Shrove Tuesday

Shrove Tuesday is the feast of the Holy Face of Jesus. Don Marco has an excellent meditations on this beautiful devotion. To quote:

Face and Person are synonymous, not only by reason of the Greek etymology, but even more because there is nothing more personal, nothing more precious, nothing dearer than the face of a loved one. The psalmist’s cry, “I long to see Thy Face” (Ps 26:8), is the cry of every lover to his beloved, the cry of child to parent, of parent to child, and of friend to friend. The most poignant moment in the rites of death and burial comes when the face of the deceased is covered for the last time. We cherish photographs of those we love, but what is a photograph without a face? The relationships that we call “heart to heart” never tire of the “face to face.”

The Holocaust that took place during the Second World War was, at the deepest level, an attempt to erase the dignity and uniqueness of each person, a sin against the Face of Christ, the Holy Face mirrored in millions of Jewish faces. Every sin against the dignity of the human person is a sin against the Face of Christ. Every act of violence, irreverence, or scorn directed against the human person is a sin against the Face of Christ. The abortion that prevents a child’s face from seeing another human face in the light of day is a sin against the Face of Christ. Torture and cruel ridicule are sins against the Face of Christ. The hard, stony gaze that looks at a person without seeing him is a sin against the Face of Christ. The eyes that judge, the look that condemns, is a sin against the Face of Christ. The refusal to see Christ in the faces of the sick, the stranger, and the immigrant is a sin against his Holy Face.

Reparation is the prayer that seeks to make whole what is fragmented by putting love where there is no love, by gazing with reverence upon what has been disdained, by allowing our eyes to rest on “One from whom men hide their faces” (Is 53:3). The extraordinary thing about the prayer of reparation is that it is healing not only for the one offended but for the offender as well. If by sin we offend the Face of Christ, by reparation to the Holy Face we are healed of our sins. “Thou has set our iniquities before thee,” says the psalmist, “our secret sins in the light of Thy Face” (Ps 89:8).

The prayer of reparation is most at home in the presence of the Most Blessed Sacrament. The light that shines from the Eucharistic Face of Christ heals us sinners, and heals those against whom we have sinned. The love we bring to the Eucharistic Face of Christ reaches every human face. The prayer of reparation is the veil of Veronica lifted to the face of Christ in His Passion; it is the hand that seeks to wipe away every disfiguring stain of filth, of blood, and of tears. (Read more.)

The image to the left is the representation of the imprint of Our Lord's face on the Veronica veil, as it is venerated in the Carmelite Order, and propagated by Sister Marie de Saint Pierre and Venerable Leo Dupont.

 

 Here is the prayer of Saint Thérèse of Lisieux to the Holy Face:

O Jesus, who in Thy bitter Passion didst become "the most abject of men, a man of sorrows," I venerate Thy Sacred Face whereon there once did shine the beauty and sweetness of the Godhead; but now it has become for me as if it were the face of a leper! Nevertheless, under those disfigured features, I recognize Thy infinite Love and I am consumed with the desire to love Thee and make Thee loved by all men. The tears which well up abundantly in Thy sacred eyes appear to me as so many precious pearls that I love to gather up, in order to purchase the souls of poor sinners by means of their infinite value. O Jesus, whose adorable Face ravishes my heart, I implore Thee to fix deep within me Thy divine image and to set me on fire with Thy Love, that I may be found worthy to come to the contemplation of Thy glorious Face in Heaven. Amen.

Another site with everything about the Holy Face devotion is HERE.And more HERE.

Here is a formula from the ancient Ambrosian liturgy, as quoted by Abbot Gueranger in The Liturgical Year for Shrove Tuesday:

Sweet is this present life, but it passes away; terrible, O Christ is thy judgment, and it endures forever. Let us, therefore, cease to love what is unstable, and fix our thought on what is eternal: saying: Christ, have mercy upon us!

Now the time has come to go into the desert, the desert of Lent.

How Bravely Embracing Suffering Can Lead to Joy

From TFP:

Of course, we hate the cross of suffering that will always be placed upon our shoulders. We have an aversion to suffering. However, suffering has its benefits. Through it, we come to see that everything worthwhile takes time and effort. We can learn great lessons from our misfortunes. The satisfaction of a duty well done is the source of happiness. Moreover, God blesses our lives with moments of great joy between the sufferings that visit us.

Our postmodern society needs to learn this lesson if we are to overcome the present crisis. There is no easy way out of this crisis brought upon us by our iniquities. The longer we put off the acceptance of suffering, the greater it will be. Either we embrace the coming suffering with resignation, or we will perish.

The cruel reality of our situation is allowing evil to reach a climax. If we are to survive, we cannot face this danger alone.

We must have recourse to the Church that teaches us how to overcome our fears and embrace suffering. When united with the infinitely precious suffering of Our Lord Jesus Christ, we can share in His redemptive suffering. We can offer up our sufferings for the salvation of souls. Our sufferings then gain meaning and purpose. They impact society and history.

Thus, the Christian perspective on suffering goes far beyond our trials. It puts them in the context of eternity, which should fill us with joy. Then we can truly say, “forsan et haec olim meminisse iuvabit.” However, the joy will not only be an earthly joy but a heavenly one. (Read more.)

Quinquagesima Sunday

The Caravan of Abraham by James Tissot: "And the Lord said to Abram: Go forth out of thy country, and from thy kindred, and out of they father's house, and come into the land which I shall shew thee." Genesis 12:1

It is Quinquagesima Sunday. According to New Advent:

The period of fifty days before Easter. It begins with the Sunday before Ash Wednesday, called Dominica in Quinquagesima....

For many early Christians it was the beginning of the fast before Easter....For some, Quinquagesima marked the time after which meat was forbidden....In many places this Sunday after and the next two days were used to prepare for Lent by a good confession; hence in England we find the names Shrove Sunday and Shrovetide.

As the days before Lent were frequently spent in merry-making, Benedict XIV by the Constitution "Inter Cetera" (1 Jan., 1748) introduced a kind of Forty Hours' Devotion to keep the faithful from dangerous amusements and to make some reparation for sins committed.

In the words of Dom Gueranger for Quinquagesima Sunday:

We are commanded to use this world as if we used it not; to have an abiding conviction of our not having here a lasting city, and of the misery and danger we incur when we forget that death is one day to separate us from everything we possess in this life.

~from Abbot Gueranger's The Liturgical Year, Vol. IV

More HERE.

Saint Valentine

How ironic that the patron saint of true love is a martyr. According to the legend:

The first representation of Saint Valentine appeared in a The Nuremberg Chronicle, a great illustrated book printed in 1493. [Additional evidence that Valentine was a real person: archaeologists have unearthed a Roman catacomb and an ancient church dedicated to Saint Valentine.] Alongside a woodcut portrait of him, text states that Valentinus was a Roman priest martyred during the reign of Claudius the Goth [Claudius II]. Since he was caught marrying Christian couples and aiding any Christians who were being persecuted under Emperor Claudius in Rome [when helping them was considered a crime], Valentinus was arrested and imprisoned. Claudius took a liking to this prisoner -- until Valentinus made a strategic error: he tried to convert the Emperor -- whereupon this priest was condemned to death. He was beaten with clubs and stoned; when that didn't do it, he was beheaded outside the Flaminian Gate [circa 269].

Saints are not supposed to rest in peace; they're expected to keep busy: to perform miracles, to intercede. Being in jail or dead is no excuse for non-performance of the supernatural. One legend says, while awaiting his execution, Valentinus restored the sight of his jailer's blind daughter. Another legend says, on the eve of his death, he penned a farewell note to the jailer's daughter, signing it, "From your Valentine."

St. Valentine was a Priest, martyred in 269 at Rome and was buried on the Flaminian Way. He is the Patron Saint of affianced couples, bee keepers, engaged couples, epilepsy, fainting, greetings, happy marriages, love, lovers, plague, travelers, young people. He is represented in pictures with birds and roses. (Read more.)

Le Cachot

 

Today is the feast of Our Lady of Lourdes. Le cachot was the hovel where St. Bernadette and her family were living when she saw Our Lady at the grotto of Massabielle in 1858. I first visited it in April 1994 and it was a moving and grace-filled experience. In St. Bernadette's time it was described thus:

The room was dark ... In the backyard was the privy which overflowed and made the place stink. We kept the dung–heap there ... The Soubirous were destitute: two poor beds, one on the right as you entered, and the other on the same side nearer to the fireplace ... They had only a little trunk to put all their linen in ... My wife lent them some chemises: they were full of vermin ... She often gave them a bit of bread made of millet. Yet the little ones never asked for anything. They would rather have starved. ~André Sajous, owner of Cachot, 1875

Here is an account of the apparitions at Lourdes:

Lourdes in 1858 was an inconspicuous little French town on the Gave de Pau River at the foot of the Pyrenees, with around 4,000 inhabitants. One of them was a former miller named François Soubirous, who had fallen on hard times. He and his wife Louise had six children. The eldest was their daughter Marie-Bernarde, known as Bernadette. Desperately poor, the family lived squashed into one small room. Bernadette spent part of her childhood brought up by an aunt, had little in the way of schooling and was unable to read or write.

Bernadette went back to the grotto seventeen more times and saw the Lady, though no one else ever did. Her story spread round the town like wildfire. The Lady was generally assumed to be the Virgin Mary and more and more townspeople began to go to the grotto with Bernadette, but there was considerable scepticism, from the parish priest among others.

On February 25th the Lady told Bernadette to drink the water of a spring that flowed under her rock. As there seemed to be no spring, Bernadette dug in the ground. Nothing happened, but a day or so afterwards the water started to flow. Bernadette drank it and washed in it and others did the same and the water acquired a reputation for healing properties. The spring is still flowing at the rate of 32,000 gallons a day, but analysis of the water has found nothing remarkable about it.

On February 27th and March 2nd the Lady told Bernadette that the priests should be told to build a chapel at the site and have people come there in processions. Word of what was going on reached the French newspapers and the crowds acompanying Bernadette to the grotto swelled to thousands and had to be controlled by the police.

On the feast of the Annunciation of the Virgin Mary on March 25th, the Lady at last proclaimed her identity. Speaking to Bernadette in the local Lourdes patois, she said ‘I am the Immaculate Conception’. The doctrine of the Immaculate Conception had been proclaimed only a few years before, in 1854. Bernadette saw her last apparition on July 16th, the feast of Our Lady of Mount Carmel. (Read more.)

Saint Scholastica on Lent

Preparing for Lent by reading the wisdom of the past. The Holy Abbess says:

My venerable brother recommends four Lenten practices: “prayer with tears, reading, compunction of heart, and abstinence” (RB 49:4). The first, prayer with tears, has always come easily to me. God has never refused me anything I asked of him with tears. I have no doubt that he “has set my tears in his sight” (Ps 55:9). Tears in prayer are no cause for alarm. The heart pressed by the hand of God in prayer weeps just as a sponge held tightly in your hand or mine gives forth water.

Sacred reading is my brother’s second Lenten practice. He considers it so important that he completely changes the horarium of his monastery during Lent to make more time for it. Here we do the same. Nothing is done at Monte Cassino that we do not do here at Plombariola. In Lent our hours of reading are “from the morning until the end of the Third Hour” (RB 48:14). This means we do not begin work after Prime, as is the custom at other times, but consecrate to sacred reading the best three hours of the morning. We are alert then, and the early morning light in the cloister is wonderfully clear and bright.

Sexagesima Sunday

Parable of the Sower

 From Abbot Gueranger:

St. Gregory the Great justly remarks, that this Parable needs no explanation. since Eternal Wisdom himself has told us its meaning. All that we have to do, is to profit by this divine teaching, and become the good soil, wherein the heavenly Seed may yield a rich harvest. How often have we not, hitherto, allowed it to be trampled on by them that passed by, or to be torn up by the birds of the air? How often has it not found our heart like a stone, that could give no moisture, or like a thorn plot, that could but choke? We listened to the Word of God; we took pleasure in hearing it; and from this we argued well for ourselves. Nay, we have often received this Word with joy and eagerness. Sometimes, even, it took root within us. But, alas! something always came to stop its growth. Henceforth, it must both grow and yield fruit. The Seed given to us is of such quality, that the Divine Sower has a right to expect a hundred-fold. If the soil, that is, if our heart, be good;- if we take the trouble to prepare it, by profiting of the means afforded us by the Church;- we shall have an abundant harvest to show our Lord on that grand Day, when, rising triumphant from his Tomb, he shall come to share with his faithful people the glory of  his Resurrection.

Inspirited by this hope, and full of confidence in Him, who has once more thrown his Seed in this long ungrateful soil, let us sing with the Church, in her Offertory, these beautiful words of the Royal Psalmist:- they are a prayer for holy resolution and perseverance. (Read more.)