowing with luminous radiance and can never be extinguished by the darkness of sin. This is why John the evangelist says: The light shines in the darkness, and the darkness has never been able to overpower it (cf John 1:5).

And so, my brothers, each of us ought surely to rejoice on this holy day. Let no one, conscious of his sinfulness, withdraw from our common celebration, nor let anyone be kept away from our public prayer by the burden of his guilt. Sinner he may indeed be, but he must not despair of pardon on this day which is so highly privileged; for if a thief could receive the grace of paradise, how could a Christian be refused forgiveness?”

Love, Joyful Easter!!!, Our Victory in Him!!!
Matthew

Victory of the Cross

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

Presence of God – O Jesus, crucified for love of me, show me the victory won by Your death.

MEDITATION

As soon as Jesus expired, “the veil of the Temple was torn in two … the earth quaked, the rocks were rent. And the graves were opened, and many bodies … arose,” so that those who were present were seized with a great fear and said: “Indeed this was the Son of God” (Matthew 27:51-54). Jesus willed to die in complete ignominy, accepting to the very end the mocking and ironic challenges of the soldiers, “If Thou be Christ, save Thyself” (Luke 23,39); but scarcely had He drawn His last breath, when His divinity revealed itself in such a powerful manner that it impressed even those who, up to that moment, had been jeering at Him. Christ’s death began to show itself for what it really was, that is, not a defeat but a victory: the greatest victory that the world would ever witness, the victory over sin, the victory over death, which was the consequence of sin, the victory, which restored to man the life of grace.

In offering us the Cross for adoration yesterday, the Church sang: “Behold the wood of the Cross, on which hung the salvation of the world,” and after the mournful alternations of the Improperia, or tender reproaches, she intones a hymn of praise in honor of the Cross: “Sing, my tongue, the noble triumph whose trophy is the Cross, and the victory won by the immolation of the Redeemer of the world!” Thus consideration of the Lord’s sufferings and compassion for them alternate with the hymn of victory. The supreme paradox of death and life, of death and victory, reach a unity in Jesus, in such a way that the first is the cause of the second. St. John of the Cross, describing the agony of Jesus on the Cross, affirms: “He wrought herein the greatest work that He had ever wrought, whether in miracles or in mighty works, during the whole of His life, either upon earth or in Heaven, which was the reconciliation and union of mankind, through grace, with God. And this, as I say, was at the moment and the time when this Lord was most completely annihilated in everything. Annihilated, that is to say, with respect to human reputation; since, when men saw Him die, they mocked Him rather than esteemed Him; and also with respect to nature, since His nature was annihilated when He died; and further with respect to the spiritual consolation and protection of the Father, since at that time He forsook Him ….” And he concludes: “Let the truly spiritual man…understand the mystery of the gate and of the way of Christ, and so become united with God, and let him know that the more completely he is annihilated for God’s sake, according to these two parts, the sensual and the spiritual, the more completely he is united to God and the greater is the work which he accomplishes” (Ascent of Mount Carmel, Book II, Chapter 7, Paragraph 11).

COLLOQUY

“Hail, O Cross, our only hope! You increase grace in the souls of the just and remit the faults of sinners. O glorious resplendent tree, decked in royal purple, on your arms hangs the price of our Redemption, in you is our victory, our ransom!” (cf. Roman Breviary).

“O Christ, I glance again at Your bloodstained face, and I raise my tear-filled eyes to see Your wounds and bruises. I lift my contrite, afflicted heart, to consider all the tribulations You have endured in order to seek me and to save me.

“O good Jesus, how generously have You given us, on the Cross, all You had! To Your executioners, Your loving prayer; to the thief, Paradise; to Your Mother, a son, and to the son, a Mother; to the dead, You gave back life, and you placed Your soul in Your Father’s hands; You showed Your power to the entire world, and shed, through Your wide and numerous wounds, not a few drops, but all Your Blood, to redeem a slave!… O meek Lord and Savior of the world, how can we thank You worthily?

“O good Jesus, You bow Your crowned Head, pierced by many thorns, inviting me to the kiss of peace. ‘see,’ You say to me, ‘how disfigured, torn, and annihilated I am! Do you know why? To lift you up, O wandering sheep, to put you on my shoulder and bring you to the heavenly pasture in Paradise. Now return My Love. Behold Me in My Passion. Love Me. I gave Myself to you; give yourself to Me.’ O Lord, I am grief-stricken at the sight of Your wounds; I want You to rule over me, just as You are, in Your Passion. I want to set You as a seal upon my heart, as a seal on my arm, to make me conformable to You and Your martyrdom in all I think and do.

“O good and gentle Jesus! You who gave Yourself to us as a ransom for our redemption, grant that we, unworthy though we be, may correspond with Your grace, entirely, perfectly, and in all things” (cf. St. Bonaventure).”

Love, Blessed Easter,
Matthew