The Great Pardon: The Portiuncula Indulgence

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The following was shared by Father Vince Inghilterra.

Dear Friends:

On a hot July evening in the year 1216 Saint Francis of Assisi at prayer devoured by his love for God and a thirst to save souls was visited upon by Our Blessed Savior and Our Blessed Mother. Our Lord spoke to him "Francis you are very zealous for the good souls. Ask me what you want for their salvation." Francis answered that he wanted an indulgence to all those who enter this church,(The Portiuncula) who are truly contrite and have confessed their sins. Our Lord consented to Francis' wish, but only after he received approval from Pope Honorius III. The pope granted this petition, and this indulgence has been extended to all parish churches throughout the world from noon August 1 until midnight on August 2.

The conditions to obtain the Plenary Indulgence of the Forgiveness of Assisi (for oneself or for a departed soul) are as follows:

* Sacramental confession (during eight days before or after the above dates)

* Participation in the Mass and Eucharist.

* Recitation of the Apostles' Creed, Our Father and a prayer for the pope's intention.

The Portiuncula Indulgence is a grace not to be missed, not only for yourself but for the many souls suffering in purgatory.

The dates are from noon on August 1 until midnight on August 2, the feast of Our Lady of the Angels.

God graces be with you all,
Father Vince Inghilterra FSD

"The Liturgical Year: History of Mystery?"

DO THE LITURGICAL YEAR AND THE EUCHARIST PRESENT

HISTORY OR MYSTERY?


by Brother John M. Samaha, S.M. reprinted here with permission


The Church’s liturgy demonstrates varied symbolism and a wide versatility in the presentation of content and meaning. Some texts reflect history, at times so vividly the events seem current. Sometimes the action reported pertains to the present as it petitions or proclaims grace. Or our gaze is lifted high to the Parousia, to judgment and heaven, oriented toward the future. The liturgical texts seemingly leap from one area of reference to another, sometimes within the same sentence. Frequently it is doubtful which area of concern is intended, or it may be left undecided. How are we to absorb and gainfully employ this lively variation in proper perspective? What does the liturgy expect of us? Is it inviting us to recall salvation history? Is it offering us the grace of the present? Or is it perhaps preparing us for the life to come?

Living Liturgy

When we celebrate liturgy we are doing the work of the People
of God. The Fathers of the Church, both East and West, taught us that liturgy is nothing less than the ongoing saving work of our Redeemer, Jesus Christ, still present and operative among us through the Holy Spirit. The great Latin Father, Pope St. Leo the Great, in the fifth century explained it in this way: “What was visible in our Redeemer has passed over into the sacraments.” In other words, what Jesus did historically during his earthly life, he continues to do sacramentally through the liturgical mysteries he celebrates in and with his Church. Remember that “sacraments” in the language of the Fathers refers to the mysteries of the whole, visible ministry of the Church, not just the seven sacraments in the popular, technical sense of the term. This reminds us that Jesus is working in us and through us. In effect, each of us is a sacrament of Christ.

From the very beginning it is important that we have a clear understanding of the distinct planes, layers, or dimensions on which the liturgical drama is enacted: history, grace, and eschatology.

History

On the historical plane the liturgy re-presents events of the past so vividly as to make them appear as happening today – some from the Old Testament but most from the life of Christ. As an example, consider the Christmas season. The liturgy dramatically re-enacts Christ’s advent and birth. During four weeks it prepares us for the birth of our Savior. In a spirit of simple, childlike longing
we approach the great feast. On Christmas day itself the liturgy
leads us to the crib at Bethlehem and shows us the newborn Son of God, and speaks of a “new birth in the flesh.” This historical application concerns not only the birth of Christ, but his whole life, the entire history of salvation, and the lives of the saints. Consequently history is an important constituent of liturgy.

Grace
Action on the plane of grace pertains directly to us and takes place in the present. The liturgy is operative here when it proclaims and produces God’s life in our souls. The historical plane serves as a framework for the plane of grace. The plane of grace is the pledge of future glory and anticipates the dimension of eschatology.

On the plane of grace the Eucharistic Liturgy is paramount. Its prayers and those of the Liturgy of the Hours reveal fully the effects of the Paschal Mystery. While quite clear, much is left to our meditation. The liturgy intimates its wealth to us, clothed in the garments of the history of salvation.

Eschatology

Many liturgical texts treat of the end of time, of the Parousia, of the next life, of heaven and hell. It is the consummation of the other two planes or dimensions of liturgical action, the end for which they exist and were providentially planned.

Advent offers a striking example of the interplay of these three
planes or dimensions. The texts of the liturgy express longing for
the first coming of Christ in the flesh in terms of history. Always implied is Christ’s coming in grace, a point frequently made explicit. In the mystery of the Mass the appearance of Christ upon the altar is awaited. The ultimate reference, however, is to his final coming at the end of time. We distinguish a threefold advent, although we do not always determine which one is intended in a particular liturgical reading. Sometimes all three may be possible. Stress may be placed now on one, now on the other, and often those at prayer choose the precise application. It is exactly this lively tension that makes the liturgy dramatic. To understand and differentiate these several areas of orientation is the first requirement for understanding the sacred texts. The second task is to apply this understanding to daily life.

Entering the mystery of the liturgy

How do we accomplish so beneficial a task? From the outset we must be convinced that the liturgy is concerned primarily with the present. The past or future are only symbols or signposts of today’s outpouring of grace. The chief function of the liturgy is to bring us divine life now. However, the present may be disguised in the raiment of the past or the future.

Looking at the Advent liturgy again, we notice that the texts speak at length about the first coming of Christ, the Incarnation. This deserves our serious consideration and grateful remembrance as we mine the spiritual value. But to make Advent a sentimental preview of Christmas would be a mistake. And this is the misdirection of civic and commercial observances. There is much more to Advent and Christmas. We no longer yearn for Christ’s first coming because it is past. But we can put such desire in the service of grace. Through grace Christ comes to us in a manner symbolized by his first coming. His earthly life and work foreshadowed his work in the Church and in our souls. Every year we should long for and prepare for his coming in grace, using the history and symbols of his first coming, his birth and infancy. Although grace is already within us, grace can come to us again and again in fuller measure.

In the Mass the liturgy attains its closest contact with the present. In the Mass not only are the Body and Blood of Christ present, but the Divine High Priest and Lamb of God appears on the altar, fulfilling the symbols of his earthly life. By the Eucharist history becomes present and hope becomes reality. The past and future become actual before our eyes. What we read as past history and what we await as future hope merge into a holy now and a blessed today in the Mass. Essential to the celebration and application of the liturgy is knowing that in the mystery of the Mass we transpose to the present everything relating to past or future.

The people of the early Church lived with the expectation of the second coming of Christ constantly in mind. With the passing of centuries interest shifted to the present. Yet many eschatological texts are found in the liturgy. However the liturgy does not suggest we dream away the present and live only in the future. When presenting to us the final times it is admonishing us to strip our hearts of fleeting earthly attachments and to anchor them where true joy is found. Thus the frequent repetition of the Lord’s admonition to be watchful and ready always for his coming. His final coming is anticipated in the Eucharistic mystery enacted before us now.

The Mass-mystery embodies all

Consequently the Eucharistic liturgy is the focal point to which all phases of the liturgy converge. Again recalling the Advent liturgy, we find in the Mass the symbol of Christ’s first coming taking on reality, his second coming is anticipated, and he comes to us in grace. The human soul becomes the scene of that threefold advent. Jesus appears on the altar, visits us in Holy Communion, and enlightens our darkness through the glory and grace of his presence.

Liturgy is no ethereal intangible; it is as absolute as birth and judgment and death. Our desire for the coming of the Newborn into the crib of our hearts is not empty sentiment. Underlying it is the solid truth of the “new birth of the Only-begotten in the flesh” (Vigil of Christmas). The sacramental interpretation of the Eucharist presents a veritable treasury of grace embodying all that is proper to the work of redemption -- commemorative, eschatological, or sacramental portent.

Through the liturgy we receive our true treasure, the pearl of divine life. Truly the Church year is a year of grace.

Is the liturgical year history or mystery? It’s not a case of either-or, but one of both-and.

Do The Right Thing - Four Priests that Did

"The Devil's Tabernacle"

This very good article touching on yesterday's Gospel reading can be found The Devil's Tabernacle by Father Jerry Pokorsky

Thanks to Sue Cifelli.

Father Gruner and the Fatima Crusader

A friend recently offered to lend me a Catholic magazine because it contained an article by John Salza's warnings  Catholics of Freemasonry. Of course, I took her up on her offer. However, when I saw that the magazine was the Fatima Crusader, I was wondering how I could gently but firmly warn my her about Father Nicholas Gruner, the owner of the Fatima Crusader, who is has been stripped of his priestly faculties.

I often find copies of the Fatima Crusader in the local churches. It is filled with erroneous messages that the Popes had not yet obeyed our Lady of Fatima's message of consecrating Russia to the Immaculate Heart of Mary. I haven't seen a copy recently, other than the one my friend lent me. But they used to be filled with beautiful Catholic artwork; very appealing to the eye yet with articles that will lead Catholics astray if they are not careful.

I found an article that I will be sharing with that friend and I thought readers here may be interested in reading it too.

Father Nicholas Gruner, The Man Who Harms Our Lady of Fatima

Feast of Our Lady of Mount Carmel

Photo taken at Blessed Sacrament Church, Paterson, NJ
The following was shared by Sue Cifelli:

Spirit of Carmel: The Brown Scapular - Meaning and Miracles

"Whosoever dies wearing this scapular shall not suffer eternal fire." -words of the Blessed Virgin Mary to St. Simon Stock

As the middle of the thirteenth century approached, the Carmelite Order found itself at a critical moment of its history. The Turks had re-invaded the Holy Land, making it necessary for the monks on Mt. Carmel to spread westward into Europe. However, difficulty in adapting to European living, disagreement within the Order, and the plague greatly diminished their numbers and demoralized the remaining members. In the midst of these circumstances, the General Chapter of 1247 elected Simon Stock Father General of the Carmelite Order. Realizing the dire state of his community, he had recourse to Mary.

“Flower of Carmel, Blossoming Vine, Splendor of Heaven, Mother Divine, none like unto Thee, Mother of our King. To thy children of Carmel, favors grant ever, Star of the Sea,” he prayed.

On July 16, 1251, Mary appeared to him surrounded by angels and holding in her hands the brown scapular of the Carmelite habit. “This shall be a privilege for you and for all Carmelites: whoever dies clothed in this shall not suffer eternal fire, rather, he shall be saved,” she promised.

With the help of Our Lady and under the leadership of Simon Stock, the Carmelite Order began to flourish. Mary would not abandon her sons and brothers. For the Carmelite Order, this was the confirmation of the special relationship it had had with Mary since its beginning.

Since the first monks ascended Mount Carmel during the time of the Crusades, Carmelite devotion to Mary has been marked by love, imitation, and dependence. As followers of Christ, the Carmelites knew that they were called to love and honor Mary in the same way that Jesus had during His life on earth. At the same time, their life of chastity, poverty, obedience, silence, and prayer was an almost perfect imitation of the life of Mary. In their imitation of her, Mary became for these monks the Queen and Flower of Carmel.

Represented by twelve stars at the top of the Carmelite Coat of Arms, the virtues and love of God of the Immaculata were the Order’s sole treasure. Depending not on himself, but on the love and mercy of His Queen, the Carmelite received through the hands of Mary the grace and strength necessary to practice the virtues and accomplish the works that brought her honor.

Soon, others heard of the wonderful promise of Our Lady and wanted a share in these graces as well. The Church thus extended the promise to anyone who would wear the brown scapular. The scapular, a narrow, apron-like piece of cloth, that hung over the shoulders so as to fall evenly in the front and back, was already part of the Carmelite habit. For the purpose of wider devotion, small scapulars developed which today consist of two pieces of brown cloth joined together by string, cloth, or cord and are worn over the shoulders.

To wear the Scapular is to enter with all Carmelites into a special relationship with Our Lady. Arnold Bostius, a 15th century Carmelite, summed up the Scapular devotion with these words:

All Carmelites, encouraged by the dignity of the honor and the graces of Mary, rejoice to wear this gift of Our Lady night and day as an impenetrable shield. It reminds them that they always consider the holy life of Mary as their model, that they must engrave her image, along with her Son’s, on the shield of their faith, and that they must place all their trust in the all-powerful protection of this sovereign queen who is always ready to come to their aid. Happy are they who affectionately receive the gifts of Mary in the embrace of reciprocal spiritual love. They can look at this habit and joyfully remember the special love their most loving benefactor bestows on them, and thus know that they have been selected by her for so great an inheritance. (Patronatu, 1479).

The Scapular is a Sacramental

The Brown Scapular is a sacramental of the Catholic Church. A sacramental is, by definition, “a sacred sign which bears resemblance to the sacraments, and by means of which spiritual effects are signified and obtained through the prayers of the Church.” (CCC 1667). In the case of the scapular, the sacred sign is the scapular itself and the spiritual effect is the protection of one’s souls through the prayers of Mary, as she promised in the vision to St. Simon Stock.

Blessed Claude De La Colombiere said, “I wanted to know if Mary really and truly interested herself in me. And in the scapular she has given me the most tangible assurance; I have only to open my eyes. She has attached her protection to this Scapular: ‘whoever dies clothed in this shall not suffer eternal fire?’” (Sermon Pour Les Fete du Scapuliare: Oevers. Lyon, 1701)

R.P. Laselve, O.F.M also stated, “In the same way that Jesus wished that something visible would reveal in the Sacraments the invisible effects of His grace, so also has Mary wished that the more particular protection which she accords to all those who serve Her with fidelity would be marked by an exterior sign, the Scapular.” (Haeffert, John Mathias. Mary in her Scapular Promise. Sea Isle City, N.J. 1942).

The Sabbatine Privilege

The Sabbatine Privilege is a special promise extended to all who wear the scapular and are enrolled in the scapular. The privilege was approved by Pope John XXII, and was later confirmed by Pope Gregory XIII, Pope Clement VII, and Pope St. Pius V. The privilege states that those souls who keep the necessary requirements of the privilege will be released from purgatory by Our Lady the Saturday after they die. The requirements are: 1.The scapular must be worn and the wearer must be enrolled in the scapular. 2. Chastity to one's state in life must be observed. 3. One must fast from meat on Wednesdays and Saturdays. 4. You must recite the Little Office of the Blessed Virgin or the rosary everyday.

Miracles associated with the scapular

Throughout the centuries since the scapular promise was made to St. Simon Stock, countless miracles and conversions have been credited to the scapular. The following are just a few examples.

In May 1957, in Westenboden, Germany, an entire row of houses had caught fire. The inhabitants of one of the houses fixed a scapular to the front door of their home. Five hours later, 22 homes on the block had burnt to the ground. Yet amidst the destruction, the home with the scapular attached to it stood unharmed. This miracle was witnessed by hundreds of people.

Three holy men devoted to the scapular, Pope Bl. Gregory X, St. Alphonsus Liguori, and St. John Bosco, all died wearing the scapular. When their graves were opened years later, the bodies and vestments had decayed but their scapulars remained perfectly intact.

In November of 1955, a plane carrying 27 passengers crashed in Guatemala. All the passengers died except for one young girl. She related that when the plane was going down, she clutched her scapular and cried out to Our Lady for help. She was burnt and her clothes were tattered and burnt as well, but the girl was overall unharmed and her scapular free from any burns. (stories were taken from Garment of Grace by the Slaves of the Immaculata. Vienna , OH; 1991)

Source

Prayer to Our Lady of Surprises

Prayer to Our Lady of Surprises

O Mary, my mother, and Our Lady of Surprises, what a happy joy you caused the wedding guests, when you asked your Divine Son to work the miracle of water into wine. What a happy surprise for them since they thought the wine had run dry.

I, too, Mary, love surprises, and as your child, may I ask you to favor me with one today? I ask this only because you are my ever caring mother.

Shared by Sue Cifelli

Iroquois Maiden

Everyday There are Opportunities to Grow in Virtue

In Spiritual Combat we are encouraged to try to strive to obtain one particular virtue at a time. We are also reminded that there are so many opportunities that will come our way each day, where we can grow in these virtues.

The following are some examples put forth by Father Scupoli:

"It may happen that in the very same day, and perhaps in the same hour,
- that we are blamed for some good action, or found fault with for some other cause;
- we may be harshly denied some favor we have asked for, or some trifling request;
- we may be accused of something we have not done or be called upon to enure some bodily pain or some petty annoyance (such as a dish badly cooked);
- or we may have to bear some real and heavy trial, such as this miserable life is full of..."

We can come up with things in our own daily lives that will help us grow in the virtues.

- Your spouse snaps at you when you ask a innocent question.

- A friend takes out her growing stress on you and yells at you in front of others.

- A bicyclist on the sidewalk forces you, the pedestrian out of the way or a motorist cuts you off on the road.

- Someone cuts in front of you on the checkout line in the store or even at the confessional line in Church.

- Your child speaks disrespectfully to you or worse, someone else's child speaks disrespectfully to you.

- You are not invited to a certain event that most of your friends have been invited to.

- A member of an organization you belong to, spends a large sum of money without anyone's consent or knowledge and then expects reimbursement from everyone.

This list can go on and on.

Father Scupoli advises that we should strive to achieve one virtue at a time as aforesaid. So for example, we are trying to achieve the virtue of patience, we should accept the above situations not only willingly, but with a light heart.

If it is humility we are striving to achieve, then the above situations should be felt by us, that we truly deserve to be treated in such a rude or inconsiderate manner.

If it is the virtue of obedience that we are striving for, then we are to accept all these situations as coming from the hand of God. This means even if our annoyances are caused by people who we really do not owe obedience to. i.e., a child.

If the virtue is poverty, Father says "....we should be quite ready to be stripped of all the consolations of this world, great and small.

If it is charity,

"we should perform actions of love toward our neighbor, through whose instrumentality we may thus progress, and toward our Lord God, as the first and loving Cause from whom our discomforts proceed, or by whom they are permitted to arise, for our discipline and spiritual improvement...

Therefore, instead of growing impatient, angry, envious, prideful, etc., use these opportunities that will inevitably come your way daily, to perfect one of these virtues at a time.

Spiritual Combat by Lorenzo Scupoli, Published by Sophia Press.

Called to Be Saints