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| Letter from Beyond |
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Posted by: Stone - 02-18-2023, 08:12 AM - Forum: Resources Online
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Letter from Beyond
Taken from here
The following was found among the papers left by a nun who died in a German convent. Whether private revelation or pious fiction, it is a poignant meditation on Hell. Over 6,000 words in length the letter is startling both in detail and insight, which to the atheist, agnostic or Protestant may seem counter-intuitive; for example, that it is a mercy of Almighty God to grant some reprobates a short earthly life.
Theologically sound, the ‘Letter from Beyond’ was published with approbation in Germany in 1953 and the imprimatur is reproduced below. Fr. Bernhardin Krempel, CP, Doctor of Theology, published it separately and lent it more authority with his footnotes showing that it conflicted with nothing in Catholic doctrine. These are included below, with external source links, and are taken from AgeOfMary.com.
Our Blessed Mother warned in the First Secret of Fatima of the sight of multitudes of souls falling into Hell “like snowflakes” because there was no one to pray and sacrifice for them, and asked that the Rosary be prayed daily (and further that the Brown Scapular be worn). St. John Chrysostom, an important Early Church Father and Doctor of the Church warned that “He who despises Hell or forgets it will not escape it.”
This letter was widely shared by the faithful under the pontificate of venerable Pius XII and yielded many conversions. A printed booklet can be purchased at TraditionInAction.org, translated by Marian T. Horvat, Ph.D with accompanying footnotes and appendix on the Existence of Hell. Click here for her analysis on this letter and our modern day apathy towards the notion of eternal damnation.
On the first page of the original German edition of 1953 are these words of approbation:
Imprimatur of the orginal German:
Brief aus dem Jeneseits: Treves, 9/11/1953. N. 4/53. Ecclesiastical approbation of this work: Taubaté – Est. de São Paulo – 2/11/1955.
Preface (Sister Claire)
In my youth, I had a friend, Anne, who lived near my house. That is to say, we were mutually attached as companions and co-workers in the same office. After Anne married, I never saw her again. We never had what can be called a real friendship, but rather an amiable relationship. For this reason, when she married well and moved to a better neighbourhood far from my home, I didn’t really miss her that much.
In mid-September of 1937 I was vacationing at Lake Garda when my mother wrote me this bit of gossip: “Imagine, Anne N. died. She lost her life in an automobile accident. She was buried yesterday in M. cemetery.”
I was shocked by the news. I knew that Anne had never been very religious. Was she prepared when God called her suddenly from this life? The next morning I assisted at Mass in the chapel of the convent boarding house where I was rooming. I prayed fervently for the eternal rest of her soul and offered my Holy Communion for that intention.
Throughout the day I was unsettled, and that night I slept fitfully. Once, I awoke suddenly, hearing something that sounded like my door being opened. Startled, I turned on the light, noting that the time on the clock on my nightstand showed ten minutes after midnight. The house was quiet and I saw nothing unusual. The only sound was from the waves of Lake Garda breaking monotonously on the garden wall. There was no wind. Nonetheless, I thought I heard something else after the rattling of the door, a swooshing sound like something being dropped. It reminded me of when my former office manager was in a bad mood and dropped some problem papers on my desk for me to resolve.
Should I get up and look around? I wondered. But since all remained quiet, it didn’t seem worthwhile. It was probably just my imagination, somewhat overwrought by the news of the death of my friend. I rolled over, prayed several Our Fathers for the Poor Souls in Purgatory, and returned to sleep. I then dreamed that I arose at six to go to morning Mass in the house chapel.
Upon opening the door of my room, I stepped on a parcel containing the pages of a letter. I picked it up and recognised Anne’s handwriting. I cried out in fright. My fingers trembled, and my mind was so shaken I couldn’t even think to say an Our Father. I felt like I was suffocating, and needed open air to breathe. I hastily finished arranging myself, put the letter in my purse, and rushed from the house.
Once outside, I followed a winding path up through the hills, past the olive and laurel trees and the neighbouring farms, and then on beyond the famous Gardesana highway. The day was breaking with the brilliant light of the morning sun. On other days, I would stop every hundred steps or so to marvel at the magnificent view of the lake and beautiful Garda Island. The sparkling blue tones of the water delighted me, and like a child gazing with awe at her grandfather, I would gaze with admiration upon the ashen-coloured Mount Baldo that rose some 7,200 feet above the opposite shore of the lake.
On this morning, however, I was oblivious to everything around me. After walking a quarter of an hour, I sank mechanically to the ground on the riverbank between two cypress trees where only the day before I had been happily reading a novel, Lady Teresa. For the first time I looked at the cypress trees conscious of them as symbols of death, something I had taken no notice of before, since these trees are quite common here in the south.
I took the letter from my purse. There was no signature, but it was, beyond any doubt, the handwriting of Anne. There was no mistaking the large, flowing S or the French T she made that used to irritate Mr. G. at the office. It was not, however, written in her usual style of speaking, which was so amiable and charming, like her, with those blue eyes and elegant nose. Only when we discussed religious topics did she become sarcastic and take on the rude tone and agitated cadence of the letter I now began to read.
Here, word for word, is the Letter from Beyond of Anne V. as I read it in the dream.
Letter from Beyond (Anne, c. 1933)
Claire!
Do not pray for me. I am damned. Do not think that I am telling you this and certain circumstances and details about my condemnation as a sign of friendship. Here we no longer love anyone. I do it on the command of “that power that never desires Evil and always does Good.”
In truth, I would like to see you here where I will remain forever. [ 1 ]
Do not be surprised that I should say this. We all think the same way here. Our will is hardened in evil—in what you call “evil.” Even when we do something “good,” as I do now in opening your eyes about Hell, it is not with any good intention. [ 2 ]
Do you remember when we worked together for four years in M. You were 23 and had already worked in the office for a half year when I arrived. You helped me out many times, and frequently gave me good advice while you were training me. But what is meant by that term “good”? At the time I praised your “charity.” How ridiculous! You helped me to please your own vanity, as I suspected at the time. Here we don’t acknowledge good in anyone! You knew me in my youth, but I will fill in certain details. According to my parents’ plans, I never should have existed. The disgrace of my conception was due to their carelessness. When I was born, my two sisters were already 14 and 15 years of age. How I wish that I had never been born! I wish I could annihilate myself at this moment and escape these torments! There could be no pleasure greater than to be able to end my existence, to do away with myself like a piece of cloth reduced to ashes, leaving no remnant behind. [ 3 ] But I must exist. I must be as I have made myself, bearing the total blame for how I have ended.
Before my parents married, they had moved away from their country villages to the city and drifted away from the Church, making friends with others who had fallen away from the practice of the faith. They met at a dance, and six months later they were “obliged” to get married. During the wedding ceremony a few drops of holy water fell on them, just enough to draw my mother to Sunday Mass a few times a year. She never taught me to pray correctly. She wore herself out over material concerns, even when our situation was not difficult. It is only with deep repugnance and unspeakable disgust that I write words such as pray, Mass, holy water, and church. I profoundly detest those who go to church, along with everyone and everything in general. For us, everything is a torture. Everything we came to understand at death, every recollection of life and of what we knew, is like a burning flame that torments us. [ 4 ]
All of these memories only show us the horrible sight of the graces we rejected. How this tortures us now! We do not eat, we do not sleep, we do not walk with human legs as you know. Enchained in spirit, we reprobates stare with terror at our misspent lives, howling and gnashing our teeth, tormented and filled with hatred. Do you hear me? Here we drink hatred as if it were water. We all hate one another. [ 5 ] And more than anything else, we hate God. I will try to make you understand how this is.
The blessed in Heaven must necessarily love Him, for they constantly behold Him in His awe-inspiring beauty. That makes them indescribably happy. We know this, and that knowledge fills us with fury. [ 6 ]
On earth, men know God through Creation and Revelation and are able to love Him, but they are not forced to do so. The believer – I say this seething with fury – who contemplates and meditates upon Christ extended on the Cross will love Him. But when God approaches as Avenger and Judge, the soul who rejected Him will hate Him, as we hate Him. [ 7 ] That soul hates Him with all the strength of its perverse will. It hates Him eternally, by virtue of its deliberate resolution to reject God with which it ended its earthly life. This perverse act of the will can never be revoked, nor would we ever want to do so.
I am forced to add that even now God is still merciful to us. I say “forced” because even though I willingly write this letter, I cannot lie as I would like to. Much of what I put on this paper I write against my will. I also have to choke down the torrent of insults I would like to spew out against you and everything. God is merciful even to us here in that He did not allow us to do all the evil we wanted to do while on earth. Had He permitted us to do so, we would have added greatly to our guilt and chastisement. He allowed some of us to die early – as is my case – or permitted attenuating circumstances in others. Even now He shows us mercy, for He does not oblige us to draw near to Him. He placed us in this distant place of Hell, thus diminishing our torment. [ 8 ] Every step closer to God would increase my suffering more than every step you might take toward a fire.
You were astonished one day when I told you in passing what my father said to me some days prior to my First Communion. “Be sure you get a beautiful dress, little Anne,” he said. “The rest is all a sham.” I was almost ashamed then for having shocked you so much, but now I laugh about it. The best part of this sham was that Communion was only allowed at 12 years of age. By then, I had already tasted enough of the pleasures of the world, so I didn’t take Communion seriously.
The new custom of allowing children to receive Holy Communion at seven years of age infuriates us. We strive in every possible way to frustrate this, to make people believe that a child is too young to properly comprehend what Communion is or to think that children must commit serious sins before they can receive. The “white” host [that is, the Sacred Host] will then be less damaging than if He were received with faith, hope, and love, the fruits of Baptism – I spit upon all this! – which are still alive in a heart of a child. Do you recall that I already had this same point of view on earth?
I return now to my father. He fought a lot with my mother. I didn’t often speak of this to you because I was ashamed of it. But what is shame? Something ridiculous! It makes no difference to us here.
After a while, my parents no longer slept in the same room. I slept with my mother, and my father slept in the adjoining room, which he would enter at all hours of the night. He drank heavily and spent everything we had. My sisters were employed but needed their money to live, or so they said. So my Mother went to work. In the last year of her bitter life, my father often beat her when she refused to give him money. With me, however, he was always very kind.
I told you all about this one day and you were scandalised at my capricious attitude—but what was there about me that didn’t scandalise you? – such as when I returned new pairs of shoes twice in one day because the style of the heel wasn’t modern enough for me.
On the night my father died from a stroke, something happened that I never told you because I didn’t want to hear your interpretation. Today, however, you ought to know it. The fact is memorable, for it is the first time that my true cruel spirit revealed itself.
I was asleep in my mother’s bedroom. She was sleeping deeply, as I could tell from her regular breathing. Suddenly, I heard someone say my name. An unfamiliar voice murmured, “What would happen if your father were to die?”
I no longer loved my father after he had begun to mistreat my mother. Properly speaking, I no longer loved anyone. I only had some attachments to certain persons who were kind to me. Love without a natural motive rarely exists except in souls that live in the state of grace, which I did not.
“I’m sure he’s not dying,” I replied to the mysterious interlocutor. After a brief interval, I heard the same question. Without troubling myself as to its source, I sullenly replied, “It doesn’t matter. He’s not dying.”
For the third time the question came: “What would happen were your father to die?” In a flash certain scenes passed quickly through my mind: my father coming home drunk, his scolding and fighting with my mother, how he often embarrassed us in front of our neighbours and acquaintances.
I cried out obstinately: “All right, then, it’s what he deserves. Let him die!”
Afterward, everything became still. The following morning, when my mother went upstairs to straighten father’s room, she found the door locked. Around noon they forced it open. Father was lying half-dressed on his bed – dead, a corpse. He probably took a chill while hunting for beer in the cellar. He had already been sick for a long time.
Marta K. and you made me enroll in a sodality for young women. I never told you how absurd I found the instructions of the two directors, although the games were amusing enough. As you know, I quickly came to play a preponderant role in them, which flattered me. I also found the excursions pleasant. I even allowed myself at times to be taken to Confession and receive Holy Communion. I really had nothing to confess, for I never paid heed to answering for my thoughts and sentiments. And I was still not ready for worse things.
One day you admonished me: “Anne, you will be lost if you don’t pray more.” In truth I prayed very little, and always reluctantly and with annoyance. You were indisputably right. All those who burn in Hell either did not pray or did not pray enough. Prayer is the first step toward God. It is always decisive, especially prayer to that one who is the Mother of God, whose name it is not licit to pronounce. Devotion to her draws innumerable souls away from the devil, souls who by their sins would otherwise have fallen into his hands.
I continue, but with fury, being obliged to do so. Praying is the easiest thing one can do on earth. God rightly linked salvation to this simplest of actions. To those who persevere in prayer, God grants, little by little, so much light and strength that even a drowning sinner can be raised up and saved, even if he is immersed in mud up to his chest. In fact, in the last years of my life I no longer prayed at all, and thus deprived myself of the graces without which no one can be saved.
Here we no longer receive any grace. Even if we were to receive it, we would reject it with disdain. All the vacillations of earthly life come to an end in the beyond. In earthly life, man can pass from a state of sin to the state of grace. From grace he can fall into sin. I often fell from weakness, rarely from malice. But with death, this fluctuating “yes” and “no,” this rising and falling, comes to an end. With death, every individual enters into his final state, fixed and unalterable.
As one advances in age, the rises and falls become fewer. It is true that until death one can either convert or turn ones back upon God. In death, however, man makes his decision with the last tremors of his will, mechanically, the same way he did throughout his life. A good or bad habit becomes second nature, and this is what moves a person one way or another in his final moments. So it was with me. For years I had lived apart from God. Consequently, when I received that final call of grace, I decided against Him. It was fatal not because I had sinned so much, but rather because I had refused so often to amend my life.
You repeatedly admonished me to listen to sermons and read pious books, but I always made excuses for myself, citing a lack of time. What more could I have done to increase my inner uncertainty?
By the time I reached this critical point, which was shortly before I left the sodality for young women, it would have been difficult for me to follow any other path. I felt insecure and unhappy. I had erected a huge wall that stood in the way of my conversion, although you apparently didn’t realise it. You must have thought I could convert quite easily when you said to me once: “Anne, make a good confession and everything will be all right.” I suspected that what you said was true, but the world, the flesh, and the devil already had me securely in their clutches.
I never believed in the action of the devil, but now I attest that the devil exercises a powerful influence over persons such as I was then. [ 9 ] Only many prayers on the part of others and myself, together with sacrifices and sufferings, would have managed to wrench me away from him. And then only slowly.
I hate the devil, and yet I like him because he and his helpers, the angels that fell with him at the beginning of time, strive to make you lose your souls. There are myriads of demons. Uncountable numbers of them wander through the world like swarms of flies, their presence not even suspected. Condemned souls like us are not the ones who tempt you; this is left to the fallen spirits. [ 10 ] Our torments increase every time they bring another soul to Hell, but we still want to see everyone condemned. Hatred is capable of anything! [ 11 ]
Even though I tried to avoid Him, God sought me out. I prepared the way for grace by the works of natural charity I often did, following the natural inclination of my nature. At times, too, God attracted me to a church. When I took care of my sick mother even after a hard day of work at the office, which was no small sacrifice for me, I strongly felt these attractions to the grace of God.
Once, in the hospital chapel where you used to take me during our free time at mid-day, I was so moved that I found myself just one step away from conversion. I wept.
The pleasures of the world, however, shortly swept me up in a torrent and drowned out this grace. The thorns choked out the wheat. Making the rationalisation that religion is sentimentalism, the argument I heard at the office, I cast away this grace also, like so many others.
Once you reprimanded me because instead of genuflecting in church, I made only a slight inclination of my head. You thought it was laziness, not suspecting that I already no longer believed in the presence of Christ in the Blessed Sacrament. I believe it now, although only naturally, as one believes in a storm, by perceiving its signs and effects.
In the meantime, I had found for myself a religion. The general opinion in the office, that after death a soul would return to this world as another being, with an endless succession of dying and returning again, pleased me. With this, I shut out the distressing problem of the hereafter to the point that I imagined it no longer troubled me.
Why didn’t you remind me of the parable of the rich man and poor Lazarus, in which the narrator sent one to Hell and the other to Paradise after they died? But what good would this reminder have done? I would have just considered it just more of your pious advice.
Little by little I arranged a god, one privileged enough to be called a god, and at the same time distant enough that I didn’t have to deal with him. I made him confusing enough to allow me to transform him, at will and without need to change religions, into a pantheistic god, or even to permit me to become a proud Deist.
This “god” had neither a heaven to console me nor a hell to frighten me. I left him in peace. This is what my adoration of him consisted of. One easily believes in what one loves. With the passing of years, I became sufficiently convinced of my religion. I lived at ease with it, without its causing me any inconvenience.
Only one thing would have been able to bring me to my senses: a profound and prolonged suffering. But this suffering never came. Do you now understand that saying, “Whom God loves, He chastises”?
One summer day in July the sodality of young women organised an outing. Yes, I liked those outings, but not the pious beatas who went on them! I had recently placed an image very different from the one of Our Lady of Grace on the altar of my heart. It was that fine manly figure of Max N. from the nearby office. We had already conversed several times. On this occasion, he invited me out on the same Sunday that the sodality outing was planned. Another woman whom he had been dating was in the hospital.
He had noticed, of course, that I had my eyes on him, but I had never thought of marrying him. He was wealthy, but too friendly with all the young ladies, in my opinion. Up until then I had wanted a man who would belong exclusively to me, and I would be his alone. Thus, I had always kept a certain distance between us.
Max began to shower me with attentions from the day of that outing. Our conversation, of course, was certainly different from that of your pious women. The next day in the office, you reprimanded me for not having gone with you. I then told you about my Sunday diversion.
Your first question was: “Did you go to Mass?” How ridiculous! How could I have gone to Mass when we had agreed to leave at six in the morning? Do you remember that I heatedly added, “The good God is not so mean-spirited as your little priests!” Now I am forced to confess to you that, His infinite goodness notwithstanding, God takes everything much more seriously than any priest.
After this first outing with Max, I only attended one more of your sodality meetings. I was attracted to some of the Christmas solemnities, but I had already dissociated myself from you interiorly. What interested me were movies, dances, and excursions. At times Max and I argued, but I knew how to keep him interested in me.
After being released from the hospital, my rival was furious with me, and I found her quite disagreeable. Her anger worked in my favour, though, for my discreet calm impressed Max and ultimately led him to choose me over her. I knew just how to belittle her. I would speak calmly, seeming to be entirely objective, but spewing venom from within. Insinuations and actions like this can rapidly lead one to Hell. They are diabolical, in the true sense of the word.
Why am I telling you this? To show you how I came to separate myself definitively from God. To remove myself so far, it was not even necessary to be entirely familiar with Max. I knew that if I lowered myself to that too soon, he would think less of me. So I restrained myself and refused. In truth, I was ready to do anything I thought useful to reach my aim. I would stop at nothing to win Max.
Gradually we fell in love, for both of us possessed certain admirable qualities that we could mutually appreciate. I was talented and had become a good conversationalist, so I eventually had Max in my hands, secure that he belonged only to me, at least in those last months before our wedding.
This is what constituted my apostasy from God: making a mere creature into my god. The way this can be more fully realised is between two persons of opposite sex, if they have only a material love. For this becomes the allure, the sting, and the venom. The “adoration” I rendered to Max became an ardent religion for me.
At this stage of my life I would still at times hypocritically run off during the office lunch hour to go to church, to listen to the silly priests, to say the Rosary, and other such foolishness.
You strove, with more or less intelligence, to encourage such practices, but apparently without suspecting that, in final analysis, I no longer believed in any of these things. I only sought to set my conscience at ease – I still needed that – in order to justify my apostasy. In the depth of my soul I lived in revolt against God. You did not perceive that. You always thought I was still Catholic. I wanted to be seen as such, and I even went so far as to make contributions to the church, thinking that a little “insurance” couldn’t hurt me.
As sure as you were with your answers, they always bounced off me. I was sure that you could not be right. This strained our relationship, and when my marriage put some distance between us, the pain of our separation was slight. Before my wedding, I went to Confession and Holy Communion one more time, but it was a mere formality. My husband thought the same as I. We carried out that formality just like any other. You would call that “unworthy.” But after that “unworthy” Communion I had greater peace of mind. It was the last one of my life.
Our married life was generally harmonious. We shared the same opinion on just about everything. That included our opinion regarding children: We didn’t want the burden. Deep down, my husband wanted one child, but naturally no more. I was able to remove even this notion from his head. I preferred fine clothing and furniture, tea with the ladies, automobile excursions, and other such amusements. And so a year of earthly pleasure passed from our wedding day until my sudden death.
Every Sunday we went for a drive or visited my husband’s relatives—I was ashamed of my mother then. My husband’s relatives, like us, swam well on the surface of life. Inside, however, I never felt truly happy. Something always gnawed at my soul. I hoped that death, which was certainly far off in the future, would put an end to this.
When I was a child, I once heard in a sermon that God rewards the good one does. If He does not reward one in the next life, He will do it on earth. Without my expecting it, I received an inheritance [from my Aunt L]. At the same time my husband received a considerable raise in his salary. With this, we were able to furnish our new house quite well.
Any attachment to religion I might have had was almost gone, like the last glimmer of light on the far horizon. The bars and cafes of the city and the restaurants where we ate on our travels did not draw us any closer to God. Everyone who frequented them lived as we did, concerned about externals, and not matters of the soul.
Once in our travels we visited a famous cathedral, but just to appreciate the artistic value of its masterpieces. I knew how to neutralise the religious air of the Middle Ages that it radiated, and I seized every opportunity for ridicule. I made fun of the lay brother who served as our guide; I criticised the pious monks for their business of making and selling liqueur; I disparaged the eternal pealing of the bells calling the people to the churches as solicitations only for money. Thus I rejected every grace that came knocking at my door.
In particular, I let my sarcasm flow profusely at every depiction of Hell in the books, the cemeteries, and other places, where one could find devils roasting souls in red or yellow fires while their long-tailed associates kept arriving with more victims.
Hell might be poorly drawn, Claire, but it can never be exaggerated.
Above all, I always scoffed at the fire of Hell. Do you recall our conversation about the fire of Hell when I jokingly put a lit match under your nose and asked, “Does it smell like this?” You quickly blew out the match, but here no one extinguishes the fire. Let me tell you something else—the fire that the Bible speaks about is not just the torment of conscience. Fire means fire. That is just what He meant when he said, “Depart from Me, ye accursed, into the everlasting fire.” Quite literally.
“How can the spirit be affected by material fire?” you ask.
How, then, can your soul suffer on earth when you put your finger in the fire? Your soul itself does not burn, but what the man as a whole suffers!
In like manner, here we are imprisoned in a fire in our being and our faculties. Our souls are deprived of their natural movements. We can neither think nor want what we used to desire. [ 12 ] Do not even try to comprehend a mystery that goes against the laws of material nature: the fire of Hell burns without consuming.
Our greatest torment consists in knowing with certainty that we will never see God. How greatly we are tortured by that which we were indifferent to while on earth! When the knife lies on the table, it leaves you cold. You see its sharp edge, but you don’t feel it. But the moment it enters your flesh, you scream with pain. Before, we only saw the loss of God; now we feel it. [ 13 ]
All the souls do not suffer equally. The more frivolous, malicious, and resolute one was in sin, the more the loss of God weighs upon the soul and the more tortured he feels for the abused creature. Catholics who are damned suffer more than those of other beliefs because, in general, they received more lights and graces without taking advantage of them. The ones who knew more suffer more than those who had less knowledge. Those who sinned out of malice suffer more than those who fell from weakness. No one, however, suffers more than he deserves. Would that this were not true, so that I might have more reason to hate!
You once told me that no one goes to Hell without knowing it. This was revealed to some saint. I laughed at that, but the thought was entrenched in my mind. If this were the case, then there would be enough time for me to convert – that is how I thought in my heart.
What you said was true. Before my sudden end, I had no idea of what Hell really is. No human being does. But I had no doubt about this: should I die, I would enter into eternity in a state of revolt against God, and I would suffer the consequences. As I already have told you, I did not change my course but continued along the same path, impelled by habit, just as people act with greater deliberation and regularity as they grow older.
Now, I will tell you how my death occurred.
One week ago – I speak to you in the terms by which you measure time, for judging by the pain I have endured, I could already have been burning in Hell for ten years. Therefore, on a Sunday one week ago, my husband and I went for a drive. It was the last one for me.
The day was radiant and beautiful. I felt well and at ease, as I rarely did. An ominous presentiment, however, came over me as we drove. On the way home that evening my husband and I were unexpectedly blinded by the lights of a car rapidly approaching from the opposite direction. My husband lost control of our car.
“Jesus!” I shouted, not as a prayer, but as a scream. I felt a crushing pain – a trifle in comparison with my present torment. Then I lost consciousness. How strange! On that very morning, the idea had come to me unexpectedly that I could, after all, go to Mass again. It entered my mind almost like a supplication. My “No!” – strong and determined – nipped the thought in the bud. I must finish with this once and for all, I thought, and I assumed all the consequences. And now I endure them.
You know what happened after my death. The grief of my husband and my mother, my body laid out and the burial. You know all this down to the last detail, as do I through a natural intuition we have here. We have only a confused knowledge of what transpires in the world, but we know something of what concerned us. Thus I know also your whereabouts. [ 14 ]
At the moment of my death I awoke from a darkness. I found myself suddenly enveloped by a blinding light. It was at the same place where my body lay. It seemed almost like a theater, when the lights suddenly go out, the curtain noisily opens, and a tragically illuminated scene appears: the scene of my life. I saw my soul as in a mirror. I saw the graces I had trampled underfoot from the time I was young until that final “No!” given to God. I felt like an assassin brought to trial before its inanimate victim. Repent? Never! [ 15 ] Did I feel shame for my actions?
Not at all!
Notwithstanding, it was impossible for me to remain in the presence of the God I had denied and rejected. Only one thing remained for me: flight. Thus, just as Cain fled from the body of Abel, so my soul sought to flee far from this terrible sight.
That was my private judgment. The invisible Judge spoke: “Depart from Me!” and my soul swiftly fell, like a sulphurous shadow, into the place of eternal torment! [ 16 ]
Prologue (Sister Claire)
Thus ended the letter from Anne about Hell. The last letters were so twisted as to be almost illegible. When I finished reading the last word, the entire letter turned to ashes.
What was I hearing? After those harsh notes of the lines I imagined I was reading, what came to my ears was the sweet reality of bells ringing. I awoke suddenly to find myself still in bed. The early morning light was entering the room. From the parish Church came the sound of the bells ringing the Angelus.
Had it only been a dream? I never felt such consolation in praying the Angelic Salutation as I did after this dream. I said the three Hail Marys. And as I prayed them, this thought came to me very clearly: One must always stay close to Our Lord’s Blessed Mother and venerate her filially if one does not want to suffer the same fate related to me here—albeit in a dream—by a soul that will never see God.
Still frightened and shaking from that night’s revelation, I got up, dressed myself hastily, and rushed to the convent chapel. My heart was beating violently and unevenly. The houseguests kneeling closest to me looked at me with concern. Perhaps they thought that I was breathless and flushed from running down the stairs.
A kindly lady from Budapest, frail as a child and nearsighted, suffering greatly but lofty of spirit and fervent in the service of God, spoke to me that afternoon in the garden. “My dear child,” she said, “Our Lord does not want to be served in such haste.”
But then she perceived that it was something else that had excited me and made me so overwrought. She added kindly: “Let nothing distress you. You know the advice of Saint Teresa—let nothing alarm you. All things pass. He who possesses God lacks nothing. God alone suffices.”
While she humbly consoled me with these words, without any sermonizing tone, she seemed to be reading my soul.
“God alone suffices.” Yes, God must suffice for me – in this life and in the next. I want to possess Him there one day for all eternity however numerous may be the sacrifices I have to make here in order to triumph. I do not want to fall into Hell.
Theological Footnotes
[ 1 ] St. Thomas Aquinas, Summa Theologica, Suppl., Q. 98, art. 4: “Therefore, they [the damned] will wish all the good were damned.” | Return to text
[ 2 ] In response to the Question whether every act of the will in the damned is evil, St. Thomas distinguishes the deliberate will and the natural will: “Their natural will is theirs not of themselves but of the Author of nature, Who gave nature this inclination which we call the natural will. Wherefore since nature remains in them, it follows that the natural will in them can be good. | Return to text
“But their deliberate will is theirs of themselves, inasmuch as it is in their power to be inclined by their affections to this or that. This will is in them always evil: and this because they are completely turned away from the last end of a right will, nor can a will be good except it be directed to that same end. Hence even though they will some good, they do not will it well so that one is not able to call their will good on that account.” Ibid., Q. 98, a. 1.
[ 3 ] Ibid., Q 98, a. 3, r. ib. Ad. 3: “Although ‘not to be’ is very evil in so far as it removes being, it is very good in so far as it removes unhappiness, which is the greatest if evils, and thus it is preferred ‘not to be.’” | Return to text
[ 4 ] Ibid., Q 98, a. 7, r.: “Accordingly, in the damned there will be actual consideration of the things they knew heretofore as matters of sorrow, but not as a cause of pleasure. For they will consider both the evil they have done, and for which they were damned, and the delightful goods they have lost, and on both counts they will suffer torments.” | Return to text
[ 5 ] Ibid., Q. 98, a. 4, r.: “Even as in the blessed in heaven there will be most perfect charity, so in the damned there will be the most perfect hate.” | Return to text
[ 6 ] Ibid., Q. 98, a. 9, r.: “The damned, before the judgment day, will see the blessed in glory, in such a way as to know, not what that glory is like, but only that they are in a state of glory that surpasses all thought. This will trouble them, both because they will, through envy, grieve for their happiness, and because they have forfeited that glory.” | Return to text
[ 7 ] Ibid., Q. 98, a. 8, sf 1, iba 5, r: “The damned do not hate God except because He punishes and forbids what is agreeable to their evil will [the evil that they still desire to do]: and consequently they will think of Him only as punishing and forbidding.” | Return to text
[ 8 ] Ibid., Part I, Q. 21, a. 4, ad. 1: “Even in the damnation of the reprobate mercy is seen, which, though it does not totally remit, it somewhat alleviates, in punishing short of what is deserved.” In another note, the holy Doctor of the Church says that this is the case above all with those who in this world were merciful to others (Q. 99, a. 5, ad. 1). | Return to text
[ 9 ] Devils and demons are the names given to the evil spirits that exercise this influence. For proof of their existence two texts from Holy Scriptures suffice: “Be sober and watch, because your adversary the devil, as a roaring lion, goes about seeking whom he may devour” (I Peter 5:8). | Return to text
“Put you on the armor of God, that you may be able to stand against the deceits of the devil. For our wrestling is not against flesh and blood; but against principalities and powers, against the rulers of the world of this darkness, against the spirits of wickedness in the high places” (Ephes. 6:11–12).
There are very few persons who are physically possessed by the devil, but many who are possessed interiorly. The devil cannot take the free will from those who give themselves over to his influence. Yet as a chastisement for one’s almost total apostasy from God, He permits that person to be dominated by “evil.”
[ 10 ] Summa Theologica, Suppl., Q. 98, a. 6, ad. 2: “Men who are damned are not occupied in drawing others to damnation, as the demons are.” | Return to text
[ 11 ] Ibid., Q. 98, a. 4, ad. 3: “Although an increase in the number of the damned results in an increase of each one’s punishment, so much the more will their hatred and envy increase that they will prefer to be more tormented with many, rather than less tormented alone.” | Return to text
[ 12 ] Ibid., Suppl., Q. 70, a. 3, r.: “Accordingly we must unite all the aforesaid modes together, in order to understand perfectly how the soul suffers from a corporeal fire: so as to say that the fire of its nature is able to have an incorporeal spirit united to it as a thing placed is united to a place; that as the instrument of Divine Justice it is enabled to detain it enchained as it were, and in this respect this fire is really hurtful to the spirit, and thus the soul seeing the fire as something hurtful to it is tormented by the fire.” | Return to text
[ 13 ] St. Augustine said, “The separation from God is a torment as great as God.” Cf. Houdry, Bibliotheca concionatorum (Venice, 1786), vol 2, “Infernus,” No. 4, p. 427. | Return to text
[ 14 ] S. Th. Suppl., Q. 98, a 7,: “Accordingly, in the damned there will be actual consideration of the things they knew heretofore as matters of sorrow, but not as a cause of pleasure.” | Return to text
[ 15 ] Ibid., Q. 98, a. 2, r.: “Accordingly the wicked will not repent of their sins directly [that is, out of hatred of sin], because consent in the malice of sin will remain in them; but they will repent indirectly, inasmuch as they will suffer from the punishment inflicted on them for sin.” | Return to text
[ 16 ] It is certain that Hell is a determined place. But where this place is situated, no one knows. That the punishment of Hell is eternal is a dogma, certainly the most terrible of all, rooted in Sacred Scripture: “Then he shall say to them also that shall be on his left hand: Depart from me, you cursed, into everlasting fire which was prepared for the devil and his angels…And these shall go into everlasting punishment; but the just, into life everlasting” (St. Matthew. 25:41, 46).
See also 2 Thessalonians. 1:9, St. Jude 1:13; Apoc. 14:11, 20:10. All are irrefutable texts, in which the word “everlasting” cannot be misunderstood or interpreted as “a long time.”
If it were inappropriate to illustrate this dogma, then Our Lord Himself would not have done so in the parable of the rich man and Lazarus. He described Hell in the same way that it was done here – he showed that it existed and what one must do not to fall into it. The purpose of the parable was not to excite the senses, but the same one that occasioned this publication. The aim of this booklet finds expression in these words, “Let us think of Hell while we are still living, so that we will not fall into it after we die.” This counsel is but the paraphrasing of Psalm 54: “Descendat in infernum viventes, videlicet, ne descendant morientes,” which is found in a statement (erroneously) attributed to St. Bernard (Migne, Patr. Lat., vol. 184, Col. 314 b).
Audiobook Version
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| Abp. Viganò: The globalist New World Order has the marks of the ‘antichurch of Satan’ |
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Posted by: Stone - 02-17-2023, 06:43 PM - Forum: Archbishop Viganò
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Abp. Viganò: The globalist New World Order has the marks of the ‘antichurch of Satan’
Those who do not accept the anti-Gospel of Davos are ipso facto heretics and must therefore be
punished, excommunicated, separated from the social body, and considered public enemies.
Feb 17, 2023
(LifeSiteNews) — The following is an essay written by Archbishop Carlo Maria Viganò on the rising influence of globalists groups.
THE STATE RELIGION
Some observations on the globalist cult
It forced all the people, small and great, rich and poor, free and slave, to be given a stamped image on their right hand or forehead.
No one could buy or sell except for those who had the stamped image, that is, the name of the beast or the number that corresponds to his name. Rev 13:16-17
Video: https://videofiles.lsntv.com/video_23021...c_1080.mp4
In an interesting interview on Fox News titled The Church of Environmentalism, journalist Tucker Carlson has brought to light a contradiction that may have escaped the notice of many people but which I consider extremely revealing.
Carlson recalls that the American Constitution prohibits any state religion, but for some time the governing Democratic Party has imposed on the American people the globalist cult, with its green agenda, its woke dogmas, its condemnations and cancel culture, its priests of the World Health Organization, and its prophets of the World Economic Forum. A religion in all respects, all-encompassing not only for the life of the individuals who practice it, but also in the life of the nation that publicly confesses it, adapts laws and sentences to it, and inspires education and every governmental action around it.
In the name of the globalist religion, its adherents demand that all citizens behave in accordance with the morality of the New World Order, accepting uncritically – and with an attitude of devout submission to religious authority – the doctrine defined ex cathedra by the Davos Sanhedrin.
Citizens are not required merely to share the motivations that justify the health, economic or social policies imposed by governments, but to give their blind and irrational assent, which goes far beyond faith. For this reason, it is not allowed to contest the psycho-pandemic, criticize the management of the vaccination campaign, argue the groundlessness of climate alarms, oppose the evidence of NATO’s provocation of the Russian Federation with the Ukrainian crisis, ask for investigations into Hunter Biden’s laptop or the electoral fraud that prevented President Donald Trump from remaining in the White House, or refuse to stand by as children are corrupted with LGBTQ obscenities.
After three years of follies incomprehensible to a rational mind but amply justifiable in a perspective of blind fideism, the proposal formulated by an American clinic to ask patients to give up part of their anesthesia so as to reduce their trace of carbon dioxide and “save the planet” should therefore not be read as a grotesque pretext to reduce hospital expenses to the detriment of patients, but as a religious act, a penance to be accepted willingly, an ethically meritorious act.
The penitential character is indispensable in this operation of forced conversion of the masses, because it counterbalances the absurdity of the action with the reward of a promised good: wearing the mask (which is useless) the citizen/religious adherent has made his own gesture of submission, has “offered” himself to the divinity (the State? the community?). A submission confirmed with the equally public act of vaccination, which represented a sort of “baptism” in the globalist faith, the initiation into worship.
The high priests of this religion have even reached the point of theorizing human sacrifice by means of abortion and euthanasia: a sacrifice required by the common good, so as not to overpopulate the planet, burden public health, or be a burden on social security.
Even the mutilations to which those who profess gender doctrine are subjected and the deprivation of reproductive faculties induced by homosexuality are nothing more than forms of sacrifice and immolation of oneself: of one’s body, one’s health, including life itself (receiving, for example, an experimental gene therapy demonstrably dangerous and often deadly).
Adherence to globalism is not optional: it is the state religion, and the state “tolerates” non-practitioners to the extent that their presence does not prevent society from exercising this cult. Indeed, in its presumption of being legitimized by “ethical” principles to impose on citizens what represents an incontestable superior “good,” the State also obliges dissenters to perform the basic acts of “globalist morality,” punishing them if they do not conform to its precepts.
Eating insects and not meat, injecting drugs instead of practicing a healthy life; using electricity instead of gasoline; renouncing private property and freedom of movement; enduring controls and limitations of fundamental rights; accepting the worst moral and sexual deviations in the name of freedom; renouncing the family to live isolated, without inheriting anything from the past and without transmitting anything to posterity; erasing one’s identity in the name of political correctness; denying the Christian faith to embrace woke superstition; conditioning one’s work and one’s subsistence to respect absurd rules – all these are elements destined to become part of the daily life of the individual, a life based on an ideological model that, on closer inspection, no one wants and no one has asked for, and that justifies its existence only with the bogeyman of an unproven and unprovable ecological apocalypse.
This violates not only the much-vaunted freedom of religion on which this society is founded, but wants to lead us step-by-step, inexorably, to the point of making this cult exclusive, the only one allowed.
The “church of environmentalism” defines itself as inclusive but does not tolerate dissent, and it does not accept dialectically engaging with those who question its dictates. Those who do not accept the anti-Gospel of Davos are ipso facto heretics and must therefore be punished, excommunicated, separated from the social body, and considered public enemies; they must be re-educated by force, both through an incessant hammering of the media and also through the imposition of a social stigma and truly extortive forms of consent, starting with the “informed” consent of submitting against their will to the vaccination obligation and continuing in the madness of the so-called “15-minute city,” which is anticipated moreover in detail in the programmatic points of the 2030 Agenda (which are ultimately dogmatic canons to the contrary).
The problem with this disturbing phenomenon of mass superstition is that this state religion has not been imposed de facto only in the United States of America, but it has also spread to all the nations of the Western world, whose leaders were converted to the globalist “Word” by the great apostle of the Great Reset, Klaus Schwab, its self-proclaimed “pope” who is therefore invested with an infallible and incontestable authority.
And as in the Annuario Pontificio we can read the list of cardinals, bishops and prelates of the Roman Curia and dioceses spread throughout the world, so on the website of the World Economic Forum we find the list of “prelates” of globalism, from Justin Trudeau to Emmanuel Macron, discovering that not only the presidents and prime ministers of many states belong to this “church,” but also numerous officials, heads of international bodies and major multinational corporations, and members of the media.
To these must also be added the “preachers” and “missionaries” who work for the spread of the globalist faith: actors, singers, influencers, sportsmen, intellectuals, doctors, teachers. A very powerful, highly-organized network, widespread not only at the top of institutions, but also in universities and courts, in companies and hospitals, in peripheral bodies and local municipalities, in cultural and sports associations, so that it is impossible to escape indoctrination even in a provincial primary school or in a small rural community.
It is disconcerting – you must admit – that in the number of converts to the universal religion we can also count exponents of the world religions, and among them even Jorge Mario Bergoglio – whom Catholics also consider head of the Church of Rome – with all the cowardliness of ecclesiastics faithful to him.
The apostasy of the Catholic hierarchy has reached the point of worshiping the idol of the pachamama, the “mother Earth,” demonic personification of ecumenical, inclusive, and sustainable “Amazonian” globalism. But was it not John Podesta himself who advocated the advent of a “springtime of the Church” that would replace its doctrine with a vague environmentalist sentimentality, finding prompt execution of his hopes in the coordinated action that led to the resignation of Benedict XVI and the election of Bergoglio?
What we are witnessing is nothing more than the reverse application of the process that led to the spread of Christianity in the Roman Empire and then throughout the world, a sort of revenge of barbarism and paganism on the Faith of Christ.
What Julian the Apostate tried to do in the fourth century, that is, to restore the cult of pagan gods, today is pursued zealously by new apostates, all united by a “sacred fury” that makes them as dangerous as they are convinced of being able to succeed in their intentions because of the endless means at their disposal.
In reality, this religion is nothing more than a modern incarnation of the cult of Lucifer: the recent Satanic performance at the Grammy Awards sponsored by Pfizer is only the latest confirmation of an adherence to an infernal world that until now had been silenced because it was still considered unmentionable.
It is no mystery that the ideologues of globalist thought are all indistinctly anti-Christian and anticlerical, significantly hostile to Christian morality, and ostentatiously opposed to the civilization and culture that the Gospel has shaped in two thousand years of history. Not only that: the inextinguishable hatred towards life and towards all that is the work of the Creator – from man to nature – reveals the attempt (almost successful, albeit delirious) to tamper with the order of Creation, to modify plants and animals, to change the very human DNA through bioengineering interventions, to deprive man of his individuality and his free will, making him controllable and even maneuverable through transhumanism.
At the bottom of all this, there is the hatred of God and envy for the supernatural fate that He has reserved for men by redeeming them from sin with the Sacrifice of the Cross of His Son.
This Satanic hatred is expressed in the determination to make it impossible for Christians to practice their religion, to see its principles respected, to be able to make their contribution in society and, ultimately, in the will to induce them to do evil, or at least to ensure that they cannot do good, much less spread it; and if they do, to distort their original motivations (love of God and neighbor) by perverting them with pitiful philanthropic or environmentalist purposes.
All the precepts of the globalist religion are a counterfeit version of the Ten Commandments, their grotesque inversion, an obscene reversal. In practice, they use the same means that the Church has used for evangelization, but with the aim of damning souls and subjecting them not to the Law of God, but to the tyranny of the devil, under the inquisitorial control of the antichurch of Satan.
In this perspective, the American secret services are also reporting on groups of traditional Catholic faithful, confirming that the enmity between the seed of the Woman and that of the serpent (Gen 3:15) is a theological reality in which the enemies of God believe above all, and that one of the signs of the end times is precisely the abolition of the Holy Sacrifice and the presence of the abomination of desolation in the temple (Dn 9: 27).
The attempts to suppress or limit the traditional Mass unite deep church and deep state, revealing the essentially Luciferian matrix of both: because both know very well what are the infinite graces that pour out on the Church and on the world through that Mass, and they want to prevent those graces from being given so that they do not hinder their plans. They show it to us themselves: our battle is not only against creatures of flesh and blood (Eph 6:12).
Tucker Carlson’s observation highlights the deception to which we are subjected daily by our rulers: the theoretical imposition of the secularism of the State has served to eliminate the presence of the true God from the institutions, while the practical imposition of the globalist religion serves to introduce Satan into the institutions, with the aim of establishing that dystopian New World Order in which the Antichrist will claim to be worshiped as a god, in his mad delirium to replace Our Lord.
The warnings of the Book of Revelation take on ever greater concreteness, the more the plan proceeds to subject all men to a control that prevents any possibility of disobedience and resistance: only now do we understand what it means not to be able to buy or sell without the green pass, which is nothing if not the technological version of the mark with the number of the Beast (Rev 13:17).
But if not everyone is yet ready to recognize the error of having abandoned Christ in the name of a corrupt and deceptive freedom that has hidden unspeakable intentions, I believe that today many are ready – psychologically, even before rationally – to take note of the coup d’état with which a lobby of dangerous fanatics is managing to take power in the United States and in the world, determined to make any move, even the most reckless, in order to maintain it.
Through a twist of Providence, the secularism of the State – which in itself offends God because it denies Him the public worship to which He is sovereign – could be the argument with which to put an end to the subversive project of the Great Reset. If Americans – and with them the peoples of the whole world – can rebel against this forced conversion, demanding that citizens’ representatives in positions of government be accountable to the holders of national sovereignty and not to the leaders of the globalist Sanhedrin, it will perhaps be possible to put a stop to this race towards the abyss.
But to do so requires the awareness that this will be only a first phase in the process of liberation from this infernal lobby, which must be followed by the re-appropriation of those moral principles proper to Christianity that constitute the foundations of Western civilization and the most effective defense against the barbarism of neopaganism.
For too long citizens and faithful have passively suffered the decisions of their political and religious leaders in the face of the evidence of their betrayal. Respect for authority is based on the recognition of a “theological” fact, that is, of the Lordship of Jesus Christ over individuals, nations, and the Church. If those in authority in the State and Church act against the citizens and the faithful, their power is usurped and their authority null and void.
Let us not forget that rulers are not the owners of the State and the masters of the citizens, just as the pope and the bishops are not the owners of the Church and the masters of the faithful.
If they do not want to be like fathers to us; if they do not want our good and indeed do everything to corrupt us in body and spirit, it is time to drive them out of their positions and call them to account for their betrayal, their crimes, and their scandalous lies.
+ Carlo Maria Viganò, Archbishop
February 16, 2023
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| LFSPN: Sermons of Fr. Hewko - January 2023 |
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Posted by: Stone - 02-17-2023, 06:33 PM - Forum: LFSPN
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Sermons of Fr. Hewko - January 2023
Feast of St. Polycarp - January 26, 2023
Conference: Catholics Faithful to Tradition - 58 Years in the Trenches
Feast of St. John Chrysostom - January 27, 2023
Feast of St. Peter Nolasco - January 28, 2023
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| LFSPN - December 2022 Sermons of Fr. Ruiz |
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Posted by: Stone - 02-16-2023, 08:41 AM - Forum: LFSPN
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December 2022 Sermons of Fr. Ruiz
Feast of Our Lady of Guadalupe - December 12th
Video
Audio
Feast of St. Lucy - December 13th
Video
Audio
Feast of St. John of the Cross - December 14th
Video
Audio
Feria (Mass of the Third Sunday of Advent) - December 15th
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| LSFPN - Legio Filiorum Sancti Philippi Neri |
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Posted by: Stone - 02-16-2023, 08:05 AM - Forum: LFSPN
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A traditional Catholic men's group in the UK, titled LFSPN - Legio Filiorum Sancti Philippi Neri, has a YouTube channel with sermons by various Resistance visiting priests as well as conferences by Mr. Greg Taylor, Editor of The Recusant.
From LFSPN's 'About' page on their YouTube channel:
Quote:Founded less than two year ago, the LFSPN’s vision is clear: do.
The LFSPN was intended as a Men's Group that could surpass the turbulent (and sometimes empty) cage of internet group chats and break through the collective apostolate of the real world where things happen.
The LFSPN is a collective of Catholic Men who remain faithful to God, Tradition and Holy mother Church through active means in their pursuit of Salvation
Please consider subscribing!
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| Pope Francis creates independent supervisory commission for Rome Diocese |
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Posted by: Stone - 02-16-2023, 06:53 AM - Forum: Pope Francis
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Six laypeople to supervise the Diocese of Rome?
Pope Francis creates independent supervisory commission for Rome Diocese
![[Image: mt12022023121038-00055.jpg?w=670&h=447]](https://www.catholicnewsagency.com/storage/image/mt12022023121038-00055.jpg?w=670&h=447)
Pope Francis delivers the Angelus address on Feb. 12, 2023.
CNA | Feb 15, 2023
Pope Francis on Wednesday created a new independent supervisory commission for the Diocese of Rome.
The commission will meet once a month and report directly to the pope in a yearly meeting.
The oversight committee is part of the pope’s reform of the governance of the Rome Diocese, a reorganization that centralizes more of the diocese’s activities under his authority.
In a document issued Feb. 15, Pope Francis established norms for the commission and nominated its first members.
The six-member commission is intended to act as internal oversight on financial, administrative, and legal issues for the Diocese of Rome, as stated in the apostolic constitution issued Jan. 6.
The members of the supervisory group are appointed for a three-year term. All six members are laypeople who come from the professional world.
The bishop of the Diocese of Rome is the pope. Under him, the diocese, run by the Vicariate of Rome, is led by a cardinal vicar, vicegerent (deputy), and auxiliary bishops.
Pope Francis on Jan. 6 issued a constitution reforming the Vicariate of Rome in what he called a time of “epochal change.”
The apostolic constitution, In Ecclesiarum Communione, replaces a 1998 constitution promulgated by Pope John Paul II. It went into effect on Jan. 31.
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| Please pray for little Caleb |
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Posted by: Stone - 02-15-2023, 07:24 PM - Forum: Appeals for Prayer
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Received the following in an email. Please keep this young soul in your prayers!
Quote:Dear Friends,
Our prayers have been especially requested for 8-year old Caleb.
Little Caleb, who has a very serious heart condition, just recently returned home after a long suffering hospital stay, only to be emergency air-lifted to a Boston hospital yesterday. The boy is in very rough shape and greatly needs our prayers. Please, let's remember Caleb in all our prayers and sacrifices throughout the day ...most especially in our daily Rosary.
His family wishes to thank us all for our prayerful help with their little boy. May God bless our kindness, and may Our Lady of Fatima intercede for us.
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| 1919: Catechism of the Liturgy for Young and Old |
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Posted by: Stone - 02-15-2023, 10:59 AM - Forum: Church Doctrine & Teaching
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Text taken from Catechism of the Liturgy for Young and Old, compiled from approved sources by A Religious of the Sacred Heart, Stanbrook Abbey, Worcester
published by The Paulist Press, New York, 1919
Nihil Obstat: 7 July 1919 by Alois can. Attard, Cens. Theol.
Imprimatur: 25 July 1919, + Maurus, O.S.B., Arch. Epus. Melitae.
Nihil Obstat: Arthur J. Scanlan, S.T.D., Censor Librorum.
Imprimatur: + Patrick J. Hayes, D.D., Archbishop of New York. New York, July 19, 1921.
Catechism of the Liturgy for Young and Old
THE LITURGY
1. What is the meaning of the word Liturgy?
Originally it meant a public duty, a service to the State, undertaken gratis by a citizen. The meaning is extended to cover general service of a public kind.
2. Where is the word first used in Scripture?
In the Septuagint it is used for the public service of the temple (Exodus 38). Thence it comes to have a religious sense as the function of the priests, the ritual service of the Temple (Joel).
3. What does the term Liturgy now include?
The whole complex order of official services, all the Rites, Ceremonies, prayers and Sacraments of the Church as opposed to private devotions.
4. How could you find out which services are Liturgical?
Those services are Liturgical which are contained in any of the official books of a Rite: e, g., Compline is a Liturgical service, the Rosary is not.
5. In what sense is the word Liturgy used in the Greek Church?
The Greek Church restricts it to the chief official service the Sacrifice of the Holy Eucharist which in our Rite we call the Mass. When a Greek speaks of the Holy Liturgy he means only the Eucharistic service.
6. What do you mean by Liturgical Books?
The Liturgical Books are all the Books published by the authority of the Church, that contain the text and directions for her official services.
7. Name the Liturgical Books.
The Liturgical Books are: The Missal, the Pontifical, the Breviary, the Ritual, the Bishop's Ceremonial, the Memorial of Rites, and the Martyrology.
8. When was the Roman Missal first published?
The Roman Missal as we now have it, was published by Saint Pius V in 1570. It has been revised in several succeeding Pontificates, new Masses have been added according to need, but it is still that of Pius V.
9. What does the text of the Missal contain?
The first part contains the "Proper of the Season" from the first Sunday of Advent to the last after Pentecost. The proper of each Mass is given in order of the ecclesiastical year, that is the Masses of each Sunday and other days (vigils, ember days, etc.) that have a proper Mass. Certain rites not Eucharistic, but connected closely with the Mass are in their place in the Missal, such as the blessing of ashes, candles, palms; all the morning services of Holy Week (except the Vespers of Thursday and Friday). After the service of Holy Saturday the whole Ordinary of the Mass with the Canon is inserted.
10. What is the Ordinary of the Mass?
The Ordinary is that part of the Mass which does not change except for the thirteen proper Prefaces and the few changes that occur in the Canon. After the Ordinary comes Easter Day and the rest of the year in order.
11. What does the second part of the Missal contain?
It contains the Proper of Saints, that is, the feasts that occur through the year. It begins with the Vigil of Saint Andrew, which generally falls at the beginning of Advent.
12. What does the third part contain?
It contains the Common Masses, that is, general Masses for Apostles, Martyrs, etc. Masses for the dead. Supplements, i.e., a collection of Votive Masses, special Masses for certain dioceses.
13. What is the Pontifical?
The Pontifical is the Bishop's book, and contains the rites of Confirmation, Ordination, Blessing of Abbots, consecration of Churchs, Altars, Chalices, etc.
14. What is the Breviary?
The Breviary contains all the Divine Office without Chant. It is divided into four parts: Winter, Spring, Summer, Autumn.
15. By whom is the Divine Office said?
The Divine Office is said by all Priests and by the members of several religious orders, men and women.
16. What are the Canonical hours?
As each day has its own office, the office is divided into Hours founded on the ancient Roman divisions of the day. The night Hours are Matins and Lauds, Matins being divided into three noctums, to correspond with the three watches of the night, and Lauds was supposed to be recited at dawn. The Day Hours are: Prime, Terce, Sext, None, Vespers and Compline.
17. What does the Ritual contain?
The Ritual contains all the services a priest needs beside those of the Missal and Breviary; directions for the administration of the various Sacraments, processions, funerals, exorcisms, etc.
18. What does the Ceremonial of Bishops contain?
In spite of its title it contains much matter needed by other people than Bishops. It contains general directions for Episcopal functions, and for the Bishop's attendants, full directions for everything connected with Mass, Divine Office, its chanting in Choir and the ritual belonging to it. It is an indispensable supplement to the rubrics of the Missal, Breviary, Ritual and Pontifical.
19. What is the Memorial of Rites?
The Memorial of Rites or the Little Ritual gives direction for certain rites, blessing of candles, ashes, palms, etc., in small churches where there is neither deacon nor subdeacon.
20. What is the Martyrology?
It is an enlarged calendar giving the names, and very short accounts of all saints (not martyrs only) commemorated in various places each day.
21. Name the Liturgical colors?
White, Red, Green, Violet and Black are Liturgical colors.
22. What is meant by Chant?
In the strict sense "Chant" means a melody executed by the human voice only; in a wider sense the word is taken to mean such singing even when accompanied by instruments; it may also mean instrumental music alone.
23. What is Liturgical Chant?
Liturgical Chant means Liturgical or Sacred music. Sacred music embodies four distinct, but subordinate, elements: plain chant; harmonized chant; one or other of these accompanied by organ and instruments; and organ and instruments alone.
24. What is meant by plain chant?
This name only came into use in the twelfth and thirteenth centuries, it was given to the old church music to distinguish it from the "musica mensurata" which began to be developed at that time. Plain chant is synonymous with Gregorian or Roman Chant, by which is now meant not only early Church Music, but all similar compositions written to the end of the sixteenth century and even later.
25. Why is the Roman Chant also called Gregorian?
The Roman Chant is also called Gregorian because this dignified and solemn Chant was taught and brought to perfection in a school founded by Saint Gregory the Great for which he gave land and two houses. He collected into one volume, called the Antiphonary, all that was to be sung during Mass and other church ceremonies. He wished these chants to be spread through the whole Latin Church. He is said to have himself presided at the lessons given and even to have taught the younger children himself. When they were sufficiently instructed he sent his scholars to both England and France. Two centuries later the Chants sent by Pope Adrian to Charlemagne came from this Gregorian School of Music.
26. What is meant by extra-Liturgical music?
The music which accompanies non-Liturgical functions of Catholic worship is usually and accurately styled extra-Liturgical. Music for these functions should assume as far as possible the character without the extreme severity of Liturgical music.
27. Which are the principal Liturgies in use in the Eastern Church in the present day?
The Liturgy of Saint John Chrysostom in its Slavonic form, is used by the Russian church in Russia itself. It is also used in Greece and by the Bulgarians, Albanians, Ruthenians, etc., as well as by the United Greeks of the four patriarchates and some others.
28. Is this the only Liturgy used in these places?
No, the Liturgy of Saint Basil is used on certain days in the year instead of that of Saint Chrysostom.
29. Which are the Liturgies of the Western church?
With the exception of one or two rites, the Roman Liturgy has universal sway.
30. Which other rites are used in the West?
The Ambrosian Liturgy is used in Milan and the Mozarabic Liturgy in Toledo in Spain.
31. What do you know of these Liturgies?
The Ambrosian Liturgy, so-called from Saint Ambrose, Bishop of Milan A.D. 374, is very ancient. The Milanese say it is the work of Saint Barnabas, Apostle. Many attempts haye been made to abolish this rite and to substitute the Roman, but to no purpose.
32. What are some of the particularities of this rite?
It allows no "Agnus Dei" except in Masses for the Dead. On Easter Sunday two Masses are prescribed, one for the newly baptized and one for the feast and throughout the whole of Lent there is no Mass on Friday.
33. What is the Mozarabic rite?
The Mozarabic rite is a survival of the Gothic Liturgy that was formerly in use throughout Spain but is now restricted to the city of Toledo only.
34. What was the Sarum rite?
The Sarum rite prevailed throughout Great Britain generally, until the reign of Queen Mary in 1560, when through the meditation of Cardinal Pole the regular Roman Liturgy was introduced.
35. How did the Sarum rite originate?
The Sarum rite was introduced by Saint Osmund, Bishop of Sarum, in Wiltshire, England, in 1078, and was renowned for the magnificence of its ceremonies.
36. Which of the Religious Orders have rites of their own?
Three Religious Orders have rites of their own, namely the Carthusians, the Carmelites and the Dominicans.
37. What are some of the different kinds of Mass?
Solemn High Mass, is celebrated with deacon and subdeacon and a number of inferior ministers. It is called "High" from the fact that the greater part is chanted in a high tone of voice.
38. What is a Missa Cantata?
A Missa Cantata or simple sung Mass is so called when there is neither deacon nor subdeacon.
39. What is a Low Mass?
A Low Mass is so called from its being said without deacon and subdeacon and without the usual marks of solemnity of a High Mass.
40. What is a conventual Mass?
A conventual Mass, strictly speaking, is that which the canons attached to a Cathedral are required to celebrate daily after the hour of Terce, that is, about 9 o'clock.
41. What is a Nuptial Mass?
A Nuptial or Bridal Mass is a special service set apart in the Missal for the Bridegroom and Bride and which has a few ceremonies peculiar to it alone. It is of very ancient origin and has the singular rite of interrupting the Canon itself after the Pater Noster to pronounce a blessing over the newly married pair.
42. What is meant by a Golden Mass?
The Golden Mass was one that used to be celebrated formerly on the Wednesday of the Quarter Tense of Advent in honor of the Mother of God. It was a solemn High Mass of the most gorgeous kind and often lasted three or four hours. The Bishop and all his canons assisted at it. At the Church of Saint Guduld, in Brussels, this Mass is celebrated every year on the twenty-third of December.
43. What is a votive Mass?
A votive Mass is a Mass not in accordance with the office of the day. As every day in the year has a Mass peculiar to itself, whenever this order is broken in upon, the Mass said instead is called votive, or a Mass of devotion. Votive Masses may not be celebrated on Sundays or within the octaves of Christmas, Epiphany, Easter, Pentecost, Corpus Christi nor in Holy Week. The "Gloria in Excelsis" and the Creed are omitted in votive Masses, and a commemoration is always made of the Mass of the day.
44. What exception is there in regard to the "Gloria" in votive Masses?
In the votive Mass of the Angels and in the Saturday votive Mass of Our Blessed Lady, the "Gloria in Excelsis" is allowed.
45. When is Midnight Mass allowed?
Midnight Mass is now only allowed at Christmas, but midnight Masses used to be common during times of persecution, and later on certain festivals had the privilege of Midnight Mass.
46. What is a Requiem Mass?
A Requiem Mass is a Mass for the dead.
47. When may a Requiem Mass be celebrated?
Requiem Masses are accustomed to be said:
when a person dies, or on any day between the day of the death and that of the burial
on the third day after death, in memory of Our Lord's Resurrection
on the seventh day
on the thirtieth day
at the end of a year, that is on the anniversary day
THE ALTAR
48. What is the altar?
The altar is the sacred table on which Mass is offered. Before Mass may be celebrated on it, it must first be consecrated by the Bishop.
49. What is meant by the right and left sides of the altar?
The right and left sides of the altar are so called from the right and left hands of the crucifix so that the right side is the Gospel side and the left side is the Epistle side. Up to the fifteenth century it used to be just the opposite according to the right and left hand of the priest.
50. How must the altar be covered?
It is of strict obligation that every altar upon which the Holy Sacrifice is offered should be covered with three linen cloths. Before these cloths are used they must be blessed by the Bishop or by one of his delegates.
51. Why are three altar cloths used?
Three altar cloths are used in honor of the Blessed Trinity, as well as to commemorate the linen cloths in which Our Lord's Body was wrapped in the sepulchre.
52. Why are relics of Saints placed in the altar?
Relics of Saints are placed in the altar because in the time of persecution it was customary to say Mass on the tombs of the Martyrs. When peace was restored to the Church this custom gradually gave way to that of laying in the newly consecrated altars some portion of the Martyrs' bodies.
53. Who places the relics of the Martyrs in the altar?
The Bishop, who consecrates the altar, places the relics in it.
54. What must be on the altar whenever Mass is said?
There must be, besides the three altar cloths, a crucifix and two lighted candles and usually a Missal, Missal-stand and three altar cards.
THE MASS
55. What is the meaning of the Word "Doxology"?
Doxology means a word of praise or glory. The minor Doxology is the "Glory be to the Father," and the major Doxology is the "Gloria in Excelsis."
56. How many languages are used in the Mass?
Three languages are used in the Mass: Latin, Greek and Hebrew.
57. Why are these three languages used?
Because the title of the Cross was written in these three languages.
58. Which are the Greek and Hebrew words used in the Mass?
The Greek words are "Kyrie Eleison" and "Agios o Theos, etc.," on Good Friday; and the Hebrew words are "Hosannah, Sabaoth, Alleluia, Amen, Seraphim and Cherubim."
59. How many Collects are allowed in the Mass?
It is forbidden to say more than seven Collects at any time, and this number is rarely said. On great feasts, only one is said but on ordinary occasions three is the usual number.
60. Why is the Gradual so called?
The Gradual is so called not as some suppose from the steps of the altar, for it was never read there, but rather from the steps of the ambo.
61. What was the ambo?
The ambo was an elevated lectern or pulpit placed generally in the nave of the church from which the epistle used to be read or chanted. Specimens of these may yet be seen in the ancient Church of San Clemente in Rome.
62. What is a Sequence?
A Sequence is a rhythmical composition which on certain occasions in the year is added immediately after the Gradual.
63. What other names are given to Sequences?
Sequences are also called proses or jubilations.
64. What is the reason of these names?
They are called "proses" because, though in verse, they have not the qualities of regular metrical compositions, i.e., more attention is paid to accent than to quantity. The name "jubilation" was given for their being employed for the most part on occasions of great solemnity and rejoicing; and because the musical phrase following the Allel, to which the early Sequences were set, was called a jubilus, the name Sequence came from their following the "alleluia".
65. How many Sequences have now a place in the Mass?
There are only five Sequences:
the "Victimse Paschali" proper to Easter
the "Veni Sancte Spiritus," proper to Pentecost
the "Lauda Sion" proper to Corpus Christi
the "Stabat Mater" proper to the feast of the Seven Dolors of the Blessed Virgin Mary
the "Dies Irse," proper to Masses for the dead
66. What do you know of the authorship of any of these Sequences?
The "Veni Sancte Spiritus" is generally ascribed to Blessed Hermann Contractus or the Cripple; by others it is ascribed to Pope Innocent III, and to Robert, King of the Franks.
67. Who composed the "Lauda Sion"?
The "Lauda Sion" was composed by Saint Thomas Aquinas at the request of Pope Urban IV.
68. Who was the author of the "Stabat Mater"?
The "Stabat Mater" is generally ascribed to Jacopone da Todi, a Franciscan Friar.
69. What was the Discipline of the Secret?
The "Disciplina Arcana," or Discipline of the Secret, was the custom which prevailed in the Church during the first five centuries, of carefully concealing the principal mysteries of Our Holy Faith from pagans and Catechumens, and those were therefore dismissed before the most solemn part of the Mass began.
70. What is meant by the Mass of the Faithful?
The Catechumens were dismissed from Mass the moment the sermon was finished at the end of the Gospel, and then the Mass of the Faithful began with closed doors.
71. Who also were dismissed besides Catechumens?
Besides the Catechumens there were also dismissed, those troubled with unclean spirits; the lapsed, or those who openly denied the faith; public sinners whose term of penance had not yet expired, and Jews, Gentiles and pagans.
72. What is meant by the Mass of the Catechumens?
The Mass of the Catechumens means that part of the Mass when Catechumens might be present, that is, up to the sermon.
73. On what feasts is the Creed said at Mass?
The Creed is said on all Sundays of the year, feasts of Our Lord, the Blessed Virgin, the Holy Angels, the Apostles, and Doctors of the Church. The only woman saint besides the Blessed Virgin who has a Creed in her Mass is Saint Mary Magdalene because she was the "Apostle of the Apostles."
74. What old dictum gives the feasts upon which the Creed is not said at Mass?
The dictum, "MUC NON CREDUNT," M stands for Martyrs, U or V for Virgins, widows and non-virgins, C for Confessors, all of whom have no Creed special to them.
75. What is the origin of the Nicene Creed?
The Nicene Creed was framed in the year 325 at the general Council of Nicea, a town of Bithynia in Asia Minor, where three hundred and eighteen Fathers assembled at the call of Pope Sylvester, to condemn the heretic Arius, who denied the Divinity of Our Lord.
76. Which was the principal clause inserted in the Creed by the Fathers?
"Consubstantial with the Father" was the clause which took from Arius the last prop on which his heresy rested.
77. When was the Creed further added to?
The Nicene Creed was added to at the Council of Constantinople A.D. 381, which condemned the heresy of Macedonius, who denied the Divinity of the Holy Ghost.
78. How many Prefaces are in use in the Roman Church now?
The number of Prefaces in use in the Roman Church is thirteen:
of the Nativity
of the Epiphany
of Lent
of the Cross and Passion
of Easter Sunday
of the Ascension
of Pentecost
of the Blessed Trinity, used on every Sunday
of the Blessed Virgin
of the Apostles
of Saint Joseph
of the Dead
of the Common
79. What is the meaning of the word Canon?
The word CANON in Greek signified a straight rod, then a rule used by masons and carpenters for measuring; now, by a metaphor, it is used as a rule in art, and accordingly the sense of something fixed is found in the various uses of the word Canon as applied by the Church.
80. What are some of the uses of the word Canon?
The Canon of Scripture is the fixed list of books which the Church recognizes as inspired. Ecclesiastical laws and definitions of councils are called CANONS and are the fixed rules of faith or conduct. CANONIZATION is the inscribing the name of a Servant of God on a fixed list of Saints whom the Church places on her altars. CANON as an ecclesiastical dignity, means originally one on a fixed list of clerics attached to a church or a cathedral.
81. What is the Canon of the Mass?
The Canon of the Mass means the fixed rules according to which the Holy Sacrifice is offered. It maans the fixed portion of the Mass. Its present form was arranged chiefly by Saint Gregory the Great.
82. What is meant by the term, "Within the Action"?
The Canon was sometimes called by ancient writers the Action or the Great Act of the priest, as it included the consecration of the Bread and Wine, changing them into the Body and Blood of Our Lord. The words, "Within the Action," are now applied to the prayer in the Canon which begins with the word, "Communicantes."
83. What is to be noticed about the prayer, "Communicantes"?
Although this prayer is part of the Canon of the Mass which otherwise never changed, an addition is made to it on five great feasts of the year:
Christmas
Epiphany
Easter
Ascension
Pentecost
84. What Saints are mentioned by name in the Canon of the Mass before the Consecration?
Before the Consecration there are mentioned by name, the Blessed Virgin, the twelve Apostles and twelve Martyrs, the first five of whom were Popes.
85. Which of the Apostles is omitted from the list?
Saint Matthias is omitted because he was not an Apostle at the time of Our Lord's Passion and Saint Paul is inserted, though not one of the twelve Apostles as he is always united to Saint Peter in the Liturgy of the Church.
86. Name the five Popes mentioned in the Canon?
Saints Linus, Cletus, Clement, Xystus and Cornelius, the first three of whom were fellow laborers with Saint Peter.
87. Which are the other Martyrs, not Popes, mentioned at this place in the Canons?
Saint Cyprian, Bishop of Carthage; Saints Lawrence, Chrysogonus, John and Paul, brothers; Cosmos and Damian, also brothers and physicians.
88. What persons of the Old Testament are mentioned in the Ordinary of the Mass?
Abel, Abraham, Melchisedech and Isaias are mentioned in the Ordinary of the Mass.
89. Are any women Saints mentioned in the Canon?
Yes, Saints Felicitas, Perpetua, Agatha, Lucy, Agnes, Cecilia and Anastasia are mentioned in the Canon after the Consecration.
90. What custom formerly prevailed at the Memento of the living and of the dead?
Up to the twelfth century in the Latin Church it was customary to read aloud from the diptychs the names of those to be prayed for.
91. What were the diptychs?
Diptychs were tablets on which were inscribed the names of the living and the dead, and the deacon read them aloud from the ambo. In the Mozarabic rite the custom of the reading of the diptychs is still in use.
92. What was the origin of the elevation of the Host after the Consecration?
The present custom of the elevation of the Host after the Consecration dates from the eleventh century and was introduced as a protest against the heretic Berengarius, who denied the doctrine of transubstantiation.
93. What is the minor or little elevation?
The minor elevation takes place a little before the "Pater Noster" at the words, "omnis honor et gloria," when the priest raises the chalice and Host a few inches from the altar. This used to be the only elevation.
94. How many ceremonies is the priest obliged to observe while saying Mass?
The priest has to observe 500 ceremonies while saying Mass, besides 400 rubrics, which makes in all 900 obligations which he is bound to observe under pain of sin.
95. What are some of the ceremonies he is bound to observe?
He has to turn six times towards the people, to kiss the altar eight times, to raise his eyes to heaven eleven times, and to strike his breast ten times in Masses for the Living, seven times in Masses for the Dead.
96. How many times does the priest join his hands and bow his head during Mass?
He joins his hands fifty-four times and bows his head twentyone times; and he puts both hands on the altar twenty-nine times.
97. How many times does the priest make the sign of the cross?
The priest makes the sign of the cross thirty-three times over the offering, sixteen times on himself and twice when he turns and blesses the people; once on the book; and he makes the sign of the cross with the Host before he gives Holy Communion to each communicant.
98. What are some of the differences between a High Mass and a Low Mass?
High Mass differs from Low Mass merely by way of addition. Music is of obligation, the Gospel is solemnly chanted by the deacon and the Epistle by the subdeacon. The altar and the people are incensed, and the Pax or Kiss of Peace is given by the priest to the deacon and by him to the subdeacon after the Pater Noster.
99. Which parts of a High Mass are sung by the choir?
The choir sings the Introit, Kyrie, Gloria, Gradual, Creed, Offertory, Sanctus, and Benedictus, Agnus Dei and Communion.
100. What powers does a deacon receive at Ordination?
The deacon at Ordination receives the power of assisting the priest at High Mass, of solemnly singing the Gospel, of preaching, and of administering solemn baptism.
101. How does the deacon wear the stole?
The deacon wears the stole across the left shoulder instead of crossed in front like the priest.
102. How does a Mass for the Dead differ from a Mass for the Living?
Chiefly by way of omission - The psalm, "Judica me," is omitted - also the Gloria and Creed as in other votive Masses. At the Agnus Dei the words, "Dona eis requiem," are substituted for "Miserere nobis" and before the last Gospel instead of saying, "Ite Missa est," the words, "Requiescat in pace," are said, and the priest's blessing is not given.
103. What is the special advantage of a Requiem Mass?
So far as the essence of the Sacrifice is concerned, all Masses are equal, but the prayers in the Requiem Mass are said in the Church's name and by the Church's order, and consequently obtain special graces for the departed.
104. Mention some differences between a Bishop's Mass and a priest's Mass.
The Bishop vests at the altar. He receives the maniple only at the "Indulgentiam" after the Confiteor. He says "Pax Vobis" after the Gloria instead of the "Dominus Vobiscum." At the blessing the Bishop makes three signs of the cross over the people. In the first prayer of the Canon, instead of saying the words, "our Bishop N.," he says, "and I Thy unworthy servant." He is always assisted by a priest.
105. What is a Pontifical Mass?
A Pontificial Mass is the solemn High Mass celebrated by a Bishop. The full ceremonial is carried out when he celebrates at the throne in his own Cathedral Church or with permission at the throne in another diocese.
106. What are some of the ceremonials?
The Canons assist in their vestments, besides priests, deacons and subdeacons. Nine acolytes or clerics minister the book, bugia, mitre, crosier, censer, two candles, gremiale and cruets and four minister in turn at the washing of the Bishop's hands. There should also be a train-bearer and at least four torch-bearers at the Elevation.
107. What are the ornaments worn by a Bishop or Archbishop besides the usual Mass vestments?
The ornaments worn by a Bishop or an Archbishop are the buskins, sandals, pectoral cross, tunic, dalmatic, gloves, pallium, mitre, ring, crosier which he carries and the gremiale or apron.
108. What peculiar ceremonies has the solemn Pontifical Mass celebrated by the Pope in Saint Peter's?
In a Papal Mass a Cardinal Bishop acts as assistant priest - a Cardinal Deacon is the deacon of the Mass, and an auditor of the Rota is subdeacon. The Epistle and Gospel are sung first in Latin and then in Greek. While elevating the Host and the Chalice the Pope turns in a half circle towards the Epistle and Gospel side. The Pope receives Communion standing at the throne, the deacon bringing him the Chalice and the subdeacon the paten with the Host.
109. What privilege is retained in the Pope's solemn Mass at the tombs of the Apostles?
The deacon and subdeacon are privileged to partake of the Precious Blood from the Chalice. This is the only survival of a usage which was almost universal in the Church for eleven hundred years.
THE LITURGICAL YEAR
ADVENT
110. Why are the weeks preparatory to Christmas called Advent?
From the Latin word, "Adventus," which means coming.
111. When did the custom of keeping Advent originate?
The custom of keeping Advent originated in the fourth century in the churches of the East. It was only towards the end of that century that the date of Christmas was fixed for December 25th.
112. When is the first Sunday of Advent?
The first Sunday of Advent is the Sunday nearest to the Feast of Saint Andrew, November 30th.
113. How is Advent kept?
Advent is kept by special prayer.
114. What is the earliest proof of special Advent exercises?
In a passage of Saint Gregory of Tours' History of the Franks we find that Saint Perpetuus, one of his predecessors in the See, had decreed in A.D. 480 that the faithful should fast three times a week from the feast of Saint Martin (November 11th) to Christmas.
115. What was this period called?
This period was called Saint Martin's Lent and his feast was kept with the same kind of rejoicing as Carnival.
116. When did this original observance of Advent cease?
Probably in the twelfth century, but the change was gradual, and in time Advent came to be observed in its now modified form.
117. Which are the three "comings" of Our Lord so often alluded to in the Liturgy for Advent?
His coming in the Incarnation.
His coming to each soul.
His coming at the Last Judgment.
118. What does Saint Bernard say of these comings?
He says, in the first Our Lord comes in the weakness of human nature; in the second, He comes in spirit and with power; in the third He comes in glory and in majesty.
119. What connection is there between the first coming and the length of Advent?
The world waited four thousand years for the Incarnation, we wait four weeks spent in special preparation.
120. What color is worn for church functions during Advent?
Purple is worn except on feast-days. This color shows with what sincerity the Church unites herself in spirit with the true Israelites who waited, in sackcloth and ashes, the coming of the Messiah.
121. What omission is there in the Ordinary of the Mass during Advent?
Except on the feast-days of Saints, the "Gloria in Excelsis" is omitted and instead of "Ite Missa est" the priest says "Benedicamus Domino."
122. Is Advent a time of mourning then?
No, because though the "Gloria in Excelsis" and the "Te Deum" are not said, the "Alleluias" are continued.
123. Where is the station for the first Sunday in Advent?
In the Church of Saint Mary Major under the protection of Our Lady and in this basilica where the Manger is kept, the Church begins Advent.
124. What is meant by the word station as used in the Missal?
The stations marked in the Missal, refer to former times when the clergy and people of Rome went in procession to the particular church named for that day and there said office and celebrated or assisted at Mass.
125. Where is the station of the second Sunday?
In the Church of the Holy Cross in Jerusalem, one of the oldest churches in Rome. Here the relics of the True Cross with the title, "Presented by Constantine the Great to this Church" are kept with great care.
126. Is there anything special to the third Sunday?
The third Sunday is called "Gaudete" because of the first word in the Introit; the organ is played, the priest wears a rose-colored vestment and the deacon and subdeacon wear dalmatic and tunic respectively. In the Cathedral the Bishop assists wearing the mitre, known as "precious" (i.e., a mitre adorned with precious stones). The station is at Saint Peter's.
127. When do the Advent Ember Days occur?
The Advent Ember Days occur on the Wednesday, Friday and Saturday after the third Sunday in Advent.
128. When did this custom originate?
From the very first centuries, the Church set apart three days in each of the four seasons as special days of petition and thanksgiving.
129. Besides consecrating the season to God, what other object has the Church in the Advent Ember Days?
She wishes to secure God's blessing on the ceremony of ordination, fixed for the Saturday of this week and (formerly at least) proclaimed to the people on Wednesday.
130. Is there anything special to the December ordination?
Yes, according to the directions of the early Popes, December was the only month during many centuries in which Holy Orders were conferred. Exceptions were made only for some extraordinary reason.
131. When the fourth Sunday and Christmas Eve coincide which takes precedence?
The vigil takes precedence.
132 Name some of the feasts which occur during Advent?
The feast of Saint Andrew (30 November) though it does not always occur in Advent will be found in the Missal at the opening of the Ecclesiastical year.
133. In order of time what feast comes next?
The feast of Saint Francis Xavier (3 December). He is called the Apostle of the Indies; he converted hundreds in India, and when his mission was well established there, he longed to go to China, but he died on the Island of Sancian, within sight of his Promised Land.
134. What feasts are kept on December 8th and December 18th?
On 8 December the feast of the Immaculate Conception of Our Lady, and on the 18th the feast of the Expectation of Our Lady.
135. When was the dogma of the Immaculate Conception defined?
The dogma of the Immaculate Conception was defined an article of faith on 8 December 1854 by Pope Pius IX.
136. What do you mean by the "O Antiphons"?
The "O Antiphons" are special Antiphons sung at Vespers from the seventeenth to the twenty-fourth of December. They are so called because each one begins with the interjection O (e, g., O wisdom proceeding from the mouth of the Almighty, etc.).
137. How is the vigil of Christmas Day spent?
In prayer and fasting but in the spirit of hope which sees its desires on the eve of fulfillment. If the vigil falls on Sunday, the office and Mass of the vigil are said in preference to those of the fourth Sunday.
CHRISTMAS
138. How does the Church celebrate the Midnight Birth?
By Midnight Mass, which the faithful as far as possible attend.
139. What special privilege is granted to priests for this feast?
Each priest is allowed to say three Masses in honor of the triple birth of Our Lord:
His generation from Eternity from the Father.
His birth as man.
His birth in the souls of the faithful.
140. Has the privilege been extended to any other days?
Yes, the Holy Father extended the privilege to November 20 since 1915, for the repose of the souls of those fallen in the War, and others according to his intentions.
141. Name some of the feasts which fall within the Octave of Christmas.
Saint Stephen, Saint John, The Holy Innocents, Saint Thomas of Canterbury.
142. How does the Church show her sympathy with the mothers of the Holy Innocents?
She leaves aside the color of joy (white) and uses purple vestments which is the color of mourning. She also suppresses the Gloria (unless the feast falls on Sunday then the color of the vestments is red) and the Alleluias.
143. How does the feast of Saint Thomas of Canterbury differ from those we have been speaking about?
He does not belong to the first ages of the Church, neither is his name written in Scripture as those of Saint Stephen, Saint John and the Holy Innocents.
144. What are the next great feasts?
The feast of the Circumcision and the feast of the Epiphany, which are kept on January 1st and January 6th respectively.
145. What is the meaning of the word Epiphany?
The word Epiphany means "manifestation" and was chosen to signify God's showing Himself to man.
146. By what other name is the feast sometimes called?
It is sometimes called the feast of the Holy Lights, because it was one of the days chosen in the early Church for baptism, which is the sacrament of illumination, in memory of the baptism of Our Lord in the Jordan which tradition fixed for January 6th.
147. Has it still another name?
Yes, it is familiarly called King's Day in honor of the Magi whose arrival in Bethlehem the Church commemorates on this day.
148. What is meant by the triple manifestation?
The three manifestations of Our Lord mentioned in the offices on this one feast, are:
His manifestation to the Magi guided by a star which had led them to His abode in Bethlehem
The manifestation of His divinity declared by the voice of the Father at the Baptism in the Jordan
The manifestation of His Power in changing water into wine at the marriage feast of Cana.
149. How did Christian Sovereigns once honor the faith of the Eastern kings?
By offering gifts of gold, incense and myrrh on the feast of the Epiphany.
150. Name some of the Sovereigns whom history records as faithful to the practice.
Theodosius and Charlemagne; Stephen of Hungary; Edward the Confessor; Ferdinand of Castille; Louis IX of France.
151. Name some of the feasts which fall between the Octave of the Epiphany and Septuagesima.
Saint Paul the Hermit, Saint Agnes, the Conversion of Saint Paul, Saint John Chrysostom, and Saint Francis of Sales.
152. When is the feast of Saint Agnes kept?
On 21 January, and on this day the Church honors her name by blessing two lambs. These lambs are then sent to a Monastery of nuns, by whom the lambs are tended.
153. What is made with their wool?
From their wool are made the Palliums sent by the Holy Father as a sign of their jurisdiction to all Patriarchs and Archbishops throughout the Catholic world.
LENT
154. When is Septuagesima Sunday celebrated?
Septuagesima Sunday is the ninth Sunday before Easter. The Liturgy from this day forward is of a penitential character. The altar is unadorned, the hymn "Gloria in Excelsis" is not sung, and purple or violet colored vestments are used. Besides this the Hebrew ejaculation of praise Alleluia is omitted no matter how solemn be the feast that is celebrated.
155. What other changes appear in the Liturgy?
After the Gradual of the Mass a Tract, i.e., a series of verses from the psalms, is substituted for the Alleluia.
156. What does the word Lent mean?
Lent is an Anglo-Saxon word meaning Spring. It is the name given to the solemn fast observed by Catholics in preparation for Easter.
157. Is the practice of the Lenten fast an ancient one?
The Lenten fast dates back to Apostolic times as is attested by Saint Jerome, Saint Leo the Great, Saint Cyril of Alexandria and others.
158. What custom prevailed up to the ninth century?
Up to the ninth century it was the custom not to break the fast until sunset. After that it was allowed to break the fast at the hour of none, that is 3 o'clock in the afternoon, and in the twelfth century this had become general. In the fourteenth century it became the general custom to break the fast at midday.
159. What other custom prevailed in the Middle Ages during the time of Lent?
From the ninth century onwards it was forbidden to carry arms or wage war during Lent.
160. Of what are we reminded by the forty days of Lent?
In the fast of forty days we are reminded of the forty days deluge-the forty years wandering in the desert, the forty days fast of Moses before he received the Tables of the Law, the forty days fast of Elias-and Our Lord's fast of forty days.
161. Mention some of the Rites which formerly prevailed in the Western Church during Lent.
All during Lent an immense veil or screen of violet was hung between the choir and the altar, so that the faithful could no longer see the sacred Mysteries which were celebrated at the altar.
162. What did this veil symbolize?
This veil symbolized the mourning and spirit of penance of sinners who are not worthy to behold the Majesty of God. It also signified the humiliations of Christ, which veiled His divinity. This custom is still observed in the Metropolitan Church of Paris.
163. Did the Lenten fast always last forty days?
No, the length of the Lenten fast varied, and up to the time of Pope Gregory the Great, A.D. 600, lasted only thirty-six days and this older practice is still observed at Milan according to the Ambrosian Liturgy, but after the example set us by Our Lord Himself, a Lent of forty days has become practically universal.
164. From what ceremony does Ash Wednesday take its name?
Ash Wednesday takes its name from the ceremony of the faithful receiving ashes on that day, which is a vestige of the primitive rite, when public sinners did penance each year in sackcloth and ashes.
165. How are the ashes obtained for the ceremony of Ash Wednesday?
The Rubrics prescribe that the ashes used on this day, should be obtained by the burning of the palms blessed on Palm Sunday of the year before.
166. When do the Lenten Ember Days occur?
The Lenten Ember Days are on the Wednesday, Friday and Saturday after the first Sunday in Lent.
167. What is meant by Ember Days?
The Ember Days called in Latin "Quatuor Tempora" are the Wednesdays, Fridays and Saturdays of four weeks taken in each of the four seasons of the year and set apart as days of strict fasting and abstinence.
168. When did they originate?
They originated in Rome at the time of the Emperor Constantine. They were first days of prayer and later were chosen as the regular days for giving Holy Orders.
169. What addition is there to the Mass on the Ember Wednesdays, and Saturdays?
Two or more Epistles or Lessons are added, together with additional prayers or Collects.
170. What is there to be noticed about the fourth Sunday in Lent?
On the fourth Sunday in Lent which is called Mid-Lent Sunday, the Liturgical austerity of Lent is somewhat relaxed. The altar is adorned with flowers, the organ is played, and the priest may wear rose-colored vestments instead of violet ones.
171. What custom is observed at Rome on this Sunday?
On the fourth Sunday of Lent the Pope blesses a rose made of gold, known as the Golden Rose, and carries it himself in procession. The rose is afterwards bestowed as a mark of special favor on some remarkable personage.
172. What is Passion Sunday?
Passion Sunday is the fifth Sunday in Lent. From this date the Preface of the Holy Cross is said daily at Mass, and as in Masses for the dead the Psalm, "Judica me" and the "Gloria Patri" are omitted.
173. What striking practice is customary in the churches from Passion Sunday to the end of Lent?
The crosses, statues and pictures in the churches are all veiled from Passion Sunday till Holy Saturday.
174. Why are they covered?
All crosses and images are covered during Passiontide to inspire the faithful with greater compunction, in being deprived of the consolation of seeing these objects of devotion.
175. What Feasts of Saints usually occur during Lent?
Saint Matthias, Apostle, February 24th or 2Sth; Saint Thomas Aquinas, Doctor of the Church, March 7th; Saint Gregory the Great, Pope and Doctor, March 12th; Saint Patrick, Apostle of Ireland, March 17th; Saint Joseph, March 19th; Saint Benedict, March 21st; Saint Leo the Great, Pope and Doctor, April 11th.
176. When the Feast of Saint Joseph and the Annunciation of Our Lady fall in Passiontide when are they kept?
The feast of Saint Joseph is transferred to Wednesday in Low Week and the Annunciation to Monday in Low Week.
HOLY WEEK
177. Why is Holy Week so called?
It is so called on account of the grandeur and holiness of the great mysteries which it commemorates.
178. Since when has Holy Week been set apart for special veneration by the faithful?
In the third century it was already in great veneration, and in the fourth century Saint John Chrysostom speaks of it in one of his homilies as "the Great Week."
179. How does the Church prepare us by her Liturgy for the celebration of the Passion in Holy Week?
The "Gloria Patri" is no longer said. The Lamentations of Jeremias are sung at the evening office. The vestments of violet are changed for black on Good Friday. The crosses are veiled and the statues and pictures also.
180. Why is Palm Sunday so called and what mysteries are commemorated on that day?
It is so called because palms are solemnly blessed on that day and distributed to the faithful in memory of Our Lord's entry into Jerusalem on the colt of an ass.
181. What meaning do the Fathers of the Church give to the use of these animals?
The ass represents the Jews who had been long under the yoke of the Law, and the colt "upon which no man yet hath sat" represents the Gentiles.
182. What Gospel is read on Palm Sunday and what is the meaning of the procession on that day?
The Gospel of Saint Matthew is read at Mass on Palm Sunday because Saint Matthew was the first Evangelist to write the Passion, and the procession in memory of the deliverance of the Jews from their slavery in Egypt and of their entrance into the Promised Land. It signifies also Christas triumphal entry into Jerusalem.
183. Why is the office of Tenebrae so called?
Tenebrae means darkness, and it is so called from the ceremony of extinguishing the candles during it, till at last it is finished in total darkness recalling that of Calvary.
184. What is the meaning of the candles lighted during Tenebrae?
They mean the light of faith; the Mystery of the Blessed Trinity being symbolized by the triangular candlestick.
185. When are these candles extinguished?
At the end of each of the fourteen Psalms a candle of the triangular candlestick is extinguished, and a candle on the altar at the end of every second verse of the Benedictus, showing how the Jews were deprived of the light of faith when they put Our Lord to death. The fifteenth candle representing the Light of the world is hidden for a time behind the altar and brought out at the end of Tenebrae still burning.
186. On which days of Holy Week are the other three Gospels of the Passion read?
Saint Mark's Gospel is read on Tuesday, Saint Luke's on Wednesday, and Saint John's on Good Friday.
187. In olden times how many Masses were celebrated on Maundy Thursday?
Three solemn Masses were celebrated. Before the first there took place the ceremony of the "reconciliation of the penitents." The second Mass was accompanied with the blessing of the Holy Oils (and Chrism). The third Mass which is the only one said in our days, is in memory of the Last Supper and the Institution of the Blessed Sacrament. It is one of the most solemn of the whole year.
188. Why are there fewer Masses on Maundy Thursday?
The Church wishing to bring before us the grandeur and unity of the Last Supper given by Our Lord to His Apostles and in their persons to us all, forbids the celebration of private Masses on this day unless in a case of great necessity. Only one Mass is offered in each church at which all the priests assist and communicate, wearing the stole as symbol of the priestly office.
189. In what does this Mass differ from the others in Holy Week?
Though the office of this day is of the Passion, the Mass is of the Holy Eucharist and is therefore filled with joy and thanksgiving. The vestments are white like those worn on Christmas Day and Easter Sunday the "Gloria in Excelsis" is sung during which the bells joyfully peal.
190. Why are the bells and the organ silent after the Gloria?
The silence is to honor Our Lord's silence during His Passion and also to express the mourning of the Church.
191. Why is the kiss of peace not given as is usual at a High Mass?
This is to remind us of Judas, who chose this sign of friendship, a kiss, with which to betray Our Lord, and the Church wishes to remind us of this traitorous act.
192. What do the Rubrics prescribe on this day at the consecration?
That two Hosts should be consecrated, one for the sacrifice of the Mass, the other for Good Friday.
193. What is done with the second Host?
After Mass It is borne in solemn procession to a side-altar or Repository decorated with lights and flowers, where It remains for the adoration of the faithful until Good Friday morning.
194. What is the meaning of stripping the altars after Vespers?
This ceremony refers to the stripping of Our Savior's garments and the bareness of the altars signifies that in His Passion He lost all His beauty and comeliness. The priest and choir say or chant the twenty-first Psalm, "Deus, Deus meus," during the ceremony.
195. How is the Blessed Sacrament carried to the altar of repose?
The Blessed Sacrament is not carried in a monstrance as on the feast of Corpus Christi, but in a chalice veiled in white silk. The faithful follow, carrying candles and singing the "Pange Lingua."
196. What is the ceremony of the "Mandatum"?
The washing of the feet called in the Rubrics "Mandatum," or the "Commandment," owes its institution to the words and example of Our Savior when He washed the Apostles' feet before the Institution of the Blessed Sacrament. It reminds us to imitate Our Lord's humility in offices of charity, as well as to cleanse our souls from the stains of sin.
197. Is there any other reason why this ceremony is called the "Mandatum"?
Yes, it is so called because the first word of the Antiphon sung during the washing of the feet begins with the word "Mandatum," taken from the Gospel of the day.
198. Is this custom of ancient origin?
Yes, Saint Paul speaks of it as one of the holy widows' offices to the Saints. It was customary in the times of the martyrs. In the Lives of the Saints frequent allusions are made to it, and today the Holy Father gives the example to the whole Church, which is followed by Bishops and Catholic sovereigns as in ancient times.
199. Who are generally chosen to take part in this ceremony?
Twelve poor people are chosen, but the Holy Father washes the feet of thirteen priests of thirteen different nations. In Cathedral Churches thirteen is the number chosen.
200. What is the reason of this number?
It is supposed to arise from an incident in the life of Saint Gregory the Great; one day as he was washing the feet of twelve beggars, a thirteenth was found among them. He had entered unperceived and was an angel sent by God to show how pleasing to Him was Saint Gregory's charity.
201. What pious custom is there of honoring the Blessed Sacrament on Maundy Thursday?
It is customary to pay seven visits to the altar of repose on this day, either to seven different churches or to one, and in religious houses there is night-adoration.
202. What are the principal ceremonies on Good Friday?
The Divine service is divided into four parts:
There is reading of prophecies
then follow the beautiful prayers in supplication for all men imploring that the fruit of the Passion may be applied to all
after these prayers there is Adoration of the Cross
the Mass of the Presanctified
203. Why is the Mass so called?
The Mass of the Presanctified is so called because the priest does not consecrate on Good Friday, but consumes the second Host, which he consecrated during the Mass on Maundy Thursday.
204. Which are the principal ceremonies on Holy Saturday?
On this day the altars deprived of their ornaments on Maundy Thursday are again clothed. The office begins with the lighting of a triple candle to signify the light of Christ and the mystery of the Blessed Trinity.
205. What special blessings precede the office of Holy Saturday?
Outside the Church door the celebrant and deacons go to a place prepared for the blessing of the new fire and incense. The fire represents Christ risen from the tomb outside the Gates of Jerusalem, hence the reason that fire is blessed outside the Church.
206. When is the Paschal Candle blessed and what does it signify?
The Paschal Candle is blessed by the deacon before the office and is a figure of the Body of Jesus Christ; not lighted at first, it represents Him dead and the five blessed grains of incense fixed in it denote the aromatic spices that embalmed His five Sacred Wounds.
207. What does the lighting of the Paschal Candle signify?
It is a representation of Our Lord's Resurrection, and the lighting of the lamps and other candles afterwards teaches us that the Resurrection of the Head will be followed by that of the members.
208. What other special blessing takes place on Holy Saturday?
The baptismal font is also blessed with very beautiful and sacred ceremonies.
209. Does Mass begin immediately after the blessing of the new fire?
No, the celebrant now changes his white vestments for a purple chasuble and reads twelve Prophecies in a low voice at the Epistle corner of the altar while one or more deacons in turn read them aloud in the church.
210. Why are the Prophecies read before Mass?
The Prophecies are read before Mass because in olden times the neophytes received baptism, and the Prophecies, each followed by a prayer, were read during the long baptismal rites.
211. What follows the reading of the Prophecies?
The priests and deacons sing the Litany of the Saints prostrate on the altar steps, to implore heavenly blessing on all the neophytes in the different parts of the world.
212. What takes place immediately after the Litany?
While the deacons are singing the last "Kyrie Eleison," the celebrant goes up to the altar clad in white vestments. He incenses the altar and intones the "Gloria," then the bells ring, the organ peals and the church is flooded with light.
EASTER TO ADVENT
213. What is the origin of the word Easter?
The word Easter is of pagan origin, but by a coincidence of dates has been, by the Teutonic and other peoples whose language they have influenced, preserved to denote the feast of the Resurrection. In other languages a word is employed derived from the word Pasch or Passover.
214. When is the feast kept?
Easter is kept on the first Sunday following the full moon after 21 March. The earliest possible Easter day is 22 March, the latest, 25 April.
215. What is the distinctive feature of the Easter rite?
The constant repeating of the word "Alleluia," the Hebrew shout of joy, which means "Praise the Lord."
216. Why is the following Sunday called Low Sunday?
Low Sunday is so called by contrast with Easter or High Sunday. It has this name, however, only in English, in the Liturgy it is called "Dominica in Albis," Sunday in white garments, as those baptized on Holy Saturday laid aside the evening before this day their white robes worn since then.
217. What are the Rogation Days?
Monday, Tuesday and Wednesday before Ascension Day are called Rogation Days from the Latin word signifying Asking or Petitioning. The Roman Church, in the eighth century, set them apart as days of special prayer for the fruits of the earth. On each day the Litany of the Saints is sung or said.
218. Are they fast days?
There are no fasts between Easter and Whitsun Eve in memory of the word of Our Lord: "Can the children of the Bridegroom fast whilst the Bridegroom is with them?"
219. What special ceremony is there on Ascension Day?
On Ascension Day the Paschal Candle is extinguished. It has burned during Mass for forty days since Easter, symbolizing the life upon earth of the risen Christ.
220. What likeness is there between Whitsun Eye and Holy Saturday?
Like Holy Saturday, Whitsun Eve was set apart by the primitive Church for the administration of solemn baptism. Six prophecies are read, the font is blessed, the Litany of the Saints sung, and bells are rung at the "Gloria."
221. Whence the name of Whitsunday?
It is so called in English in allusion to the white robes of the newly baptized, the Ecclesiastical name is Pentecost.
222. What is the meaning of the word Pentecost?
The word Pentecost means fiftieth. It is the Jewish Feast of Weeks, celebrated on the fiftieth day after the Pasch and made sacred to Christians by the coming down of the Holy Ghost on the Apostles.
223. Why are the vestments red on Whitsunday?
The vestments on Whitsunday are red in memory of the Holy Ghost having come down in the form of tongues of fire.
224. What is the Octave day of Whitsunday called?
The Octave day of Whitsunday is called Trinity Sunday, as it is celebrated in honor of the Holy and Undivided Trinity.
225. Why is a feast kept in honor of the Blessed Sacrament on the following Thursday as well as on Maundy Thursday?
Maundy Thursday is partly taken up with commemoration of the Passion and therefore the Church cannot rejoice as fully as she would wish to do in the thought of the institution of the Holy Eucharist. We owe the feast to a vision of Saint Juliana of Liege.
226. Is there any great feast kept at this time?
The Friday after the Octave of Corpus Christ! is consecrated to the Sacred Heart in response to an appeal for reparation made by Our Lord to Saint Margaret Mary.
227. How many Sundays after Pentecost are there?
The least number is twenty-four. If Easter has been an early one and the Sundays after Epiphany omitted, these are inserted after the twenty-third Sunday.
228. What feasts of Our Lady are kept between March 22d and December 1st?
The greatest feast is that of the Annunciation, called in England, Lady Day, March 2Sth. It is kept in honor of the announcement made by the Archangel Gabriel to Our Lady of the Incarnation of the Son of God.
229. What lesser feast do we keep in her honor?
Our Lady Help of Christians, May 24th, instituted in thanksgiving by Pope Pius VII. for the end of the exile of the Sovereign Pontifs; the Visitation, July 2d; Mount Carmel, July 16th; her Nativity, September 8th.
230. Are any of Our Lady's feasts Holydays of obligation?
Yes, the feast of the Assumption of her body into Heaven, which we keep August 15th, is a holyday of obligation, and the Immaculate Conception, December 8th.
231. Name some other feasts in honor of Mary at this time of the year?
The Immaculate Heart on the Saturday following the Octave of the Assumption and the Holy Name of Mary, September 12th, instituted in thanksgiving for the defeat of the Turks at Vienna by Sobieski and the deliverance of Europe from the infidels.
232. Why is the Litany of the Saints sung on the feast of Saint Mark, April 25th?
This day sacred to the gods of pagan Rome was by some of the early Popes set apart as a day of special prayer for the averting of God's anger, and the imploring of His blessing on the labors of the year. Saint Gregory the Great obtained on this day the miraculous cessation of a terrible plague.
233. Why are some feasts, such as those of the Apostles, said to have vigils?
A vigil means a watch. The early Christians spent the eve of the feast in prayer and watching. All vigils were formerly fast days.
234. Why is the Nativity of Saint John the Baptist kept on June 24th, whilst no other Saints birthday is kept?
Because, unlike all other saints who were born in original sin, the birth of Saint John was holy owing to the visit of our Blessed Lady.
235. Is there any reason for the single feast of Saints Peter and Paul?
Saints Peter and Paul were both martyred on the same day at Rome, Saint Peter crucified, Saint Paul beheaded. Now, one is never mentioned without the other.
236. What is Petertide?
The time between the Feast of Saint Peter, June 29th, and the Feast of his Chains, August 1st, is called Petertide.
237. Why is this latter day called Lammas?
At the Altar of Saint Peter at Vincula where his chains are kept, it was formerly the custom on this day to offer the first bread baked from the wheat harvest of the year. This gave to the feast its popular name of "Loaf-Mass" or Lammas.
238. Why is the Creed said at Mass on the feast of Saint Mary Magdalene, alone of all women saints?
Because she is styled by the Church "the Apostle of the Apostles," being sent by Our Lord to them to announce His Resurrection.
239. When is the feast of the Seven Dolors of Mary?
The Seven Dolors of Mary are commemorated on September 15th. This is one of the few Masses that has a Sequence, viz., the Stabat Mater.
240. What feast is kept on 14 September?
The feast of the Exaltation of the Holy Cross to commemorate the victory of the Emperor Heraclius over the Persians when he recovered the True Cross from their possession, and carried it in triumph to Jerusalem.
241. What is the special devotion of October?
The Rosary recited in common to obtain perfect liberty for the Holy Father.
242. Why do we keep one feast in honor of all the Saints on 1 November?
To honor all those in Heaven, canonized or uncanonized. It is a day of rejoicing in the Communion of Saints. Because of this same communion the following day we commemorate all the faithful departed who are still suffering in Purgatory and we try to assist them by our prayers.
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