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Posts Tagged ‘Lent Daily Devotional’

— 1 —

How about some good news? One of the very few good reasons to pay any attention to Instagram is the Humans of New York account. It never, ever fails to put life into perspective, sharing stories of strength and hope, as well as reminding us of the weight and burdens every soul we meet is carrying.

The past couple of weeks, the account has been posting stories from the Special Olympic World Games, being held in Abu Dhabi. Really, go check it out. 

 — 2 —

More good news:

What happens when you give a Franciscan $1 million?

He gives it away.

At least that’s what Brother Peter Tabichi, OFM, plans to do with the $1 million prize he won March 23, which came alongside the 2019 Global Teacher Prize, which he received at a conference Saturday in Dubai.

“This prize does not recognize me but recognizes this great continent’s young people. I am only here because of what my students have achieved. This prize gives them a chance. It tells the world that they can do anything,”  Tabichi said.

The brother is a science teacher at a school in rural Kenya.

— 3 —

On building a “thinking Church:”

Aquinas has extremely pertinent thoughts on how to understand the unity of learning, he then adds, offering an answer to young people trying to join the dots of what they know.

“We’ve gone into places like Harvard and MIT, and what we’ve seen is that people who are absolutely expert at, say, natural sciences or law, are deeply tantalised by the idea of having a deeper understanding of reality,” he says, describing how students and academics take part in annual conferences on cam puses and in nearby monasteries, where they learn about the Catholic intellectual tradition and begin to engage with it, changing spiritually as they do.

All told, he says, the institute reaches about 15,000 people in person, with a further million people around the world listening to the conferences online.

“I think Aquinas is a resource that we can tap into today, that allows us to speak directly to our contemporaries and to our contemporary questions,” he says, noting that “questions that we have in our own sceptical era about whether there’s any fixed knowledge or truth than can be obtained universally are issues he deals with in a direct way that are extremely compelling and very profound”.

Fr Thomas was in Dublin last month to speak at St Saviour’s Priory on the need for Catholic intellectuals and in UCD on the theme of when religious belief is irrational, and it’s striking that he believes the Scriptures are themselves very clear on religious irrationality.

“On the harmony of faith and reason and the question of irrational belief, the most severe critiques of religious irrationality are in the Bible itself, in that you’ll find them in the Old Testament prophets, who were the most severe critics of superstitious or irrational religion or morally disoriented religious practice,” he says. Noting how excoriating the prophets could be of superstition, idolatry, human sacrifice, hypocrites and those who fabricate God on their own terms, he says “they’re very severe on almost every front and they’re equal opportunity offenders – they go after everyone”.

–4–

A pastor reflects on new life in his parish:

The other day a priest who had served 10 years ago at Star of the Sea remarked on the parish’s “amazing revival”. Mass attendance has been growing annually at 12 per cent, and income has more than doubled. We’ve planted flowers and shrubs, installed new lighting, restored the marble sanctuary and flung the doors wide open to the city. The parish school begins an Integrated Classical Curriculum (consisting of grammar, logic and rhetoric) this autumn, and parishioners are caring for the homeless and advocating for the elderly and unborn.

Mother Teresa famously said, however, that “we are called not to success but to fidelity”. Success and fidelity are essentially different categories, motivated as they are by different ends. While not demanding success, the Lord does expect the fruit of fidelity. His first command, to “be fruitful”, has never been abrogated, and “every branch that does not bear fruit will be cut off” (John 15:2). Christ promises 30, 60 and a hundredfold fruit to those who faithfully sow his Word. There is a way of measuring the revival of a parish, but it is not “success”. It is fruitfulness.

–5 —

Eve Tushnet on some reading on medieval Eucharistic piety:

Alongside the Crucifixion, the Eucharist–and specifically the Real Presence, the literal transformation of the bread and wine into the Body and Blood of Christ–was one of the aspects of Catholicism which first drew me to the faith. I could tell you that it was because the Catholic doctrine seemed most responsive to the Gospels; I wrote a paper, back when I was the only atheist in my History of Christian Doctrine section, arguing that Jesus’ words at the Last Supper, when you consider His insistence in the face of horrified disbelief in John 6:52 – 57, wasn’t simply a metaphor like “I am the vine.” But I have to admit that I loved (and love!) the doctrine of the Real Presence largely because it’s visceral, bizarre, bloody-minded. It seems like the kind of overturning, catastrophic, violent thing the God of Exodus and Good Friday would do–the kind of awful thing our world and our actions would require of Love. It is hardcore.

When I was sick with stress and unsure if I’d really go through with baptism and confirmation, Eucharistic Adoration steadied me and got me through it. I’ve found Adoration deeply consoling, especially because you don’t have to worry about whether you’re able to receive Communion. Nothing’s required of you except your presence. There’s nothing you have to pray or do–just be there. The Mass is the corporate prayer of the Church but there are times when you want an intimacy, a bridal chamber for yourself and Christ, without dealing with your neighbor or your place in the community. Venturing into extreme anecdata, I’ve written a bit about the atttraction the Eucharist holds for those on the margins of the Church due to poverty or stigmatized sexuality.

So I picked up Miri Rubin’s study Corpus Christi: The Eucharist in Late Medieval Culture with great interest this Lent. I’ve gnawed through this tome 20pp at a time and found a great deal to love in it, despite some disagreements with her framing of the issues. Rubin delves deep into all kinds of records and evidence–not only theology and hagiography but wills, church financial records, the annotations and marginal illustrations in prayerbooks; parody, superstition, miracle tales, and more. I loved her willingness to seek out everybody’s responses to the Eucharist, not just the “official” ones. I loved her attention to the ways that people use even our most meaningful cultural touchstones–no, actually, especially our most meaningful cultural touchstones–for a variety of all-too-human purposes, economic and political and emotional. One of Rubin’s theses is that the Eucharist grew steadily in cultural presence, and Eucharistic piety rose to a fever pitch, throughout the second half of the Middle Ages–but that this piety called forth responses, criticisms, heresies. Every doctrine gives people a vocabulary with which to articulate their resistance to it, or to the people who promote it.

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Writing thing:

“Christ-Haunted George Saunders” from First Things:

Unwittingly, Saunders offers up a crucial question that Catholic art—in implicit imitation of the practice of penance—would do well to evoke: “This hurts, yes . . . but what is hurt?” In the gospel story, the cross darkens the disciples with these same grotesque questions; through the bloody wounds of Christ, the queries continue to pierce, pulsing past even the divine comedy of the resurrection.

Despite his pluralistic syncretism, then, Saunders’s life and works remain Christ-haunted. Which other living writer of such stature speaks reverently of the Latin Mass and the traditional Catholic practice of “offering it up”? As Saunders demonstrates, it is worth watching out for writers of repute who, even if they might not be able to recite the Nicene Creed in good conscience, are marked by their inherited, cultural Catholicity.

And Movie/Writer Son on:

Au Revoir des Enfants 

The priests and teachers of the school have taken in three Jewish boys in an effort to hide them from the authorities. Julien has trouble connecting with people easily partially because he’s so terrified that an errant word on his part, or on the part of another boy, could give away not only himself but the two others.

There’s a great moment in the latter half of the movie that highlights the difference in how Julien and Jean approach the world. All of the boys in the school have been sent out as two separate team to find a treasure. Julien gets separated from his team but finds the treasure on his own. Alone with night approaching, he looks around and finds Jean nearby.

Julien Quentin: I found the treasure. All by myself.
Jean Bonnett: Are there wolves in these woods?

Julien’s mind is on play. Jean’s is on the danger that surrounds him at all times.

— 7 —

Laetare Sunday is coming:

From Pope Benedict XVI in 2007:

Only a few more remarks: the Gospel helps us understand who God truly is. He is the Merciful Father who in Jesus loves us beyond all measure.

The errors we commit, even if they are serious, do not corrode the fidelity of his love. In the Sacrament of Confession we can always start out afresh in life. He welcomes us, he restores to us our dignity as his children.

Let us therefore rediscover this sacrament of forgiveness that makes joy well up in a heart reborn to true life.

Furthermore, this parable helps us to understand who the human being is: he is not a “monad”, an isolated being who lives only for himself and must have life for himself alone.

On the contrary, we live with others, we were created together with others and only in being with others, in giving ourselves to others, do we find life.

The human being is a creature in whom God has impressed his own image, a creature who is attracted to the horizon of his Grace, but he is also a frail creature exposed to evil but also capable of good. And lastly, the human being is a free person.

We must understand what freedom is and what is only the appearance of freedom.

Freedom, we can say, is a springboard from which to dive into the infinite sea of divine goodness, but it can also become a tilted plane on which to slide towards the abyss of sin and evil and thus also to lose freedom and our dignity.

Dear friends, we are in the Season of Lent, the 40 days before Easter. In this Season of Lent, the Church helps us to make this interior journey and invites us to conversion, which always, even before being an important effort to change our behaviour, is an opportunity to decide to get up and set out again, to abandon sin and to choose to return to God.

Let us – this is the imperative of Lent – make this journey of inner liberation together.

Every time, such as today, that we participate in the Eucharist, the source and school of love, we become capable of living this love, of proclaiming it and witnessing to it with our life.

Nevertheless, we need to decide to walk towards Jesus as the Prodigal Son did, returning inwardly and outwardly to his father.

At the same time, we must abandon the selfish attitude of the older son who was sure of himself, quick to condemn others and closed in his heart to understanding, acceptance and forgiveness of his brother, and who forgot that he too was in need of forgiveness.

And you know this:

EPSON MFP imageEPSON MFP image

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

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Reprint from past years, but still timely. 

A most interesting sermon from Blessed John Henry Newman on the First Sunday of Lent – which has always featured the Temptation in the Desert as its Gospel.

In this sermon, Newman speaks of the consequences of fasting – quite honestly, as it happens. For, he acknowledges, we are often assured of the good fruit of fasting. But as he notes, it was his fasting that exposed Jesus to the possibility of temptation. So it is with us. That is – it’s not all roses:

THE season of humiliation, which precedes Easter, lasts for forty days, in memory of our Lord’s long fast in the wilderness. Accordingly on this day, the first Sunday in Lent, we read the Gospel which gives an account of it; and in the Collect we pray Him, who for our sakes fasted forty days and forty nights, to bless our abstinence to the good of our souls and bodies.

We fast by way of penitence, and in order to subdue the flesh. Our Saviour had no need of fasting for either purpose. His fasting was unlike ours, as in its intensity, so in its object. And yet when we begin to fast, His pattern is set before us; and we continue the time of fasting till, in number of days, we have equalled His.


temptation of Christ
There is a reason for this;—in truth, we must do nothing except with Him in our eye. As He it is, through whom alone we have the power to do any good {2} thing, so unless we do it for Him it is not good. From Him our obedience comes, towards Him it must look. He says, “Without Me ye can do nothing.” [John xv. 5.] No work is good without grace and without love.

(Source)

….

Next I observe, that our Saviour’s fast was but introductory to His temptation. He went into the wilderness to be tempted of the devil, but before He was tempted He fasted. Nor, as is worth notice, was this a mere preparation for the conflict, but it was the cause of the conflict in good measure. Instead of its simply arming Him against temptation, it is plain, that in the first instance, His retirement and abstinence exposed Him to it. {6} Fasting was the primary occasion of it. “When He had fasted forty days and forty nights, He was afterwards an hungered;” and then the tempter came, bidding Him turn the stones into bread. Satan made use of His fast against Himself.

And this is singularly the case with Christians now, who endeavour to imitate Him; and it is well they should know it, for else they will be discouraged when they practise abstinences. It is commonly said, that fasting is intended to make us better Christians, to sober us, and to bring us more entirely at Christ’s feet in faith and humility. This is true, viewing matters on the whole. On the whole, and at last, this effect will be produced, but it is not at all certain that it will follow at once. On the contrary, such mortifications have at the time very various effects on different persons, and are to be observed, not from their visible benefits, but from faith in the Word of God. Some men, indeed, are subdued by fasting and brought at once nearer to God; but others find it, however slight, scarcely more than an occasion of temptation. For instance, it is sometimes even made an objection to fasting, as if it were a reason for not practising it, that it makes a man irritable and ill-tempered. I confess it often may do this. Again, what very often follows from it is, a feebleness which deprives him of his command over his bodily acts, feelings, and expressions. Thus it makes him seem, for instance, to be out of temper when he is not; I mean, because his tongue, his lips, nay his brain, are not in his power. He does not use the words he wishes to use, nor the accent and tone. He seems sharp {7} when he is not; and the consciousness of this, and the reaction of that consciousness upon his mind, is a temptation, and actually makes him irritable, particularly if people misunderstand him, and think him what he is not. Again, weakness of body may deprive him of self-command in other ways; perhaps, he cannot help smiling or laughing, when he ought to be serious, which is evidently a most distressing and humbling trial; or when wrong thoughts present themselves, his mind cannot throw them off, any more than if it were some dead thing, and not spirit; but they then make an impression on him which he is not able to resist. Or again, weakness of body often hinders him from fixing his mind on his prayers, instead of making him pray more fervently; or again, weakness of body is often attended with languor and listlessness, and strongly tempts a man to sloth.

Therefore let us be, my brethren, “not ignorant of their devices;” and as knowing them, let us watch, fast, and pray, let us keep close under the wings of the Almighty, that He may be our shield and buckler. Let us pray Him to make known to us His will,—to teach us our faults,—to take from us whatever may offend Him,—and to lead us in the way everlasting. And during this sacred season, let us look upon ourselves as on the Mount with Him—within the veil—hid with Him—not out of Him, or apart from Him, in whose presence alone is life, but with and in Him—learning of His Law with Moses, of His attributes with Elijah, of His counsels with Daniel—learning to repent, learning to confess and to amend—learning His love and His fear—unlearning ourselves, and growing up unto Him who is our Head.

Here is another Newman sermon on the First Sunday of Lent. In this one he tackles a different issue: the relative laxity of “modern” fasting practices.

It is quite predictable that at the beginning of every Lent, the claimed laxity of Catholic fasting and abstaining is decried – I’ve seen it all around Facebook this year, and I’ve done it, I’ve thought it, too.  We’re weak in comparison to past generations, Latin Rite Catholics are amateurs when compared to Eastern Catholics and the Orthodox.

Well, critics have been saying the same thing for about four hundred years, it seems. The Middle Ages was Peak Fast for Latin Rite Catholics and it’s been downhill ever since, they’ve been saying for centuries.

But is it really?

Newman makes the same observation – about the decline in physical demands – but has a different take:

I suppose it has struck many persons as very remarkable, that in the latter times the strictness and severity in religion of former ages has been so much relaxed. There has been a gradual abandonment of painful duties which were formerly inforced upon all. Time was when all persons, to speak generally, abstained from flesh through the whole of Lent. There have been dispensations on this point again and again, and this very year there is a fresh one. What is the meaning of this? What are we to gather from it? This is a question worth considering. Various answers may be given, but I shall confine myself to one of them.

I answer that fasting is only one branch of a large and momentous duty, the subdual of ourselves to Christ. We must surrender to Him all we have, all we are. We must keep nothing back. We must present to Him as captive prisoners with whom He may do what He will, our soul and body, our reason, our judgement, our affections, {64} our imagination, our tastes, our appetite. The great thing is to subdue ourselves; but as to the particular form in which the great precept of self-conquest and self-surrender is to be expressed, that depends on the person himself, and on the time or place. What is good for one age or person, is not good for another.

Even in our Blessed Lord’s case the Tempter began by addressing himself to His bodily wants. He had fasted forty days, and afterwards was hungered. So the devil tempted Him to eat. But when He did not consent, then he went on to more subtle temptations. He tempted Him to spiritual pride, and he tempted Him by ambition for power. Many a man would shrink from intemperance, {68} of being proud of his spiritual attainments; that is, he would confess such things were wrong, but he would not see that he was guilty of them.

Next I observe that a civilized age is more exposed to subtle sins than a rude age. Why? For this simple reason, because it is more fertile in excuses and evasions. It can defend error, and hence can blind the eyes of those who have not very careful consciences. It can make error plausible, it can make vice look like virtue. It dignifies sin by fine names; it calls avarice proper care of one’s family, or industry, it calls pride independence, it calls ambition greatness of mind; resentment it calls proper spirit and sense of honour, and so on.

Such is this age, and hence our self-denial must be very different from what was necessary for a rude age. Barbarians lately converted, or warlike multitudes, of fierce spirit and robust power—nothing can tame them better than fasting. But we are very different. Whether from the natural course of centuries or from our mode of living, from the largeness of our towns or other causes, so it is that our powers are weak and we cannot bear what our ancestors did. Then again what numbers there are who anyhow must have dispensation, whether because their labour is so hard, or because they never have enough, and cannot be called on to stint themselves in Lent. These are reasons for the rule of fasting not being so strict as once it was. And let me now say, that the rule which the Church now gives us, though indulgent, yet is strict too. It tries a man. One meal a day is trial to most people, even though on some days meat is allowed. It is sufficient, with our weak frames, to be a mortification of sensuality. It serves that end for which all fasting was instituted. On the other hand its being so light as it is, so much lighter than it was in former times, is a suggestion to us that there are other sins and weaknesses to mortify in us besides gluttony and drunkenness. It is a suggestion to us, while we strive to be pure and undefiled in our bodies, to be on our guard lest we are unclean and sinful in our intellects, in our affections, in our wills.

MORE

And then more from With Mother Church: The Christ Life Series in Religion, a vintage 7th grade Catholic textbook:

Lent

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Lent

 

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I pulled a bit from the sermon for this post. 

Original here. 

Image result for medieval jesus parable wedding

 

( 1 ) By the help of the merciful Lord our God, the temptations of the world, the snares of the Devil, the suffering of the world, the enticement of the flesh, the surging waves of troubled times, and all corporal and spiritual adversities are to be overcome by almsgiving, fasting, and prayer. These practices ought to glow throughout the entire life of a Christian, but especially as the Paschal solemnity approaches which stirs up our minds by its yearly return, renewing in them the salutary memory that our Lord, the only-begotten Son of God, showed mercy to us and fasted and prayed for us. As a matter of fact, eleemosyna in Greek signifies mercy in Latin.

Moreover, what mercy could be greater, so far as we poor wretches are concerned, than that which drew the Creator of the heavens down from heaven, clothed the Maker of the earth with earthly vesture, made Him, who in eternity remains equal to His Father, equal to us in mortality, and imposed on the Lord of the universe the form of a servant, so that He, our Bread, might hunger; that He, our Fulfillment, might thirst; that He, our Strength, might be weakened; that He, our Health, might be injured; that He, our Life, might die?

And all this [He did] to satisfy our hunger, to moisten our dryness, to soothe our infirmity, to wipe out our iniquity, to enkindle our charity. What greater mercy could there be than that the Creator be created, the Ruler be served, the Redeemer be sold, the Exalted be humbled and the Reviver be killed? In regard to almsgiving, we are commanded to give bread to the hungry,  but He first gave Himself over to cruel enemies for us so that He might give Himself as food to us when we were hungry. We are commanded to receive the stranger; for our sake He ‘came unto his own and his own received him not.’ (John 1:11)

In a word, let our soul bless Him who becomes a propitiation for all its iniquities, who heals all its diseases, who redeems its life from corruption, who crowns it in mercy and pity, who satisfies its desires in blessings.  Let us give alms the more generously and the more frequently in proportion as the day draws nearer on which the supreme almsgiving accomplished for us is celebrated. Fasting without mercy is worthless to him who fasts.

(2) Let us fast, humbling our souls as the day draws near on which the Teacher of humility humbled Himself becoming obedient even to death on a cross.  Let us imitate His cross, fastening to it our passions subdued by the nails of abstinence. Let us chastise our body, subjecting it to obedience, and, lest we slip into illicit pleasures through our undisciplined flesh, let us in taming it sometimes withdraw licit pleasures. Self-indulgence and drunkenness ought to be shunned on other days; throughout this season, however, even legitimate eating is to be checked. Adultery and fornication must always be abhorred and avoided, but on these days special restraint must be practised even by married persons. The flesh, which has been accustomed to restraint in regard to its own satisfaction, will readily submit to you when there is question of clinging to another’s goods. Of course, care must be taken to avoid merely changing instead of lessening pleasures.

For you may observe that certain persons seek out rare liquors in place of their ordinary wine; that they, with much greater relish, counterbalance by the juice of other fruits what they lose by denying themselves the juice of grapes; that, in place of meat, they procure food of manifold variety and appeal; that they store up, as opportune for this season, delights which they would be ashamed to indulge in at other times. In this way, the observance of Lent becomes, not the curbing of old passions, but an opportunity for new pleasures. Take measures in advance, my brethren, with as much diligence as possible, to prevent these attitudes from creeping upon you. Let frugality be joined to fasting. As surfeiting the stomach is to be censured, so stimulants of the appetite must be eliminated. It is not that certain kinds of food are to be detested, but that bodily pleasure is to be checked. Esau was censured, not for having desired a fat calf or plump birds, but for having coveted a dish of pottage. And holy King David repented of having excessively desired water.  Hence, not by delicacies obtained with much labor and at great expense, but by the cheaper food found within reach, is the body to be refreshed, or, rather, sustained in its fasting.

(3) During these days of Lent our prayer is lifted up to God, supported by pious almsdeeds and by tempered fasting. With justification one seeks mercy from God when he does not deny it to his fellow man and when the pure intention of the petitioner’s heart is not disturbed by phantom clouds of carnal desires. Let prayer be chaste, lest, perhaps, we crave not what charity but what cupidity seeks; let us not call down any evil upon our enemies; let us not rage passionately in prayer against those whom we cannot harm by actual injury or revenge. Surely, just as we are rendered fit for praying by almsdeeds and fasting, so our prayer itself gives alms when it is directed and poured forth not only for friends but for enemies as well and when it refrains from anger, hatred, and harmful vices. For, if we fast from food, how  much more does prayer recoil from poisons? Finally, while we are refreshed by taking food at regular and suitable times, let us never distract our prayer by such feasts. Rather let it endure perpetual fasts because there is a food proper to prayer which it is commanded to take without ceasing. Therefore, let it always fast from hatred and feast upon love.

 

Original and more Augustine Lenten homilies

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Sermon 206

 

(I) With the completion of the year’s cycle, the season of Lent has come, at which time I am constrained to exhort you because you owe the Lord works in harmony with the spirit of the season, works which, nevertheless, are useful not to the Lord, but to you. True, other seasons of the year ought to glow for the Christian by reason of his prayers, fasts, and almsdeeds, but this season ought to arouse even those who are sluggish at other times. In fact, those who are quick to attend to these works at other times should now perform them with even greater diligence.

Life in this world is certainly the time of our humiliation as these days signify when the sufferings of the Lord Christ, who once suffered by dying for us, are renewed each year with the recurrence of this holy season. For what was done once and for all time so that our life might be renewed, is solemnized each year so that its memory may be kept fresh. If, therefore, we ought to be humble of heart with sentiments of most sincere piety throughout the entire period of our earthly sojourn when we live in the midst of temptations, how much more necessary is humility during these days when we not only pass the  time of our humiliation by living but signalize it by special devotion?

The humility of Christ has taught us to be humble because He yielded to the wicked by His death; the exaltation of Christ lifts us up because by rising again He blazed the way for His devoted followers. For, “if we have died with him, we shall also live with him; if we endure, we shall also reign with him.” (2 Timothy 11-13) One of these conditions we now celebrate with due observance in view of His approaching Passion; the other we shall celebrate after Easter when His Resurrection is, as it were, accomplished again. Then, after the days of this humiliation will be the time of our exaltation. Although this is not yet the time to experience this [happiness], it gives us pleasure to anticipate it in our considerations. Now, therefore, let us voice our lamentations more insistently in prayers; then we shall exult more exuberantly in praise.

(2) Let us by our prayers add the wings of piety to our almsdeeds and fasting so that they may fly more readily to God. Moreover, the Christian soul understands how far removed he should be from theft of another’s goods when he realizes that failure to share his surplus with the needy is like to theft. The Lord says: ‘Give, and it shall be given to you; forgive, and you shall be forgiven.’ (Luke 6:37,38) Let us graciously and fervently perform these two types of almsgiving, that is, giving and forgiving, for we, in turn, pray the Lord to give us good things and not to requite our evil deeds. ‘”Give, and it shall be given to you,”  He says. What is truer, what is more just, than that he who refuses to give should cheat himself and not receive? If a farmer is not justified in seeking a harvest when he knows he has sowed no seed, how much more unreasonably does he who has refused to hear the petition of a poor man seek a generous response from God? For, in the person of the poor, He who experiences no hunger wished Himself to be fed. Therefore, let us not spurn our God who is needy in His poor, so that we in our need may be filled in Him who is rich. We have the needy, and we ourselves have need; let us give, therefore, so that we may receive. In truth, what is it that we give? And in return for that pittance which is meagre, visible, temporal, and earthly, what do we desire to receive? “What the eye has not seen nor ear heard, nor has it entered into the heart of man.” (1 Cor 2:9)  Without the assurance of God it would have been effrontery to wish to gain such treasures in return for such paltry trifles, and it is effrontery to refuse to give to our needy neighbor these things which we would never have possessed except from the bounty of Him who urges us to give. With what confidence do we hope to see Him giving to our neighbor and to us, if we despise His commands in the least details?

Forgive, and you shall be forgiven,’ that is, pardon and you shall be pardoned. Let servant be reconciled to fellow servant lest he be justly punished by the Lord. In this kind of almsgiving no one is poor. Even he who has no means of livelihood in this world may do this to insure his living for eternity. Gratuitously this alms is given; by being given away it is increased; and it is not consumed except when it is not shared. Therefore, let those enmities which have lasted even to this day be broken up and ended. Let them be ended lest they end you; let them be no longer held lest they hold you; let them be destroyed by the Redeemer lest they destroy you, the retainer.

(3) Let not your fasting be of the kind condemned by the Prophet when he said: “Not this fast have I chosen, saith the Lord.” (Is. 58:5) For He denounces the fasts of quarrellers; He seeks those of the devout. He denounces those who oppress and seeks those who release. He denounces those who stir up hostilities and seeks those who set free. For, during these days, you restrain your desires from lawful pursuits that you may not do what is unlawful. At no time will he be addicted to wine or adultery who is now continent in marriage. Thus by humility and charity, by fasting and almsgiving, by temperance and forgiveness, by sharing blessings and by not retaliating for evils, by declining from wickedness and by doing good, our prayer seeks and attains peace. For prayer, supported as it were, on the wings of virtues, speeds upwards and is easily borne into heaven whither Christ, our peace has preceded.

Image result for medieval almsgiving

Original

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(Just had a chat with Matt Swain on the Sonrise Morning Show, centered on this post on St. Robert Bellarmine on fasting.)

This week’s work: moving closer to the finish line on one project – it has all kinds of moving targets, so there’s always something going on there. It’s interesting and it’s $$, but I’ll be glad when it’s over in a couple of weeks. As will the hard-working project managers, I’m sure.

Also this week: doing edits on the copyedited manuscript of my next book, due out in the fall from Loyola. And making some incremental progress on that other thing for which I got massively organized on Sunday. But because of a couple of early-ish appointments (dentist/orthodontist, then piano lesson moved earlier and then Friday morning a radio interview) – that early-morning work time I’ve been counting on hasn’t seen much…work.

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I hope this coming week will be better, but considering there’s some travel coming up at the end of the week, I’m not hopeful. Okay. I’m realistic.

—3–

And where and when is that trip? Check back here and on Instagram for that. Just say…it’s probably the most ridiculous thing I’ve ever done in the name of Learner-Led Unschooling, but because it sort of – kind of – almost falls within my own collection of interests, I don’t mind at all. Life is short, and life with your kids around is (probably) even shorter. So don’t be stingy.

–4–

You know how we always associate flamingos with Florida? How they’re on all the ashtrays and retro tablecloths and signs? Now consider this – have you ever actually seen a flamingo in Florida outside of a zoo?

Huh.

Me neither.

That’s a very good question!

So here, from – not surprisingly, Atlas Obscura – is the answer to that excellent question.

“Living in Florida, you see flamingos everywhere—in advertising, in place names, even on the logo for the state lottery—but as an actual organism, as a species, there was essentially no information available on the biology of flamingos,” said Steven Whitfield, a conservation ecologist at Zoo Miami. The birds are iconic, Whitfield says, but there’s been little information about their past and present in the state. When and how did they get to the region? What happened to them once they arrived?

The murky history spans centuries. While some 19th-century naturalists recounted dense clusters of flamingos around Florida, others were less certain about the birds’ primary strutting grounds. In the 1881 edition of his encyclopedic book, The Birds of Eastern North America, Charles Johnson Maynard notes that flamingos were rare in the Florida Keys. In fact, he wasn’t sure how plentiful they’d ever been there. Word had it that they clustered in the Keys in the summer months, while they molted—but he’d never seen one there himself.

–5 —

Recent reads: The 13-year old is taking a break from a big “school” novel this week – I’ve had him read several poems as well as Vonnegut’s short story “Harrison Bergeron.”

It’s a perceptive, wild story. Perhaps it will strike you as it did me: a prescient account of the logical, if unintended consequences of a social emphasis on “equality” as well as a startling reflection on the powers and uses of distraction.

— 6 —

I also read The Great Gatsby over the past couple of weeks in concert with my high schooler. I admit: I’d never actually read it (as I have emphasized to you before, I grew up in an era in which we read tomes like Jonathan Livingston Seagull in school.). I enjoyed it, and found it rather different than I expected. Less a portrait of the Jazz Age than a tragic meditation on the folly of striving after idols of all kinds. My son reports that the class (not an honors class, by the way) responded well to the novel and was consistently engaged. So that’s a sign of hope.

I’ve never seen either of the Gatsby films, although I do have strong memories of when the Redford version came out – it must have been quite the cultural event. I watched a lot of clips online, though, and it seems to me that no one has gotten it right yet, if they ever can. The leads (especially Redford, but even DiCaprio) are too old, and there’s a heaviness about both (at least in the clips) that fails to reflect the sense of the ephemeral – ephemeral possessions, ephemeral attachments, ephemeral achievements, ephemeral lives – that the novel communicates.

Also The Haunting of Hill House by Shirley Jackson. I’ve had a copy hanging about for years, and finally read it. It was a decent way to spend a couple of hours, although not what I expected, which was a straight-up haunting tale (I have memories of seeing the 60’s version on television when I was young – I believe at my grandparents’ house in Oklahoma – and being petrified) and more of a psychological study of the need to feel alive and real – written at the same time as Walker Percy’s Moviegoer, a novel also centered on the matter of what it means to feel real and alive in the world, it strikes me as an interesting, if odd potential pairing. Hmmm.

— 7 —

Tomorrow’s the memorial of St. Katharine Drexel. She’s in The Loyola Kids Book of Saints.

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

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"amy welborn"

 

(Also a repeat from last year – but it bears repeating…)

Preparing for the Lenten fast? I last posted some thoughts contrasting contemporary paradigms for fasting and the deeper Catholic tradition. No deep thoughts from me today, but just pointing you to St. Robert Bellarmine and his book The Art of Dying Well.  (Which, of course, is really about the art of living well.) It’s available free online here. 

The fruit and advantages of fasting can easily be proved. And first; fasting is most useful in preparing the soul for prayer, and the contemplation of divine things, as the angel Raphael saith: “Prayer is good with fasting.” Thus Moses for forty days prepared his soul by fasting, before he presumed to speak with God: so Elias fasted forty days, that thus he might be able, as far as human nature would permit, to hold converse with God: so Daniel, by a fast of three weeks, was prepared for receiving the revelations of God: so the Church has appointed “fasts” on the vigil of great festivals, that Christians might be more fit for celebrating the divine solemnities. The holy fathers also everywhere speak of the utility of fasting. (See St. Athanasius, Lib. de Virginitate St. Basil, de Jejunio. St. Ambrose, de Elia et Jejunio. St. Bernard, in sermone de Vigilia Santi Andræ., &c.) I cannot forbear quoting the words of St. Chrysostom (Homily in Genesis): “Fasting is the support of our soul: it gives us wings to ascend on high, and to enjoy the highest contemplation.!

 

Another advantage of fasting is, that it tames the flesh; and such a fast must be particularly pleasing to God, because He is pleased when we crucify the flesh with its vices and concupiscences, as St. Paul teaches us in his Epistle to the Galatians; and for this reason he says himself: “But I chastise my body, and bring it into subjection: lest perhaps, when I have preached to others, I myself should become a castaway.” (1 to Cor. ix. 27.) St. Chrysostom expounds these words of fasting; and so also do Theophylact and St. Ambrose. And of the advantages of it in this respect, St. Cyprian, St. Basil, St. Jerome, and St. Augustine, and in the office for Prime the whole Church sings, “Carnis terat superbiam potûs cibique Parcitas.” (Moderation in food and drink, tames the pride of the flesh.)

 

Another advantage is, that we honour God by our fasts, because when we fast for His sake, we honour Him: thus the apostle Paul speaks in his Epistle to the Romans: “I beseech you therefore, brethren, by the mercy of God, that you present your bodies a living sacrifice, holy, pleasing unto God, your reasonable service”(chap, xii.) In the Greek, “reasonable service,” is, reasonable worship: and of this worship St. Luke speaks, when mentioning the prophetess Anna: “And she was a widow until fourscore and four years; who departed not from the temple, by fastings and prayers serving night and day.” (chap. ii. 37.) The great Council of Nice in the V. Canon, calls the fast of Lent, “a clean and solemn gift, offered by the Church to God.” In the same manner doth Tertullian speak in his book on the “Resurrection of the Flesh,” where he calls dry, unsavoury food taken late, “sacrifices pleasing to God:” and St. Leo, in his second sermon on fasting saith, “For the sure reception of all its fruits, the sacrifice of abstinence is most worthily offered to God, the giver of them all.”

 

A fourth advantage fasting hath, is being a satisfaction for sin. Many examples in holy Writ prove this. The Ninivites appeased God by fasting, as Jonas testifies. The Jews did the same; for by fasting with Samuel they appeased God, and gained the victory over their enemies. The wicked king Achab, by fasting and sackcloth, partly satisfied God. In the times of Judith and Esther, the Hebrews obtained mercy from God by no other sacrifice than that of fasting, weeping, and mourning.

How to go about it? His thoughts:

The chief end of fasting, is the mortification of the flesh, that the spirit may be more strengthened. For this purpose, we must use only spare and unsavoury diet. And this our mother the Church points out since she commands us to take only one “full” meal in the day, and then not to eat flesh or white meats, hut only herbs or fruit.

This, Tertullian expresses by two words, in his book on the “Resurrection of the Flesh,” where he calls the food of those that fast, “late and dry meats.” Now, those do not certainly observe this, who, on their fasting-days, eat as much in one meal, as they do on other days, at their dinner and supper together: and who, at that one meal, prepare so many dishes of different fishes and other things to please their palate, that it seems to be a dinner intended, not for weepers and fasters, but for a nuptial banquet that is to continue throughout most of the night! Those who fast thus, do not certainly derive the least fruit from their fasting.

Nor do those derive any fruit who, although they may eat more moderately, yet on fasting-days do not abstain from games, parties, quarrels, dissensions, lascivious songs, and immoderate laughter; and what is still worse, commit the same crimes as they would on ordinary days. ….They also spent that time which ought to have been devoted to prayer, in profane quarrels, and even in contentions. In fine, so far were they from attending to spiritual things, as they ought to have done on the fasting-days, they added sin to sin, and impiously attacked their neighbours. These and other such sins ought those pious people to avoid, who wish their fasting to be pleasing unto God, and useful to themselves: they may then hope to live well, and die a holy death.

 

 

 

MORE, including on almsgiving:

Lastly, It is necessary above all things, if we wish to be saved and to die a good death, diligently to enquire, either by our own reading and meditation, or by consulting holy and learned men, whether our “superfluous” riches can be retained with out sin, or whether we ought of necessity to give them to the poor; and again, what are to be understood by superfluities, and what by necessary goods. It may happen that to some men moderate riches may be superfluous; whilst to others great riches may be absolutely essential. But, since this treatise does not include nor require tedious scholastic questions, I will briefly note passages from Holy Writ and the Fathers, and so end this part of the subject. The passages of Scripture: “You cannot serve both God and mammon.” “He that hath two coats, let him give to him that hath none; and he that hath meat, let him do in like manner.” And in the 12th chapter of St. Luke it is said of one who had such great riches, that he scarcely knew what to do with them: “Thou fool, this night do they require thy soul of thee.” St. Augustine, in the 50th book of his Homilies, and the 7th Homily, explains these words to mean, that the rich man perished for ever, because he made no use of his superfluous riches.

The passages from the Fathers are chiefly these: St. Basil, in his Sermon to the Rich, thus speaks: “And thou, art thou not a robber, because what thou hast received to be given away, thou supposest to be thy own?” And a little farther he continues: “Wherefore, as much as thou art able to give, so much dost thou injure the poor.” And St. Ambrose, in his 81st Sermon, says: “What injustice do I commit, if, whilst I do not steal the goods of others, I keep diligently what is my own? impudent word! Dost thou say thy own? What is this? It is no less a crime to steal than it is not to give to the poor out of thy abundance.” St. Jerome thus writes in his Epistle to Hedibias: “If you possess more than is necessary for your subsistence, give it away, and thus you will be a creditor.” St. John Chrysostom says in his 34th Homily to the people of Antioch: “Do you possess anything of your own? The interest of the poor is entrusted to you, whether the estate is yours by your own just labours, or you have acquired it by inheritance.” St. Augustine, in his Tract on the 147th Psalm: “Our superfluous wealth belongs to the poor; when it is not given to them, we possess what we have no right to retain.” St. Leo thus speaks: “Temporal goods are given to us by the liberality of God, and He will demand an account of them, for they were committed to us for disposal as well as possession.”

And St. Gregory, in the third part of his Pastoral Care: “Those are to be admonished, who, whilst they desire not the goods of others, do not distribute their own; that so they may carefully remember, that as the common origin of all men is from the earth, so also its produce is common to them all: in vain, then, they think themselves innocent, who appropriate to themselves the common gifts of God.” St. Bernard, in his Epistle to Henry, archbishop of Sens, saith: “It is ours, for the poor cry out for what you squander; you cruelly take away from us what you spend foolishly.” St. Thomas also writes: “The superfluous riches which many possess, by the natural law belong to the support of the poor”; and again: “The Lord requires us to give to the poor not only the tenth part, but all of our superfluous wealth.” In fine, the same author, in the fourth book of his “Sentences,” asserts that this is the common opinion of all theologians. I add also, that if one be inclined to contend that, taking the strict letter of the law, he is not bound to give his superfluous riches to the poor; he is obliged to do so, at least by the law of charity. It matters little whether we are condemned to hell through want of justice or of charity.

 

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This is a reprint of a couple of posts from last year. I went to Mass last night thinking, “Wow, it’s almost Lent,” and expecting some kind of mention of the fact…which never came…which brought this to mind again. Perhaps you’ll appreciate it. 

I have been on a bit of a hobby horse about pre-Lent. And yes, I am still on it.

In reading over some older devotional materials (more on that in the next post) and thinking about this Sunday’s Mass readings, the problem (one of them) clicked into place in a very simple way.

Lent begins next Wednesday, Ash Wednesday. Which means tomorrow is the last Sunday before Lent begins. What are the Mass readings?

They are the readings from the 6th Sunday of Ordinary Time (Year B) – the Gospel being the healing of a leper from Mark. 

How about last year? 8th Sunday in Ordinary Time, Year A.   Matthew 6, Jesus, Sermon on the Mount, Matthew.

And the year before? 5th Sunday of Ordinary Time, Year C: Jesus calling Peter to follow him. 

Quinquagesima Sunday readings, the Sunday before Ash Wednesday, everywhere in the Catholic world before the Second Vatican Council?

(Remember there were only two readings at Sunday Mass)

Corinthians 13:1-13 – ….but do not have love…

Gospel: Luke 18:31-43

At that time Jesus took unto Him the twelve and said to them: Behold, we go up to Jerusalem, and all things shall be accomplished which were written by the prophets concerning the Son of Man. For He shall be delivered to the Gentiles, and shall be mocked and scourged and spit upon: and after they have scourged Him, they will put Him to death, and the third day He shall rise again.

And they understood none of these things, and this word was hid from them, and they understood not the things that were said.

Now it came to pass, when He drew nigh to Jericho, that a certain blind man sat by the wayside, begging. And when he heard the multitude passing by, he asked what this meant. And they told him that Jesus of Nazareth was passing by. And he cried out, saying: Jesus,  son of David, have mercy on me. And they that went before rebuked him, that he should hold his peace. But he cried out much more: Son of David, have mercy on me. And Jesus standing, commanded him to be brought unto Him. And when he was come near, He asked him, saying: What wilt thou that I do to thee? But he said: Lord, that I may see. And Jesus said to him: Receive thy sight, thy faith hath made thee whole. And immediately he saw and followed Him, glorifying God. And all the people, when they saw it, gave praise to God.

So the entire Catholic world would hear these Scriptures , not just whatever happens to be the readings of that last Sunday of Ordinary Time, but these Scriptures (and Propers and prayers) specifically and organically evolved with the coming of Lent in view.

(Catholics who participate in the Extraordinary Form or the Anglican Ordinariate still experience this form of pre-Lent, and of course Eastern Rite Catholics have their own form as well, with set readings that don’t change from year to year.)

In that older post I highlight the work of scholar Dr. Lauren Pristas, who wrote an essay detailing the thought and politics that went into the elimination of pre-Lent in the Latin Rite. As I say there, the conclusion is essentially that it was too hard for us poor lay folk to keep it all straight and stay focused.

Unintended consequences, anyone? Not to speak of weirdly wrong thinking. Pistas entitled her essay “Parachuting into Lent” and that is exactly the effect, isn’t it?

The best-intentioned post-Conciliar reformers (in contrast to those who simply didn’t believe any of the stuff anymore) seemed to me to be operating from the assumption that the  Church’s life and practice as it had developed over time functioned as an obstacle to deeply authentic faith, and that what was needed was a loosening of all this so that Catholics would develop a more adult faith, rooted in free response rather than adherence to structures.

Well, you know how it is. You know how it is when, on one day out of a million you have a blank slate in front of you? No rigid walls hemming you in? No kids to pick up, you don’t have to work, no one’s throwing obligations and tasks at you? And you think, Wow…a whole day free. I’m going to get so much  done! 

And then it’s the end of the day, and you realize that maybe what you had thought were restrictions were really guides and maybe not so bad because you look back on your Day Without Walls and you wonder…wait, how many cat videos did I watch today? Do I even want to know?

Yeah. That.

Where’s my parachute?


 

All right then, now that I have vented, some reading. And perhaps the reading will make more sense having read the venting and knowing that these writers have a common reference point: the Scripture readings for Quinguasesima Sunday, which are 1 Corinthians 13 on love and Jesus’ speaking of his coming passion and healing of a blind man.

Of course, you can check out this post for some links to readings I dug up last year.

Reading Vintage Lent, you might come away with a slightly different sense of self than much contemporary Spiritual-Speak delivers. You – the person embarking on this Lenten journey – are not a Bundle of Needs whose most urgent spiritual agenda is to feel accepted, especially as your energy is consumed by staring sadly at walls erected by rigid hypocritical churchy people.

No. Reading Vintage Lent, you discern that you’re a weak sinner, but with God’s grace for which your Lenten penance makes room, you are capable of leaving all that behind, and you must, for Christ needs you for the work of loving the world.

Here, as per usual, is an excerpt from my favorite vintage Catholic text book, published in 1947 for 7th graders:

Then this, from a book of meditations tied to the Sunday Scripture readings, published in 1904. It’s called The Inner Life of the Soul, and it really is quite a nice book. Not all older spiritual writing is helpful to us – the writing can be florid or dense in other ways, it can reflect concerns that perhaps we don’t share. This isn’t like this, and the reason, I think, is that the chapters were originally published as columns in a periodical called Sacred Heart Review.  The author is one S.L. Emery, and contemporary reviews of the book indicate that many readers assumed that the author was male, but a bit more research shows that this is not true. Susan L. Emery was, obviously a woman, and is cited in other contemporary journals for her work in translating Therese of Liseux’s poetry. 

Anyway, Emery’s reflections, which tie together Scripture readings, the liturgy, the lives and wisdom of the saints and the concerns of ordinary experience, are worth bookmarking and returning to, and, if I might suggest to any publishers out there…reprinting.

What I think is important to see from this short reading, as well as the Ash Wednesday reflection that follows, is how mistaken our assumptions and stereotypes of the “bad old days” before Vatican II are. Tempted to characterize the spirituality of these years as nothing but cold-hearted rigidity distant from the complexities of human life, we might be surprised at the tone of these passages. The call to penance is strong. The guidelines are certainly stricter and more serious than what is suggested today. But take an honest look – it is not about the law at the expense of the spirit or the heart. Intention is at the core, and there are always qualifications and suggestions for those who cannot or are not required to follow the strictest reading of the guidelines: those who are young, old, or sick, or, if you notice, the laborer who must keep his or her strength up.

The season of Lent is at hand; in three days Ash
Wednesday will be here; our Mother the Church calls
upon us to fast, and pray, and to do penance for our sins.
Each one who cannot fast should ask for some practical
and methodical work of piety to do instead ; and perhaps
few better could be found than ten minutes’ serious medi-
tation, every day, upon the Passion of our Lord. This
practice can be varied in many ways, some of them being
so simple that a child might learn them ; and God alone
knows of what immense value to us this practice, faith-
fully continued through one Lent, would be. Let us con-
sider, then, by His assisting grace, that most helpful spiritual
devotion called meditation.

In our day the necessity is really extreme of keeping
the minds of Christians filled and permeated with an abid-
ing sense of the love and care of Almighty God for each
individual soul. The ceaseless hurry and worry prevalent
amongst us, to become rich, to be counted intellectual, to
know or to have as much as our neighbor, tends to destroy
that overruling sense of spiritual things which would give
ballast and leisure to our souls. Then, when earthly props
fail us, and loiieliness, sickness, or great trouble of any kind
confronts us, the utter shallowness of our ordinary pursuits
opens out in its desert waste before us, and our aching eyes
see nothing to fill the void. The ambition dies out of life.
If we have means, people begin to talk of change of scene
and climate for tired souls who know but too well that they
cannot run away from the terrible burden, self ; though their
constant craving is, nevertheless, to escape somehow from
their “ waste life and unavailing days.” The unfortunate,
introspective and emotional reading of our era fosters the
depression, and suicide has become a horribly common
thing.

Even a Christian mind becomes tainted with this pre-
vailing evil of despondency, which needs to be most forc-
ibly and promptly met. Two weapons are at hand, — the
old and never to be discarded ones of the love of God and
the love of our neighbor. …

….
Oh, if in our dark, dark days we could only forget our-
selves ! God, Who knows our trials, knows well how
almost impossible to us that forgetfulness sometimes seems ;
perhaps He ordains that it literally is impossible for a while,
and that it shall be our hardest cross just then. But at
least, as much as we can, let us forget ourselves in Him
and in our suffering brothers; and He will remember us.

I did a search for “Quinquagesima” on Archive.org and came up with lots of Anglican results, but here’s a bit of an interesting Catholic offering – an 1882 pastoral letter from the Archbishop of Westminster to his Archdiocese. The first couple of pages deal specifically with Lent, and the rest with Catholic education, which is interesting enough. But for today, I’ll focus on the Quinquagesima part. He begins by lamenting a decline in faith – pointing out the collapse of Christian culture. And then turns to Lent:

We are once more upon the threshold of this
sacred time. Let us use it well. It may be our last Lent, our
last time of preparation and purification before we stand in the
light of the Great White Throne. Let us, therefore, not ask
how much liberty may we indulge without positive sin, but how
much liberty we may offer to Him who gave Himself for us.
” All things to me are lawful, but all things edify not ; ” and
surely in Lent it is well to forego many lawful things which
belong to times of joy, not to times of penance.

The Indult of the Holy See has so tempered the rule of
fasting that only the aged, or feeble, or laborious, are unable to
observe it. If fasting be too severe for any, they may be dis-
pensed by those who have authority. But, if dispensed, they are .
bound so to use their liberty as to keep in mind the reason and
the measure of their dispensation. A dispensation does not
exempt us from the penitential season of Lent. They who use
a dispensation beyond its motives and its measures, lose all
merit of abstinence, temperance, and self-chastisement. If you
cannot fast, at least abstain. If you cannot abstain, use your
dispensation as sparingly as can be, and only as your need re-
quires. If in fasting and abstinence you cannot keep Lent,
keep it by prayer, and Sacraments, and alms, and spiritual
mortifications. Chastise the faults of temper, resentment, ani-
mosity, vanity, self-love, and pride, which, in some degree and
in divers ways, beset and bias if they do not reign in all our
hearts. In these forty days let the world, its works and ways,
be shut out as far as can be from your homes and hearts. Go
out of the world into the desert with our Divine Redeemer.
Fast with Him, at least from doing your own will ; from the
care and indulgence of self which naturally besets us. Examine
th^ habits of your life, your prayers, your confessions, your
communions, your amusements, your friendships, the books
you read, the money you spend upon yourselves, the alms you
give to the poor, the offerings you have laid upon the Altar, and
the efforts you have made for the salvation of souls. Make a
review of the year that is past ; cast up the reckoning of these
things ; resolve for the year to come on some onward effort,
and begin without delay. To-day is set apart for a test of your
charity and love of souls. We may call it the commemoration
of our poor children, and the day of intercession for the orphans
and the destitute.

Finally…do you want to be correct? Well, here you go.

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