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Ash Wednesday 2019

And you know – Lent is coming up. Two weeks from today!

Last Sunday: Septuagisima Sunday

Next up – Sexagesima Sunday. 

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Here’s a page on Lent. 

Here are some Lent resources from me. 

Also – if you’re looking for a Lenten read, either as an individual or for a group – consider The Words We Pray. 

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Although you probably won’t hear him mentioned at daily Mass, Hermanus Contractus, or, less sensitively,  Blessed”Herman the Cripple,” has a place on today’s liturgical calendar.

I wrote about Herman and one of the prayers attributed to him, the Salve Regina, in The Words We Pray. Here’s that chapter.

I have copies of the book here if you’d like to order.

Or get it online almost anywhere, I think. Or request it from your local Catholic bookstore.

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You might know Elizabeth Duffy  – writer, long-time blogger whose writings are now featured, not only on her own website, but at Image. 

Well, she’s got a new gig – along with two other women, she is making music as Sister Sinjin. They have an Advent/Christmas-themed album about to be released, and the music is lovely. Check them out here.

— 2 —

Some politics. Last week, I wrote about the election, encouraging readers to reacquaint themselves with the the ideals of separation of powers and limited government and consider what a good idea that is. A couple of related articles. First, from Reason (trigger: Libertarian)

In December 2007 presidential candidate Barack Obama told The Boston Globe that if he won the 2008 election, he would enter the White House committed to rolling back the sort of overreaching executive power that had characterized the presidency of George W. Bush. “The President is not above the law,” Obama insisted.

Once elected, however, President Obama began to sing a different sort of tune. “We’re not just going to be waiting for legislation,” Obama announced. “I’ve got a pen and I’ve got a phone…and I can use that pen to sign executive orders and take executive actions and administrative actions.”…

…..Perhaps you can see where I’m going with this. Once President-elect Donald Trump takes the oath of office in January 2017, he too will have a pen and a phone at his presidential fingertips. Should Trump grow weary of the constitutional limits placed upon him, and decide instead to ignore the Constitution and wield unilateral executive power, he won’t exactly have far to look if he wants to find a recent presidential role model to emulate.

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And this one – yes. I associate myself very strongly with this, by Michael Brennan Doughterty, in The Week – “How America’s Elections are Ruining America.” 

The presidential election increases our sense that all issues are national issues. Even people who say they are addicted to politics often have no idea what is happening in their state or county government.

Ask the 10 people around you at work about Donald Trump’s conversation with Billy Bush. All 10 will have an opinion.

Now ask those same 10 people who represents their district in their state’s lower chamber. You’d be lucky if a single one knows the name.

How in the world is a political system in which power is devolved to states through federalism supposed to work in an information environment like this?

One cause for the gigantism of our presidential election is the gigantism of the executive branch. The federal government employs more than 2 million people in the process of governing us. Our next president has to hire thousands of people just to take full possession of the office. Of course it is immensely powerful. And one problem for reforming the presidential election to make it tighter and shorter is that there is hardly anyone in the political class that stands to gain from doing so. The longer the campaign, the longer people get paid to work for it, or report on it. It’s easier to be seen and be hired for a nice job in journalism from the lowly position rewriting press releases about a presidential campaign than from your beat uncovering graft for a weekly newspaper in Wyoming.

But make no mistake: This system of long elections makes us more anxious, weakens bonds of civic trust and peace, debases the value of our citizenship, and corrupts journalism and our culture. And we’re going to start it all again before you recover from this one.

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Today is the memorial of St. Rose-Philippine Duchesne. I really, really thought I had written about her…somewhere. In a book? Here? But apparently not. I must have researched her when I was teaching. Anyway, here’s her story from the Vatican website and here is a link to her shrine in St. Charles, Missouri, a fact which infuriates me because it shows how what I thought were Mad Travel Planning Skillz failed – we were in St. Charles a few years ago, and I had no idea this shrine was there. Grrr. I was so fixated on Lewis and Clark, I didn’t even look into the Catholic history…fail. 

A 70-day voyage across the Atlantic brought the five nuns to New Orleans, where they rested briefly with the Ursulines before resuming their travels in a paddlewheel steamer up the Mississippi to St. Louis.

The Bishop knew that they were coming but had no house in the city to accommodate the five nuns. A log cabin in St. Charles became the site of the first free school west of the Mississippi. That first year saw three little St. Louis girls come as boarders and 21 non-paying day students who came when they could during that long, bitter winter. The following summer the Bishop took the Religious of the Sacred Heart to Florissant, a village on the other side of the Missouri River, where they conducted their school and Mother Duchesne established her novitiate for the Society.

In 1828 the Jesuits built a parish church on the former (and present) school property and asked the Sacred Heart nuns to return to St. Charles—to that same log cabin which was known as the “Duquette Mansion” because it was the biggest house in town—and conduct the parish school. They did so and finally, in 1835, built their first brick building, which remains the center of the Academy of the Sacred Heart’s sprawling complex.

Mother Duchesne established other schools in Louisiana and Missouri. She was finally allowed to travel to Kansas at the age of 72 and made a very frustrating attempt at teaching the Indians. The Pottawatomi language proved even harder for her than English had been and so her superiors decided, after one year, that she should return to a more comfortable life in St. Charles. The lesson that she had taught the native Americans was a valuable one; the Indians called her Quakahkanumad (woman who prays always) and revered her for her deep devotion to “the Great Spirit

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In case you missed it, one of this week’s Living Faith devotionals was mine – November 16. 

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Peace-of-mind suggestion: Every time you are tempted to fight about politics with someone on Facebook or Twitter…read a poem instead. 

Or the Bible.

Or this week’s grocery ads.

Anything  but that. Not the interest in politics (I’m obsessed, myself), but the arguing on social media about it. Nothing will come of it but ill-informed preening and virtue-signaling, and your time is better spent on …anything else.

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Advent begins in a week!  The first Sunday of Advent is November 27.

 Here is the devotional I wrote for Liguori this year. It is perhaps too late to order them in bulk for your parish, but you can certainly order an individual copy – here (Amazon). 

Link to (Liguori site) English version.

daybreaks

Link to (Amazon site) Spanish version.

2016 Advent Devotional

Link to excerpts from Spanish version.

And an endorsement from Deacon Greg Kandra!

“This ravishing collection brings Advent and Christmas, literally, home. In brief essays that are by turns inspiring, surprising, and unexpectedly moving, Amy Welborn helps us see the coming of the Christ child in things we take for granted. This captivating little book is one to read, treasure, share, give—and read again!

But…do you want something…right now? Okay, how about this:

Here’s a digital version of the family Advent devotional I wrote for Creative Communications for the Parish. Only .99!

And don’t forget…Bambinelli Sunday. 

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

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Advent begins in a little more than two weeks.  The first Sunday of Advent is November 27.

Still time to order resources for your parish or school!
Here is the devotional I wrote for Liguori this year.

Link to English version.

daybreaks

Link to Spanish version.

2016 Advent Devotional

Link to excerpts from Spanish version.

And an endorsement from Deacon Greg Kandra!

“This ravishing collection brings Advent and Christmas, literally, home. In brief essays that are by turns inspiring, surprising, and unexpectedly moving, Amy Welborn helps us see the coming of the Christ child in things we take for granted. This captivating little book is one to read, treasure, share, give—and read again.

Don’t forget that Bambinelli Sunday will be the third Sunday of Advent. Perhaps your parish would like to do this? Invite children (and everyone!) to bring the baby Jesus from their home nativity for a blessing.

Bambinelli Sunday” or Benedizione dei Bambinelli is a real thing.  It’s an Italian tradition, taking place most of the time on the Third Sunday of Advent (Gaudete Sunday), although I have seen it mentioned as being celebrated on the last Sunday of Advent.

It’s done in parishes, but the big celebration is in Rome…and we wrote a book about it!  (To order signed copies – even multiple copies – of the book, go here)

Here’s an interview Ann Engelhart did with Vatican Radio last year about it. 

Anyway, I’ll be talking more about this celebration this week, but I’ll start by giving some suggestions on how to celebrate:

You might be interested in this – The University of Santa Clara made Bambinelli Sunday the basis of a lesson plan.  It’s for Mary, the Mother of God, but you could easily adapt it for Advent. 

Here’s a link to my Bambinelli Sunday Pinterest board – all kinds of links there. 

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Yes, tomorrow’s the day.

I’d recommend sticking with some good, meaty, challenging out-of-the-comfort-zone older spiritual writings – such as I’ve been linking over the past few days. Homilies of popes and saints, theological and spiritual treatises that address you as an adult called to discipleship and responsibility for your choices are always good, rather than writings that assume you are a child about to stomp away if you feel as if you’re excluded or unwelcome or are confronted with the shadows in your life.

But …if you want something not ancient or there’s someone you know who is looking for some Lenten material on short notice, you could check these out. They’re available as e-books and apps so  you can grab them at this late date – or later.

My devotional Reconciled to God. Ninety-nine cent! As we say down South.

 

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Free. The Power of the Cross. 

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The Bible study I wrote for Loyola – on the Passion in the Gospel of Matthew.  

 

 

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Just looking for a more general prayer book to download? Try the Catholic Woman’s Book of Days.  Get it instantly, read it on the Kindle app on your phone.

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(As with all the graphics I create – although not with my personal photos! – feel free to copy, share and use as you wish.)

A few of St. Augustine’s sermons on Lent have come down to us. This is a translation published in 1959 – you want sermons 205-211, that start on p. 83.  I am not sure of the dating or specific context – they seem to have been preached in different years, since the themes carry over from sermon to sermon – such as the repeated reminder that if you abstain from some food or drink, it then makes no sense to replace what you have sacrifice with something that either is more costly or affords you as much or greater pleasure.

I appreciated this, from Sermon 207. Forgive the formatting – go the original for a better view, in the format of your choice!

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.’  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.

 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 mar-
ried 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. 5 And holy King David repented of having excessively desired water. 6 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.

 

So, no, the parish Lenten All-You-Can-Eat Fish Fry would probably not fly with St. Augustine. Or any other the saints, I’m guessing.

For you see, traditionally, Catholic spirituality emphasizes frugality, simplicity and an appropriate level of asceticism, for all, not just religious. This was undoubtedly a more organically experienced reality in times in which most people lived in survival mode most of the time anyway. Our more generally prosperous times have undercut this sensibility, narrowed it and domesticated it, so that any call to bodily mortification and sacrifice is presented as a possibly helpful lifestyle choice rather than what all Christians should be striving for, since all Christians (as Augustine notes) live in imitation of Christ and his sacrifice and humility.

It is also a fundamental orientation that lived alongside the Catholic embrace of the Incarnation and God’s goodness as experienced through creation: that is the Feast, alongside the Fast. They coexist, sometimes uneasily and in tension, questioning and challenging each other in spiritual writings, traditions, liturgy, church law and the lives of ordinary Christians. They do so vividly this week, as Carnivale tumbles into Ash Wednesday.

Together we feast, together we fast, on our way, letting Jesus teach us what it is we are really hungry for.

 

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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.

 

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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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