 St. Venantius Welcome to the Feria Friday series where every Friday the saint for the day is shared from Butler's Lives of the Saints along with five meatless recipes. "Feria" in regard to our blog series means without meat for the way the church uses Feria is in regards to those days that do not have a feast of a saint celebrated on a specific day in the liturgical year.
Lives of the Saints, by Alban Butler, Benziger Bros. ed. 1894
May 18.—ST. VENANTIUS, Martyr.
ST. VENANTIUS was born at Camerino in Italy, and at the age of fifteen was seized as a Christian and carried before a judge. As it was found impossible to shake his constancy either by threats or promises, he was condemned to be scourged, but was miraculously saved by an angel. He was then burnt with torches and hung over a low fire that he might be suffocated by the smoke. The judge's secretary, admiring the steadfastness of the Saint, and seeing an angel robed in white, who trampled out the fire and again set free the youthful martyr, proclaimed his faith in Christ, was baptized with his whole family, and shortly after won the martyr's crown himself. Venantius was then carried before the governor, who, unable to make him renounce his faith, cast him into prison with an apostate, who vainly strove to tempt him. The governor then ordered his teeth and jaws to be broken, and had him thrown into a furnace, from which the angel once more delivered him. The Saint was again led before the judge, who at sight of him fell headlong from his seat and expired, crying, "The God of Venantius is the true God; let us destroy our idols." This circumstance being told to the governor, he ordered Venantius to be thrown to the lions; but these brutes, forgetting their natural ferocity, crouched at the feet of the Saint. Then, by order of the tyrant, the young martyr was dragged through a heap of brambles and thorns, but again God manifested the glory of His servant; the soldiers suffering from thirst, the Saint knelt on a rock and signed it with a cross, when immediately a jet of clear, cool water spurted up from the spot. This miracle converted many of those who beheld it, whereupon the governor had Venantius and his converts beheaded together in the year 250. The bodies of these martyrs are kept in the church at Camerino which bears the Saint's name.
Reflection.—Love of suffering marks the most perfect degree in the love of God. Our Lord Himself was consumed with the desire to suffer, because He burnt with the love of God. We must begin with patience and detachment. At last we shall learn to love the sufferings which conform us to the Passion of our Redeemer.
This Week's Five Meatless Recipes
 A traditional Catholic Planner based on the Litugical Year! Plan your homeschool, your home and your Liturgical Year celebrations/fastings all in one place! For more details and to purchase visit the Holy Simplicity Page.FREE PDF Version coming out June 1st!
The Liturgical Year Pascal Time - Book III
By: Dom Gueranger Imprimatur 1927
It seems strange that there should be anything like mourning during Paschal Time: and yet these three days are days of penance. A moment's reflection, however, will show us that the institution of the Rogation days is a most appropriate one. Trrue, our Saviour told us, before His Passion, that "the children of the Bridegroom should not fast whilst the Bridegroom is with them" (St. Luke, v. 34) but is not sadness in keeping with these last hours of Jesus' presence on earth? Were not His Mother and disciples oppressed with grief at the though of their having so soon to lose Him, whose company had been to them a foretaste of heaven?
Let us see how the liturgical year came to have inserted in its calendar these three days, during which holy Church, though radiant with the joy of Easter, seems to go back to her lenten observances. The Holy Ghost, who guides her in all things, willed that this completion of her paschal liturgy should owe its origin to a devotion peculiar to one of the most illustrious and venerable Churches of southern Gual, the Church of Vienne.
The second half of the fifth century had but just commenced, when the country round Vienne, which had been recently conquered by the Burgundians, was visited with calamities of every kind. The people were struck with fear at these indications of God's anger. St. Mamertus, who, at the time, was bishop of Vienne, prescribed three days' public expiation, during which the faithful were to devote themselves to penance, and walk in procession chanting appropriate psalms. The three days preceding the Ascention were the ones chosen. Unknown to himself, the holy bishop was thus instituting a practice, which was afterwards to form part of the liturgy of the universal Church.
The Churches of Gual, as might naturally be expected, were the first to adopt the devotion. St. Alcimus Avitus, who was one of the earliest successors of St. Mamertus in the See of Vienne, informs us that the custom of keeping the Rogation days was, at that time, firmly established in his diocese. St. Caesarius of Arles, who lived in the early part of the sixth century, speaks of them as being observed in countries afar off; by which he meant, at the very least, to designate all that portion of Gual which was under the Visigoths. That the whole of Gual soon adopted the custom, is evident from the canons drawn up at the first Council of Orelans, held in 511, which represented all the provinces that were in allegiance to Clovis. The regulations, made by the council regarding the Rogations, give us a great idea of the importance attached to their observance. Not only abstinence from flesh-meat, but even fasting, is made of obligation. Maters are also required to dispense their servants from work, in order that they may assist at the long functions which fill up almost the whole of these three days. In 567, the Council of Tours, likewise, imposed the precept of fasting during the Rogation days; and as to the obligation of resting from servile work, we find it recognized in the Capitularia of Charlemagne and Charles the Bald.
The main part of the Rogation rite originally consisted, (at least in Gual,) in singing of canticles of supplication while passing from place to place; and hence the word Procession. We learn from St. Caesarius of Arles, that each day's procession lasted size hours; and that when the clergy bcame tired, the women took up the chanting. The faithful of those days had not made the discover, which was reserved for modern times, that one requisite for religious processions is that they be as short as possible.
The procession for the Rogation days was preceded by the faithful receiving the ashes upon their heads, as now at the beginning of Lent; they were then sprinkled with holy water, and the procession began. It was made up of the clergy and people of several of the smaller parishes, who were headed by the cross of the principal church, which conducted the whole ceremony. All walked bare-foot, singing the litany, psalms, and antiphons, until they reached the church appointed for the station, where the holy sacrifice was offered. They entered the churches that lay on their route, and sang an antiphon or responsory appropriate to each.
Such was the original ceremony of the Rogation days, and it was thus observed for a very long period. The monk of St. Gall's who has left us so many interesting details regarding the life of Charlemagne, tells us that this holy emperor used to join the processions of these three days, and walk bare-footed from his palace to the stational church. We find St. Elizabeth of Hungary, in the thirteenth century, setting the like example: during the Rogation days, she used to mingle with the poorest women of the place, and walk bare-footed, wearing a dress of coarse stuff. St. Charles Borromeo, who restored in his diocese of Milan so many ancient practices of piety, was sure not to be indifferent about the Rogation days. He spared neither word nor example to reanimate this salutary devotion among his people. He ordered fasting to be observed during these three days; he fasted himself on bread and water. The procession, in which all the clergy of the city were obliged to join, and which began after the sprinkling of ashes, started from the cathedral at an early hour in the morning, and was not over till three or four o'clock in the afternoon. Thirteen churches were visited on Monday; nine, on the Tuesday; and eleven, on the Wednesday. The saintly archbishop celebrated Mass and preached in one of these churches.
If we compare the indifference shown by the Catholics of the present age for the Rogation days, with the devotion wherewith our ancestors kept them, we cannnot but acknowledge that there is a great falling off in faith and piety. Knowing, as we do, the importance attached to these processions by the Church, we cannot help wondering how it is that there are so few among the faithful who assist at them. Our surprise increases when we find person preferring their own private devotions to these public prayers of the Church, which, to say nothing of the result of good example, merit far greater graces than any exercises of our own fancying.
The whole western Church soon adopted the Rogation days. They were introduced into England at an early period; as likewise into Spain and Germany. Rome herself sanctioned them by herself observing them; this she did in the eighth century, during the pontificate of St. Leo III. She gave them the name of the Lesser Litanies, in contradistinction to the procession of April 25, which she calls the Greater Litanies. With regard to the fast which the Churches of Gual observed during the Rogation days, Rome did not adopt that part of the institution. Fasting seemed to her to throw a gloom over the joyous forty days, which our risen Jesus grants to His disciples; she therefore enjoined only abstinence from flesh-meat during the Rogation days. The Church of Milan, which, as we have just seen, so strictly observes the Rogations, keeps them on the Monday, Tuesday and Wednesday after the Sunday within the Octave of the Ascension, that is to say, after the forty days devoted to the celebration of the Resurrection.
If, then, we would have a correct idea of th Rogation days, we must consider them as Rome does, - that is, as a holy institution which, without interrupting our paschal joy, tempers it. The purple vestments are used during the procession of Mass and do not signify that our Jesus has fled from us, but that the time for His departure is approaching. By prescribing abstinence for these three days, the Church would express how much she will feel the loss of her Spouse, who is so soon to be taken from her.
In England, as in many other countries, abstinence is no longer of obligation for the Rogation days. This should be an additional motive to induce the faithful to assist at the processions and litanies, and, by fervently uniting in the prayers of the Church, to make some compensation for the abolition of the law of abstinence. We need so much penance, and we do so little! If we are truly in earnest, we shall be most fervent in doing the little that is left us to do.
The object of the Rogation days is to appease the anger of God, and avert the chastisements which the sins of the world so justly deserve; moreover, to draw down the divine blessing on the fruits of the earth. The litany of the saints is sung during the procession, which is followed by a special Mass said in the stational church, or if there be no Station appointed, in the church whence the procession first started.
The litany of the saints is one of the most efficacious prayers. The Church makes use of it on al solemn occasions, as a means of rendering God propitious through the intercession of the whole court of heaven. They who are prevented from assisting at the procession, should recite the litany in union with holy Church: they will thus share in the graces attached to the Rogation days; they will be joining in the supplications now being made throughout the entire world; they will be proving themselves to be Catholics.
We give the Mass of the Rogations, which is the same for all three days. It speaks to us, throughout, of the power and necessity of prayer. The Church uses the lenten colour, to express the expiatory character of the function she is celebrating: but she is evidently full of confidence; she trusts to the love of her risen Jesus, and that gives her hope of her prayers being granted.
 Welcome to the Feria Friday series where every Friday the saint for the day is shared from Butler's Lives of the Saints along with five meatless recipes. "Feria" in regard to our blog series means without meat for the way the church uses Feria is in regards to those days that do not have a feast of a saint celebrated on a specific day in the liturgical year.
Lives of the Saints, by Alban Butler, Benziger Bros. ed. 1894
May 11.—ST. MAMMERTUS, Archbishop. ST. MAMMERTUS, Archbishop of Vienne in Dauphin, was a prelate renowned for his sanctity, learning, and miracles. He instituted in his diocese the fasts and supplications called the Rogations, on the following occasions. Almighty God, to punish the sins of the people, visited them with wars and other public calamities, and awaked them from their spiritual lethargy by the terrors of earthquakes, fires, and ravenous wild beasts, which last were sometimes seen in the very market-place of cities. These evils the impious ascribed to blind chance; but religious and prudent persons considered them as tokens of the divine anger, which threatened their entire destruction. Amidst these scourges, St. Mammertus received a token of the divine mercy. A terrible fire happened in the city of Vienne, which baffled the efforts of men; but by the prayers of the good bishop the fire on a sudden went out. This miracle strongly affected the minds of the people. The holy prelate took this opportunity to make them sensible of the necessity and efficacy of devout prayer, and formed a pious design of instituting an annual fast and supplication of three days, in which all the faithful should join, with sincere compunction of heart, to appease the divine indignation by fasting, prayer, tears, and the confession of sins. The Church of Auvergne, of which St. Sidonius was bishop, adopted this pious institution before the year 475, and it became in a very short time a universal practice. St. Mammertus died about the year 477.
Reflection.—"Know ye that the Lord will hear your prayers, if you continue with perseverance in fastings and prayers in the sight of the Lord" (Judith iv. 11).
This weeks five Meatless Recipes
 Plan your home, homeschool and Liturgical Year all in one place with this one of a kind truley Catholic homeschool lesson planner! Get your copy today!
 Lives of the Saints, by Alban Butler, Benziger Bros. ed. 1894
May 4.—ST. MONICA.
MONICA, the mother of St. Augustine, was born in 332. A, a girlhood of singular innocence and piety, she was given in marriage to Patritius, a pagan. She at once devoted herself to his conversion, praying for him always, and winning his reverence and love by the holiness of her life and her affectionate forbearance. She was rewarded by seeing him baptized a year before his death. When her son Augustine went astray in faith and manners her prayers and tears were incessant. She was once very urgent with a learned bishop that he would talk to her son in order to bring him to a better mind, but he declined, despairing of success with one at once so able and so headstrong. However, on witnessing her prayers and tears, he bade her be of good courage; for it might not be that the child of those tears should perish. By going to Italy, Augustine could for a time free himself from his mother's importunities; but he could not escape from her prayers, which encompassed him like the providence of God. She followed him to Italy, and there by his marvellous conversion her sorrow was turned into joy. At Ostia, on their homeward journey, as Augustine and his mother sat at a window conversing of the life of the blessed, she turned to him and said, "Son, there is nothing now I care for in this life. What I shall now do or why I am here, I know not. The one reason I had for wishing to linger in this life a little longer was that I might see you a Catholic Christian before I died. This has God granted me superabundantly in seeing you reject earthly happiness to become His servant. What do I here?" A few days afterwards she had an attack of fever, and died in the year 387.
Reflection.—It is impossible to set any bounds to what persevering prayer may do. It gives man a share in the Divine Omnipotence. St. Augustine's soul lay bound in the chains of heresy and impurity, both of which had by long habit grown inveterate. They were broken by his mother's prayers.
This Weeks 5 Meatless Recipes
 The Holy Simplicity Planner is here! Thank you to all of those who have already placed your order, they will be shipping out on Monday! Plan your homeschool, your household and your Liturgical Year all in one location! Never forget another feast/fast day because its all written down here with your lesson plans and your weekly menu! For more details visit our Holy Simplicity page.
 Lives of the Saints, by Alban Butler, Benziger Bros. ed. 1894
April 27.—ST. ZITA, Virgin.
ZITA lived for forty-eight years in the service of Fatinelli, a citizen of Lucca. During this time she rose each morning, while the household were asleep, to hear Mass, and then toiled incessantly till night came, doing the work of others as well as her own. Once Zita, absorbed in. prayer, remained in church past the usual hour of her bread-making. She hastened home, reproaching herself with neglect of duty, and found the bread made and ready for the oven. She never doubted that her mistress or one of her servants had kneaded it, and going to them, thanked them; but they were astonished. No human being had made the bread. A delicious perfume rose from it, for angels had made it during her prayer. For years her master and mistress treated her as a mere drudge, while her fellow-servants, resenting her diligence as a reproach to themselves, insulted and struck her. Zita united these sufferings with those of Christ her Lord, never changing the sweet tone of her voice, nor forgetting her gentle and quiet ways. At length Fatinelli, seeing the success which attended her undertakings, gave her charge of his children and of the household. She dreaded this dignity more than the worst humiliation, but scrupulously fulfilled her trust. By her holy economy her master's goods were multiplied, while the poor were fed at his door. Gradually her unfailing patience conquered the jealousy of her fellow-servants, and she became their advocate with their hot-tempered master, who dared not give way to his anger before Zita. In the end her prayer and toil sanctified the whole house, and drew down upon it the benediction of Heaven. She died in 1272, and in the moment of her death a bright star appearing above her attic showed that she had gained eternal rest.
Reflection.—"What must I do to be saved?" said a certain one in fear of damnation. "Work and pray, pray and work," a voice replied, "and thou shalt be saved." The whole life of St. Zita teaches us this truth.
This weeks Five Meatless Recipes:
 Lives of the Saints, by Alban Butler, Benziger Bros. ed. 1894
April 20.—ST. MARCELLINUS, Bishop.
ST. MARCELLINUS was born in Africa, of a noble family; accompanied by Vincent and Domninus, he went over into Gaul, and there preached the Gospel, with great success, in the neighborhood of the Alps. He afterwards settled at Embrun, where he built a chapel in which he passed his nights in prayer, after laboring all the day in the exercise of his sacred calling. By his pious example as well as by his earnest words, he converted many of the heathens among whom he lived. He was afterwards made bishop of the people whom he had won over to Christ, but the date of his consecration is not positively known. Burning with zeal for the glory of God, he sent Vincent and Domninus to preach the faith in those parts which he could not visit in person. He died at Embrun about the year 374, and was there interred. St. Gregory of Tours, who speaks of Marcellinus in terms of highest praise, mentions many miracles as happening at his tomb.
Reflection.—Though you may not be called upon to preach, at least endeavor to set a good example, remembering that deeds often speak louder than words.
This weeks 5 Meatless Recipes:
 It's almost here!!! In the final stages of editing the Holy Simplicity Planner is expected to start printing the 1st or 2nd week of May! Visit our Holy Simplicity Planner page to reserve your copy and pre-orders will start very soon.
 Sunday Morning Storyland
By: Rev. Wilfrid J. Diamond Impr.1945
No Cross, No Crown; Chumley, the Pious English Setter
"You seek Jesus of Nazareth. He is risen."
This is Easter morning. We are going to learn a lesson today from a very smart dog. This dog is an English setter by the name of Chumley. If his master would put a piece of meat in front of him and say, "Now it is Lent," Chumley would not eat the meat, but would stand there with his big eyes gleaming until his master would say, "Now it is Easter." Then Chumley would gobble up the meat and bark very happily. Chumley found out that he got a lot more meat this way than he would ordinarily get, so he even learned the trick in three languages.
This morning, we learn a lesson from Chumley. It is the lesson which the Church has been trying to teach us since Lent began, namely that we must have the fast before the feast, the cross before the crown. If we learn this lesson now and remember it all our lives, we can save ourselves a lot of trouble. It means that we must not always be looking for an easy way out of things. Our Lord could have chosen the easy way out, but He did not.
King Charles Vance called his son before him and offered him a choice. On the table he placed a sword and crown.
He said, "Which do you choose?" The son hesitated a moment and then picked up the sword. "Why the sword?" his father asked. The son took up the sword and pointed it at the crown and said, "With this, I can get that." So it is with us. With the sword of penance we can gain the crown of eternal life, but the cross comes before the crown.
 Hercules once stood at the crossroads wondering which way to turn. Two guides approached him. One said, "Follow me. This is the road of pleasure and the easy way." The other said, "This is the road of effort, the hard way. This is the hard way, but it leads to happiness." Hercules chose the hard road and made a wise choice, because the cross comes before the crown, the fast before the feast.
King Cyrus of Persia was leading his troops on a campaign against their enemy Media. At one point the soldiers were tired and anxious to return home. Cyrus encouraged them by saying, "If you fight the Medes now, the labor is short but the reward is long." He was right and that was the lesson we must learn this morning, that Lent comes before Easter, that the Crucifixion comes before the Resurrection, the fast before the feast- the cross before the crown.
I'm starting a little project with my son called Notebooking Alban Butler's Lives of the Saints. I recently found out about notebooking pages as a way to keep track of school projects and papers throughout the year in an orderly fashion as well as something presentable that the child can show family and friends. One of my little guys has taken up to learning about every saint that is mentioned and asking daily who the saint is on our Liturgical Year Bulletin Board. I showed him one day Butler's Lives of the Saints, he isn't yet able to read on his own, but he was still in awe because the book was much bigger than his children's saint book. I asked if he wanted to learn about each saint listed there, being one for every day, and he was full of excitement. So I share with you our notebooking pages for the month of April Lives of the Saints. The goal is to share these monthly pages along with the saints for the Liturgical Year Bulletin Board. The bulletin board may not have as many as there are notebook pages as the ones for the board come from the mass prayers the Church has for each day where as the notebooking pages come from Butler's Lives of the Saints. Directions are included in the download but as always feel free to leave comments/questions below.*** As an additional note! ***Aprils Saint download for the Liturgical Bulletin Board had the wrong picture on the 29th for St. Peter of Verona. That file is corrected now and replaced, you may find it HERE as well. Pieces have also been added for Maunday Thursday, Good Friday and Holy Saturday per reader request. God bless!
 Any posts during holy week will be here and there if time allows. Our family will be keeping this week very quiet in memory of Our Lord's passion and death. For this reason there will be no Feria Friday posts, feel free to look at previous posts if you are in need of recipes for this Friday. Many Catholics choose to increase their fast and abstinence on Good Friday thought it isn't a requirement by the Church. We are also anxiously awaiting His Resurrection on Easter day! For our previous posts on Easter visit here or visit our Easter page here if you are looking for ways to celebrate Our Lord's Resurrection. May you have a fruitful Holy Week, God bless! PASSIONTIDE AND HOLY WEEK MONDAY IN HOLY WEEK. By: Dom Gueranger From the Liturgical Year Passiontide & Holy Week BookThis morning, also, Jesus goes with his Disciples to Jerusalem. He is fasting, for the Gospel tells us, that he was hungry [St Matth. xxi. 18]. He approaches a fig-tree, which is by the way-side; but finds nothing on it, save leaves only. Jesus, wishing to give us an instruction, curses the fig-tree, which immediately withers away. He would hereby teach us what they are to expect, who have nothing but good desires, and never produce in themselves the fruit of a real conversion. Nor is the allusion to Jerusalem less evident. This City is zealous for the exterior of Divine Worship; but her heart is hard and obstinate, and she is plotting, at this very hour, the death of the Son of God. The greater portion of the day is spent in the Temple, where Jesus holds long conversations with the Chief Priests and Ancients of the people. His language to them is stronger than ever, and triumphs over all their captious questions. It is principally in the Gospel of St. Matthew [Chapters xxi. xxii. and xxiii.] that we shall find these answers of our Redeemer, which so energetically accuse the Jews of their sin of rejecting the Messias, and so plainly foretell the punishment their sin is to bring after it. At length, Jesus leaves the Temple, and takes the road that leads to Bethania. Having come as far as Mount Olivet, which commands a view of Jerusalem, he sits down, and rests awhile. The Disciples make this an opportunity for asking him, how soon the chastisements he has been speaking of in the Temple will come upon the City. His answer comprises two events: the destruction of Jerusalem, and the final destruction of the world. He thus teaches them that the first is a figure of the second. The time when each is to happen, is to be when the measure of iniquity is filled up. But, with regard to the chastisement that is to befall Jerusalem, he gives this more definite answer: 'Amen I say to you: this generation shall not pass, till all these things be done.' [St Matth. xxiv 34.] History tells us how this prophecy of Jesus was fulfilled: forty years had scarcely elapsed after his Ascension when the Roman army encamped on this very place where he is now speaking to his Disciples, and laid siege to the ungrateful and wicked City. After giving a prophetic description of that Last Judgment, which is to rectify all the unjust judgments of men, he leaves Mount Olivet, returns to Bethania, and consoles the anxious heart of his most holy Mother. The Station, at Rome, is in the Church of Saint Praxedes. It was in this Church, that Pope Paschal the Second, in the 9th century, placed two thousand three hundred bodies of holy Martyrs, which he had ordered to be taken out of the Catacombs. The Pillar, to which our Saviour was tied during his scourging, is also here. MASS. The Introit is taken from the 34fth Psalm. Jesus, by these words of the "Royal Prophet, prays to his Eternal Father, that he would defend him against his enemies. INTROIT. Judge thou, Lord, them that wrong me; overthrow them that fight against me: take hold of arms and shield, and rise up to help me, O Lord, my mighty deliverer. Ps. Bring out the sword, and shut up the way against them that persecute me; say to my soul, I am thy salvation. Judge thou, &c. In the Collect, the Church teaches us to have recourse to the merits of our Saviour's Passion, in order that we may obtain from God the help we stand in need of amidst our many miseries. COLLECT. Grant, we beseech thee, O Almighty God, that we, who through our weakness, faint under so many adversities, may recover by the Passion of thy Only Begotten Son. Who liveth, etc. Then is added one of the following Collects. AGAINST THE PERSECUTORS OF THE CHURCH. Mercifully hear, we beseech thee, Lord, the prayers of thy Church: that all oppositions and errors being removed, she may serve thee with a secure liberty. Through, etc. FOR THE POPE. O God, the Pastor and Ruler of all the Faithful, look down, in thy mercy, on thy servant N., whom thou hast appointed Pastor over thy Church; and grant, we beseech thee, that both by word and example, he may edify all those that are under his charge; and with the flock intrusted to him, arrive at length at eternal happiness. Through, etc. EPISTLE. Lesson from Isaias the Prophet. Ch. X. In those days, Isaias said: The Lord hath opened my ear, making known his will to me, and I do not resist: I have not gone back. I have given my body to the strikers, and my cheeks to them that plucked them: I have not turned away my face from them that rebuked me, and spit upon me. The Lord God is my helper, therefore am I not confounded. He is near that justifieth me, who will contend with me? let us stand together. Who is my adversary? let him come near to me. Behold the Lord God is my helper: who is he that shall condemn me? Lo, they shall all be destroyed as a garment, the moth shall eat them up. Who is there among you that feareth the Lord, that heareth the voice of his servant? He that hath walked in darkness, and hath no light, let him hope in the name of the Lord, and lean upon his God. The Sufferings of our Redeemer, and the patience wherewith he is to bear them, are thus prophesied by Isaias, who is always so explicit on the Passion. Jesus has accepted the office of Victim for the world's salvation; he shrinks from no pain or humiliation: He turns not his Face from them that strike him and spit upon him. What reparation can we make to this Infinite Majesty, who, that he might save us, submitted to such outrages as these? Observe these vile and cruel enemies of our Divine Lord: now that they have him in their power, they fear him not. When they came to seize him in the Garden, he had but to speak, and they fell back upon the ground; but he has now permitted them to bind his hands and lead him to the High Priest. They accuse him; they cry out against him; and he answers but a few words. Jesus of Nazareth, the great Teacher, the wonder-worker, has seemingly lost all his influence; they can do what they will with him. It is thus with the sinner; when the thunder-storm is over, and the lightning has not struck him, he regains his courage. The holy Angels look on with amazement at the treatment shown by the Jews to Jesus, and falling down, they adore the Holy Face, which they see thus bruised and defiled: let us, also, prostrate and ask pardon for our sins have outraged that same Face. But let us hearken to the last words of our Epistle: He that hath walked in darkness, and hath no lights let him hope in the name of the Lord and lean upon his God. Who is this but the Gentile, abandoned to sin and idolatry? He knows not what is happening at this very hour in Jerusalem; he knows not that the earth possesses its Saviour, and that this Saviour is being trampled beneath the feet of his own chosen people: but, in a very short time, the light of the Gospel will shine upon this poor Gentile: he will believe; he will obey; he will love his Redeemer, even to the laying down his life for him. Then will be fulfilled the prophecy of the unworthy Pontiff, who prophesied against his will that the death of Jesus would bring salvation to the Gentiles, by gathering into one family the children of God, that hitherto had been dispersed [St. John, xi. 52]. In the Gradual, the Royal Prophet again calls down, on the executioners of our Lord, the chastisements they have deserved by their ingratitude and their obstinacy in sin. The Tract is the one used by the Church on every Monday, Wednesday, and Friday, during Lent. It is a prayer, begging God to bless the works of penance done during this holy Season. GRADUAL. Arise, O Lord, and be attentive to my trial; my God and my Lord, undertake my cause. V. Draw thy sword, and stop those that are in pursuit of me. TRACT. V. O Lord, deal not with us according to our sins, which we have done, nor reward us according to our iniquities. V. O Lord remember not our former iniquities: let thy mercies speedily prevent us, for we are become exceeding poor. V. Help us, God, our Saviour: and for the glory of thy Name, Lord, deliver us: and forgive us our sins, for thy Name's sake. GOSPEL. Sequel of the holy Gospel according to John. Ch. XII. Jesus, six days before the Pasch, came to Bethania, where Lazarus had been dead, whom Jesus raised to life, And they made him a supper there; and Martha served, but Lazarus was one of them that were at table with him. Mary therefore took a pound of ointment of right spikenard, of great price, and anointed the feet of Jesus, and wiped his feet with her hair: and the house was filled with the odour of the ointment. Then one of his disciples, Judas Iscariot, he that was about to betray him said: Why was et not this ointment sold for three hundred pence, and given to the poor? Now he said this, not because he cared for the poor, but because he was a thief, and, having the purse, carried the things that were put therein. Jesus therefore said: Let her alone, that she may keep it against the day of my burial; for the poor you have always with you, but me you have not always. A great multitude therefore of the Jews knew that he was .there; and they came not for Jesus' sake only, but that they might see Lazarus, whom he had raised from the dead. As we have already said, the event related in this passage of the Gospel took place on Saturday, the eve of Palm Sunday; but, as formerly there was no Station for that day, the reading of this Gospel was deferred till the following Monday. The Church brings this episode of the last days of our Saviour before us, because it enables us to have a clearer understanding of the history of the Passion. Mary Magdalene, whose conversion was the subject of our meditation a few days back, is a prominent figure in the Passion and Resurrection of her Divine Master. She is the type of a soul that has been purified by grace, and then admitted to the enjoyment of God's choicest favours. It is of importance that we study her in each of the several phases; through which divine grace led her. We have already seen how she keeps close to her Saviour and supplies his sacred wants; elsewhere, we shall find Jesus giving the preference to her over her sister Martha, and this because Mary chose a better part than Martha; but now, during these days of Passion-tide, it is her tender love for Jesus that makes her dear to us. She knows that the Jews are plotting Jesus' death; the Holy Ghost, who guides her through the different degrees of perfection, inspires her, on the occasion mentioned in to-day's Gospel, to the performance of an action which prophesied what she most dreaded. One of the three gifts offered by the Magi to the Divine Infant, was Myrrh; it is an emblem of death, and the Gospel tells us that it was used at the Burial of our Lord. Magdalene, on the day of her conversion, testified the earnestness of her change of heart by pouring on the feet of Jesus the most precious of her perfumes. She gives him, to-day, the same proof of her love. Her divine Master is invited by Simon the Leper to a feast: his Blessed Mother and his Disciples are among the guests: Martha is busy, looking after the service. Outwardly, there is no disturbance; but inwardly, there are sad forebodings. During the repast, Magdalene is seen entering the room, holding in her hand a vase of precious spikenard. She advances towards Jesus, kneels at his feet, anoints them with the perfume, and wipes them with her hair, as on the previous occasion. Jesus lay on one of those couches, which were used by the Eastern people during their repasts. Magdalene, therefore, could easily take her favourite place at Jesus' feet, and give him the same proof of her love as she had already done in the Pharisee's house. The Evangelist does not say that this time, she shed tears. St. Matthew [St. Matth., xxvi 7], and St. Mark [St. Mark, xiv. 3] add, that she poured the ointment on his head also. Whether or no Magdalene herself understood the full import of what the Holy Ghost inspired her to do, the Gospel does not say; but Jesus himself revealed the mystery to his Disciples, and we gather from his words that this action of Magdalene was, in a certain manner, the commencement of his Passion: She, in pouring this ointment upon my body, hath done it for my burial [St. Matth., xxvi. 12]. The fragrance of the Ointment fills the whole house. One of the Disciples, Judas Iscariot, dares to protest against this waste, as he calls it. His base avarice deprives him of feeling and respect for his Divine Master. His opinion was shared in by several of the other Disciples, for they were still carnal-minded. For several reasons Jesus permits Magdalene's generosity to be thus blamed. And firstly, he wishes to announce his approaching death, which is mystically expressed by the pouring of this ointment upon his body. Then, too, he would glorify Magdalene; and he therefore tells them that are present, that her tender and ardent love shall be rewarded, and that her name shall be celebrated in every country, wheresoever the Gospel shall be preached [ Ibid. 13]. And lastly, he would console those whose generous love prompts them to be liberal in their gifts to his Altars, for what he here says of Magdalene is, in reality, a defence for them, when they are accused of spending too much over the beauty of God's House. Let us prize each of these divine teachings. Let us love to honour Jesus, both in his own person, and in his poor. Let us honour Magdalene, and imitate her devotion to the Passion and Death of our Lord. In fine, let us prepare our perfumes for our Divine Master; there must be the myrrh of the Magi, which signifies penance, and the precious Spikenard of Magdalene, which is the emblem of generous and compassionating love. In the Offertory, our Redeemer implores his Eternal Father to deliver him from his enemies, and to fulfil the decrees regarding the salvation of mankind OFFERTORY Deliver me from my enemies, Lord; to thee have I fled, teach me to do thy will, because thou art my God. The Secret tells us the wonderful power of the Sacred Mysteries. Not only does this Sacrifice purify our souls; it also raises them to perfect union with Him who is their Creator. SECRET. Grant, O Almighty God, that being purified by the powerful virtue of this sacrifice, we may arrive with greater purity to the author and institutor thereof. Through, &c Then is added one of the following Prayers: AGAINST THE PERSECUTORS OF THE CHURCH. Protect us, Lord, while we assist at thy sacred mysteries: that being employed in acts of religion, we may serve thee both in body and mind. Through, &c. FOR THE POPE. Be appeased, O Lord, with the offering we have made: and cease not to protect thy Servant N., whom thou hast been pleased to appoint Pastor over thy Church. Through, &c. After the Faithful have partaken of the Divine Mystery, there is read, in the Communion-Anthem, a malediction against the enemies of our Saviour. Thus does God act in his government of the world: they who refuse his mercy, cannot escape his justice. COMMUNION. Let them blush, and be ashamed, who rejoice at my misfortunes; let them be covered with shame and confusion, who speak maliciously against me. The Church concludes her Prayers of this morning's Sacrifice, by begging that her children may persevere in the holy fervour, which they have received at its very source. POSTCOMMUNION, Let thy holy mysteries, Lord, inspire us with divine fervour; that we may delight both in their effect and celebration. Through, &c. To this is added one of the following: AGAINST THE PERSECUTORS OF THE CHURCH. We beseech thee, Lord our God, not to leave exposed to the dangers of human life, those whom thou hast permitted to partake of these divine mysteries. Through, &c . FOR THE POPE. May the participation of this divine Sacrament protect us, we beseech thee, O Lord; and always procure safety and defence to thy Servant N. whom thou hast appointed Pastor over thy Church, together with the flock committed to his charge. Through, &c. LET US PRAY. Bow down your heads to God. Help us, O God, our salvation; and grant that we may celebrate with joy the memory of these benefits, by which thou hast been pleased to redeem us. Through, etc. As an appropriate conclusion to this day, we may use the following beautiful Prayer, taken from the ancient Gallican Liturgy: PRAYER. O great and Sovereign Lord ! (Adonai !) Christ our God ! crucify us, with thyself, to this world, that so thy life may be in us. Take upon thee our sins, that thou mayst crucify them. Draw us unto thyself, since it was for our sakes that thou wast raised up from the earth; and thus snatch us from the power of the unclean tyrant: for, though by flesh and our sins, we be exposed to the insults of the devil, yet do we desire to serve, not him, but thee. We would be thy subjects; we ask to be governed by thee; for, by thy death on the cross, thou didst deliver us, who are mortals and surrounded by death. It is to bless thee for this wonderful favour, that we this day offer thee our devoted ser vice; and humbly adoring thee, we now implore and beseech thee, to hasten to our assistance, O thou our God, the Eternal and Almighty! Let thy Cross thus profit us unto good, that thou, by its power, mayst triumph over the world in us, and thine own mercy restore us, by thy might and grace, to the ancient blessing. O thou, whose power hath turned the future into the past, and whose presence maketh the past to be present, - grant, that thy Passion may avail us to salvation, as though it were accomplished now on this very day. May the drops of thy holy Blood, which heretofore fell upon the earth from the Cross, be our present salvation: may it wash away all the sins of our earthly nature, and be, so to say, commingled with the earth of our body, rendering it all thine, since we, by our reconciliation with thee, our Head, have been made one body with thee. Thou that ever reignest with the Father and the Holy Ghost, now, begin to reign over us, O God- Man, Christ Jesus, King for ever and ever !
"Behold, our King marcheth before us, who will fight for us. Let us follow Him manfully; let no one fear terrors; let us go forward together. Jesus will be with us."
-Imitation. 
The last Sunday in Lent is called Palm Sunday, from the ceremony of blessing palm branches and distributing them to the faithful. In Catholic countries they are carried in the hands during the procession. We hold them in our hands during the reading of the Passion at Mass, and then take them home, as the Church invokes a blessing on those places to which they are taken. The whole ceremony is intended to commemorate the triumphal entry of Jesus Christ into Jerusalem, six days before His death. The Gospel narrative is as follows: "At that time Jesus drawing near Jerusalem, and being come to Bethphage, at Mount Olivet, He sent two of His disciples and said to them: Go ye into the village that is over against you, and immediately you shall find an ass tied and a colt with her; loose them and bring them to Me. And if any man shall say anything to you, say ye, that the Lord hath need of them; and forthwith he will let them go. Now all this was done that it might be fulfilled which was spoken by the prophet, saying, Tell ye the daughter of Sion. Behold thy King cometh to thee, meek, and sitting upon an ass, and a colt, the foal of her that is used to the yoke.
And the disciples going, did as Jesus had commanded them and they brought the ass and the colt, and laid their garments upon them, and made Him sit thereon. And a very great multitude spread their garments in the way, and others cut down boughs from the trees, and strewed them in the way; and the multitudes that went before that followed, cried, saying: Hosanna to the Son of David. Blessed is He that cometh in the name of the Lord" (Math. xxi. 1-9).
Our Lord intended to show by His triumphal entry how by His death He would triumph over the devil, the world, and the flesh, and open Heaven to us. He made use of an ass to show how much He contemned human greatness, and to fulfill an eminent prophecy which had ages before pointed out the Messias by such an approach to Jerusalem (Zach. ix. 9).
The good dispositions of the crowd did not last long, for ere a week had passed the Hosannas were changed into "Crucify Him!" "Away with Him!" This shows us that we are not to depend on worldly applause, nor upon devotion, which comes only in fits and starts, but that we are constantly to implore God's strengthening grace, lest we desert Him in the time of danger. Let us invite our dear Lord to reign over our hearts, and to keep our unruly passions under control.
"Hosanna to the Son of David! Bring
To Him Who cometh in God's name, our King,
Glory and peace! Loud, loud
hosannas sing!"
Example. - Godfrey De Bouillon
Godfrey de Bouillon, whose name is one of the glories of Belgium, was in his youth trained in Christian piety by his mother Ida, and in the use of arms by his father, who was a renowned warrior. When he had reached the years of manhood he possessed all the qualities of a great Prince and a Christian hero. Hence he was chose to take command of the First Crusade, numbering about six hundred thousand men. Overcoming all difficulties and dangers, he succeeded in driving the infidels from the Holy Places, and soon entered Jerusalem at the head of his victorious army. Arrangements being made to proclaim him King of Jerusalem, and to crown him with a costly diadem of gold, he refused it, saying, "God forbid that I should wear a crown of gold where the King of Kings wore a crown of thorns."
Coloring Pages and Free E-Books
|
