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He’s in The Loyola Kids Book of Saints. 

"amy welborn"

 

 

In 2010, the Church experienced the same close juxtaposition of the the Lazarus Gospel and this saint as we did this year. B16 commented:

In this Sunday’s Gospel (Lk 16: 19-31), Jesus tells the Parable of the rich man and poor Lazarus. The former lives in luxury and egoism and when he dies, he will go to hell. The poor man on the contrary eats the food left over from the table of the rich man, and at his death he will be brought by angels to his eternal dwelling place with God and the saints. “Blessed are you poor”, the Lord proclaimed to his disciples, “for yours is the Kingdom of God” (Lk 6: 20). But the message of the parable goes further. It reminds us that while we are in this world we should listen to the Lord who speaks through the Sacred Scriptures and to live according to his will, otherwise after death it will be too late to repent. This parable teaches us two lessons: the first is that God loves the poor and comforts their humiliation; the second is that our eternal destiny is conditioned by our attitude, it is up to us to follow the path that God has laid out for us in order to attain life and this path is love, not intended as a feeling but as service to others in the charity of Christ.

By a happy coincidence, tomorrow we shall be celebrating the Liturgical Memorial of St Vincent de Paul, Patron of Catholic charities, on the 350th anniversary of his death. In 16th-century France, he himself keenly perceived the strong contrast between the richest and the poorest of people. In fact, as a priest, he had the opportunity to experience the aristocratic life and life in the country, as well as the dregs of society in Paris. Encouraged by the love of Christ, Vincent de Paul knew how to organize permanent forms of service for marginalized people, giving life to the so-called “Charitées” and “Charities”, that is the groups of women who gave their time and belongings to the most marginalized people. Some of these volunteers chose to consecrate themselves completely to God and to the poor, with St Louise de Marillac, and St Vincent, Founder of the “Daughters of Charity” the first female congregation to live a consecrated life “in the world”, with the common people, including the sick and the needy.

 

More about St. Vincent de Paul:

 

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A Birmingham-based writer and acquaintance of mine had a piece about mental illness and faith published in the Washington Post today. It’s very good, and I’d recommend anyone in any kind of pastoral ministry read it:

The Scripture for this morning was John 16:16-24. The pastor read the verses aloud and said a short prayer. As soon as he began talking through his main points, I braced myself for the disappointment I knew was coming. I suspected he wouldn’t take this opportunity to discuss things such as depression and anxiety in the Christian life.

I was right.

Although much of what he said was good and biblical, he didn’t mention mental illness. Instead, he said if you aren’t experiencing joy, you should examine your life and repent of any sin that might be blocking it.

I don’t want to hijack Charlotte’s excellent piece for my own purposes – but, well, old habits are hard to break. My tangent is to observe how this attitude reflects the dangers of superficial religious practice in which definitions of things like “joy” and “peace” have been untethered from hundreds of years of tradition – which means, basically, “human experience” – and come to mean not much more than what the culture-of-the-moment says they mean.

For indeed, traditional, historic Christian spirituality may not have understood the nature of mental illness the way we do today, but it did embody an understanding of the complexities of the human person, accept a mystery of how our particular personalities interact with the transcendent, and provide understanding pathways of how to navigate that.

It also points out to me, once again, why emotion-based religious events are so terrible. Usually I say something like “inadequate” or “flawed” when I talk about this, but I think I’ll just move on and say that gatherings in which individuals are manipulated into a certain emotional state by music, environment, rhetorical tricks, guilt and even personal witness are terrible.  Defining “great worship today” by the tears shed or emotions felt by the hundreds swaying along to your music makes me think, Fascist! 

Back to Charlotte’s point. This is an important one, and I think her treatment is balanced and fair. It’s not, she says, that every word spoken should revolve around the reality of mental illness, but neither should it be ignored, especially when speaking of the practice of spirituality.

Therese Borchard has been writing about the issue of spirituality and depression for many years.

I know someone who read this book – A Catholic Guide to Depression –   and found it very helpful.

****

This brings another, somewhat related point to mind.

I was talking to someone who knew a younger teen who was experiencing some faith questions. In fact, this young person had reluctantly determined that he must be an agnostic. Why? Because he didn’t and couldn’t seem to feel anything. 

When I heard this, my heart cracked a little and then I experienced a moment of clarity, in which my sometimes inchoate skepticism about youth ministry all pulled together and made sense.

I thought about all of the youth ministry programs that I see and am somewhat familiar with, that my kids are invited to participate in. They’re all emotionally-based. One one level, they’re about the emotion of enjoyment and fun, based on the assumption that this is necessary in order to just get them in the door. Moving to another level, they tend to emphasize other emotions – joy, remorse, connectedness, excitement –  from retreats to Adoration events that feature praise music and personal witness.

What if you’re a kid who searches for evidence of truth mostly through your head and not through your emotions? 

Adults can look at all of this with some perspective. We can separate the emotion from the core of faith. We can understand that for a lot of us, that emotionally-based stage – the affective stage  – is important and maybe even necessary. It was for me, when I was a senior in high school, and was deeply moved and felt an individual, very emotional encounter with Christ at a class retreat at the Jesuit Retreat House in Atlanta. But that was one moment, and perspective taught me that there was more to faith. The holistic nature of Catholic spirituality taught me that this type of intensity was rare, and didn’t define faith – my faith.

But teens?

Most of them probably don’t understand this. I’d say that the vast majority don’t. They just haven’t lived long enough. And so picture a kid whose personality and character is not oriented towards truth-seeking via emotion. Perhaps this stuff even makes them feel uncomfortable. They’re in all of these youth ministry events in which they’re constantly preached at about feelings of joy and happiness as the definition of faith, in which other kids are crying because Jesus is so real to them…

…and they’re not feeling it. They’re not crying. It’s not intense for them.

Does that mean I maybe don’t have faith? At all?

*****

(What helps? Correctly defining faith, to begin with. Start here.)

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Seven Quick Takes

Sorry. SexyTime is over!

— 1 —

Well, last week, it was Ben Hatke with good news, and this week it’s Gene Luen Yang, who was awarded a McArthur “Genius” Fellowship.  Yang is the author of some excellent works, including AMERICAN BORN CHINESE and the 2 volume BOXERS and SAINTS. Catholics might have first “met” him as the creator of a really good “Rosary Comic Book” published by Pauline Books and Media in 2003. Yang is Catholic and up until last year, worked in a Catholic high school in Oakland.

So great to see Yang’s fine work recognized in this way.

(By the way, Hatke is on a short book tour right now in support of his new series, Ordinary Jack…and Birmingham is on the list! Looking forward to meeting him next week.)

— 2 —

Good news: my favorite podcast, the BBC4 history-themed series In Our Time has returned for a new season. I haven’t yet listened to the first episode, aired Thursday, on Zeno’s Paradoxes, but I did catch up this past week with an excellent episode on Margery Kempe.

kempeFor those of you who don’t know, Kempe was a medieval English mystic. She experienced her first vision of Christ after a profoundly difficult post-partum experience, bore thirteen more children, then started having more visions and going on pilgrimages. Her account of her life and visions was well known, but, of course, the Reformation Vandals took care of that, and – this, I didn’t know – a complete version was unknown to the post-Reformation world until 1934, when a copy was found in a cabinet in which someone was looking for ping-pong balls. You can read about the story of the discovery, and theories as to how this copy survived and got to its finding place here.

— 3 —

This jibed nicely with some reading I’ve been doing for a project on women and the Reformation, only serving to reinforce my convictions about what a disaster the Protestant Reformation was for women (not to mention most other aspects of life in the West) and contribute to my inexorable, steadily growing aggravation with the apparent approaching canonization of Martin Luther.

It’s going to be a loooong 500th anniversary, and..

wehavenoliquor

 

But wait! We do! Never mind. We’ll get make it. God’s got this!

 

 — 4 —

Also on the listening front: this episode of The Food Programme, another BBC radio show I really like. This episode told the story of Charles Green, who was the cook on Shackleton’s Endurance expedition. Oh, what a tale. Green lived until 1973, and for a time, gave talks to groups with slides that Shackleton had given him, slides which he unfortunately felt necessary to sell when times got hard.

There is one audio recording of an interview with Green, and in the program, his own voice is interspersed with the narration of Gerard Baker , who has served as a cook on modern Antarctic expeditions. The account of what Green had to and did accomplish to keep the men alive, as healthy as possible and, in a sense, spiritually fed is quite moving. It is a reminder of all that goes into human accomplishment, and how most of it is unseen and unheralded.

 

— 5 

Today is the memorial of Padre Pio – or, more formally, St. Pius of Petrelcina, by far the most popular saint in Italy. His image is in every church and more shops than you can count. …..The relic of his heart has been in Boston over the past couple of days. Domenico Bettinelli writes a bit about it here and has links to other accounts. And oh, you must see the photos. So moving.

6–

Here’s a good blog post. Timothy O’Malley, director of the Notre Dame Center for Liturgy, on why “Chant is Good for Children.”

Last Sunday, we went to the Melkite Liturgy on campus. The entire liturgy, as anyone knows who has attended Eastern liturgies, is sung. Despite our son’s lack of familiarity with the words on the page, he hummed along the entire time (sometimes even during the Eucharistic Prayer). With his slight speech delay, with his limited grasp of understanding of English, the chant allowed him to participate in the Eucharistic sacrifice in a way that he rarely experiences.

Not once did he ask to leave.

Not once was he bored (though he did perform frequent prostrations and crossing of himself).

To this Catholic, we have to admit that music too often functions in our parishes as quaint interludes between the rationalism of speech. Our liturgies are wordy, sounding more like bad speeches than prayer. Why would anyone believe that we’re participating in the very liturgy of heaven itself?

If this is heaven, perhaps, I don’t want it. It seems really boring.

The chant of the Roman Missal should be normative in our parishes. Priests should learn to sing. We should chant the readings, the Psalm, the Creed, the Intercessions, the Eucharistic Prayer, the Pater Noster. Everything that can be chanted.

Years ago, I made a similar observation, also partly inspired by the experience of Eastern Catholic liturgy:

The organic integrity of the chanted liturgy. I must say that is attendance at the Eastern Catholic liturgies that helped me understand the concept of “singing the Mass” as opposed to “singing at Mass.” Chant is, I think, the natural language of vocal prayer – not recitation, but chant, even if that chant is nothing more than a sing-song. There was one aspect of this last liturgy that was recited – the prayer before reception of Communion. But that was it.

— 7 —

Get some copies! Spread the word! There will be a Spanish-language edition as well. 

Advent 2016 Daily Devotional

For more Quick Takes, visit This Ain’t the Lyceum!

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You may or may not have heard about a controversy in the Diocese of Nashville about sexuality education. Some parents at Father Ryan High School are protesting the content of the 9th grade theology program, and the bishop has told them straight up too bad. No opting out allowed.

I looked at some of the material that’s been posted online. (warning…)

I’m a mother of five kids. I’m a grandmother. I’ve taught high school theology. I’ve written for Catholic teens and young adults. I’ve stood up at meetings and defending the teaching of sexuality education in a Catholic middle school program.  Here’s my response.

Wow. This is some really, really weird s***.

Not inherently, mind you. It’s just basic sexual mechanics and physiology. But in context? Of 14-year olds in classrooms? In between Algebra and History class? In a Catholic school? Right after Mass?

Weird.

Work with me here.

You’re the parent of an 8th grader. Maybe not a sweet innocent 8th grader, but just your normal 13-year old. You’re all pretty excited about next year.

High school!

And what’s more…

Catholic! High school!

There’s going to be Mass and crucifixes and people are going to talk about Jesus and there’s going to be praying and saint-talk, not to mention algebra and history and literature and Spanish….

Awesome!

Oh, and did you get the memo on this class?

OUTER LIPS (Labia Majora) a. The outermost hair-covered folds of skin surrounding the genitals. b. They vary greatly in size. c. Like the scrotum, the outer lips swell slightly with  stimulation; in their stimulated state they pull back and expose the Inner Lips.

That’s happening too.

Is that what you envisioned for next year for your kid?

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Now, in the official responses from All The Officials, I’m reading a lot of consistent with Church teaching…sanctity of human body….the…and…maybe…shut up…

And words like that.

Guess what?

Nope.

Classroom lessons and tests for teens on the effect of stimulation on lady and gent parts? Not sane Catholic pedagogy. Pretty much not sane pedagogy at all.

But you know what? I’m not even going to focus on the Catholic part of this, because it’s seriously so stupid that anyone thinks that “Instruct the Ignorant” means “Provides schematics of spread-eagle Views of Vaginas for Teenagers to Share.”

One Mad Mom has all of that covered, and very well, thanks. Oh, and the parents, too. They know what’s right.

They’re articulating all of that very well.

I just want to focus on something else.

The weirdness.

Maybe just distance yourself from this for a minute. Pretend that you don’t know anything about culture wars, Catholic or otherwise, or that you don’t have a stake in any of these issues.

Now. Consider this.

Consider the possibility that it’s a little …weird for an adult to stand in front of a group of young teen boys and girls and teach this material:

CLITORIS a) This is the most sexually sensitive part of the female body. It corresponds to the glans or head of the penis. b) Though there is no reproductive purpose, the clitoris is made of erectile tissue and contains a high concentration of erotic neural receptors and blood vessels. c) When flaccid or unaroused the tissue is c.1” long; when aroused, it swells to 2” to 3”.

Not weird in a counter-cultural Albanian-nun-picks-up-dying-poor-from-Calcutta-streets kind of way.

More like…what adult in their right mind wants to talk to other people’s 14-year old kids about the clitoris? kind of weird.

And more like…with all the fascinating things to learn about the world that will help kids find a unique way to help make the world a better place, YES let’s spend time on the mechanics of sexual activity with 14-year olds kind of weird.

(Imagine you are a parent of a teen. And then you stand up in front of your kid and his or friends and give this lesson.

GLANS 1. Located at the tip or head of the penis is a structure which contains a highly concentrated amount of neural receptors sensitive to stimulus; it is the center of sexual pleasure for the male.

That would be weird of you. Your kids would die. You might even get arrested.)

And no nonsense about “What they already know” and “what they see on their smartphones.”  No kidding. And you think this helps? 

It’s not weird at all to want to help kids navigate this culture and their own desires and questions. It’s not weird to want to share the Good News of the truth about sexuality in a reasoned, understanding, realistic way. It’s really important to do this, as a matter of fact.

But again…context. Which is SCHOOL. Required attendance. Grades. Mixed gender groups.

More context:  14-year olds, boys and girls of varying levels of maturity and awareness, going to school as part of a system in which modesty and discretion are still key values and parents have prime responsibility for education. There are many ways that a Catholic school can and should work with parents on fighting this battle and helping kids. Sniffing that  parents should just bug off because they’re not keen on your program that tests their  son or daughter on the physiology of sexual simulation and even subtly encourages them to envision their classmate’s bodies on that level is perhaps not on the top of that list.

Have some mercy for pete’s sake!

Let me share a couple of experiences that might make my perspective clearer.

(Perhaps beginning by reminding you of my fundamental school-skepticism on every score. Remember that?)

Many, many years  ago, the Catholic middle school that one of my kids was attending was going to incorporate some sexuality education in the 8th grade. Very mild, general stuff, really, but there were some who objected, and made that clear at a meeting. At the meeting I defended the curriculum, partly because it was fine, in my opinion, and also because the teacher was a much-beloved, trusted, deeply faithful Catholic woman whom the kids all loved as a firm, calm, charitable person of faith. I felt really good about Theresa affirming in the classroom what we were doing at home, and it was not explicit at all. It was spirituality. 

(But some objected nonetheless, and that was their right! And their kids didn’t have to participate!)

Flash forward a bit. Now it’s another kid in 7th grade parish religious education. Theology of the Body had been mandated, and there was a parent meeting. Things went okay until the actual instructor stood up to talk. I had no idea who she was . My kid didn’t know her. A woman in her mid-40’s, a mom, a parishioner known to many, but not to me – not that that matters.  But this is what she said, in the most casual, hey you guys!  tone about what was coming up for the 12-year olds, and as I recall it, it was almost as if she was chomping gum – “Now I don’t know what you all have told your kids  about the details of sex, but you need to get caught up before we start the class. They need to know everything because we’re going to talk about everything– we’re gonna  talk about masturbation, we’re gonna to talk about porn…”

mad men 6x03 betty draper season 6 field trip

Who are you???? 

Yeah, so that didn’t happen for us.

This is about more than this particular situation. It gives anyone working on these issues in parish or school settings something to think about.

So if you’re in charge of things like this in your school or parish, you might want to consider the weird factor. You might want to consider that the parents who are not down with your plans don’t hate sex, don’t want their kids to be ignorant about sex and don’t want them to be ignorant of the Church’s teaching. The parents of kids in your school might even have had some sexy time themselves recently.

Maybe, just maybe…they think it’s…. odd …for random adults to be bound and determined to talk to young teens  – who are required to be in this setting, without parents present and are graded on their responses- about the mechanics of  sexual activity, diagrams and aroused clitoral dimensions helpfully included. 

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A few St. Matthew links for you.

From B16,back in 2006:

On the basis of these simple observations that result from the Gospel, we can advance a pair of thoughts.

The first is that Jesus welcomes into the group of his close friends a man who, according to the concepts in vogue in Israel at that time, was regarded as a public sinner.

Matthew, in fact, not only handled money deemed impure because of its provenance from people foreign to the"amy welborn"People of God, but he also collaborated with an alien and despicably greedy authority whose tributes moreover, could be arbitrarily determined.

This is why the Gospels several times link “tax collectors and sinners” (Mt 9: 10; Lk 15: 1), as well as “tax collectors and prostitutes” (Mt 21: 31).

Furthermore, they see publicans as an example of miserliness (cf. Mt 5: 46: they only like those who like them), and mention one of them, Zacchaeus, as “a chief tax collector, and rich” (Lk 19: 2), whereas popular opinion associated them with “extortioners, the unjust, adulterers” (Lk 18: 11).

A first fact strikes one based on these references: Jesus does not exclude anyone from his friendship. Indeed, precisely while he is at table in the home of Matthew-Levi, in response to those who expressed shock at the fact that he associated with people who had so little to recommend them, he made the important statement: “Those who are well have no need of a physician, but those who are sick; I came not to call the righteous, but sinners” (Mk 2: 17).

The good news of the Gospel consists precisely in this: offering God’s grace to the sinner!

Elsewhere, with the famous words of the Pharisee and the publican who went up to the Temple to pray, Jesus actually indicates an anonymous tax collector as an appreciated example of humble trust in divine mercy: while the Pharisee is boasting of his own moral perfection, the “tax collector… would not even lift up his eyes to heaven, but beat his breast, saying, “God, be merciful to me a sinner!’”.

And Jesus comments: “I tell you, this man went down to his house justified rather than the other; for every one who exalts himself will be humbled, but he who humbles himself will be exalted” (Lk 18: 13-14).

Thus, in the figure of Matthew, the Gospels present to us a true and proper paradox: those who seem to be the farthest from holiness can even become a model of the acceptance of God’s mercy and offer a glimpse of its marvellous effects in their own lives.

This, of course, is from one of his GA talks on the apostles and which were collected in book form by various publishers, including OSV. Back in the day, I wrote a study guide for these collected talks to be used either by individuals or groups in parish discussion settings. Here’s the section on Matthew. Feel free to use!

 

 

Speaking of St. Matthew and speaking of parish adult religious education, maybe consider this Loyola Press Six Weeks with the Bible book on the Passion accounts in Matthew:

From today’s Office of Readings:

There is no reason for surprise that the tax collector abandoned earthly wealth as soon as the Lord commanded him. Nor should one be amazed that neglecting his wealth, he joined a band of men whose leader had, on Matthew’s assessment, no riches at all. Our Lord summoned Matthew by speaking to him in words. By an invisible, interior impulse flooding his mind with the light of grace, he instructed him to walk in his footsteps. In this way Matthew could understand that Christ, who was summoning him away from earthly possessions, had incorruptible treasures of heaven in his gift.

What strikes us about the story of Matthew is the immediacy of his response. Invited by Jesus, he simply leaves his sinful life behind. No ambiguity, no parsing of matters of subjectivity and objectivity. This perhaps is not something we are all capable of at every moment, but it is certainly a response we recognize as the ideal one, articulated by Jesus himself (Mark 10:29) and lived out by people like Matthew.

The spiritual life is a never-ending, fascinating and mysterious dynamic, it seems to me, between finding God in all things and if anyone comes to me and does not hate father and mother…cannot be my disciple. 

 

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This past week, the fruits of some past labors came to fruition all at once. That’s the way it is in writing, even in the age of so much instant publication. What you write today will come to light in a year or so, which means if you’re writing religious stuff, you’re often off, liturgical-year wise, writing about Christmas in May and Easter in November.

Last week, I mentioned that I received my copies of Praying with the Pivotal Players. Right now, you can get it as part of the entire study program and order it individually through the WOF website. It’s on Amazon, but I have no idea when it will actually be available.

"pivotal players"

Then on Saturday, I received a box containing my copies of the 2016 Advent devotional Daybreaks published by Liguori. This is an annual publication, and I’m honored to join the roster of authors who have contributed in the past. A Spanish language edition will also be available – and I also wrote the Lent 2017 devotional as well. 

Advent 2016 Daily Devotional

 

Lent Daily Devotional

So if you are responsible for ordering such materials for a diocese, school or parish..please consider this!

Sunday the 18th, the Living Faith daily devotional was written by me.   Before that, I’d contributed the September 4 devotion.

Also last week, I made De-Coding Da Vinci available in pdf form. More here. 

Also …with the feast of St. Francis of Assisi coming up, remember that I have copies of Adventure in Assisi to sell – signed or not, your choice! Go here for information on that. 

assisi

 

And now…time to get to work this Monday morning on things that will be published next fall…

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Here is the background on the devotion.

Pope Emeritus Benedict XVI from 2008:

Yesterday we celebrated the Cross of Christ, the instrument of our salvation, which reveals the mercy of our God in all its fullness. The Cross is truly the place where God’s compassion for our world is perfectly manifested. Today, as we celebrate the memorial of Our Lady of Sorrows, we contemplate Mary sharing her Son’s compassion for sinners. As Saint Bernard declares, the Mother of Christ entered into the Passion of her Son through her compassion (cf. Homily for Sunday in the Octave of the Assumption). At the foot of the Cross, the prophecy of Simeon is fulfilled: her mother’s heart is pierced through (cf. Lk 2:35) by the torment inflicted on the Innocent One born of her flesh. Just as Jesus cried (cf. Jn 11:35), so too Mary certainly cried over the tortured body of her Son. Her self-restraint, however, prevents us from plumbing the depths of her grief; the full extent of her suffering is merely suggested by the traditional symbol of the seven swords. As in the case of her Son Jesus, one might say that she too was led to perfection through this suffering (cf. Heb 2:10), so as to make her capable of receiving the new spiritual mission that her Son entrusts to her immediately before “giving up his spirit” (cf. Jn 19:30): that of becoming the mother of Christ in his members. In that hour, through the figure of the beloved disciple, Jesus presents each of his disciples to his Mother when he says to her: Behold your Son (cf. Jn 19:26-27).

Today Mary dwells in the joy and the glory of the Resurrection. The tears shed at the foot of the Cross have been transformed into a smile which nothing can wipe away, even as her maternal compassion towards us remains unchanged. The intervention of the Virgin Mary in offering succour throughout history testifies to this, and does not cease to call forth, in the people of God, an unshakable confidence in her: the Memorare prayer expresses this sentiment very well. Mary loves each of her children, giving particular attention to those who, like her Son at the hour of his Passion, are prey to suffering; she loves them quite simply because they are her children, according to the will of Christ on the Cross.

And from 2011, from a visit to Germany:

When Christians of all times and places turn to Mary, they are acting on the spontaneous conviction that Jesus cannot refuse his mother what she asks; and they are relying on the unshakable trust that Mary is also our mother – a mother who has experienced the greatest of all sorrows, who feels all our griefs with us and ponders in a maternal way how to overcome them. How many people down the centuries have made pilgrimages to Mary, in order to find comfort and strength before the image of the Mother of Sorrows, as here at Etzelsbach!

Let us look upon her likeness: a woman of middle age, her eyelids heavy with much weeping, gazing pensively into the distance, as if meditating in her heart upon everything that had happened. On her knees rests the lifeless body of her son, she holds him gently and lovingly, like a precious gift. We see the marks of the crucifixion on his bare flesh. The left arm of the corpse is pointing straight down. Perhaps this sculpture of the Pietà, like so many others, was originally placed above an altar. The crucified Jesus would then be pointing with his outstretched arm to what was taking place on the altar, where the holy sacrifice that he had accomplished becomes present in the Eucharist.

A particular feature of the holy image of Etzelsbach is the position of Our Lord’s body. In most representations of the Pietà, the dead Jesus is lying with his head facing left, so that the observer can see the wounded side of the Crucified Lord. Here in Etzelsbach, however, the wounded side is concealed, because the body is facing the other way. It seems to me that a deep meaning lies hidden in this representation, that only becomes apparent through silent contemplation: in the Etzelsbach image, the hearts of Jesus and his mother are turned to one another; the hearts come close to each other. They exchange their love. We know that the heart is also the seat of the deepest affection and the most intimate compassion. In Mary’s heart there is room for the love that her divine Son wants to bestow upon the world.

Resources related to today’s feast, because they are about Mary:

Pray the Rosary 

and

my now-free e-book, Mary and the Christian Life

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