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| High altar. Notice the choir grate over on the left. |
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| High altar. |
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| Choir altar and creche. |
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| Choir creche |
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| Creche inside the monastic quarters |
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| Lovely Hummels, a gift to the monastery from a generous benefactor |
There is something manly about plunging into an icy pool in the middle of winter, I have been trying to think of Western parallels, apart from rigourous Lenten fasting or all night vigils, I can only think of St Patrick's Purgatory in Ireland or the blood and chains of certain unreformed remote Spanish or Italian Holy Week celebrations.
Coptic Orthodox men in Brighton seem to love to shame me by telling me of the vast numbers of fast days in their calendar and Muslims of their Ramadam austerities, there seems to be something about austerity, even physical pain that is attractive to men in the service of God. (Read entire post.)
My favourite representative of devotion to the Holy Name of Jesus is the delightfully eccentric and utterly incandescent Richard Rolle, a mystic of fourteenth century England. Richard Rolle associated the Name of Jesus with three things: calor, heat; dulcor, sweetness; and canor, song. Listen to his teaching:
If you will be well with God, and have grace to rule your life, and come to the joy of love: this name Jesus, fasten it so fast in your heart that it come never out of your thought. And when you speak to him, and through custom say, "Jesus," it shall be in your ear, joy; in your mouth; honey; and in your heart, melody: for men shall think joy to hear that name be named, sweetness to speak it, mirth, and song to think it.If you think the name "Jesus" continually, and hold it firmly, it purges your sin, and kindles your heart; it clarifies your soul, it removes anger and does away slowness. It wounds in love and fulfills charity.It chases the devil, and puts out dread. It opens heaven, and makes a contemplative man. Have Jesus in mind, for that puts all vices and phantoms out from the lover. (Read entire post.)
Meanwhile, the present alone is ours, and we let it slip through our fingers. The past is gone, whether for evil or for good, to be stored up in better hands than ours. The future still belongs to God alone; and it is not the least of His wonderful mercies that He keeps it entirely to Himself. It is what I am now, not what I have been or shall be, it is what I do now, not what I have done or shall do, that here and now matters most, to me, to God and to all the world besides.
Those who face what is actually before them, unburdened by the past, undistracted by the future, are they who live, who make the best use of their lives. These are those who have found the secret of contentment. For such, there is no day that cannot be lived through, no matter what it may bring. There is no circumstance that cannot be put to the best advantage, no matter how contrary and galling.
~ from Spiritual Excellence by Alban Goodier
A haughty and coldhearted chastity is an affront to the King of Virgins. Purity of heart disposes one to receive the living flame of divine love, a love that manifests itself above all in mercy, in gentleness, and in humility. In this regard, I cannot help but think of Father Lev Gillet -- the "monk of the Eastern Church" -- who synthesized in his very person a childlike purity and a boundless compassion in the face of every weakness and sin. In one of his dialogues with Our Lord, Father Lev hears Him say:(Read entire post.)
Take to thyself everything in the sinner which, however deviously, comes from Me and continues to be Mine. Discover in the midst of the visible impurities and egoisms the secret action of My absolute Purity, and of the generosity of Love. Unite thyself to My effort to transfigure what is not of Me. By thy brotherly prayer, by thy sympathy, not for the sin but for the sinner, join in My work of purification (In Thy Presence, p. 64).
PARIS-FRANCE (16-10-2011).- On the feast of St. Teresa, the Discalced Friars of Paris returned to the very heart of Paris, 400 years after the original foundation.
The return of the Carmelites to “Rue de Vaugirard” -the site of their home on their arrival in 1611 - marked a very special occasion for the Carmelite Province of Paris and, indeed, for the whole Church in Paris. It was heralded with a series of conferences at the Catholic Institute of Paris and a special concert. It concluded with solemn celebration of the Feast of St. Teresa in the Carmelite Church of San Jose.
During the series of lectures, a distinguished group of historians, theologians and philosophers analysed the repercussion of the arrival of Carmelites in the religious and cultural context of 17th century France. Their contribution to the Catholic Reform was also discussed as were themes of personal relationship with God and Carmel’s place in contemporary society.
Celebrations marking the re-inauguration of a Carmelite presence in central Paris concluded with solemn Eucharist in the Church of San Jose on St. Teresa’s feast day. The Archbishop of Paris, Cardinal Andre Vingt-Trois, presided and Fr. General was also present. (More.)
Currently, the priest refers to Jesus’ blood as having redemptive value “for all”:
“This is the cup of My blood, the blood of the new and everlasting covenant. It will be shed for you and for all for the forgiveness of sins…”
But as of November 27, the new translation replaces the words “for all” with “for many.”
Some have raised concerns that the words “for many” limit the universal scope of Jesus’ saving mission. They hold that the revision implies that Jesus did not die on the cross for everyone—that he offered his blood on Calvary not “for all” but just for a select group of people, “for many.” This is a misunderstanding of the text.First, we should happily note that the new translation renders more exactly Jesus’ words at the Last Supper. There our Lord said that His blood was shed “for many” (see Matthew 26:28). It is also more harmonious with the Latin text of the Mass, as has been used for centuries.
Above and beyond all else, the new translation points to the grievous reality that, although Jesus died for all, not everyone chooses to accept the gift of salvation. Every individual must choose, with the aid of the Holy Spirit, to embrace salvation in Christ and live according to God’s grace, and so be counted among “the many,” the holy elect.
A number of Scripture scholars have observed that the particular language of the Last Supper recalls “the many” that are three times mentioned in Isaiah 53:11-12. In this prophecy, Isaiah foretold that God would eventually send His servant as “an offering for sin,” to bear the transgressions of “many” and making “many” righteous (Isaiah 53:10-12). Jesus, by speaking thusly of His own blood being poured out “for many,” consciously associated Himself with the Suffering Servant foreshadowed by Isaiah. Jesus is the One who offers His life for the “many.”[....]
In closing, let us briefly consider one other change to the words of consecration: “This is the cup of my Blood” will soon become, “This is the chalice of my Blood.”
The choice to use “chalice” instead of “cup” reflects a formalized rendering of the Latin text. It underscores the solemn and sacred qualities of the liturgy. It also reminds worshipers that the bread and wine are no ordinary meal, but the Body and Blood of the Lord, offered in holy vessels set aside from daily use. (Read entire post.)
