The Second Sunday in Easter is also known as Divine Mercy Sunday. The Gospel reading from St. John's Gospel recounts how our Lord mercifully revealed Himself as the Risen Lord to St. Thomas who doubted the testimony of the other apostles when they told him that they had seen Jesus who had been raised from the dead.

Readings:

Acts 2:42-47
Psalm 118:2-4, 13-15, 22-24
1 Peter 1:3-9
John 20:19-31

Here are a few commentaries on these readings:

St. Charles Borromeo Lectionary Site (PDF)

His Mercy Endures - St. Paul Center for Biblical Theology

Doubting Thomas - The Crossroads Initiative

Through Pope John Paul II, the Church has declared that the second Sunday of Easter will also be known as Divine Mercy Sunday. On this Sunday, which is also the eighth day in the octave of Easter, a special emphasis is made on thanking God for His Divine Mercy and proclaiming the message that God's Divine Mercy is available to all.

The Divine Mercy is an online ministry of the Congregation of Marians of the Immaculate Conception. Along with information on the Marians and their ministries, this site also provides a number of online resources. These include news and special Divine Mercy events, information about the Divine Mercy Shrine, and a section on the Divine Mercy devotion which provides users with the opportunity to deepen their relationship with our Lord Jesus.

From Catholic Culture

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Through Christ's death we have been freed from the bondage of sin, and through His resurrection we have been given new life. This week's excerpt from the Catechism describes the incredible importance of Christ's resurrection.

651   "If Christ has not been raised, then our preaching is in vain and your faith is in vain." The Resurrection above all constitutes the confirmation of all Christ's works and teachings. All truths, even those most inaccessible to human reason, find their justification if Christ by his Resurrection has given the definitive proof of his divine authority, which he had promised.

652   Christ's Resurrection is the fulfillment of the promises both of the Old Testament and of Jesus himself during his earthly life. The phrase "in accordance with the Scriptures" indicates that Christ's Resurrection fulfilled these predictions.

653   The truth of Jesus' divinity is confirmed by his Resurrection. He had said: "When you have lifted up the Son of man, then you will know that I am he." The Resurrection of the crucified one shows that he was truly "I AM", the Son of God and God himself. So St. Paul could declare to the Jews: "What God promised to the fathers, this he has fulfilled to us their children by raising Jesus; as also it is written in the second psalm, 'You are my Son, today I have begotten you.'" Christ's Resurrection is closely linked to the Incarnation of God's Son, and is its fulfillment in accordance with God's eternal plan.

654   The Paschal mystery has two aspects: by his death, Christ liberates us from sin; by his Resurrection, he opens for us the way to a new life. This new life is above all justification that reinstates us in God's grace, "so that as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life." Justification consists in both victory over the death caused by sin and a new participation in grace. It brings about filial adoption so that men become Christ's brethren, as Jesus himself called his disciples after his Resurrection: "Go and tell my brethren." We are brethren not by nature, but by the gift of grace, because that adoptive filiation gains us a real share in the life of the only Son, which was fully revealed in his Resurrection.

655   Finally, Christ's Resurrection - and the risen Christ himself is the principle and source of our future resurrection: "Christ has been raised from the dead, the first fruits of those who have fallen asleep. . . For as in Adam all die, so also in Christ shall all be made alive." The risen Christ lives in the hearts of his faithful while they await that fulfillment. In Christ, Christians "have tasted. . . the powers of the age to come" and their lives are swept up by Christ into the heart of divine life, so that they may "live no longer for themselves but for him who for their sake died and was raised."

Catechism of the Catholic Church

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In connection with the octave of Easter, recent years have witnessed the development and diffusion of a special devotion to the Divine Mercy based on the writings of Sr. Faustina Kowalska who was canonized 30 April 2000. It concentrates on the mercy poured forth in Christ's death and resurrection, fount of the Holy Spirit who forgives sins and restores joy at having been redeemed. Since the liturgy of the Second Sunday of Easter or Divine Mercy Sunday - as it is now called - is the natural locus in which to express man's acceptance of the Redeemer's mercy, the faithful should be taught to understand this devotion in the light of the liturgical celebrations of these Easter days. Indeed, "the paschal Christ is the definitive incarnation of mercy, his living sign which is both historic-salvific and eschatological. At the same time, the Easter liturgy places the words of the psalm on our lips: "I shall sing forever of the Lord's mercy" (Ps 89[88] 2)".

Directory on Popular Piety and the Liturgy (154)

For more information about devotion to the Divine Mercy click on the following links:

• The Divine Mercy
• EWTN
• Marians of the Immaculate Conception

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This post is from the Holy Comforter Catholic Church eNewsletter which is sent out once a week via email. If you would like to subscribe to the eNewsletter, click here.-

On Wednesday, March 26th, the St. Anselm Institute will present a lecture entitled The Fall of Constantinople and the Fall of the Twin Towers presented by Lamin Sanneh. The lecture will be held at 5:00 p.m. at Newcomb Hall, Commonwealth Room , on grounds at the University.

Lamin Sanneh is D. Wilis James Professor of Missions and World Christianity at Yale University. He is an editor-at-large of the ecumenical weekly, The Christian Century, and serves on the editorial board of several academic journals. He is the author of over a hundred articles on religious and historical subjects, and of several books, including Piety and Power: Muslims and Christians in West Africa, The Crown and the Turban: Muslims and West African Pluralism, Abolitionists Abroad: American Blacks and the Making of Modern West Africa, Whose Religion is Christianity?: The Gospel Beyond the West, and, most recently Disciples of All Nations: Pillars of World Christianity.

This is the fourth and final lecture in a series of lectures hosted by the St. Anselm Institute during the 2007-2008 academic year. For more information, about this year's lecture series or the lecture on Wednesday, click here.

For a map of the University, click here.

The bulletin for March 23, 2008 is available by clicking here to view it.

Listed below are a few of the items from this week's bulletin. See the bulletin for more details and to read all of the announcements.

PANTRY: Most of us will be enjoying a special Easter dinner this weekend. Those who come to our pantry for food assistance may not fare so well. Recently we have been short of many items. We can purchase canned goods at the Food Bank at a reduced price, but we very much need the support of this parish for those very welcome toilet articles.

PASTORAL CARE MINISTRY: The Pastoral Care Committee wants to develop a program where Holy Comforter parishioners can demonstrate their giving spirit by ministering to each other. There are times when we can use extra help because of illness, having had surgery, or a child is born, for example. If you are able to prepare a meal or provide a ride, you qualify to be part of this giving ministry. We need a list of people who are available to help when one of our own is in need. The Lenten season is a a special time to consider what we can do to help our Holy Comforter family. A sign-up sheet will be on the table in the The Commons. Please sign up to make a meal, provide a ride, or help coordinate this program. There are no age or gender restrictions -- all are welcome to join this giving group. You will truly be spiritually rewarded.

FIRST EUCHARIST PREPARATION: First Eucharist Classes will begin on Saturday, April 5th at 9:30 a.m. For more information, contact Teresa Ritzert.

CHRISTIAN FORMATION: Christian Formation classes are in DESPERATE need of volunteers to help set-up and break-down classes on Sunday mornings. It is a ten-minute commitment. Please sign-up in the Commons for any Sunday when you can spare a few minutes to help our youth and catechists. For more information, contact Teresa Ritzert.

ANNUAL DIOCESAN HAITI GATHERING: The Annual Diocesan Haiti Gathering is Saturday, April 5th at St. Thomas Aquinas from 8:45 a.m. until 4.00 p.m. All those involved in Haiti Twinning or interested in Haiti are welcome to join in a day of celebration, education, and networking. This year's focus is "A Spirituality of Global Solidarity". The registration fee of $20 includes breakfast, lunch, and handouts. To register, email mmainous@richmonddiocese.org or call (804) 622-5127.


CATHOLIC-JEWISH DIALOGUE: Holy Comforter is hosting the annual Catholic-Jewish Dialogue on Sunday, April 6th at 3:00 p.m. Volunteers are needed to help set up chairs, tables, and refreshments and to serve as greeters. Please sign up in the Commons or contact Teresa Ritzert.

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Easter

Easter (also called "Pascha" or some variant by most non-English speaking Christians) is the feast celebrating Jesus' resurrection from the dead, and is the greatest and oldest feast of the Church. Even the term "Pascha" is borrowed from the Jewish word for "Passover," and Easter is calculated based on the lunar calendar (all other feasts are on the solar calendar). These facts show the ancient, probably Apostolic, origins of Easter. We even possess a baptismal liturgy of Easter dating to the mid-third century. Traditionally, the Pascha celebration began with a lengthy vigil, the "mother of all vigils" according to St. Augustine. The whole history of salvation is retold during the vigil, through scripture and liturgy. At the Easter Vigil (in the West) three traditions developed: the baptism of new converts, lighting of the paschal candle, and the blessing of the new fire (taken from the Jewish blessing of the lamp on the eve of the Sabbath). The new fire is often processed into the Church to light the Paschal candle. Eucharist is then celebrated in the morning hours, being also the first Eucharist of new converts. In general, Roman Catholic, Orthodox, and Anglican Vigil services consist of variants of this ancient model. The West also celebrates the octave of Easter. These eight days are all solemnities in the Western liturgical calendar. Actually, these days even take precedence over other solemnities that can fall within the Octave of Easter, including the Annunciation.

Easter follows Holy Week, and is the third and final day of the Paschal Triduum, the three day period which began on the evening of Holy Thursday. The evening prayer of Easter Day officially ends the Triduum. The Triduum contains the heart of the Christian faith: Jesus' death and resurrection. Easter is not just a day, but an entire fifty day season, called Eastertide, marked by joyful festivities and liturgical fullness. You might hear "Christ is Risen!" and "Alleluia!" frequently during the Easter season, because we are joyfully celebrating Christ's bodily resurrection. The Feast of the Ascension falls within Easter season. The 50-day season of Easter runs up to the Feast of Pentecost.

Of note, Western and Orthodox celebrations of Easter (Pascha) vary in certain ways. Usually Orthodox and Western Christians celebrate Easter on two different Sundays. The reason is that Orthodox churches still base their calculation of Easter's day on the Julian calendar, whereas Western churches follow the Gregorian calendar. In order to keep the date of Easter on a Sunday, the date changes yearly based on the Paschal full moon. The possible date range for Western Easter day is March 21st-April 25th. So what is the rule for finding the date of Easter? Put simply, Easter is observed on the first Sunday after the first full moon on or after the day of the vernal equinox. The vernal equinox is the beginning of astronomical spring. However, ecclesiastical rules are slightly more complicated than this formula.

From ChurchYear.Net

Easter is the highest and holiest day of the Church. Today we celebrate our Lord's victory over sin and death--a victory He willingly shares with all who will receive it. Today also begins the liturgical season of Easter which continues until Pentecost.

Readings:

Acts 10:34, 37-43
Psalm 118:1-2, 16-17, 22-23
Colossians 3:1-4
John 20:1-9

Here are a few commentaries on these readings:

St. Charles Borromeo Lectionary Site (PDF)

They Saw and Believed - St. Paul Center for Biblical Theology

The Easter Resurrection Homily of St. John Chrysostom - The Crossroads Initiative

Annunciation Novena
Novena Dates March 22-30, Feast Day March 31

The Feast of the Annunciation is normally on March 25th. Because this year the 25th falls during the first week of Easter, the feast has been moved to March 31st. Today is the first day of the Annunciation Novena.

I greet you, Ever-blessed Virgin, Mother of God, Throne of Grace, miracle of Almighty Power! I greet you, Sanctuary of the Most Holy Trinity and Queen of the Universe, Mother of Mercy and refuge of sinners!

Most loving Mother, attracted by your beauty and sweetness, and by your tender compassion, I confidently turn to you, miserable as I am, and beg of you to obtain for me from your dear Son the favor I request in this novena:

(mention your request).

Obtain for me also, Queen of heaven, the most lively contrition for my many sins and the grace to imitate closely those virtues which you practiced so faithfully, especially humility, purity and obedience. Above all, I beg you to be my Mother and Protectress, to receive me into the number of your devoted children, and to guide me from your high throne of glory.

Do not reject my petitions, Mother of Mercy! Have pity on me, and do not abandon me during life or at the moment of my death. Amen.

Holy Saturday, Sabbatum Sanctum in Latin, is the last day of Holy Week, and the 40th day of the traditional fast of Lent, although Lent ends liturgically on the evening of Holy Thursday. The evening of Holy Saturday begins the third and final day of the Paschal Triduum. In the Western Church, no Masses are said on Holy Saturday, and the day is essentially a liturgically sparse time of reflection upon Christ's death and burial in anticipation of the Great Vigil of Easter (Paschal Vigil). The vigil usually begins the night of Holy Saturday, lasting until Easter morning. Very little happens on Holy Saturday, that is until the beginning of the Great Paschal Vigil.

There is deep symbolism upon which we can reflect on Holy Saturday. On this day, the Church waits at the Lord's tomb, and meditates on His Passion and Death and His descent into Hell. With prayer and fasting we await His glorious Easter resurrection. Mary is also a Holy Saturday symbol. According to Catholic tradition, Mary represents the entire body of the Church. As she awaited in faith for the victorious triumph of Her Son over death on the first Holy Saturday, so we too wait with Mary on the present Holy Saturday. This faithful and prayerful symbolic waiting has been called the Ora della Madre or Hour of the Mother.

In the earliest days, there was no special celebration on Holy Saturday, except perhaps anticipation of the all-night Paschal Vigil. Eventually this emphasis on preparation for the Great Vigil became more emphasized.

From ChurchYear.Net

The Good Friday Liturgy is at 7:00 p.m. today.

Good Friday, the Friday within Holy Week, is traditionally a time of fasting and penance, commemorating the anniversary of Christ's crucifixion and death. The evening (at sunset) of Good Friday begins the second day of the Triduum. Good Friday worship services begin in the afternoon at 3:00 (the time Jesus likely died). Various traditions and customs are associated with the Western celebration of Good Friday. The singing (or preaching) of the Passion of St. John's gospel consists of reading or singing parts of John's gospel. The Veneration of the Cross is also common, where Christians approach a wooden cross and venerate it. In addition to these traditions, Holy Communion with the reserved host is practiced. In the modern Latin Rite of the Catholic Church, no Masses are said on Good Friday or Holy Saturday, therefore the reserved host from the Holy (Maundy) Thursday Mass is used. This is called the "Mass of the Pre-Sanctified." Another service started by the Jesuit Alphonso Messia in 1732, now less common, the Tre Ore or "Three Hours," is often held from noon until 3:00PM, and consists of seven sermons on the seven last words of Christ. This service has been popular in many Protestant churches. Good Friday, along with Ash Wednesday, is an official fast day of the Catholic Church.

The Eastern Churches have different customs for the day they call "the Great Friday." The Orthodox Church begins the day with Matins (Morning Prayer), where the "Twelve Gospels" is chanted, which consists of 12 passages drawn from the Passion narratives. In the morning, the "Little Hours" follow one after the other, consisting of Gospel, Epistle, and Prophet readings. Vespers (Evening Prayer) ends with a solemn veneration of the epitaphion, an embroidered veil containing scenes of Christ's burial. Compline (Night Prayer) includes a lamentation placed on the Virgin Mary's lips. On Good Friday night, a symbolic burial of Christ is performed. Traditionally, Chaldean and Syrian Christians cease using their customary Shlama greeting ("peace be with you") on Good Friday and Holy Saturday, because Judas greeted Christ this way. They use the phrase "The light of God be with your departed ones" instead. In Russia, the tradition is to bring out a silver coffin, bearing a cross, and surrounded with candles and flowers. The faithful creep on their knees and kiss and venerate the image of Christ's body painted on the "winding sheet" (shroud). For more information see The Oxford Dictionary of the Christian Church and The Catholic Source Book.

The celebration of Good Friday is ancient, and some of the practices associated with Good Friday are attested to by Egeria in the 4th century. The day gradually became a time of penance and fasting as the anniversary of the death of Christ. The name "Good Friday" possibly comes from "God's Friday," although the exact reason for the current name is unclear. Various churches observe Good Friday in addition to Catholics and Eastern Christians. Anglicans, Methodists, and Lutherans all observe Good Friday to varying degrees.

From ChurchYear.Net

The Director of the Vatican Museums, Mr. Antonio Paolucci, who welcomes the visitors to the present web site, hopes that this informative means may be a useful instrument of knowledge and access to the complex reality of these five hundred – year old art collections which are the destination of more than four million visitors each year.

It is one of the most renowned and famous cultural institutions of the Holy See, known all over the world for its masterpieces that have been commissioned, collected and preserved in time by the Roman Pontiffs. Besides the great heritage of movable works of art, sculptures and paintings, exhibited in the galleries, the visit inside the Vatican Museums also includes very significant and artistically relevant places of the Vatican Apostolic Palace, such as the Niccolina Chapel containing the paintings of Beato Angelico, the Borgia Apartment decorated by Pinturicchio, the Rooms painted by Raphael and, naturally, the Sistine Chapel with the frescoes of the great masters of the fifteenth-century that come from Umbria and Tuscany and of Michelangelo.

The Holy Father has entrusted us with the great responsibility to care for, preserve, study, and enhance this invaluable heritage of culture and art, by making it known and putting it at the disposal of a very diversified public from all over the world. More than three hundred people – among functionaries, employees, restorers, and attendants – dedicate themselves every day, with great professionalism and availability to accomplish this difficult task. (from the Web site)

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The Holy Thursday Mass is at 7:00 p.m. today.

Jesus shared the final meal with his disciples, called the Last Supper, on the night before he was crucified. The institution of the Holy Eucharist occurred during this meal, as indicated from the gospel excerpt below:

Now as they were eating, Jesus took bread, and blessed, and broke it, and gave it to the disciples and said, "Take, eat; this is my body." And he took a cup, and when he had given thanks he gave it to them, saying, "Drink of it, all of you; for this is my blood of the covenant, which is poured out for many for the forgiveness of sins. I tell you I shall not drink again of this fruit of the vine until that day when I drink it new with you in my Father's kingdom" (Matthew 26:26-29 RSV)

Since Scripture and Tradition tell us that Jesus was crucified on a Friday, Jesus shared the important Last Supper with his apostles on a Thursday. The synoptic gospels (Matthew, Mark, and Luke) seem to suggest that the Last Supper was a Passover Meal. However, John suggests that Jesus was crucified before the Passover Meal, on the Day of Preparation. Perhaps the Last Supper was done in anticipation of the Passover Meal, or was a Kiddush or some other religious meal. The gospel of John does not record the Institution of the Eucharist at the Last Supper, while the synoptic gospels do. However, John's gospel records Jesus washing the disciples' feet. Holy Thursday traditions are derived from all four gospels.

Thus Holy Thursday, also known as Maundy Thursday, is the Thursday of Holy Week, commemorating the Institution of the Holy Eucharist and the Sacrament of Ordination. Holy Thursday also celebrates the agony of Jesus in the Garden of Gethsemane, and the betrayal of Jesus by Judas Iscariot, events that took place on the night before Jesus' crucifixion. The Evening Mass of the Lord's Supper on Holy Thursday begins the Triduum, which is the three-day celebration of the heart of the Christian faith: Christ's death and resurrection. The Paschal Triduum begins on the evening of Holy Thursday and concludes with the Evening Prayer (Vespers) of Easter. Thus the Triduum includes Holy Thursday, Good Friday, Holy Saturday, and reaches it high point at the Great Easter Vigil. The name "Maundy" comes from the Latin antiphon Mandatum Novum, i.e. "a new mandate." This new mandate from Jesus is taken from John 13:34: love one another as I have loved you.

Various traditions and customs are associated with Maundy Thursday, including the reciting of the creed by Catechumens from memory, the washing of feet, reconciliation of penitents, and the consecration of holy oil (chrism). The modern Western Holy Thursday service has an option for the blessing of chrism and the washing of feet. After the Maundy Thursday evening Mass the altars are stripped, the holy water stoups are emptied, and the Blessed Sacrament is carried through the church in procession to a place of reposition. Traditionally the Pange Lingua is sung during this procession. Perpetual adoration of the blessed sacrament is then encouraged. The consecrated host is then used for Good Friday Masses. The alternate and uncommon name Shear Thursday comes from the ancient custom of trimming one's beard and hair that day as a sign of spiritual preparation for Easter.

A special commemoration of the Institution of the Eucharist on the Thursday of Holy Week is first attested to in the documents of the North African Council of Hippo (AD 393). References to Holy Thursday celebrations are abundant after this date. Since 1955 in the Catholic Church, the Maundy Thursday Mass is only celebrated in the evening, although in earlier times as many as three Masses a day were said. Traditionally, Maundy Thursday falls within the Lenten Season, although in post-Vatican II Catholic practice, Maundy Thursday is not liturgically a part of Lent, although it is still reckoned as part of the "forty days of Lent."

From ChurchYear.Net

The Sacrament of Reconciliation is a powerful testament to God's mercy. Through the grace of this sacrament, we can be restored to wholeness and a right relationship with God no matter how much we may have alienated ourselves from Him through our sin. This week's excerpt from the Catechism describes these powerful effects of the Sacrament of Reconciliation.

(For more Lenten resources, view the Resources for Lent section of the Web site.)

1468   "The whole power of the sacrament of Penance consists in restoring us to God's grace and joining us with him in an intimate friendship." Reconciliation with God is thus the purpose and effect of this sacrament. For those who receive the sacrament of Penance with contrite heart and religious disposition, reconciliation "is usually followed by peace and serenity of conscience with strong spiritual consolation." Indeed the sacrament of Reconciliation with God brings about a true "spiritual resurrection," restoration of the dignity and blessings of the life of the children of God, of which the most precious is friendship with God.

1469   This sacrament reconciles us with the Church. Sin damages or even breaks fraternal communion. the sacrament of Penance repairs or restores it. In this sense it does not simply heal the one restored to ecclesial communion, but has also a revitalizing effect on the life of the Church which suffered from the sin of one of her members. Re-established or strengthened in the communion of saints, the sinner is made stronger by the exchange of spiritual goods among all the living members of the Body of Christ, whether still on pilgrimage or already in the heavenly homeland:

It must be recalled that . . . this reconciliation with God leads, as it were, to other reconciliations, which repair the other breaches caused by sin. the forgiven penitent is reconciled with himself in his inmost being, where he regains his innermost truth. He is reconciled with his brethren whom he has in some way offended and wounded. He is reconciled with the Church. He is reconciled with all creation.

1470   In this sacrament, the sinner, placing himself before the merciful judgment of God, anticipates in a certain way the judgment to which he will be subjected at the end of his earthly life. For it is now, in this life, that we are offered the choice between life and death, and it is only by the road of conversion that we can enter the Kingdom, from which one is excluded by grave sin. In converting to Christ through penance and faith, the sinner passes from death to life and "does not come into judgment."

Catechism of the Catholic Church

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Holy Week

"In Holy Week, the Church celebrates the mysteries of salvation accomplished by Christ in the last days of the earthly life, beginning with his messianic entry into Jerusalem".

The people are notably involved in the rites of Holy Week. Many of them still bear the traces of their origins in popular piety. It has come about, however, that in the course of the centuries, a form of celebrative parallelism has arisen in the Rites of Holy Week, resulting in two cycles each with its own specific character: one is strictly liturgical, the other is marked by particular pious exercise, especially processions.

This divergence should be oriented towards a correct harmonization of the liturgical celebrations and pious exercises. Indeed, the attention and interest in manifestations of popular piety, traditionally observed among the people, should lead to a correct appreciation of the liturgical actions, which are supported by popular piety.

Palm Sunday

Holy Week begins with Palm Sunday, or "Passion Sunday", which unites the royal splendor of Christ with the proclamation of his Passion".

The procession, commemorating Christ's messianic entry into Jerusalem, is joyous and popular in character. The faithful usually keep palm or olive branches, or other greenery which have been blessed on Palm Sunday in their homes or in their work places.

The faithful, however, should be instructed as to the meaning of this celebration so that they might grasp its significance. They should be opportunely reminded that the important thing is participation at the procession and not only the obtaining of palm or olive branches. Palms or olive branches should not be kept as amulets, or for therapeutic or magical reasons to dispel evil spirits or to prevent the damage these cause in the fields or in the homes, all of which can assume a certain superstitious guise.

Palms and olive branches are kept in the home as a witness to faith in Jesus Christ, the messianic king, and in his Paschal Victory.

The Paschal Triduum

Every year, the Church celebrates the great mysteries of the redemption of mankind in the "most sacred triduum of the crucifixion, burial and resurrection". The Sacred Triduum extends from the Mass of the Lord's Supper to Vespers on Easter Sunday and is celebrated "in intimate communion with Christ her Spouse".


Directory on Popular Piety and the Liturgy (138-140)

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This post is from the Holy Comforter Catholic Church eNewsletter which is sent out once a week via email. If you would like to subscribe to the eNewsletter, click here.-

On Friday, March 14th, Capuchin Father Rainero Cantalamessa, who is the preacher of the pontifical household, gave the fourth in his series of Lenten meditations for the Holy Father and the Roman Curia. The theme for his series of meditations is the Word of God.

The fourth and final message is entitled "The Letter Kills, the Spirit Gives Life: The Spiritual Reading of the Bible". In his meditation, Fr. Cantalemessa reflected on the need to read Scripture spiritually, which is not a subjective approach, but rather the most objective approach because it is based on understanding Scripture through the perspective of the historical event of Christ's death and resurrection through the guidance of the Holy Spirit. Here is an excerpt from Fr. Cantalemessa's meditation:

Spiritual reading does not only regard the Old Testament; in a different sense it also regards the New Testament; it too must be read spiritually. Reading the New Testament spiritually means reading it in the light of the Holy Spirit given to the Church at Pentecost to lead the Church to all truth, that is, to the complete understanding and actualization of the Gospel.

Jesus explained beforehand the relationship between his word and the Spirit that he would send (even if we do not necessarily need to think that he did so in the precise terms that John's Gospel uses in this regard). The Spirit -- one reads in John -- "will teach and bring to mind" everything that Jesus said (cf. John 14:25f.), that is, he will make it completely understood, in all of its implications. He "will not speak from himself," that is, he will not say new things in respect to those things that Jesus said, but -- as Jesus himself says -- he will take what is mine and will reveal it (cf. John 16:13-15).

In this one sees how spiritual reading integrates and surpasses scientific reading. Scientific reading knows only one direction, which is that of history; it explains, in fact, that which comes after in light of that which comes before; it explains the New Testament in the light of the Old which precedes it, and it explains the Church in the light of the New Testament. A good part of the critical effort in regard to Scripture consists in illustrating the doctrines of the Gospel in light of the Old Testament traditions, of the rabbinical exegesis, etc.; it consists, in sum, in the research on sources (Kittel and many other biblical aids are based on this).

Spiritual reading fully recognizes the validity of this direction of research, but it adds an inverse direction to it. This consists in explaining that which comes before in the light of that which comes after, prophecy in the light of its realization, the Old Testament in the light of the New and in the New in the light of the tradition of the Church. In this the spiritual reading of the Bible finds a singular confirmation in the Hans-Georg Gadamer's hermeneutic principle of "history of effects" ("Wirkungsgeschichte"), according to which a text is understood by taking account of the effects that it has produced in history, by inserting oneself in this history and dialoguing with it.

Only after God has realized his plan, is one able to fully understand the meaning of that which prepared and prefigured. If every tree, as Jesus says, is known by its fruit, then the word of God cannot be fully understood unless the fruits it produces are seen. Studying Scripture in the light of the Tradition is a little like knowing the tree by its fruits. For this reason Origen says that "the spiritual sense is that which the Spirit gives to the Church." The Spirit identifies itself with the ecclesial reading or, indeed, Tradition itself, if by "Tradition" we understand not only the solemn declarations of the magisterium (which, after all, only touch on very few biblical texts), but also the experience of doctrine and sanctity in which the word of God is in a way newly incarnated and "explained" over the course of centuries, by the working of the Holy Spirit.

That which is necessary is not therefore a spiritual reading that would take the place of current scientific exegesis, with a mechanical return to the exegesis of the Fathers; it is rather a new spiritual reading corresponding to the enormous progress recorded by the study of "letter." It is a reading, in sum, that has the breath and faith of the Fathers and, at the same time, the consistency and seriousness of current biblical science.

Zenit provides a synopsis of his meditation, and you can read the entire meditation on Fr. Cantalemessa's Web site.

There is a also a link to Fr. Cantalamessa's Fourth Meditation for Lent in the Resources for Lent section of the Web site.

The bulletin for March 16, 2008 is available by clicking here to view it.

Listed below are a few of the items from this week's bulletin. See the bulletin for more details and to read all of the announcements.

PANTRY: Once again this month, we asked for toilet articles in the Reverse Collection. We are the only pantry that has these articles, and they are much appreciated. We always try to include as a bare minimum, a bar of soap and a roll of toilet paper in each pantry bag. Other toilet articles are given out as they are requested, but no one should have to beg for soap and toilet paper. Since we distribute 250 bags a month, that is a lot of soap and toilet paper.

PASTORAL CARE MINISTRY: The Pastoral Care Committee wants to develop a program where Holy Comforter parishioners can demonstrate their giving spirit by ministering to each other. There are times when we can use extra help because of illness, having had surgery, or a child is born, for example. If you are able to prepare a meal or provide a ride, you qualify to be part of this giving ministry. We need a list of people who are available to help when one of our own is in need. The Lenten season is a a special time to consider what we can do to help our Holy Comforter family. A sign-up sheet will be on the table in the The Commons. Please sign up to make a meal, provide a ride, or help coordinate this program. There are no age or gender restrictions -- all are welcome to join this giving group. You will truly be spiritually rewarded.

FIRST EUCHARIST PREPARATION: First Eucharist Classes will begin on Saturday, April 5th at 9:30 a.m. For more information, contact Teresa Ritzert.

CHRISTIAN FORMATION: Christian Formation classes are in DESPERATE need of volunteers to help set-up and break-down classes on Sunday mornings. It is a ten-minute commitment. Please sign-up in the Commons for any Sunday when you can spare a few minutes to help our youth and catechists. For more information, contact Teresa Ritzert.

KNIGHTS OF COLUMBUS: The next meeting will be held Monday, March 17th at the Stone Chapel next to the Church of the Incarnation which is located behind Toys 'R' Us on US 29 North off of Hillsdale Drive. Recitation of the Rosary will be at 7:15 p.m., and the meeting will begin at 7:30 p.m. If you are interested in joining the Knights, contact Joe Murray (971-2737), Tom O'Rourke (244-2852), or Jim Morrisard (973-6570).

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This post is from the Holy Comforter Catholic Church eNewsletter which is sent out once a week via email. If you would like to subscribe to the eNewsletter, click here.

The Gospel reading from St. Matthew's Gospel presents the fulfillment of God's plan to redeem humanity. The Passion of our Lord is the remedy for our sin. It was accomplished through the humility of God as St. Paul writes in the second reading from Philippians,

Christ Jesus, though he was in the form of God,
did not regard equality with God
something to be grasped.
Rather, he emptied himself,
taking the form of a slave,
coming in human likeness;
and found human in appearance,
he humbled himself,
becoming obedient to the point of death,
even death on a cross.

Readings:

Isaiah 50:4-7
Psalm 22:8-9, 17-20, 23-24
Philippians 2:6-11
Matthew 26:14-27:66

Here are a few commentaries on these readings:

In Agony Until the End of the World - Pontifical Household preacher, Capuchin Father Raniero Cantalamessa (Courtesy of Zenit)

St. Charles Borromeo Lectionary Site (PDF)

All Is Fulfilled - St. Paul Center for Biblical Theology

The Victory of Humility - The Crossroads Initiative

Observance of the solemnity of St. Joseph, husband of the Blessed Virgin Mary, has been moved to March 15th this year because March 19th falls during Holy Week when saints days are not celebrated.

Devotion to St. Joseph developed slowly, more slowly than devotion to Mary. The devotion seems to have begun in the East, with the apocryphal History of Joseph the Carpenter (4th-7th century) playing a major role in fostering the devotion. The Copts likely kept his feast as early as the 4th century. In one of the oldest Coptic calendars we possess, St. Joseph was commemorated on July 20. In later Greek calendars, he is remembered on either December 25 or December 26. In the West, devotion to Joseph developed more slowly, with its earliest promoters being St. Bernardino of Siena and John Gerson. The theological foundations they set paved the way for the establishment of the Feast of St. Joseph. St. Teresa of Avila and St. Francis De Sales were also known for their strong devotion to St. Joseph.

The feast of St. Joseph did not enter the Western calendar until AD 1479. In 1714 Pope Clement XI composed a special office for the feast, and in 1729 Pope Benedict XIII inserted his name into the litany of the saints. Pope Pius IX declared him patron of the universal Church in 1870. In 1955 the Feast of St. Joseph the Worker was promulgated by Pope Pius XII, observed on May 1. This feast was added to the calendar on May 1st to counter the Communist May Day celebration that day, by offering a Christian view of labor, and prime example in the husband of Mary. The Feast of St. Joseph the Worker is not a holy day of obligation. In 1962 his name was added to the list of saints in the Roman Canon (the First Eucharistic Prayer).

Many traditions and customs have developed around St. Joseph and his feast day. March 19th has been a traditional day to show hospitality in the Italian culture. On this day, all who come to the door are invited to dinner. The family table is extended full-length, moved against the wall (like the Church altar), and a statue of St. Joseph surrounded by flowers and candles is made the centerpiece. After the guests have enjoyed the bounteous feast (blessed by a priest prior to the meal), the guests leave so other guests may enter. What is left is given to the poor. On a variation of this theme, a table is set up in the town square, and all families bring food. After Mass, everyone comes and shares a meal, which consists of a variety of foods, including bread baked in the shape of scepters and beards.

Another popular custom associated with St. Joseph is burying St. Joseph statues upside-down in order to sell one's home more quickly. While there is nothing inherently wrong with burying a saint statue, this practice should not be used superstitiously, but simply viewed a process whereby one joins one's prayers with St. Joseph, asking God to sell a home more quickly. The statue is not magic. Many people, to thank St. Joseph for his intercessions, will display the buried statue in their new home.

From
ChurchYear.Net

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The The Institute on Religious Life (IRL) promotes and supports the growth, development, and renewal of the consecrated life—particularly vowed religious life—as a gift to the Church and an evangelical witness to the world. We include and engage bishops, clergy, religious, consecrated and lay faithful in a collaborative apostolate of prayer and service, guided by the magisterial teachings and rich heritage of the Church.

Rev. John A. Hardon, S.J., established the IRL in 1974, and inspired its work, in response to the Holy See's plea to help save religious life in the United States. He was aided by outstanding co-founders and by early collaborators, including Blessed Mother Teresa, Archbishop Fulton J. Sheen, and many others. While others were resigned to a generation of turmoil in religious life, the IRL's founders persevered in hope. They weren't content to sit back and watch the dire predictions come true. They rolled up their sleeves and began to build and prepare for a much brighter future. Today, the IRL has expanded to meet the needs of established orders and a growing number of emerging religious communities and other institutes of consecrated life. The supernatural hope of the IRL's founders--which, to many, seemed foolhardy at the start--is beginning to come to fulfillment. (from the Web site)

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Observance of the memorial of St. Patrick has been moved to March 14th this year because March 17th falls during Holy Week when saints days are not celebrated.

Saint Patrick's Day is observed in March 17, the date of Patrick's death. This feast always falls during Lent, and is a commemoration, meaning that other, more important, feasts and fasts take liturgical precedence over this holiday. This is why in some years, the official Catholic observance of the holiday falls on a date other than March 17. Because the commemoration always falls during Lent, the liturgical color of Saint Patrick's Day is violet. However, when celebrated as a solemnity (for example, in Ireland), the liturgical color is white. Since St. Patrick is associated with Ireland, the "Emerald Isle," the color popularly associated with his holiday is green, the color we have employed for this page. However, oddly enough, at one time, blue was the color commonly associated with Saint Patrick's Day.

While Saint Patrick's Day has been celebrated since the first millennium in Ireland, it is due to the influence of Franciscan Luke Wadding in the early 17th century, that the feast is on the general calendar of the universal Church. While originally only a religious holiday, Saint Patrick's Day has developed into a popular secular holiday in many countries, including Ireland (where it is a federal holiday) and the United States which has a large Irish-American population. One popular custom is Saint Patrick's Day parades, which originated in the United States. The first known parade occurred in 1737 in Boston. Another popular custom is eating green foods (including those that have been dyed green, e.g. green beer). Another custom is wearing some item of green clothing, and pinching those that do not. Partying is also associated with Saint Patrick's Day, although the Church does not sanction parties that lead to sinful behavior.

From
ChurchYear.Net

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On Saturday, March 15th at 3:00 p.m., the Schola Cantorum of Westminster Choir College of Rider University will perform at St. Thomas Aquinas parish.

For a complete listing of the events in the St. Thomas Aquinas Concert Series for this year, click here.

As one commentator noted, in the forgiveness of our sins, our Lord has done the difficult work through His passion, death, and resurrection. We contribute through our contrition and satisfaction. Even these action are done through Christ as this week's excerpt from the Catechism notes.

(For more Lenten resources, view the Resources for Lent section of the Web site.)

1459   Many sins wrong our neighbor. One must do what is possible in order to repair the harm (e.g., return stolen goods, restore the reputation of someone slandered, pay compensation for injuries). Simple justice requires as much. But sin also injures and weakens the sinner himself, as well as his relationships with God and neighbor. Absolution takes away sin, but it does not remedy all the disorders sin has caused. Raised up from sin, the sinner must still recover his full spiritual health by doing something more to make amends for the sin: he must "make satisfaction for" or "expiate" his sins. This satisfaction is also called "penance."

1460   The penance the confessor imposes must take into account the penitent's personal situation and must seek his spiritual good. It must correspond as far as possible with the gravity and nature of the sins committed. It can consist of prayer, an offering, works of mercy, service of neighbor, voluntary self-denial, sacrifices, and above all the patient acceptance of the cross we must bear. Such penances help configure us to Christ, who alone expiated our sins once for all. They allow us to become co-heirs with the risen Christ, "provided we suffer with him."

The satisfaction that we make for our sins, however, is not so much ours as though it were not done through Jesus Christ. We who can do nothing ourselves, as if just by ourselves, can do all things with the cooperation of "him who strengthens" us. Thus man has nothing of which to boast, but all our boasting is in Christ . . . in whom we make satisfaction by bringing forth "fruits that befit repentance." These fruits have their efficacy from him, by him they are offered to the Father, and through him they are accepted by the Father.

Catechism of the Catholic Church

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For information about the IMPACT Nehemiah Action which took place on Monday, March 10th, you can read reports at the Daily Progress and the Charlottesville Tomorrow Web site. On the Charlottesville Tomorrow Web site, you can listen to a recording (podcast) of the meeting.

The action drew approximately 1,900 people to U-Hall from 28 congregations. The invited guests included representatives of organizations which provide dental services and members of the Charlottesville City Council and the Albemarle County Board of Supervisors. IMPACT asked the public officials to make a commitment to two requests.

The first request to commit to provide dental services to low-earning adults in the community and to have a plan in place to address their dental needs by March 2009 received the support of all six organizations which were represented.

The second request to commit $500,000 from both the city and the county in next year's budgets for rental initiatives for low-income adults met with strong support from the members of the City Council (4 of 5 councilors committed to the request) and weaker support from the Board of Supervisors (2 of 6 supervisor committed to the request).

Thanks to the commenter who noted that the Charlottesville Tomorrow Web site had posted the audio recording of the meeting.

There will be a communal Lenten penance service at St. Thomas Aquinas on Thursday, March 13th at 7:30 p.m. Several priests will be available to hear confessions.

March is dedicated to St. Joseph (Part 1)

In activating His plan of salvation, God, in His sapient providence, assigned to Joseph of Nazareth, "the just man" (cf. Mt 1, 19), and spouse of the Virgin Mary (cf. ibid; Lk 1, 27), a particularly important mission: legally to insert Jesus Christ into the line of David from whom, according to the prophets, the Messiah would be born, and to act as his father and guardian.

In virtue of this mission, St. Joseph features in the mysteries of the infancy of Jesus: God revealed to him that Jesus had been conceived by the Holy Spirit; (cf. Mt 1,20-21); he witnessed the birth of Christ in Bethlehem (cf. Lk 2, 6-7), the adoration of the shepherds (cf. Lk 2, 15-16), the adoration of the Magi (cf. Mt 2, 11); he fulfilled his mission religiously with regard to the rearing of Christ, having had him circumcised according to the discipline of the Covenant of Abraham (Lk 2, 21) and in giving him the name of Jesus ( Mt 1, 21); in accordance with the Law of the Lord, he presented Christ in the Temple and made the offering prescribed for the poor (cf. Lk 2,22-24; Ex 13, 2. 12-13), and listened in wonder to the prophecy of Simeon (cf Lk 2, 25-33); he protected the Mother of Christ and her Son from the persecution of Herod by taking them to Egypt (cf. Mt 2, 13-23); together with Mary and Jesus, he went every year to Jerusalem for the Passover, and was distraught at having lost the twelve year old Jesus in the Temple (Lk 2, 43-50); he lived in Nazareth and exercised paternal authority over Jesus who was submissive to him (Lk 2, 51); he instructed Jesus in the law and in the craft of carpentry.

The virtues of St. Joseph have been the object of ecclesial reflection down through the centuries, especially the more recent centuries. Among those virtues the following stand out: faith, with which he fully accepted God's salvific plan; prompt and silent obedience to the will of God; love for and fulfilment of the law, true piety, fortitude in time of trial; chaste love for the Blessed Virgin Mary, a dutiful exercise of his paternal authority, and fruitful reticence.

Popular piety has grasped the significance, importance and universality of the patronage of St. Joseph "to whose care God entrusted the beginning of our redemption", "and his most valuable treasures". The following have been entrusted to the patronage of St. Joseph: the entire Church was placed under the patronage and protection of this Holy patriarch by the Blessed Pius IX; those who are consecrated to God by celibacy for the sake of the Kingdom of Heaven (cf. Mt 19, 12): "in St Joseph they have [...] a type and a protector of chaste integrity"; workers and craftsmen, for whom the carpenter of Nazareth is a singular model; the dying, since pious tradition holds that he was assisted by Mary and Jesus in his last agony.

Directory on Popular Piety and the Liturgy (218-20)

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On Friday, March 7th, Capuchin Father Raniero Cantalamessa, who is the preacher of the pontifical household, gave the third in his series of Lenten meditations for the Holy Father and the Roman Curia. The theme for his series of meditations is the Word of God.

The third message is entitled "Welcome the Word: The Word of God As a Way of Personal Sanctification". In his meditation, Fr. Cantalemessa reflected on three steps that can be followed to allow the Word of God to transform us--"welcoming the word, meditating on the word, putting the word into practice." Here is an excerpt from Fr. Cantalemessa's meditation:

The soul that looks into the mirror of the word learns to know "how he is," he learns to know himself, he sees his deformities in the image of God and in the image of Christ. "I do not seek my own glory," Jesus says (John 8:50): well, the mirror is in front of you and immediately you see how far you are from Jesus. "Blessed are the poor in spirit": The mirror is again in front of you and immediately you see that you are full of attachments and full of superfluous things. "Charity is patient": You realize how impatient, envious and self-interested you are.

More than "searching the Scriptures" (cf. John 5:39), it is a matter of letting oneself be searched by the Scriptures. The word of God, the Letter to the Hebrews says, "penetrates even to the point of division of the soul and spirit, joints and marrow, and is able to discern sentiments and thoughts of the heart" (Hebrews 4:12-13). The best prayer for beginning the moment of contemplation is repeating with the Psalmist: "You search me, O God, and you know my hear, you probe me and know my thoughts: You see if I my way is crooked and you guide me along the way of life" (Psalm 139).

But in the mirror of the word, we do not only see ourselves; we see the face of God; better, we see the heart of God. Scripture, St. Gregory the Great says, is "is a letter of Almighty God to his creature; in it one learns to know the heart of God in the words of God."[9] Jesus' saying even holds for God: "From the fullness of the heart the mouth speaks" (Matthew 12:34); God has spoken to us, in Scripture, of that which fills his heart and that which fills his heart is love.

In this way the contemplation of the word procures the two pieces of knowledge that are the most important for advancing along the road of true wisdom: self-knowledge and knowledge of God. "That I might know myself and know you" -- "noverim me, noverim te" -- St. Augustine said to God. "That I might know myself to humble myself and that I might know you to love you."

Zenit provides a synopsis of his meditation, and you can read the entire meditation on Fr. Cantalemessa's Web site.

There is a also a link to Fr. Cantalamessa's Third Meditation for Lent in the Resources for Lent section of the Web site.

The bulletin for March 9, 2008 is available by clicking here to view it.

Listed below are a few of the items from this week's bulletin. See the bulletin for more details and to read all of the announcements.

IMPACT: Help make a difference in our community by participating in the IMPACT Nehemiah Assembly scheduled for Monday, March 10th at 6:15 p.m. at U-Hall. At the assembly, we will continue to press for much needed change in two important areas--affordable housing and dental care.

PANTRY: It is Reverse Collection weekend again, and once again we are asking for toilet articles. Although we can purchase many staple groceries for very resaonable prices at the Food Bank, we are not able to purchase toilet articles there. People who come to us for groceries are very grateful when we can include toilet articles in their bags. Please continue with your generous support.

PASTORAL CARE MINISTRY: The Pastoral Care Committee wants to develop a program where Holy Comforter parishioners can demonstrate their giving spirit by ministering to each other. There are times when we can use extra help because of illness, having had surgery, or a child is born, for example. If you are able to prepare a meal or provide a ride, you qualify to be part of this giving ministry. We need a list of people who are available to help when one of our own is in need. The Lenten season is a a special time to consider what we can do to help our Holy Comforter family. A sign-up sheet will be on the table in the The Commons. Please sign up to make a meal, provide a ride, or help coordinate this program. There are no age or gender restrictions -- all are welcome to join this giving group. You will truly be spiritually rewarded.

STATIONS OF THE CROSS: Throughout Lent there is a weekly Stations of the Cross on Friday at 7:00 p.m. A Cross Bearer, two Candle Bearers, and two Readers are needed. Families are urged to volunteer. Training will be provided. Total time involved is less than one hour. Please sign up in the credenza.

CHRISTIAN FORMATION: The deadline to register for the 2008-2009 Christian Formation and Sacrament Prepartion Classes is April 1st. Registration by this date is vital for planning classes and ordering textbooks. Note that payment can be made in August. For more information, contact Teresa Ritzert.

CHRISTIAN FORMATION: Christian Formation classes are in DESPERATE need of volunteers to help set-up and break-down classes on Sunday mornings. It is a ten-minute commitment. Please sign-up in the Commons for any Sunday when you can spare a few minutes to help our youth and catechists. For more information, contact Teresa Ritzert.

LOTTERY FOR TICKETS TO PAPAL MASS: The Diocese of Richmond will have 400 tickets available for the papal mass which will be celebrated by Pope Benedict XVI at the Washington Nationals Baseball Park on April 17, 2008 during his visit to the U.S. The tickets will be assigned by lottery.

To enter the lottery for the tickets visit the Diocese of Richmond Web site, print out and fill in the form available there, and send it in to the diocese. Those who are not able to access the form via the Web site, may request a form from the parish office.

KNIGHTS OF COLUMBUS: The next meeting will be held Monday, March 17th at the Stone Chapel next to the Church of the Incarnation which is located behind Toys 'R' Us on US 29 North off of Hillsdale Drive. Recitation of the Rosary will be at 7:15 p.m., and the meeting will begin at 7:30 p.m. If you are interested in joining the Knights, contact Joe Murray (971-2737), Tom O'Rourke (244-2852), or Jim Morrisard (973-6570).

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This post is from the Holy Comforter Catholic Church eNewsletter which is sent out once a week via email. If you would like to subscribe to the eNewsletter, click here.

In the Gospel reading from St. John's Gospel (11:1-45), we hear the account of our Lord's raising of Lazarus from the dead. Similar to last Sunday's Gospel reading of the man born blind being given sight, Lazarus represents all of us. We are dead in sin until the Lord raises us to life. The reading also anticipates the Lord's salvific act of His death and resurrection.

Readings:

Ezekiel 37:12-14
Psalm 130:1-8
Romans 8:8-11
John 11:1-45

Here are a few commentaries on these readings:

Resurrection of the Heart - Pontifical Household preacher, Capuchin Father Raniero Cantalamessa (Courtesy of Zenit)

St. Charles Borromeo Lectionary Site (PDF)

At Lazarus' Tomb - St. Paul Center for Biblical Theology

Raising Lazarus - The Crossroads Initiative

The Heralds of the Gospel is an International Association of Pontifical Right, the first established by the Holy See in the third millennium, on the liturgical feast of the Chair of St. Peter, February 22nd, 2001.

Comprised mainly of young people, this Association is established in 57 countries. Its members practice celibacy, and are entirely dedicated to apostolate, living in separate houses designated for young men and young women.Their life of recollection, study and prayer alternates with evangelizing activities in dioceses and parishes, with special emphasis placed on the formation of youth.

Three essential pillars: The spirituality of the Heralds is based on three essential points: The Eucharist, Mary and the Pope.

These points are represented in the emblem that distinguishes them.

Their charism leads them to strive for perfection, while always searching for the pulchritude in all their daily actions, even in the most private ones.

Seeing in culture and art efficacious tools of evangelization, the Heralds characteristically place special emphasis on both choral and instrumental music.

Hence, the Heralds have formed various choirs and symphonic bands to bring their message of faith, incentive and confidence to today’s humanity. (From the Web site.)

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Help make a difference in our community by participating in the IMPACT Nehemiah Assembly scheduled for Monday, March 10th at 6:15 p.m. at U-Hall. At the assembly, we will continue to press for much needed change in two important areas.

The first area of concern is affordable housing for low-wage earners. There is an estimated shortage of 4,000 housing units for those who earn less than $20,000 per year. Typically, the income earners in this income category work in service areas including teachers' aides, cashiers, cleaners, and landscapers.

The second area that is being addressed is dental care for over 700 poor adults who need immediate dental care.

The purpose of the assembly is to bring together the many people who represent the community and local faith congregations who have expressed a commitment to working for justice in order to express their desire to have these issues addressed by men and women, including public officials, who are able to assist in bringing about the change. In addition, the assembly seeks to get a firm commitment from the decision makers that the issues will indeed be addressed. Finally, the assembly celebrates the decisions and commitments made.

Of course, the larger the group, the more seriously will the concerns be taken by the public officials. The assembly has been moved to U-Hall this year in order to provide adequate room for all those who will gather.

Note that child care will be provided and plenty of free parking will be available at U-Hall because there is no event scheduled at the John Paul Jones Arena.

For more information, view the IMPACT Web site.

What do you need to do when you go to confession? How often should you go to confession. This week's excerpt from the Catechism helps to answer these questions by explaining the confession of sins.

(For more Lenten resources, view the Resources for Lent section of the Web site.)

1455   The confession (or disclosure) of sins, even from a simply human point of view, frees us and facilitates our reconciliation with others. Through such an admission man looks squarely at the sins he is guilty of, takes responsibility for them, and thereby opens himself again to God and to the communion of the Church in order to make a new future possible.

1456   Confession to a priest is an essential part of the sacrament of Penance: "All mortal sins of which penitents after a diligent self-examination are conscious must be recounted by them in confession, even if they are most secret and have been committed against the last two precepts of the Decalogue; for these sins sometimes wound the soul more grievously and are more dangerous than those which are committed openly."

When Christ's faithful strive to confess all the sins that they can remember, they undoubtedly place all of them before the divine mercy for pardon. But those who fail to do so and knowingly withhold some, place nothing before the divine goodness for remission through the mediation of the priest, "for if the sick person is too ashamed to show his wound to the doctor, the medicine cannot heal what it does not know."

1457   According to the Church's command, "after having attained the age of discretion, each of the faithful is bound by an obligation faithfully to confess serious sins at least once a year." Anyone who is aware of having committed a mortal sin must not receive Holy Communion, even if he experiences deep contrition, without having first received sacramental absolution, unless he has a grave reason for receiving Communion and there is no possibility of going to confession. Children must go to the sacrament of Penance before receiving Holy Communion for the first time.

1458   Without being strictly necessary, confession of everyday faults (venial sins) is nevertheless strongly recommended by the Church. Indeed the regular confession of our venial sins helps us form our conscience, fight against evil tendencies, let ourselves be healed by Christ and progress in the life of the Spirit. By receiving more frequently through this sacrament the gift of the Father's mercy, we are spurred to be merciful as he is merciful:

Whoever confesses his sins . . . is already working with God. God indicts your sins; if you also indict them, you are joined with God. Man and sinner are, so to speak, two realities: when you hear "man" - this is what God has made; when you hear "sinner" - this is what man himself has made. Destroy what you have made, so that God may save what he has made .... When you begin to abhor what you have made, it is then that your good works are beginning, since you are accusing yourself of your evil works. the beginning of good works is the confession of evil works. You do the truth and come to the light.

Catechism of the Catholic Church

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The Via Matris

As Christ and Our Lady of Dolours were associated in God's saving plan (Lk 2, 34-35), so too they are associated in the Liturgy and popular piety.

As Christ was the "man of sorrows" (Is 53, 3) through whom it pleased God to have "reconciled all things through him and for him, everything in heaven and everything on earth, when he made peace by his death on the cross" (Col 1, 20), so too, Mary is "the woman of sorrows" whom God associated with his Son as mother and participant in his Passion (socia passionis).

Since the childhood of Christ, the Blessed Virgin Mary's life was entirely lived out under the sign of the sword (cf, Lk 2, 35). Christian piety has signalled out seven particular incidents of sorrow in her life, known as the "seven sorrows" of the Blessed Virgin Mary.

Modelled on the Via Crucis, the pious exercise of the Via Matris dolorosae, or simply the Via Matris, developed and was subsequently approved by the Apostolic See(140). This pious exercise already existed in embryonic form since the sixteenth century, while its present form dates from the nineteenth century. Its fundamental intuition is a reflection on the life of Our Lady from the prophecy of Simeon (cf. Lk 2, 34-35), to the death and burial of her Son, in terms of a journey in faith and sorrow: this journey is articulated in seven "stations" corresponding to the "seven dolours" of the Mother of Our Savior.

This pious exercise harmonizes well with certain themes that are proper to the Lenten season. Since the sorrows of Our Lady are caused by the rejection of her Son (cf. John 1,11; Lk 2, 1-7; 2, 34-35; 4, 28-29; Mt 26, 47-56; Acts 12, 1-5), the Via Matris constantly and necessarily refers to the mystery of Christ as the suffering servant (cf. Is 52, 13-53, 12). It also refers to the mystery of the Church: the stations of the Via Matris are stages on the journey of faith and sorrow on which the Virgin Mary has preceded the Church, and in which the Church journeys until the end of time.

The highest expression of the Via Matris is the Pietà which has been an inexhaustible source of inspiration for Christian art since the middles ages.

Directory on Popular Piety and the Liturgy (136-7)

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On Friday, February 29th, Capuchin Father Raniero Cantalamessa, who is the preacher of the pontifical household, gave the second in his series of Lenten meditations for the Holy Father and the Roman Curia. The theme for his series of meditations is the Word of God. The second message is entitled "'For Every Useless Word': Speaking 'as With Words of God'". Here is an excerpt from Fr. Cantalemessa's meditation:

The "false prophets" are not only those who from time to time disseminate heresies; they are also those who falsify the word of God. Paul is the one who uses this term, drawing it from the contemporary language; literally it means to water down the word, as do the fraudulent hosts when they dilute their wine with water (cf. 2 Corinthians 2:17; 4:2). The false prophets are those who do not present the word of God in its purity, but they dilute and extenuate it with a thousand human words that come from out of their heart.

I too am the false prophet, every time that I do not entrust myself to the "weakness," "foolishness," "poverty" and "nakedness" of the word and I cover it up, and I esteem what I have clothed it in more than the word itself, and the time that I spend covering it up is more than that which I spend with the word, remaining before it in prayer, worshipping it and allowing it to live in me.

Jesus, at Cana in Galilee, transformed water into wine, that is, [transformed] the dead letter into the Spirit that gives life -- this is how the Fathers of the Church interpreted the episode; false prophets are those who do the exact opposite, and change the pure wine of the word of God into water that does not inebriate anyone, into a dead letter, into vain chatter. Deep down, they are ashamed of the Gospel (cf. Romans 1:16) and of Jesus' words, because they are "too hard" for the world, or too poor or naked for the intellectuals, and they then try to season them with what Jeremiah called "visions of their own fancy."

St. Paul wrote to his disciple Timothy: "Be eager to present yourself as acceptable to God […] imparting the word of truth without deviation. Avoid profane, idle talk, for such people will become more and more godless" (2 Timothy 2:15-16). Profane chatter is that talk that is not relevant to God's design, which does not have anything to do with the mission of the Church. Too many human words, too many useless words, too many speeches, too many documents. In the era of mass communication the Church too runs the risk of falling into the "straw" of useless words, speaking just to say something, writing just because there are journals and newspapers to be filled.

In this way we offer to the world an optimal pretext resting content in its unbelief and its sin. When they have heard the authentic word of God, it would not be easy for unbelievers to go off saying -- as they often do after listening to our preaching: "Words, words, words!" St. Paul calls the words of God "the weapons for our battle" and says that they alone "destroy arguments and every pretension raising itself against the knowledge of God, and take every thought captive in obedience to Christ" (2 Corinthians 10:3-5).

Humanity is sick from noise, the philosopher [Soren] Kierkegaard said; it is necessary to fast, but a fasting from words; someone needs to cry out, as Moses did one day: "Be silent and listen Israel!" (Deuteronomy 27:9). The Holy Father reminded us of the necessity of this fast from words in his Lenten meeting with the pastors of Rome and I believe, as is his wont, his invitation was not first directed to the world but to the Church.

Zenit provides a synopsis of his meditation, and you can read the entire meditation on Fr. Cantalemessa's Web site.

There is a also a link to Fr. Cantalamessa's Second Meditation for Lent in the Resources for Lent section of the Web site.

The bulletin for March 2, 2008 is available by clicking here to view it.

Listed below are a few of the items from this week's bulletin. See the bulletin for more details and to read all of the announcements.

PANTRY: In this prosperous area in the richest country in the world, there are many people who do not have enough in their pay check to cover all of their expenses and still buy food. So they come to us for help. Thanks to your generous support we are able to provide them with bags of nourishing food and toilet articles. Whatever you can donate will be gratefully received. Right now we especially need toothbrushes. Thank you.

PASTORAL CARE MINISTRY: The Pastoral Care Committee wants to develop a program where Holy Comforter parishioners can demonstrate their giving spirit by ministering to each other. There are times when we can use extra help because of illness, having had surgery, or a child is born, for example. If you are able to prepare a meal or provide a ride, you qualify to be part of this giving ministry. We need a list of people who are available to help when one of our own is in need. The Lenten season is a a special time to consider what we can do to help our Holy Comforter family. A sign-up sheet will be on the table in the The Commons. Please sign up to make a meal, provide a ride, or help coordinate this program. There are no age or gender restrictions -- all are welcome to join this giving group. You will truly be spiritually rewarded.

STATIONS OF THE CROSS: Throughout Lent there is a weekly Stations of the Cross on Friday at 7:00 p.m. A Cross Bearer, two Candle Bearers, and two Readers are needed. Families are urged to volunteer. Training will be provided. Total time involved is less than one hour. Please sign up in the credenza.

CHRISTIAN FORMATION: Christian Formation classes are in desperate need of volunteers to help set-up and break-down classes on Sunday mornings. It is a ten-minute commitment. Please sign-up in the Commons for any Sunday when you can spare a few minutes to help our youth and catechists. For more information, contact Teresa Ritzert.

CHRISTIAN FORMATION: Christian Formation classes are in desperate need of volunteers to help set-up and break-down classes on Sunday mornings. It is a ten-minute commitment. Please sign-up in the Commons for any Sunday when you can spare a few minutes to help our youth and catechists. If you are able to help, please contact Teresa Ritzert.

LOTTERY FOR TICKETS TO PAPAL MASS: The Diocese of Richmond will have 400 tickets available for the papal mass which will be celebrated by Pope Benedict XVI at the Washington Nationals Baseball Park on April 17, 2008 during his visit to the U.S. The tickets will be assigned by lottery.

To enter the lottery for the tickets visit the Diocese of Richmond Web site, print out and fill in the form available there, and send it in to the diocese. Those who are not able to access the form via the Web site, may request a form from the parish office.

PARISH SURVEY: A survey has been mailed to the homes of all registered parishioners. In the interest of trying to gain a more detailed understanding of the parishioners' opinions, it has been decided to use multiple, narrowly focused surveys rather than one large survey. The first survey which has been mailed focuses on the adult members of the parish. Please return your survey in the enclosed self-addressed envelope. Contact the parish office if you have not received your survey.

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This post is from the Holy Comforter Catholic Church eNewsletter which is sent out once a week via email. If you would like to subscribe to the eNewsletter, click here.