St. John Bosco’s Prophetic Vision of the Church During Times of Trial

From Aleteia:

 Very grave trials await the Church. What we have suffered so far is almost nothing compared to what is going to happen. The enemies of the Church are symbolised by the ships which strive their utmost to sink the flagship. Only two things can save us in such a grave hour: devotion to Mary and frequent Communion. Let us do our very best to use these two means and have others use them everywhere. (Read more.)

Septuagesima Sunday

"Upon the waters of Babylon, there we sat and wept, as we remembered Zion." ~Psalm 136 (Vulgate)

 

 

 

 

It is Septuagesima Sunday, according to the traditional calendar. The season of Septuagesima is a time to start thinking about Lent; the "seventy" days until Easter are symbolic, among other things, of the seventy years of the Israelites' Babylonian captivity. We have all made mistakes; it is not too late to make amends while there is still time. We are being given a second chance. Redemption is at hand.

According to Dom Gueranger in The Liturgical Year, Vol. IV: "We are sojourners upon this earth: we are exiles and captives in Babylon, that city which plots our ruin. If we love our country, we long to return to it...." To quote from the "Mystery of Septuagesima":

The Church, the interpreter of the Sacred Scriptures, often speaks to us of two places, which correspond with these two times of St. Augustine. These two places are Babylon and Jerusalem. Babylon is the image of this world of sin, in the midst whereof the Christian has to spend his years of probation; Jerusalem is the heavenly country, where he is to repose after all his trials. The people of Israel, whose whole history is but one great type of the human race, was banished from Jerusalem and kept in bondage in Babylon.

Now, this captivity, which kept the Israelites exiles from Sion, lasted seventy years; and it is to express this mystery, as Alcuin, Amalarius, Ivo of Chartres, and all the great Liturgists tell us, that the Church fixed the number of Seventy for the days of expiation. It is true, there are but sixty-three days between Septuagesima and Easter; but the Church, according to the style so continually used in the Sacred Scriptures, uses the round number instead of the literal and precise one.

The duration of the world itself, according to the ancient Christian tradition, is divided into seven ages. The human race must pass through seven Ages before the dawning of the Day of eternal life. The first Age included the time from the creation of Adam to Noah; the second begins with Noah and the renovation of the earth by the Deluge, and ends with the vocation of Abraham; the third opens with this first formation of God’s chosen people, and continues as far as Moses, through whom God gave the Law; the fourth consists of the period between Moses and David, in whom the house of Juda received the kingly power; the fifth is formed of the years, which passed between David’s reign and the captivity of Babylon, inclusively; the sixth dates from the return of the Jews to Jerusalem, and takes us on as far as the Birth of our Saviour. Then, finally, comes the seventh Age; it starts with the rising of this merciful Redeemer, the Sun of Justice, and is to continue till the dread coming of the Judge of the living and the dead. These are the Seven great divisions of Time; after which, Eternity.

In order to console us in the midst of the combats, which so thickly beset our path, the Church, — like a beacon shining amidst the darkness of this our earthly abode, — shows us another Seven, which is to succeed the one we are now preparing to pass through. After the Septuagesima of mourning, we shall have the bright Easter with its Seven weeks of gladness, foreshadowing the happiness and bliss of Heaven. After having fasted with our Jesus, and suffered with him, the day will come when we shall rise together with him, and our hearts shall follow him to the highest heavens, and then after a brief interval, we shall feel descending upon us the Holy Ghost, with his Seven Gifts. The celebration of all these wondrous joys will take us Seven weeks, as the great Liturgists observe in their interpretation of the Rites of the Church: — the seven joyous weeks from Easter to Pentecost will not be too long for the future glad Mysteries, which, after all, will be but figures of a still gladder future, the future of eternity.

Having heard these sweet whisperings of hope, let us now bravely face the realities brought before us by our dear Mother the Church. We are sojourners upon this earth; we are exiles and captives in Babylon, that city which plots our ruin. If we love our country, — if we long to return to it, — we must be proof against the lying allurements of this strange land, and refuse the cup she proffers us, and with which she maddens so many of our fellow captives. She invites us to join in her feasts and her songs; but we must unstring our harps, and hang them on the willows that grow on her river’s bank, till the signal be given for our return to Jerusalem. (Psalm 115) She will ask us to sing’ to her the melodies of our dear Sion: but, how shall we, who are so far from home, have heart to sing the Song of the Lord in a strange Land ? (Psalm 136) No, — there must be no sign that we are content to be in bondage, or we shall deserve to be slaves for ever. (Read more.)

More on Septuagesima Sunday, HERE.

We are far away but drawing ever nearer; let us encourage our fellow travelers, and keep on going. In a little while it will be eternity.

By the waters of Babylon by Arthur Hacker, 1888

 

 

 

Upon the rivers of Babylon, there we sat and wept: when we remembered Sion: 2On the willows in the midst thereof we hung up our instruments. 3For there they that led us into captivity required of us the words of songs. And they that carried us away, said: Sing ye to us a hymn of the songs of Sion. 4How shall we sing the song of the Lord in a strange land? 5If I forget thee, O Jerusalem, let my right hand be forgotten. 6Let my tongue cleave to my jaws, if I do not remember thee: If I make not Jerusalem the beginning of my joy. 7Remember, O Lord, the children of Edom, in the day of Jerusalem: Who say: Rase it, rase it, even to the foundation thereof. 8O daughter of Babylon, miserable: blessed shall he be who shall repay thee thy payment which thou hast paid us. 9Blessed be he that shall take and dash thy little ones against the rock. —Psalm 136 (Douai version) 

 A Meditation on Psalm 136: "Super flumina Babylonis." 

The leaves have fallen. 

The flowers have withered. 

 The rain comes down. 

The year dies In this garden of exile 

Where we have hung up our hearts. 

The clamor of Babylon roars 

 Beyond the wall; 

I listen For another sound. 

I wait For another song.

 I watch 

The horizon glow 

Beneath clouds of lead 

In a moment of yearning 

For Paradise. 

O Jerusalem unseen! 

 Our eyes are blind to your Glories 

 Which all around us shine. 

And yet The voices of the saints 

Seem to pierce 

The curtain of rain.

 I listen. I wait. 

I watch for dawn. 

For that morning of mornings 

 The morning 

Of going home. 

 O City of God! 

Compared to the possession of thee 

There is no happiness! 

 —Mary Magdalen of the Sacred Hearts of Jesus and Mary, OCDS

St. Francis de Sales

Today is the feast of Saint Francis de Sales. He is a saint very close to my heart. Here is one of his best-known sayings:

Do not look forward to the mishaps of this life with anxiety, but await them with perfect confidence so that when they do occur, God, to whom you belong, will deliver you from them. He has kept you up to the present; remain securely in the hand of his providence, and he will help you in all situations. When you cannot walk, he will carry you. Do not think about what will happen tomorrow, for the same eternal Father who takes care of you today will look out for you tomorrow and always. Either he will keep you from evil or he will give you invincible courage to endure it. Remain in peace; rid your imagination of whatever troubles you.

Fr. Mark writes on confidence and peace according to St. Francis de Sales.

Once we have accepted that all things are in the hand of God, and that the great events of history, like the smallest details of our own lives, are willed or permitted by Him, we begin to experience an unassailable peace of heart. “In everything, says Saint Paul, God works for good with those who love Him” (Rom 8:28). Worry has never advanced the kingdom of heaven. Worry has never made anyone holy. Panic, fretting, and anxiety are not fruits of the Holy Ghost. The Holy Ghost produces confidence in God, trust in His mercy, abandonment to His designs, surrender to His will and, always, peace.

Again, Saint Francis de Sales has a word for people who have the need always to be in control:

When we let go of everything, our Lord takes care of all and manages all. If we hold back anything — this shows a lack of trust in Him — He lets us keep it. It is as if he said, “You think yourself wise enough to handle this matter without me; I allow you to do so; you will see how you come out in the end.”

It is a sound observation of human psychology that the more one feels that the big things in one’s life are spinning out of control, the more one grasps at the little things, trying desperately to control what one can.

On false devotion. From Aleteia:

Someone attached to fasting will consider himself devout because he doesn’t eat, even though his heart is filled with bitterness; and while, out of love for sobriety, he will not let a drop of wine, or even water, touch his tongue, he will not scruple to drench it in the blood of his neighbor through gossip and slander. Another will consider himself devout because all day long he mumbles a string of prayers, yet remains heedless of the evil, arrogant and hurtful words that his tongue hurls at his servants and neighbors. Yet another will readily open his purse to give alms to the poor, but cannot wring an ounce of mercy from his heart in order to forgive his enemies. Another still will pardon his enemies, yet never even think of paying his debts; it will take a lawsuit to make him do so.” All these, of course, are perennial vices and struggles, and they lead the saint to conclude that “all these fine people, commonly considered devout, most surely are not.” (Read more.) 

The Espousals

 

On the traditional Carmelite calendar, today is celebrated the Espousals of Mary and Joseph. According to Archbishop Sheen:

Mary and Joseph brought to their espousals not only their vows of virginity but also two hearts with greater torrents of love than had ever before coursed through human breasts. No husband and wife ever loved one another so much as Joseph and Mary. Their marriage was not like that of others, because the right to the body was surrendered; in normal marriages, unity in the flesh is the symbol of its consummation, and the ecstasy that accompanies a consummation is only a foretaste of the joy that comes to the soul when it attains union with God through grace. If there are satiety and fed-up-ness in marriage, it is because it falls short of what it was meant to reveal, or because the inner Divine Mystery was not seen in the act. But in the case of Mary and Joseph, there was no need of the symbol of the unity of flesh, since they already possessed the Divinity. Why pursue the shadow when they had the substance? Mary and Joseph needed no consummation in the flesh, for, in the beautiful language of Leo XIII: "The consummation of their love was in Jesus." Why bother with the flickering candles of the flesh, when the Light of the World is their love? Truly He is Jesu, voluptas cordium. When He is the sweet voluptuousness of hearts, there is not even a thought of the flesh. As husband and wife standing over the cradle of their newborn life forget, for the moment, the need of one another, so Mary and Joseph, in their possession of God in their family, hardly knew that they had bodies. Love usually makes husband and wife one; in the case of Mary and Joseph, it was not their combined loves but Jesus Who made them one. No deeper love ever beat under the roof of the world since the beginning, nor will it ever beat, even unto the end. They did not go to God through love of one another; rather, because they went first to God, they had a deep and pure love, one for another. To those who ridicule such holiness, Chesterton wrote:

That Christ from this creative purity
Came forth your sterile appetites to scorn.
Lo! in her house Life without Lust was born
So in your house Lust without Life shall die. (Read more.)

St. John Neumann

He was a little man with an extraordinary mind and an even more extraordinary faith, who came from a far country to our own, and continues to bless us, both from Heaven and from his shrine. According to one biographical account:

John Neumann was born in Prachatice in Bohemia (now the Czech Republic) on March 28, 1811. He studied theology in the seminary of Budweis. Zealous for the missionary life and to lead souls to Christ, he decided to leave his homeland to dedicate himself to the European immigrants in America, who were deprived of spiritual support.

Neumann was ordained a priest by the bishop of New York in June 1836, and gave himself to the pastoral care of people in the vast area around Niagara Falls. Wanting to live in a religious community that corresponded more to his missionary vocation, in January 1842 he entered the Redemptorists. A tireless missionary, Neumann busied himself in particular with the German immigrants, first in Baltimore, then in Pittsburgh. Having filled the role of vice-provincial superior of the Redemptorists from 1846-49, he became the parish priest of St. Alphonsus Church in Baltimore. In 1852, at the age of 41, he was named bishop of Philadelphia.

Neumann had a strong effect on the religious life of the United States by founding Catholic schools and promoting devotion to the Eucharist. He founded a new religious institute—the Third Order of Saint Francis of Glen Riddle. The School Sisters of Notre Dame likewise regard Neumann as their secondary founder, their “Father in America.” In just seven years, he built 89 churches, as well as several hospitals and orphanages. As a bishop, Neumann was untiring in visiting his vast diocese.

On January 5, 1860, at the age of 48, he died suddenly of a heart attack on a Philadelphia street. Neumann was beatified during the Second Vatican Council on October 13, 1963, and was canonized on June 19, 1977. In the homily on the occasion of Neumann’s canonization, Pope Paul VI summarized the activity of the new saint: “He was close to the sick, he loved to be with the poor, he was a friend of sinners, and now he is the glory of all emigrants.” (Read more.)